last for euer What shall I speake of the Ethnikes They honored not only as men but as Goddes all those whyche dyd brynge vnto theym anye thynge profitable for the bodye They halowed Bacchus for a GOD because he hadde shewed vnto theym the makynge and vse of wyne They worshypped Ceres as a Goddesse because she did teach how to order corne and wherefore it serued wher before thei eat Okecorns Hercules was set amonge the Goddes because he saued the citisens that were ouercome of theyr enemies because he restored banished mē agayne to theyr Cityes because he made the lande saufe from theues and the sea from pirates These vertues althoughe they be greate and mete for a Prince yet because the heathen dyd consecrate Hercules into a God for these vertues they dyd playnelye declare that theyr mynde was onelye in yearthely commodities and profites I wyll shewe you that that scarselye maye be honestlye spoken openlye in the congregacion and yet it oughte to be spoken of that you maye se that menne haue no regarde saue onelye that they maye haue ioye in yearthely pleasures Flora when by harlotes craft she had gotten greate riches she made the people of Rome her heire and leaft a certayne money by whose yerely increase thereof the daye of her byrth myghte be kepte solemly and plaies be made whych they call Floralia what came to passe than Dyd the Romaynes knoweledge so fowle and fylthy thynges Not onelye dyd they gladlye receyue them but made Flora a goddes that should be goddes of f◅owers O stynckyng beastes O detestable men which gaue also to harlottes Godlye honoures because they had receyued of theym a bodily benefite when for all that ryght honest men eyther theyr oratoures or Philosophers that taughte vertue they greatelye dyspised theym yea and somtyme also kylled some of theym And in thys thynge not onely the heathen but the Christen men theim selues also haue done amysse For in the worshyppynge of saynctes whyche Hypocrites haue folowed very hertely and much vn godly they haue worshypped those saynctes specially by whose healpe they haue hoped to haue had eyther some corporall benefites or escaped hurtes To those they haue appoin ted holy dayes temples offeringes pylgrymages feloshyppes and as they call them brether heades To be shorte A great sorte of those that be called christians haue so burned wyth desier of yearthly temporall profites that they would haue worshipped Satā him selfe for a saint or for a God so that he would send theym money and gyue theym corporall benefites Whych thyng verely euen by thys is playne that althoughe nothynge is better knowen thā that deceites trifles lyes and periuries be mischeuous thynges worckes of the diuyl yet men to ge◅ ryches and bodilye profites wyth so greate redines of mynde they folowe theyr mischieffes that neyther by anye respecte of honestye neither by any warnynge of goddes word no nor by other crueltye of punyshmente they maye be wythdrawen frō that What is blindnes if thys be not blyndnes and vngodlines For mē be so blind that they thinke these corporall and temporall good thynges to be true felicitye Let vs heare therefore what Iesus answereth to y ◠Iewes disirynge only corporal meate and an yearthly deliueraunce So Iesus sayed vnto theym Amen amen I saye vnto you Not Moses hath gyuen vnto you breade from heauen that is to say the true bread but my father gyueth vnto you the true bread frō heauen For the bread of god is that which is descended from heauen doeth gyue life to the worlde Thys is the comparynge together of Moyses and hys benifites wyth Messias and hys benifites whyche Messyas gyueth to theym that beleue in hym You sayth he glorye verye muche of Moyses and for the benefites whyche be gyuen to you for hym and fyrste althoughe Moyses hath bene a greate Prophete and fayethfull minister of GOD yet was he not that person for the which menne do get trewe health But Mellias whome the Prophetes haue promised and ofwhom Moyses hym selfe hath preached and whome GOD nowe hath sente into the yearthe is that person for the whyche true health commyth to menne Furthermore the good thynges which God hath done by Moses in dede htey are greate and verye excellent and yet not euerlastyng neither sufficiente Moses ministred to you by goddes liberalitye Manna from heauen yet that Manna was not the verye meate whyche of it selfe hath saued the eatars into euerlastynge lyfe Al the Israelites haue eaten Manna in the deserte yet neuerthelesse all they also be deade and many of them God hath not alowed whyche also haue dyed for euer But Messias whyche is the naturall sonne of God whom hys father hath sente from heauen into the yearth whych now at thys tyme liueth amongeste men is the true meate which so conserueth al y ◠eate him that is beleue in him y t thei shall neuer dye but althoughe they seme to die yet may be saued into euerlastynge lyfe Moyses deliuered the Israleites from the Egipcians bondage and led them by y ◠deserte euen vnto the lande of Canaan Thys was in dede an excellente benefite and very acceptable to the Iewes that were afflicted but yet was it not a verie deliueraunce for although they were deliuered from the tirauntes of Egypte yet were they not deliuered from there spiritual tyrauntes that is from synne the diuyll death and hel But Messias bryngeth true deliueraunce For to theym that beleue in him he forgeueth synnes and causeth that they whyche receyue hym thorowe fayth are counted iust before God He ouercommeth the deuyll and so deliuereth the seruauntes of the diuyl that they be chosen into the sonnes if god He ouer commeth death and bryngeth to passe that they whych were in the daunger of death neuer dye but lyue for euer He ouercommeth hell that they whych were in daunger of hell shoulde go into heauen and enioye euerlastynge felicitye These in dede are the true benefits whych as they are in no wyse to be compared to those corporall profites so do they brynge euerlastynge health It commeth doune saith he from heauen It bryngeth therefore heauenlye and euerlastynge good thynges not earthly and those that shall vade awaye And it geueth lyfe it gyueth not money whych couetous menne seke for not corne whyche vsuras heape together not wyne whyche bybbers seke after not earthely Empyres wyth whose desiar men of thys worlde be on fier But it geueth lyfe that is blessed for euer And it gyueth it vnto the worlde it offereth it by hys gospell not to the Iewes onelye nor to the gentiles onelye but to all creatures that is aswel to the Iewes as to the gentiles aswell to honeste as vnhoneste to the poore aswell as to the ryche to the princes and to the subiectes to be shorte to al the worlde Wherfore althoughe these corporall and yearthely good thynges haue theyr vse and God if they happen is to be thancked for
Set also before thine eyes how great a multitude of men is wont in persecucion to denye the fayth in Christ. For as sometyme the Iews and Ethnikes so now the Byshoppes Turkes persecute y â— doctrine of Christ and the fayth in Christ. But as in tyme past y e greatest multitude of people among the Iewes Ethnikes dyd in persecucion fal from Christ so also in these tymes vnder bishops and Turks sometyme whan no man doth vyolently compel them they fal awaye which certaynly is a manifest profe that sayeth in Christe is not of all men as Paule sayeth also reken me y e hypocrites amoÌ„g christen meÌ„ that put their hope in the merits of their worckes nuÌ„ber also wicked meÌ„ and that do not repent whych holde on still to leade a naughty and synfull life Thinkest thou y t both they and these would liue so wickedly if true fayth in Christ were as comon as y â— name of fayth is common amonge Christen men What shall we do then We muste not thyncke that fayth in Christ is borne in mannes fleshe and that it can be conceyued by mