that bread wherewith the bodie is satisfyed and be ye desirous of that heauenly bread whiche geueth eternall lyfe This bread is receiued by fayth and fayth is to be obteyned of god the father be ye well assured thereof that whosoeuer hath affiaunce in me thesame hathe already eternall lyfe for so muche as he hath the fountaine of immortalitie ¶ I am the bread of life your fathers did eate Manna in wildernes and are dead This is that breade whiche cummeth down from heauen that a man maie eate therof and not die I am that liuing bread whiche came downe from heauen If any manne eate of this breade he shall liue for euer And the breade that I will geue is my fleshe whiche I will geue for the life of the world I am that very bread whiche geueth not a bodily and a transitorye life but the lyfe of the soule and eternall lyfe Althoughe ye haue me presente yet neuerthelesse ye desyre Manna as a woondrefull thyng And albeit Manna whiche youre auncestours didde eate and feede vpon for a certaine tyme in the wildernesse didde cum from heauen as you suppose yet it dyd theim no ferther pleasure then wheaten or barlye breade woulde haue dooen It putte awaye for a whyle the hunger of the bodye whiche shortelye after woulde returne agayne and require more meate but it coulde not geue them immortalitie For though your forefathers were neuer so happye yet dyd as manye of them dye as dyd feede of that Manna This breade whiche I speake of descended out of heauen in veraye deede and it hath receiued of god celestiall strengthe to make hym that eateth of it to liue in bodye and soule euerlastynglye and neuer to bee subiecte vnto deathe Ye neede not therefore aske importunately any Manna from heauen when as ye haue very heauenly breade presente and ready prepared for you whiche geueth eternall lyfe in case ye wyll receiue it by fayth For I my selfe am that bread the grauÌ„ter of immortall lyfe who alone came down from heauen whome you beeyng offended with the infirmitie of this bodye take and thynke to be nothyng els but the sonne of Ioseph and Marye Truely I am the very woorde of god the father whiche whoso beleueth shall haue immortall lyfe If any man wyll conueye and digeste this heauenlye bread into the inwarde partes of the soule he shal bee quickened and growe into eternall lyfe And yf you beyng but carnall do not yet vnderstande spirituall thynges I wyll shew you a more a plain and grosser matter and a thyng that is more apperteinyng vnto the fleshe Euen thys fleshe whiche you see and loke vpon and whiche I shall bestowe and geue vnto deathe for to redeme the lyfe of the whole worlde is the liuyng breade Beleue eate it and lyue By thys sayyng our Lord Iesus did sumwhat after an obscure sorte open vnto them the misterie of his godhed whereby he was alwaye with God the father and of his death also by the whiche he should deliuer and sauethe worlde from the tyrannye of deathe Finallye he did insinuate herein vnto them the priuitie of hys mysticall bodye whereof he that is not a membre and by fayth annexed therevnto and so styll cleaue and sticke fast vnto it as the branche dooeth cleaue vnto the vyne he shall not haue life in hym And Iesus knewe well enough that at that tyme the Iewes dyd not vnderstande his saiynges but yet for all that he was assured that in tyme to cum it should cum to passe howe that these sedes and as ye would say norishmentes of misteryes beeyng shutte and closed vp within the myndes of good men should growe vp and bryng forth plenteouse fruite The Iewes therfore stroue among theimselfes saiyng howe can this felow geue vs that flesh of his to eat Then Iesê° said vnto theÌ„ vâ—raily veraily I saie vnto you except ye eat the fleshe of the sonne of man and drinke his bloud ye haue no life in you Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last daie For my fleshe is meate in dede and my bloude is drinke in dede He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym Therfore wheÌ„ as these thynges semed to them very incoÌ„uenient and to folish to be spokeokeÌ„ durst not talke homely familiarly with yÌ„e lord himself there arose a great discorde in opinions amoÌ„g them diuerse of them diuersly interpretyng the thyng that was spoken For euen as Nicodemus vnderstode not Iesus when he spake of a newe heauenlye birth nor the woman of Samaria knewe what Iesus ment in his darke speakyng of the water that should flowe into euerlastyng life so this rude grosse people coÌ„teÌ„ded how it could be brought to passe that a maÌ„ should geue hys flesh to be eaten of other and that in suche sorte as it should suffyse al men to perpetual lyfe For he dyd bid inuited all meÌ„ to eate heauenly bread sayd moreouer that his flesh was bread How shall we say they eate the flesh of a liuyng maÌ„ne And again Iesus beeyng not ignoraunte about what matter they contended dyd not declare vnto them by what way meanes that flesh might be eaten in steade of breade but here now confirmeth the thyng to be nedeful a very necessarie thyng which they iudged but a vayne thing and a plaine absurditie and that it could not be doen. Take this for a veray suertye saieth he excepte ye receiue me whole that is to saye vnlesse ye eate the flesh of the sonne of man in steade of breade and in the place of wyne drinke his bloud ye shall not haue life in you On the contrarye syde whosoeuer eateth my flesh and drinketh my bloud hath by eating and drinking therof eternal life Neyther shall the soule alone liue blessed most happy by reason of this meat drinke but also after the resurreccion of the bodye the whole man bothe bodye and soule shall haue with me the fruicion of euerlastyng lyfe For like as mans naturall meate beeyng conueyed downe into the stomake and after it bee digested is conueyed thence throughout all the membres of the bodye so turnethe into the substaunce of the bodye so that then the meate and the man that eateth it is al one in lyke maner on the othersyde he that hath eaten me shal be spirituallye transformed and turned into me Furthermore forsomuche as I am the chefe auctour of the resurreccion I wyl not suffre my membres to bee disseueted and pulled awaye from me but whosoeuer is surelye ioyned to me by thys meate and drinke I shall rayse hym vp agayne in the last day that because the whole man hauyng bothe bodye and soule beleued me the whole man no we also maye liue with me euerlastynglye Bodelye meate woorketh not this effecte neyther yet Manna wherein ye reioyce but the eatyng of my bodye and the
c. We speake as we doe knowe c. No manne asceÌ„deth vp to heauen As Moses lyfted vp the serpent He gaue his one â–ª ye begotten sonne He that beleueth on him is not condemned Because he hath not beleued Men loued darkenes more then lyght Because theyr woorkes were euill For euerye man yâ— euill doth hateth the light He taried with them and baptised and Iohn also baptised c. There was muche water c. And there arose a question c. And they came vnto Iohn All men come to him A man can receyue nothiÌ„g excepte it be c. Ye your selues are witnesses c. I am not Christ but am sent before hym He that hathe the bryde is the brydegrome What he hath seen heard that he testifieth The father loueth the sonne c. He that beleueth not the sonne shall not see lyfe For it was so that he must nedes go thorowe Samaria Than he came to a citie c. And it was about the sixt houre His disciples were goen awaie vnto the toun to bye meate â–ª The womaÌ„ saieth vnto hym c. Sir I perceyue that thou art a prophete our father 's wurshipped in this mouÌ„tayne And ye saye that in Ierusalem is the place where men oughte to wurship Ye wurship ye wâ—â— noâ— what we know what we wurshippe c. I knowe yâ— Messias shall come â–ª whiche is called Christe Iesus sayeth vnto her I that speake vnto the am he I haue meate to eate that ye know not c. Iesus saith vnto them my meate is to do the will of hym that hathe sent me Say not ye there are yet .iiii. monethes end than cummeth haruest And herein is the saying true that one soweth and an other reapeth And he abode there ii dayes The ruler sayeth vnto hym Iesus sayeth vnto hym goe thy waye thy sonne lyueth Then he enquired of them the houre whaÌ„ he began to amende So the father knewe c. And he beleued and al his houâ—holde This is the seconde miracle And there is at IerusaleÌ„ by the slaughter house apoole c. Whan Iesus sawe him lye c. He sayed vnto hym wylte thou bee made whole Sir I haue no man c. And thesame daye was the Sabboth c. Tha asked they hym what man is that c. The man departed tolde the Iewes that it was Iesus Because he doeth these thynges on the sabboth daye Therefore the Iewes soughte the more to kill hym The sonne can doe nothyng of himselfe c For the father loueth the soÌ„ne c Neyther iudgeth the father any man He that honoureth not the sonne c. The time shall come and nowe it is c. For as the father hath life in hymselfe c. Maruailâ— not at this c. I can of mine owne selfe do nothyng yf I should beaâ—e wytnesse of my selfe But I receyue not the recorde of man c. He was a burnyng a shynyng light But I haue greater witnes theÌ„ the witnesse of Iohn for the workes whiche my father hath geuen me to finishe c. Ye haue not hearde his voyce at anye tyme nor seen his shape Ye haue not the loue of god WheÌ„ce shal we by bread that these maye eate Iesê° saieth make the people sitte downe And Iesus toke the bread Labour not for the meate which perisheth This is the worke of God that ye beleue what signe shewest yâ— then I am the bread of life For I am cum downe from heaueÌ„ This is the wil of him that seÌ„t me And they shall bee al taughte of God I am the liuing bread Excepte ye eat the flesh of the sonne of manne This is the bread whiche came down from heauen c. What and yf ye shall see the soÌ„ne of man c. Will ye also go away c. Thou hast the woordes of eternal life c. We are sure that thou arte Christ. c. His brethren therfore sayed vnto hym There is no man that doeth any thyng in secrete c. For his brethreÌ„ beleued not in hym My time is not yet cum c. The worlde cannot hate you I will not go vp to this feast c Howbeit no maÌ„ spake â—penly of hym c. For feare of the Iewes How knoweth be the scripture If any man will be obedient vnto his will He that speaketh of himselfe seketh his owne praise The people aunswered and said thou hast a deuill Who goeth about to kil thee And ye on the Sabboth day circumcise a man Iudge noâ— after the vtter apperance c. Then cried Iesus in the temple c. And I am not cum of myselfe but he that sent me is true And him ye knowe not Ye shall seke me and shall not finde me c. Than sayd the Iewes among themselues whither wil he goe c. If any man thirst let him cumme vnto me and drinke Doeth any of the rulers or of the Phariseis beleue on hym Searche loke for out of Galile a riseth no prophete And the Scribes and Phariseis brought vnto hym a woman taken in aduoutrie Let hiÌ„ that is among you without sinne cast the firste stone at her He said vnto her woman where are thyne accusers Go synne no more I am the light of the world c Thou bearest recorde of thy selfe But ye can not tell whence I am I iudge no man and yf I iudge my iudgemente is true If ye beleue not that I am he ye shall dye in your sinnes Thei vnderstoode not that he spake of his father If ye coÌ„tinue in my woorde c. And the truâ—th shall make you free Whosoeuer committeth sinne c. But if theâ—â— sonne make you free c I speake that whiche I haue seeÌ„ c. Yf ye were Abrahams children c. If god wee your father He that is of god heereth Gods wordes I seke not myne owne prayse c. What makest thou thy selfe It is my father which honoureth me c. Than toke they vp stones to caste 〈◊〉 hym He sawe a man which was blind I am the lyght of the worlde Is this your sonne c. Geue God prayse We are Moses disciples I am come iniudgemeÌ„t c. If ye were blynde ye should haue no sinne I am the good shepehearde I geue my life for the shepe c. I put my life froÌ„ me that I might take it againe Yf thou bee Christ tel vs playnly My father c. is greater than al. c. Lazarus is dead and I am glad for your sakes c. Iesus wept Excepte the wheat corne faâ—l into the ground and dye Lord doest thou washe my feete If I washe yâ— not thou hast no part with me For I haue geueÌ„ you an example Now I tel you before it come One of you shall betray me That he shoulde geue some what to the poore A new commauÌ„dement geue I vnto you that ye loue together Before the cocke crow c. In my
that place was great plentye The disciples dooe not nowe aunswere againe and saye what nedeth it to haue them sette downe when we lacke meate to sette before them For that whiche we haue in store will not suffice our selfes but simply they without more a dooe obeyed Iesus commaundemente and caused the people to sitte downe in ordre as it wer to a feaste The people also lyke simple playne men trusted wel and did obedientely as the Apostles badde them although they sawe no prouision of meate There was that sate downe almost fiue thousand Iesus therfore toke the fiue barly loaues and when he after his customable maner hadde geuen thankes to the father he brake theim and so toke them to his disciples to distribute the same vnto the people then framyng and fashionyng theim that by thys corporall similitude they should enure theimselues to playe well the shepeherdes and beeyng ministers of the ghospel to feede and norishe the soules of Christes flocke with spirituall foode For he is that very bread which came down from heauen to geue eternal lyfe to them that desirously eate thereof This breade verily do byshops bestowe and ministre vnto the people but from no where els then out of Christes handes and not without rendryng thankes to the father of heauen of whome we must knowlage our selfes to haue receyued whatsoeuer apperteineth to the saluacion of mankynde And vnto whom as to the very auctour our Lorde Iesus referred all notable thynges whiche he dydde here in this worlde monishyng vs therewith by the way that in case we should haue any exâ—ellente vertue in vs we shoulde not chalenge the prayse thereof but clerelye putte from ourselues all the glorye of thesame and geue it vnto God from whom procedeth al thynges that of right deserue prayse Furthermore Iesus dyd euen here nowe thesame thing by the two fâ—shes that he had before doen by the fyue loaues deliueryng it vnto his disciples and at his wyl and pleasure the meat did encrease betwene the handes of the dealer of it so muche in quantitie as he knewe would suffice theim all yea and also a great deale more to make the myracle the better to be beleued When they had eaten enough he saieth vnto his disciples Gather vp the broken meate whiche remaineth that nothing be loste And they gathered it together and filled twelue baskettes with the broken meate of the fiue barlye loaues whiche broken meate remained vnto them that had eaten Then these men when they had seen the myracle that Iesus did saied â–ª This is of a trueth thesame Prophete that should cumme into the worlde Finally when that great cumpany was well filled with meate Iesus settyng foorth the certaintie of that dede by an other profe leste anye manne shoulde fynde faulte and impute the thyng to bee a delusion or a countrefayte thyng sayed thus to his disciples Gather vp the broken meate whiche is lefte of the reaste that nothyng bee loste And they founde so muche broken meate after euerye one had eaten his fylle as fylled twelue baskettes The bountifull goodnes of Iesus augmented that scarcitie and small store of vitayles that is to wete of fyue loaues and two fishes into this so greate plentye to teache vs by the way that we shoulde not niggardlye do our charitie vnto the poore But by this his myracle muche more he teacheth howe that it behoueth hym whiche hath taken vpon hym the charge to feede the flocke of Christe largely to bestowe oute of the ryche treasourye of holy scripture whatsoeuer apperteineth to enstructe to counsayle to coumforte and encourage theym that nedeth suche foode Moreouer when they whiche had eaten enough at full were not ignoraunt howe there was at the fyrst founde out but fyue barleye loaues and two fishes and hadde alreadye seene so manye baskettes full of broken meate remayne they begonne highlye to reporte of Iesus saying Truelye this is thatsame Prophete whiche hath long tyme been looked for to cumme into the worlde This is euen the nature of the common people they dooe sooner feele the benefite of the bely then of the mind They had seen greater myracles yet did they neuer gâ—ue hym so hye a prayse Plentye of meate could cause them speake thus When Iesus therefore perceiued that they would cum and take him vp to make him 〈◊〉 he departed again into a mountaine himself alone And when euen was now cum his disciples wente downe vnto the sea and gat vp into a ship and came ouer the sea vnto Capernaum And it was now darke and Iesus was not cum to them And at this presente because as yet they were ignoraunte and grosse lookyng that Messias shoulde cum to get hymselfe a worldelye kyngdome they dyd consulte among theimselfes to take Iesus and make hym their kyng well assuryng theimselfes thereof that in case they myghte haue suche a kyng they should haue plentye of all thynges vittayles inough riches libertye and other worldly commodities aboundantly But Iesus whiche did couet an other maner of kyngdome and came to teache vs to contemne riches pleasures and worldely glorye knowyng right well what they entended and wente aboute dydde nowe agayne secretelye conuey hymselfe to the hyll from whence he came downe to the people From theym that called hym to a kyngdome he withdrewe hymselfe priuelye all alone so that no manne coulde perceiue his goyng awaye but of his owne free will he meteth theym that pulleth hym to the crosse therein geuyng a playne exaumple to them that shoulde hereafter be his deputies For he can neuer preache the ghospell purelye that loueth a worldelye kyngdome and pompe whiche thynges spirituall shepeherdes ought so litle to seeke for that it behoueth them to refuse those thynges though they be freelye geuen them For the kyngdome of the worlde agreeth not with the kyngdome of heauen no more vâ—rilye then darkenesse and light accordeth When the disciples had long looked for theyr maister in the hyll and euenyng was nowe at hande leste the darke nyght should cum vpon them beeyng in deserte they wente doune to the lake to rowe ouer vnto the citie Capernaum for Iesus had there a litle place to repose hymselfe in well hopyng eyther that he in summe other shyppe should mete them as they wer sailyng ouer the lake or at the leaste they shoulde fynde hym in the citie And it was darke already when they prepared theyr passage ouer neyther dyd Iesus in the meane while cumme to his disciples beyng long and much looked for of them knowing wel enough howe much they were agreued with his absence But Iesus mynde was through his absence to make his disciples more desyrous of hym and therewyth also to teache in what great daungier we be in what great darkenes what worldely trouble hangeth ouer vs as often as we be disseuered from Iesus In the meane whyle a matter was prepared for a greater miracle ¶ And the sea arose with a great wind that blew So when they
of man remain still aliue And to thintente also that the whole man shoulde like throughe me my father wylâ—eth thys thyng too that in the last day I shal restore the dead body also to lyfe For this is my fathers wyll that sente me euen by his soonne to geue â—ternall lyfe vnto all men and that not through Moses lawe but by faythe of the ghospell The father dooeth nothyng but by his sonne And therfore he that dooeth not acknowlage the soonne dooeth not acknowlage the father and whoso resisteth the sonne he also resisteth the father The father is inuisible but yet he is seen in his sonne Therfore whoso seeth the sonne acknoweledgeth hym and beleueth his woordes the saide soonne will not suffre hym to perishe but althoughe he bee deade in bodye he wyll rayse hym agayne in the laste daye accordyng to his fathers wylle that he so maye liue wholly both in bodie and soule in the presence of the soonne whome he gaue credite vnto The father hath geuen this power vnto the soonne that he maye restore euen the dead vnto life The Iewes then murmured at hym because he said I am the bread of life which came downe from heauen And they said Is not this Iesus the sonne of Iosephe whose father and mother we â—news How is it then that he saieth I came down from heaâ—â— â–ª Iesus aunswered and saied vnto them Murmure not among youre selfes No man can cumme to me excepte the father whiche sente me drawe hym And I wil rayse hym vp at the laste daie When Iesus had spoken these thinges the people whiche hytherto thorough hope of meate coulde metely wel away with his communicacion now seyng that they sawe their hope of bodilye sustenaunce was taken awaye they fell to quarellyng with hym to maligne against him And also whome they beeing sufficed with eatyng woulde haue made king him doe they no we contemne as a vyle persone â–ª and laie arrogancie to his charge not openlye as yet but murmuring emong theimselues chieflye at that saiyng whiche of all others they oughte to embrace that is to weâ—e I am the liuelye breade whiche descended from heauen They moste coueted and gaped for bodilye foode and with this saiyng they thoughte theimselues deluded and mocked where as in dede a thyng farre more excellent was offred them then they loked for Certes the infirmitie of his manâ—ed offended theim whiche they onely looâ—â—â— vpon with bodily iyes when as they myght bothe of his dooynges and sayinges haue seene the power of god in hym yf they had had iyes of faythe Is not this man saye they Ioseph the carpenters sonne whose father and mother we knowe well enough by sight and to be but poore folkes and of a very meane estate Furthermore how can he for shame say that he came doun out of heauen when as but of late time he was borne here in earth emongest vs a very man of men as we bee Or what meaneth he by tellyng vs of an other father And whyles they wer talkyng secretly one to an other of these thynges Iesus declaring forthwith that meÌ„s very thoughtes wer not hid froÌ„ his knowlage did make more plain and also confirme that which he had spokeÌ„ before saiyng there is no cause why ye shoulde murmure among your selfes at these thynges which I haue spoken vnto you Your infidelitie is the cause why my woordes sticke not in your myndes Ye se and se not you heare and heare not and whyles ye be present yet are ye absent Of trueth whosoeuer cuÌ„meth to me shal obteine eternall life but by fayth muste men cum to me And faithe cummeth not at all auentures but it is hadde by the inspiracion of god the father who like as he draweth vnto him mens myndes by his sonne so by breathyng in fayth secretly into mens soules he draweth them to his sonne in suche wyse that through the operacion of both ioyntly together men cum to them both The father doth not geue this so great a gift but to them that be willing and desirouse to haue it And truely whoso doeth with a redy will and godly diligence deserue to bee drawen of my father he shall obteine euerlastyng life by me For I as I tolde you shall call to lyfe again euen him that is dead when the day shall cum wherin the felicitie of the godly and the destruccion of the wicked shal be finished and fully concluded He that beleueth me receiueth an excellent greate thyng but he ought to thanke the father for it without whom no maÌ„ can beleue and yet for al that they that in the meane season doe not beleue can not excuse theyr faute by saying that they were not drawen For the father so muche as lieth in hym coueteth to drawe all men He that is not drawen is in faute himselfe because he wythdraweth hymselfe from him that els would drawe hym ¶ It is written in the prophetes and they shal be al taught of god Euery man therefore that hath heard and hath learned of the father cummeth vnto me not that any man hath seen the father saue he whiche is of god the same hath seen the father Uerilye verilye I saie vnto you He that putteth his truste in me hath euerlasting life Thynges of thys worlde are learned by mannes endeuour and studye This celestiall philosophye is not vnderstande vnles the secrete inspiracion of the father make mannes hatte apte to bee taught Undoubtedlye thys is that whiche the prophetes long ago dyd saye shoulde be thus Propheciyng before haÌ„d And they shall be al taught of god But the lustes of this world maketh many one vntowardes to be taughte whiche worldelye desyres whyles they euen droune men in these earthlye thynges they suffre theym not to lifte vp theyr myndes to heauenlye thynges The gyfte is goddes but the endeuour is yours I man heareth my wordes with bodily eares in vayne excepte he heare before the secrete voyce of the father whiche must inspire the mynde with an insensyble grace of faythe Therefore whosoeuer fashyon theymselfes to bee apte to receiue this inspiracion the father dooeth thus drawe theym And he onely that is so drawen cummeth finally to me For god is a spirite and is neyther hearde nor seen but to them that bee spirituall And so to haue seene and haue hearde hym is saluacion Many shall see and heare the sonne to theyr peryl and daunger notwithstandyng that ye do glorye in that god was seene and heard to Moses and to the prophetes There was neuer mortall manne that sawe and hard god as he is in his own nature and substaunce that thing is geuen to the sonne of god alone whiche onely came from God with whom he was euermore before he came into this worlde Therfore put clearely out of your myndes the vyle cares of this corporall lyfe labouryng al that ye can that through earnest desyre of thynges that be spiritually good ye may attaine life euerlastyng I would ye should forget
drinkyng of my bloude bringeth this thyng to passe And therefore my flesh is truelye meate whyche geueth immortalitie and my bloude is truely drynke which doeth procure eternal life not only to the body but to the whole man both bodye and soule And as the lyfe of the bodye whiche is nourished with dayly sustenaunce lest it shoulde perishe before the tyme is common to all the membres of the body by reason of the indiuisible felowshippe that all the partes of the bodye hathe togetherwardes in so muche that though the membres of the bodye be diuerse and sundrye yet there is but one bodye because that one soule geueth lyfe to euerye parte of the bodye so he that eateth my fleshe and drynketh my bloude is in suche sorte coupled and ioyned to me that neither can I be seperate from hym nor he from me For I am in hym by my spirite by whoÌ„ I wyll geue lyfe to hym And he is in me as a membre in the bodye and as the braunche is in the vyne by suche a participacion as cannot bee dissolued ¶ As the liuing father hath sente me and I true for the father Euen so be that eateth me shal liue by the meanes of me This is the bread which came downe from heauen not as your fathers did eate Manna and are dead He that eateth of this breade shall liue euer These thinges sayed he in the sinagogue as he taught in Capernaum Many therefore of his disciples when they had heard this sayd this is an hard saiyng Who can abide the hearing of it The father that sent me is the principall fountaine of al life Whosoeuer is ioyned to hym is made partaker of life And therefore as the father is in me geueth me life and also power to geue life vnto other euen likewyse to him that eateth me and is so annexed to me by reason of that misticall eatyng and drinkyng that he is made one with with me doe I geue lyfe not to endure for a shorte tyme but eternall life What thyng soeuer is of earthly nature thesame dooeth continue but for a time and is of small efficacie Manna whiche stylled downe from heauen for you then beyng vnder Moses tuicion and conductyng because it was foode pertainyng to the bodye it coulde not geue eternall lyfe to your elders for whereas all men did eat therof they neuertheles dyed neyther did any one of so great a numbre remain vndead yea more part of theÌ„ died also in soule because they prouoked god manye waies to wrath But certes this bread that vndoubtedly came downe from heauen hath a celestiall vertue in it and geueth eternall lyfe to the eater thereof The Lorde Iesus did instruct the ignorant and grosse multitude with such wordes very desirous to stirre them vp from the loue of vysible and corporal thynges to the loue and desire of heauenly and eternall thynges And he spake these woordes in the Sinagogue amoÌ„gest a great assembly of people exercising the office of a teacher Howebeit the grosse people was so farre of from the capacitye of these heauenlye mystiries that a great sorte of his disciples also beyng offeÌ„ded herewith wer about to fall from theyr maister murmuryng amongest themselfes and whisperyng this saiyng This is an harde cruell saiyng saye they concernyng the eatyng of a lyuyng mannes fleshe and drinkyng his bloude whose eares can abyde to heare such doctryne Iesus knew in himself that his disciples murmured at it he said vnto them doeth this offend you What if ye shal se the sonne of maÌ„ asceÌ„d vp thither where as he was before It is yâ— spirit that quickeneth the flesh â—rosueth nothing The wordes that I speake vnto you are the spirit life But there are sum of you yâ— beleue not For Iesus knew froÌ„ the beginning which thei wer yâ— beleued not who should betraie him And he said Therefore said I vnto you that no man can cum vnto me excepte it wer geueÌ„ vnto him of my father Iesus vnderstandyng what they murmured at secretly among themselfes labored to remedie the thing that they were offeÌ„ded with geuing knowledge beforehand vnto them that they shoulde see greater thinges with their iyes then that they heard hym at this tyme speake of hymselfe And he shewed them that the wordes whiche he had spoken as touchyng the eatyng of his fleshe and to drinke his blood was no incoÌ„uenieÌ„t thing nor to be abhorred but a right pleasaunt graciouse and fruitfull saying in case it were taken and vnderstande not after their course and grosse intelligence but after a spirituall sence Nowe therfore being turned towardes his disciples whom it had behoued to haue further consydered and to haue been wyser then the base sorte of people by reason of the acquaintance and familiaritie whiche they had with Iesus and also for the myracles which they had seen hym worke Iesus I say loking vpon his disciples rebuked theyr dulnes in this wyse saying Doeth it offend your eares to heare me saye that I am the breade which came out of heauen to geue lyfe to the worlde whether is it a greater difficultie after the grosse vnderstandyng of mannes wit to haue descended from heauen or to ascend vp into heauen What then yf hereafter ye do see the sonne of man whom ye nowe see to haue the natural body of a man ascende into heauen where he was before he came downe thence and before he had this mortal bodye This is doen and graunted by reason of your senses not that ye shoulde bee alwaye carnall and vnderstand all thinges fleshly but that ye shoulde leaue the fleshe and go forwarde to the spirite The spirit descended from heauen and was incarnate the fleshe beeyng now made spirituall shal be carryed awaye vp into heauen leste ye should all waye loue the fleshe and be carnall but yet beeing first instructed by the flesh ye ought to profit and go forward toward heauenly thinges For the flesh alone of himselfe profiteth nothing it is the spirite that geueth life For what is bodily substance of men if the spirit lacke euen so my woord carnally vnderstand shall not geue life vnles ye take it as an heauenly thing and vnderstaÌ„d it spiritually By my fleshe and blood I meane my doctrine and so I tearme it whiche doctrine yf ye do by true faith receiue it desyrously and effectuously and than conueigh it into the bowels of your minde and retaine it there it will quicken and make your mindes liuely and cause you and me to be al one so that ye shal through my spirite liue euerlastingly like as the membres of one bodye lyueth by one common spirite so long as they do adhere and cleaue fast together And I shall leaue vnto you my fleshe and blood as a hid secret mystery and mistical token of this copulacion and felowship which selfe thing although ye do receiue it yet will it not profit you vnles ye receyue it spiritually Therfore do not
repugne and refuse my saying though being still carnal ye do not rightly vnderstande it nor take it as it ought to be taken but rather labour for the true vnderstanding therof For the woordes which I haue spoken vnto you are not carnall as you interpretate them but be spirite and lyfe and whye Uerely because they beeing spiritually vnderstand do conferre and geue lyfe to the soule He that receiueth these woordes rightly and truely eateth my fleshe and drinketh my blood being coupled to me gayneth thereby euerlasting lyfe But he that willingly refuseth them continueth in death thorough the synnes of his former lyfe and doubleth his owne damnacion of eternall death by reason of infidelitie And all they refuse this bread when it is offered them which beleue not my woordes And I knowe that these thinges are spoken al in vaine to sum folkes being right wel assured that there be sum among you which dooeth not credite my woordes and therefore reiectyng life when it is offered them they be cause of their owne vtter destruccion And for that cause our Lorde Iesus spake these thynges who was ignorant in nothyng yet he knewe well ynough or euer he spake these woordes whiche of his disciples woulde geue faith vnto hym And moreouer he coulde tell this also that euen amongest the twelue Apostles whom he so surnamed for honour sake and whome hee dyd also choose specially to bee aboute hymselfe as most sure frendes He knewe I say that there should be one of theim whiche woulde betraye hym to the Iewes that shoulde put hym to death Therefore to note them whiche though they dyd heare all one woorde and saying with the reste and though also one of the twelue should eate of thesame bread and drinke of the same cup which his felowes shoulde eate and drinke of yet shoulde not they obtaine lyfe thereby because they tooke and receiued that heauenlye bread not spirituallye but carnally Iesus added more and sayde for this cause I tolde you a litle before that no man coulde cum vnto me excepte it were geuen him so to do from heauen of my father To haue heard this my voyce is nothing to haue seen and felte this body is nothyng except the father of heauen haue geuen withall the iyes of fayth with the whiche I am loked vpon to the beholders health and vnles he shall geue therwith heauenly eares of the mynde with the whiche I am heard fruitefully and to the hearers commoditie From that tyme many of his disciples went backe and forsooke hym and walked no more with hym Then sayed Iesus to the twelue wyll ye also go awaye Then Symon Peter answered hym Lorde to whom shall we goe thou hast the woordes of eternall lyfe and we beleue and are sure that thou arte Christe the soonne of the lyuing God Iesus answered them Haue not I chosen you twelue and one of you is a deuill He spake of Iudas Iscarioth the sonne of Simon for he it was that should betraye hym beeyng one of the twelue These wordes of Iesus beyng full of the doctrine of saluacion dyd not descende doune into theyr myndes whose mindes were occupied with earthly desyres and couetousnesse who also vnderstood no heauēly thinges besides the grosse and carnall religion as they vsed it of Moses lawe Therefore after that Iesus had this communicacion among them the more parte not onely of the common people but also of his owne disciples fell awaye from theyr maister and thereby are made wurse whereby they myght haue been muche better in case they had taken all thinges well and receiued hym accordynglye and they so muche forsooke hym that they withdrewe themselfes from his cumpany and from eating and drinking with hym as men that by that facte woulde condemne his doctrine But Iesus to shewe euen now the maner and way how that preachers of the ghospel should behaue themselfes doeth neyther make to humble and vile suite to haue them tarie styll with hym leste he shoulde seme to dooe the thing that other are wounte to dooe that is to shew himselfe to stande in nede of their cumpany Neyther doeth he speake to the reproche of theyr goyng awaye leste therein he myght haue been thought to haue more sought his owne prayse and glory then theyr saluacion and yet he doeth not vtterly put them away from hym because they myght perchaunce afterwarde haue been better aduised but to declare that through their owne faute they were offended and so without any occasion geuen thē went awaye and that his saying shoulde not altogether lacke fruite although that sum made themselfes through infidelitie vnworthie any heauenly gifte Iesus I saye vpon these skylles tourning him towardes the twelue Apostles whom he had admitted and taken vnto hym to be the speciall witnesses and bruters abrode of all the thinges that he wroughte did so get out of theim the open confession of theyr belefe that he neyther retaineth these with flatterye as thoughe he had gonne about his owne buisinesse rather then theyrs neither did he to much feare theym with threatening and chiding leste they shoulde seeme to folowe Iesus rather compelled then with their owne consent perswaded For no man is to be compelled vnto the fayth of the ghospell And Iesus had leauer men should openly forsake him then to haue a disciple colourably aud fayuedly And therfore whiles other were departing from him Iesus saieth to the twelue And will ye also goe away from me ye maye tarye styl and ye lust vnlesse ye thinke it more your commoditie to departe Uerely I doe desyre that it might be euery mans lucke to haue this heauenly gyft by me but it is neither to be geuen to theim that refuse it for they dooe not deserue it nor any manne can attaine to cum by it excepte he be desirouse of it And yet it is the gift of the father that any man doeth couet and earnestly desyre it Here nowe doeth Simon Peter a man alway of a plaine and ardent faith towardes Iesus representyng in his person the whole churche and in the name also of other maketh aunswer cherefully and with great courage saying O Lorde God forbyd that we should forsake the for considering that we be muche desyrous of eternal saluacion and also knowe right wel how bare and vnpleasaunt how colde and vnprofitable those thinges are which the Phariseis teache and seing also that we haue hearde Iohn testifying of the whither els and to what other man should we go from thee ▪ for thou alone speakest the woordes which bring with them euerlasting lyfe Thou that receyuest euery one that will cum shalt not driue vs from the whom thou hast once admitted to thy seruice neyther do we desyre to chaunge our lorde and maister for we shoulde change for the wourse what new maister soeuer we shall choose For we not only trusting vpon thy woordes beleue thee but also wee knowe by the very dedes that thou doest and haue certainlye
his haÌ„des vnto heaueÌ„ beseching his father that he would vouchesafe that this matter of sauing mankinde which he toke in hande might be happy and fortunate to all men that he would commend and set forth his sonne vnto the world with his fatherly auctoritie and lest Iohns auctoritie should be of smal estimacioÌ„ albeit this for the time was profitable for the grosse rude people And behold the father did manyfestly auctorise his soÌ„ne in the presence of suche a multitude of people The heauens opened and shewed furthe a certayne wonderful light Iohn also sawe the heauenly spirite in the visible lykenes of a doue to descende out of heauen and to sytte vpon his holy head from thence came the voyce of the father soundyng to all mennes eares saying this is my derely beloued sonne the delight of my mynde in whoÌ„ I haue a singuler pleasure heare hym the expouÌ„der of my mynde and the distributer of my goodnes towardes you And because at that time Iesus was vnknowen to the multitude which had a great opinion of Iohn lest the voyce whiche cuÌ„ming froÌ„ aboue poynted no man certaynely to theyr vnderstandyng should be thoughte to perteine vnto Iohn therefore there was added a visible signe of the heaueÌ„ly doue whiche sitting vpon Christes head showed nowe playnely vnto al meÌ„ as a man would poynte with his fynger to whome that voyce dyd perteine With the whiche signe also Iohn hymselfe was playnely and certaynly monished that he was the sonne of God And after he did openly testifye that this sygne and token was promysed him before of the father to the intente that in suche a multitude of people he might certeynlye knowe him that afterwarde should baptyse all men in the spirite and fyer And with these ceremonyes the Lorde Iesus was declared and consecrated oure mayster whose diuinitie and heauenly doctrine who so wyll followe he shall be truly blessed The .iiii. Chapter ¶ Then was Iesus led of the spirite into wyldernes to be tempted of the Deuyll And whan he had fasted forty dayes and forty nyghtes he was at the last an hungred And whaÌ„ the â—emptoure came to hym he sayd If thou he the sonne of God commaunde that these stones be made bread But he aunswered and sayde It is written MaÌ„ shal not lyue by bread onely but by euery worde that procedeth out of the mouth of God ANd yet these entries beginninges made he lepeth not furth byanby to preache although auctoritie wer giueÌ„ him from heauen but sodenly he withdraweth himself froÌ„ the sight of the people into wildernes because that departure froÌ„ the coÌ„pany of people both increaseth auctoritie and prouoketh a desyre Now the spirite that is the prouoker of the yll doeth specyally assaulte them which leauyng the desyres of the world do fall into meditacion of the pure and heauenly life Therfore Iesus secretly teachyng vs thesame goeth into wyldernes And this he doeth not by the mocion or instigacion of any maÌ„ but moued of his own spirite For he that is baptised hath now cast of carnall affeccions being made spiritual by regeneracion is led and moued by the couÌ„sell of the holy ghost he remembreth not Bethleem he retourneth not to Nazareth he goeth not again to his mother or to his foster father but by the vehemeÌ„cy and rauishing of the spirite he goeth into deserte folowyng the exauÌ„ple of the olde prophetes Solytarines doeth quicken make lusty the mynde of a Christian souldier some tyme it is more sure for a man to commit himself to the wylde beastes than to men Baptisme taketh awaye all synnes of the former lyfe but for all that no man is sure from the assaultes of Sathan whiche lyueth sluggyshly But yet the naughty desyres endeuour to spryng agayne chiefely in them that be rude and young and lately entered and cummen to Christ. And that frowarde Satan enuying as muche mannes saluacion as Christe is desyrouse of the same styrreth and prouoketh him with merueylouse engins and sleyghtes to fall awaye and departe insomuche that he possesseth and vseth him that is relapsed with more tyranny then he dyd possesse and vse hym whan he had him before Agaynste these perilles and daungers Christe sheweth chiefelye three remedies often and harty prayers forsakyng of company auoyding of excesse and kepyng abstinence not without diligent meditacion of holye scriptures for otherwyse there maye be daunger in ydle solytarines And because the deuill goeth about to deceyue them chiefly whiche do endeuour to attaine vnto this streyght and Angelicall lyfe Christe hymselfe lyke a good captayne encounteryng with him hath taught his champions by what meanes that maliciouse and crafty olde syre maye be ouercome howe lytle he can do against them that be sober and vigilant and with all their harte do leane to the godly scriptures And this also the Lorde Iesus in the meane tyme wente aboute that this misterie mighte by litle and litle appere vnto the worlde after suche sorte that Sathan whiche desyred for none other purpose to knowe certaynly whether he were the sonne of God whome he heard that the father did honour with this tytle and name but to lette the redempcion of mankynde might bee holden in suche doubte that he might not certeynlye knowe this to be Messias before he sawe his owne tyranny vtterly subuerted ouerthrowen Christ also putteth vs in remembraunce of this that no manne is mete to preache the gospell but he that hath tryed hymselfe and is fyrme and strong agaynst worldly desyres agaynst excesse and her companions that is bodily luste ambicion auarice and suche lyke diseases of the minde wherewith oure enemye beateth and shaketh the myndes of the symple and weake as it were with most violent engyns of warre Therefore whan Christ had fasted fortye dayes folowyng Hely and Moyses whiche thing was in suche wyse aboue mannes power that yet the Iewes beleued that it was doen of men at laste to shewe a manifeste token of mannes imbecillitie in himselfe he made no couÌ„sayle but shewed playne signes that he felte the tediousnes of hungre For after the common nature of mannes bodye the lacke of humour greued and payned the stomacke Whiche thyng whan the crafty temptoure perceyued â–ª thynkyng hym to be nothyng but a man althoughe in dede a notable and a wonderfull man he casteth his hooke bayted with the enticement of vayne glory for therwith chiefly they be taken whiche seme to endeuour to the hyest perfeccion If thou bee the sonne of God ê™ he what nedest thou to be greued and piened for hungre Commaund rather these stones to be turned into bread for thy behoufe Thou canste perfourme thy desyre with a becke Ye maie well know of olde that this is thesame lyer in wayte or teptour whiche did entice that firste Adam into the snares of death by the vayte or trayne of gluttony But Christ the latter Adam beyng in spirite heauenly so auoided with his wordes this craftie
shall it suffice them whiche will scarce suffice vs few Than Iesus commaunded whatsoeuer they had to be brought vnto him The disciples obeying simply not disputing the matter thus than ye kill vs with hunger if ye geue them thys lyttle that we haue they broughte their whole vitailes Here Iesus exhibiting an euangelicall feaste where lyke as it behoueth to be none excesse so it is mete there shoulde be an equalitie of al thinges He commaunded them all to sitte downe vpon the grasse so that fyfties shoulde sitte together that the noumber of geastes might better appeare And also he folowed the maner of them whiche making a feaste or geuyng a dole to many deuide the multitude into companies that no man should lacke and no man haue to muche This doen Iesus than at lengthe takyng vpon him to be a feaster and a feder of the bodies also whiche came to feede the soules to teache in dede his disciples that they should neuer lacke foode whiche being geuen vnto the gospell regarded litle their vitaile tooke in hys handes the fiue barly loaues two fishes first declaring vnto al men with what maner of vitaile â—he Apostolical ambassadoures ought to be conteÌ„t furthermore shewing plainly before the iye the sincere faith of the multitude which seeing howe litle vitayle there was and was not ignoraunte howe many thousande men there were commaunded to sit downe saâ—e downe Therefore Iesus the feastemaker holding in his handes the bread and the meate lifted vp his iyes into heauen shewyng that whatsoeuer is nedefull to the vse of man it cummeth from the heauenly father and whan he had praysed his bountifulnes liberalitie he brake the bread and fishes and so deliuered them vnto his disciples that they should set theÌ„ before the people putting them in remembrauÌ„ce as it were by a darke figure of what sorte the doctoures ought to be which fede with the worde the mindes of the simple For as Christ loking vp into heaueÌ„ declared that he taught nothing but that came from the heauenly father so the Apostolical men as often as they see the people to depende of their mouth with a playne and a simple faythe they shoulde delyuer nothyng vnto them which they had not receiued of Christ nor should not propose vnto theÌ„ sundry deinties out of the shops of worldly philosophie neither bring out vnto them humaine doctrine after their owne affeccions but shoulde distribute vnto theÌ„ the simple and playne euangelicall doctryne as they had receyued it of theyr maister nor shoulde not otherwise cut it mince it than he had broken it with his handes for by suche manner of preparacion both many bee refreshed and the glory redoundeth to Christe and not to the dystributour Wouldeste thou know the ende of this feaste The disciples doubtyng nothing made distribucion and they doubting nothing fel to their meate on al handes not to excesse but to sufficiency And the feast of such a numbre lacked nothing in so muche that whaÌ„ supper was done the scrappes furthermore that were gathered vp filled twelue baskettes And the noumber of menne was fiue thousande beside women and children ¶ And streight way Iesus made his disciples to get vp into a shippe and to goe before hym vnto the other side while he sent the people away And when the people were sente awaye he went vp into a mountayne to pray alone and whan nyght was come he was there alone But the shippe was nowe in the middesâ—e of the sea and was â—oste of the waues for it was a contrary winde And in the fourth watche of the nighte Iesus wente vnto them walkyng on the sea And whan the disciples saw him walking on the sea they were troubled saying It is some spirite and they cryed out for feare But streighte way Iesus spake vnto them saying be of good chere it is I be not afrayde Peter aunswered and sayde Lorde yf it bee thou bidde me come vnto thee on the water And he sayde come And whan Peter was come downe out of the ship he walked on the water to come to Iesus But whan he sawe a mighty winde he was afrayde And whan he beganne to sinke he cryed saying Lorde saue me And immediately Iesus stretched furth his hande and caughte him and sayd vnto hym O thou of litel fayth wherefore diddest no doubte These thinges done Iesus desyring to teache that after that the necessitie of the body was satisfyed we oughte not to goe vnto wantonnes or slepe but vnto prayer vnto whiche prayer solitarynes is moste mete he forced hys disciples for it greued them to departe from their dere Lord to go to the mere and to row ouer the water before and he woulde come after whan he had sent away the people But they although they departed from hym againste theyr will yet they murmoure not they make not theyr excuse that the nyghte was at hande they aske not whan he woulde folowe but they obey symply hys commaundementes Therefore whan they were gon Iesus sendyng awaye the multytude whome he had satysfyed by all meanes wente vp to a hyll to pray there alone For so he taughte hys disciples to pray Therefore in the top of the hyll Iesus was alone a good parte of the nighte And the disciples in the meane tyme theyr lorde beeing absent as they rowed in the water were in peryll For as they entred vpon the water by and by there arose a contrary wynde and the ship was tossed not without perill of the swellyng waues of the water The night made theyr feare double What shoulde they doe They were in daungier and he was not there whose helpe they mighte call vpon Iesus lefte his disciples in this peryll almost all the whole nighte to harden them by little and little agaynste all feares and to teache them that the helpe of God shall neuer lacke to them that be in perill although it come somewhat late Therefore at lengthe aboute the fourthe watche of the nyghte they almoste beeyng in despayre and nowe sore amased in theyr mynde and ready to geue ouer oute of hande Iesus came not in a bote but walkyng vpon the waters They when they sawe one walkyng in the darke and knewe not Iesus well they were more a fearde and sayde among themselues it is a goste that we see and not a man And the common sorte of shippemen thinketh that suche manner of syghtes dooe sygnyfye vtter destruccyon to them that rowe on the water Therefore they were so sore afearde that beeing almoste beside themselues they cryed out for feare But Iesus suffered them not to be in daungier any longer but by and by spake vnto them that they might know him by hys speche whome in the darke they coulde not see Be of good chere ê™he it is I feare not At thys woorde by and by theyr mynde was comforted But Peter whiche alway had a synguler loue towarde Iesus thynking nothing at all harde that he woulde
perishe Be ye not aâ—earde litle flocke for yours is the kyngdome of heauen Paule hathe meate wherewith he coumforteth and cherisheth suche as are but newlye conuerted to Christe that they maye not fal agayne into diseases forasmuche as they are yet weake he hath also sounde and substanciall meate that maye kepe theim in perfeicte strength growyng forewarde from daye to daye vnto the measure of the fulnesse of Christe Those persones had gathered perfeict strengthe of whome it is thus wrytten in the actes of the Apostles They went reioycyng oute of the sight of the counsell in that they had been reputed worthie to suffre reproche for the name of Iesus That man also had gathered perfeicte strength whiche layed I can dooe all thynges in hym that maketh me strong And for this consideracion the Lorde Iesus in the ghospell exhorteth menne to the eatyng of the breade that was come from heauen the eatyng whereof geueth immortalitie He exhorteth men to the eatyng of his fleshe and to the drinking of his bloude meanyng vndoubtedlye of his doctrine whiche beyng as breade to the soule dooeth make thesame lustie and strong and as effectuall strong wyne doeth inebricate men and bryng them in a godly kynde of drounkennesse euen to the contempte of this worlde in lyke maner as fleashe hath sound nourishemente for the bodye and lyke as bloude hath a vertue and effecte vnto lyfe And though all the scripture of god haue a medicinable vertue and power in it yet hath it none a more effectuall electualye or receipt then that pertaineth to the ghospel One and thesame spirite it is that is in all the Scriptures of God but yet in the ghospell especiallye his pleasure was that the thyng â—â—ould remaine wherin he might speciallye shewe foorth his owne power because there shoulde appere some difference betwene the seruauntes and the maister betwene the puddels or litle gutters and the spryng or fountaine And truely it is a labour well bestowed to considre how great a thyng the vertue of this medicine is Euerie common weale is as ye woulde saye a certayne body The pestilent diseases and sickenesses of a common weale are euil maniers Againste whiche diseases such men as haue excelled others in wysedome haue in soondrye regions or deyned and set lawes as it were certayne medicines and remedies for thesame as for exaumple emong the Atheniens Solon made lawes emong the Lacedemonians Lycurgus emong the people of Crete Minos emong the Romaynes the tenne Commissioners called in theyr toungue Decemuiti Yet not one of all these men was hable to bryng to passe that other nacions also would enbrace and receiue the lawes that he had made No neither dyd any of them so muche as attempte such a thyng leste besides spendyng of labour in vayne he shoulde also haue wonne an opinion of a shamelesse acte in his so doyng Solon was faâ— to liue tenne yeares a banished man for thrustyng his lawes into the citie of Athens alone to be vsed there Plato a man so well learned and so eloquent coulde neuer bryng the people of Athens in mynde to receyue his lawes And yet is there no doubtes to bee made but that euerye one of theim perswaded theimselues that the lawes whiche they hadde made were true and that they wisshed yf it myght possibly haue been brought to passe that all the world should haue enbraced and receyued thesame No nor the lawes of Moses neither were iprâ—d abrode or receyued any ferther then within onely one nacion although in dede the Pharisets did with great highe suyt hunte to wynne and geat vnto them a fewe proselites that is to saye foreyns and aliens wonne to their religion Fynally not the violent autoritie of the Emperours neither was hable by vyolence or compulsion to obteyne that theyr lawes might haue weight and force with all nacions And the thyng whiche all the sayed persones by the lawes that they made did endeuour to bryng about thesame did also the Philosophiers attempt by theyr morall rules and lessons with great iudgement and with incomparable diligence and labour wryten and published Of al which neuerthelesse not one hath there been so eloquente or so well learned that he hath been hable to bryng any one nacion in the mynde that he woulde haue theim in so werishe and vneffectuall was the vertue of the medicine of phisicke which they broughte Onelye the trueth Euangelicall dyd in processe of a fewe yeares possesse perswade and ouercome all nacions of the worlde full and wholle drawyng vnto it the Grekes and the barbarous peoples the learned and the vnlearned the inferiour common people and kynges and all So pithâ—hy and so effectuall was the electuarie of this trueth that so many thousandes of people forsakyng the lawes of their owne countreyes renouncyng the religioÌ„ that theyr forefathers had vsed â–ª leauyng aswell the sensuall pleasures and vices whiche from their cradels they had been accustomed vnto they enbraced a new and a forein doctrine and out of diuerse toungues and ordinaunces of contrarie sorte they did consente to the receyuyng of a certaine lowe and basse philosophie especiallye at suche a tyme as neuer was there any of the lyke sorte furnished nor armed either with the maintenaunce and supportacion of learnyng and eloquence or with the power and autoritie of princes and at suche a time ferthermore whaÌ„ al the worlde with al the strengthe that it had fought against the trueth of the ghospel beeyng vnarmed and naked yet neuerthelesse it could not possiblye bryng to passe but that the sayed trueth after that it firste â—ntred possession vpon the countrey of Grece inuaded also the citie of Rome and the veraye courte of Nerâ— and foorthwith spred it self abrode throughout all and singular the prouincies of the Empire of Rome euen vntill the Isles called Gades lying in the ferthest parte beyonde Spaigne and vnto the Indians vnto the peoples of Afrike and the Scithians and the Isle of Britannia now called Englande beyng a countrey vttrelye diuided and cutte of from all the rest of the worlde These nacions and peoples dyd verye muche differ one from another in theyr languages lawes rytes vsages ordeynaunces Goddes religion and facions and anon beeyng from suche great discorde broughte to a generall vniformitie they begonne to syng all one song extollyng with laudes and prayses Iesus Christe the onely lorde and salueour of the worlde And all this while the spoylyng of their goodes their banishementes empriesonynges tormentes deathes were none other thing but good procedyng and goyng forewarde of the ghospell What persone hath there euer been founde that hath been content to suffre death for the lawes of Solon or the morall preceptes of Zeno But for the simple and playne doctryne of Christ how many thousandes of men both olde young how many thousandes of matrones and vyrgins haue willyngly offered and holden out their neckes to bee chopte of And yet how muche more wondrefull and more abhorryng from commune reason are the thinges
chaunce at length befell the young man now set at his owne free libertie out of his fathers tuicion he speÌ„te and wastefully consumed among straungiers all the substaunce not of his owne for nothing it was that he had of his owne but of his fathers And he spent it out riottously at dyce on harlottes and in feastyng and banquettyng For plaineriotte it is whatsoeuer is spent about the inordinate lustes of the body without necessitie Verily the saied inordinate lustes and desires do corrupt and marre euen the right precious giftes of nature And whaÌ„ he had wasted all his substaunce folowyng in all behalfes his owne sensuall mynde pleasure there arose a great famine in the said countrey where the youÌ„g maÌ„ kept himself as a strauÌ„gier and pylgrime For this worlde hath nothyng in it that may fully satisfie the soule of man but onely that whiche is the chiefest and moste best thing of all whiche thyng is no where els but only in the fathers house Well what should the young man do beyng a straungier among suche as he knewe not beyng naked without clothyng and beeing in the daungyer of death through great houngre wheras before it was grieuous vnto hym to obey the commaundemente of his moste ientle father he was now of force constreyned to bee as a bonde seruaunte to a foreyne vncurteous citezen of a straunge toune Whan men refuse to receiue the swete yoke of the Lorde than are they compelled to beare the moste hard and heauye yoke of Satan Wilt thou heare how miserable a kynde of bondage it is to serue the desires of the world The citezen that was his maister sent hym to his mainour in the couÌ„trey there to kepe and fede his hogges FroÌ„ how great dignitie into how great reprochefulnesse was the miserable young man brought throughe hys owne folye Of a ryche inherytour of an excedyng ryche house he was nowe made a boude man and a swyne heard and yet notwithstanding dyd not thatsame his cruell maister so muche as geue hym meate to eate What needeth many woordes so greate was the famine and houngre of the trueth grace of god whiche trueth onely and none but it is hable to fede and satisfy the soul of man that he desyred to fill his bealye he cared not wherewithal no not yf it had been with the very huskes coddes wherwith the hogges wer feddeâ— and yet was there no man whiche would geue him thesame in so muche that he was in wurse case then the very swine to whome he rather was a bonde seruaunte then a rewler or a maister ouer them The verye gyftes of nature wer now defaced in him and had clene forsaken the young man and the freedome of his owne will as poore as it was yet lost and gon it was and yet the stomake and appetite of his soule beeyng extremely corrupt was eagre to haue sum meate to appeace his houÌ„gre Euery vayne voyd pleasure of the worlde which dooeth but for a short space pacifie neither satisfâ—yng the soule nor makyng it fatte be as huskes and coddes that the swyne feede of with these are the yl spirites delited and suche as are their sworne seruaâ—â—es they doe rather tolle and traine with those baites then fill them And yet haue they not alwaies plentie or aboundaunce of these readye at hand neyther or in ease they haue yet is it marred and disrealised with muche galle of griefes and sorowes Than he came to himself and said how many hyred seruauntes at my fathers haue breade enough and I perishe with houngre I will arise and goe to my father and I will saye vnto him father I haue sinned against heauen and before thee and am no more woorthy to be called thy sonne make me as one of thy hired seruauntes Well than he was now come to the poynte of extreme calamitye and dystresse But happy is that distresse whiche constrayneth a man to amende his ill liuyng For the first degree and steppe toward saluacion is this to call to remembraunce from whence a man is fallen and to acknowelage howe ferre he hath swerued and growen out of kynde And this was the fathers owne drawyng vnto him For he had gon away and leaft his father but the father is euery where present In tymes past he had been a young man past himself and out of his right mynd he was a maÌ„ distraughte with deceytefull snares of this worlde fleeyng all suche thynges as were onely to bee desyred and desiring those thinges whiche only were to bee eschewed and auoyded But the matter is than in good state whan the synner and mysdooer thorough the secrete inspiracion of his moste ientle father cuÌ„meth to his herte agayn The young man therefore beeyng at length cum well to himselfe agayne spake to himselfe in this maner from what degree to what condicion and state am I come wretched creature that I am Out of mine owne countrey into exile banishement out of a rich welthy house into a countrey of famine from libertie into seruitude from a moste louyng father to a moste cruell Mayster from the dignitie of beeyng a soonne in my fathers howse to the most vileste condicion of bondage that may bee and from the feloweshyp of my brethren and of the other seruauntes to lyuyng among swyne How many hyred seruauntes are there in my fathers house whiche through the bountie of my father haue plentiful stoore of breade at will as much as they will eate and I beyng the soonne of suche a good householder dye here for hungre Many of the Iewes are hirelingers whiche do after a sorte obserue the coÌ„mauÌ„demeÌ„tes of the law not of any godly affeccion but eyther of a seruile feare orels for the reward of thynges temporal and yet a matter of soÌ„what it is to lyue as a couenaunt seruaunt with so ryche and so bounteous an housholder and not to be disseuered or put asundre from so fortunate and happy a house For one shall of an hired seruaunt be made as his soonne if he haue thaffeccion that a soonne ought to haue And a godly kinde of enuie it is which prouoketh the young manne to the hope of forgeuenesse For after that he had with himselfe bewayled his estate of extreme myserye wherein he than laye altogether walowyng he begoonne somewhat to lift and set hymselfe vpright and to take some herte vnto him saiyng I will arise and I will go vnto my father And yet alas sayeth he to himself how darest thou be so bold hast thou any thyng whereby to make thine excuse or pourgacion vnto hym thou fouÌ„deste hym euermore a moste tendre louyng father to leat thee haue all thyne owne will thou diddest eagrely require thy childes part of his goodes he gaue it thee without once saiyng nay vnto thee and of thyne owne mocion dooyng it was that thou leaftest thy father beeyng to thee bothe louyng and fauourable thou hast shamefully wasted
their grosse iudgemente of him whereby they thought he did woorke his miracles to the intente to deserue therewith at the rashe peoples hand a worldly kyngdome whereas Christe in veraye deede accordyng as the tyme required didde shewe sum prouâ—e of his diuine power by certaine miracles for none other cause surelye but that throughe sensyble and bodilye thinges he myghte cause more credit to bee geuen vnto his doctrine whiche promysed those thynges that cannot bee perceiued with bodilye senses And by this waie also to bring vp those that were yet rude and weake by certaine degrees to the capacitie of more hye thynges Like as a trustie Maister would wishe that if it coulde be his scholer shoulde foorthwith take and vnderstande his whole science yet for a time he fourmeth and fashioneth the rude and vnframed wytte wyth certayne pryncyples vntyll he haue broughte hym vp to the perfecte knowlege of his facultie so that he shal after neede none of those introduccions And though the teacher dooe not teache the veraye letters and his fyrste rules without werines yet he doth beare that tediousnesse and weare it awaye with the hope of profityng his scholer labouryng all the wayes he can to get him soone out of those course principles Therefore Iesus to declare here also his godhead in that he knewe theyr thoughtes when he sawe the people hadde nowe agayne recourse vnto hym for the desire of suche myracles whiche shoulde rather fyll the bellye then instructe the mynde he tooke occasion of the meate that he hadde once geuen them to teache theym what foode they ought to haue moste desired The effecte of his saiyng was this Uerely this thing is true saieth he whiche I wyll tell you ye calle me maister not because ye bee muche desirous of my doctryne whiche is all spirituall but because ye seeke for worldelye pleasures and small commodities whiche are more estemed of you then thynges whiche dooe farre excelle them And at this presente ye dooe seeke me with great affeccion and yet â—wisse not so muche for to see myracles whiche ought in dede to allure you to mynde celestiall thynges but yesterdayes there dooeth more prouoke you then that ye bee enamoured of goddely power And ye coumpte it a great matter if a manne fede your bodye without your charge It is but a small matter to feede this bodie that otherwyse muste needes decaye and bee destroied neyther shal they that bee desirous of the doctrine of the ghospell lacke meate Therfore turne all youre care to gette that foode whiche where it is taken dooeth not perishe by disgestion nor dooeth prolong lyfe of the bodye for a shorte tyme as the common materiall susteinaunce dooeth and yet within a while hungre cummeth againe â–ª But gette suche foode I saye as tarrieth styll in man noryshing the soule with spirituall foode and geueth eternall lyfe thereunto The sonne of man wil geue you this excellent bread if he perceiue that you doe long and hungre for it For certainly God willyng to geue eternall lyfe to mankynde dydde speciallye appoynt this sonne of manne geuyng vnto hym power and with myracles bringing him to greate estimacion that he shoulde geue spirituall foode to all that desyre eternall life And also for this purpose he gaue vnto thesame power and auctoritie and with myracles brought hym to great estimacion For Iesus came not into the worlde to get vnto himselfe worldelye honour or to make menne blessed with worldly commodities but he came rather aboute this buisinesse that is to were to lift vp men from vyle filthy cares to care and studye for heauenly thynges ¶ Then said they vnto him what shal we do that we might worke the worke of God Iesus answered and said vnto them this is the worke of God that ye beleue on him whoÌ„ he hath sent They said therfore vnto him what signe shewest thou then that we maie see and beleue thee what doest thou worke our fathers did eat Manna in the deserte as it is written He gaue them bread from heauen to eate When as the rude and ignoraunt people minding altogether their belly vnderstoode not these thynges no nor once considered theim they aunswered Iesus on this wise For so muche as thou councelleste vs to woorke a certaine meate that shoulde still remayne in vs and bring with it euerlastyng life what shall we doe therefore that we maie woorke those thynges which are mete for God and that we maie deserue eternall lyfe for whiche causes you saye that you were sent into the worlde Iesus beeyng nothyng offended with this so grosse an aunswere procedeth by liâ—le and litle to call them from their fondnesse to more perfite thynges If ye aske saieth he what is the woorke whereby ye maie deserue to haue God whiche is a spirite and is pleased with spirituall thynges ye shall vnderstande that it is no sacrifisyng of beastes no keepyng of the Sabboth daye no outwarde washynges no choyse of meates no relygion of garmentes nor other thynges whiche dooeth consiste in corporall ceremonies but this is the woorke whiche God requireth of you to beleue his sonne whome he hath sent and by whome he speaketh vnto you leste he shoulde seme to graunt euerlasting life to you that be vnthankeful persones or rather vnworthy suche a benefite The people whiche chalenged a wondrefull religion throughe the obseruyng of Moses lawe made nowe aunswere vnto these thynges not onely grosly but also vnkyndelye and wickedlye and saye If you take vpon you a speciall auctoritie aboue our elders whose auctoritie we haue hitherto folowed shewe sum profe and lesson of thine auctoritie geuen ther of God that vpon syght therof we maye beleue not thy woordes but thy deedes For it is no reason that without sum woonderous signe we should beleue the whiche in wordes takest arrogantly vpon the this auctoritie Neyther woulde we rashelye haue geuen credence vnto our forefathers but that throughe a token whiche came from Heauen they dydde certifye vs of theyr goddelye authoritie Our auncetours dydde eate Manna in the wildernesse vnder Moses that was theyr guyde This was of truethe the breade of God an heauenly foode whiche dydde not putrifie as it is writen in the Psalme he gaue them celestiall breade to eate Therefore by reason of this woondrefull thyng the people then beyng moued obeyed Moses And in case thou canste doe the lyke or els summe greatter thyng we wyll also beleue the. Nor yet dyd this so grosse so vnkynde so wicked an aunswer of the people make the gentlenes of Iesus weary from alluryng them to the knowledge of spirituall thynges For fyrste of all they require sum straunge token as thoughe they had neuer seene anye myracle before neyther be they contente with euerye kynde of myracle but as men that woulde gooe before hym in all thynges they prescribe hym what kynde of myracle they would haue hym doe and to conclude amongest so many wonderful doinges that are red to be doen
vnto the old auncient Iewes they picke out that chiefly which apperteineth to fedyng so muche care had they of theyr bellie ¶ Then Iesus said vnto them verely verely I saye vnto you Moses gaue you not that bread from heauen but my father geueth you the true bread from heauen For the breade of God is he whiche cummeth down from heauen and geueth life vnto the world Therfore Iesus as it wer dissembleyng the ignoraunce of the people thus little by litle bringeth theim to the perceiuyng of spirituall thinges saiyng If Moses auctoritie bee therefore weightie and regarded among you because he gaue you Manna from heauen and ye honour it as heauenlye foode because it came doun from heauen God is moste then to be thanked herein from whome Manna dyd flow and to whom the glorie and praise of al myracles is due For neyther Moses could do this thyng of himself who was nothyng els but gods ministre neyther was that bread very heaueÌ„ly breade in deede although Dauid that wrote the Psalmes cal it bread of heaueÌ„ for it came not from very heaueÌ„ but it rained doune out of the ayer lyke as byrdes liuyng in the ayer are called byrdes of heauen and truely this Manna was but onely a figure of the heauenlye bread And euen as god gaue corporall breade to a carnall people by Moses that serued him in the world so now my father by his heauenly sonne geueth vnto you as to a spiritual people that bread whiche vndoubtedly came from heauen and doeth not onely fill and saciate the bodyes for a time but geueth immortalitie of soule to them that will receiue it That was but materiall breade and gaue lyfe onely to the bodye for a tyme and howâ— great a benefite so euer it was yet did it profit but the people of one nacion alone but the bread that I speake of is neyther corporall neyther dyd it distyll out of the ayer but did procede euen from very god hymselfe and is of suche efficacie that it geueth lyfe not to bodyes but to soules and not to one sorte of people alone but to the whole world As touchyng the autour thereof in case ye passe muche therupon well in stede of Moses in whome ye muche glorye ye haue God the very auctour of this gyfte and for the seruaunte of god ye haue goddes owne sonne And yf ye regarde the gift there is as great diuersitie betwene these as is betwene the bodye and the soule and as is betwene this life which shal shortly â—ease and euerlastyng lyfe in heauen ¶ Then said thei vnto him lord euermore geue vs this bread And Iesus said vnto them I am the breade of life He that cuÌ„meth to me shal not hungre and he that beleueth on me shall neuer thyrst But I said vnto you that ye also haue sene me yet ye beleued me not Whan the Iewes had heard all these thynges yet wer not they for all that lifte vp to the loue of celestiall thynges but styll dreamyng vpon matteâ—s touchyng the belly sayde vnto Iesus Syr geue vs alwaye this breade They loued the sacietie of meate better then healthe and soughte rather for a plentifull geuer of meate and drynke then for a sauiour Therefore to take from theÌ„ their dreame of corporall foode Iesus expresseth more plainelye vnto theym that he did not speake of bread that is chewed with teeth and whiche beeyng conueied throughe the throte into the stomake swageth bodilye hungre for a season but of heauenly bread whiche is the woord of God Therefore he saith I am that bread the very geuer of eternall life He that hungrely lusteth after this breade and will cumme to me and suffre it to haue passage into the bowelles of the soule by fayth shall not feele any grief of hungre that shall cum to hym after he bee once fullye satisfied but it shall tarrye stil and abide in hym that hath receyued it vnto eternall lyfe And my woorde hath in it a fountaine of spirituall water whereof the soule drynketh by fayth and not the bodye therfore he that beleueth in me shall not onely be without hungre but also without thirst eternally This bread is not receiued by gapyng of the mouthe but through beliefe of the soule And therfore I haue spoken these thynges vnto you to let you knowe that thoroughe your owne faulte ye shall perishe in case ye dooe persiste and continue in your infidelitie My father denieth this breade to no man and to you of all men it hath been fyrste offered notwithstandyng ye care more for the bread that shal vtterly cum to naught â–ª Ye haue sene me do greatter thynges then yf I should feede you with Manna and I promyse vnto you and thinges of greatter felicitie and for al this ye beleue me not ¶ All that the father geueth me shall cum to me and he that cummeth to me I cast not away for I came doune from heauen not to do that I will but yâ— he will which hath sent me And this is the fathers will whiche hath sent me that of all which he hath geuen me I shall loose nothing but raise them vp againe at the last day And this is the wil of him that sent me that euery one which seeth the sonne and beleueth on him haue euerlasting life And I wil rayse him vp at the last day And albeit ye do through vnbeliefe loeth this breade yet for all that my father hath not sent it into this worlde without cause There shall bee sum folke to whom this breade shall bryng euerlastyng lyfe althoughe the whole nacion of the Iewes shall reiecte gods sonne and therefore be euen wicked towardes god because they do contemne the said sonne whome the father hathe sent to saue the whole worlde For my father is God not onely of the Iewes but also of al Gentyles I haue nothyng in dede of myselfe but yet whatsoeuer my father hath geuen to me what kynde of people so euer it bee of thesame shall cum to me by fayth although it hath nothyng to dooe at all wyth Moses law And whosoeuer wyll cumme to me hym will I not reiecte yea and woulde to God all folke woulde cum vnto me For my fathers will is as muche as lyeth in hym that all men shoulde bee saued by fayth And for as muche as his wyll and myne is all one for this ende therfore I descended from heauen not to doe what I wyll as it were disagreyng with my father but to dooe my fathers wyl whiche sente me from whose wyll myne cannot dissente And truely my fathers wyll that sente me is this that what thyng so euer he hath through faith geuen vnto me no deale thereof dooe peâ—ishe I beeyng the preseruer of thesame leste the worlde shoulde violently drawe vnto death that thyng whiche my father hath ordeined to liue Furthermore although the bodye do dye by the course of mans nature yet doâ—eth the soule whiche is the better parte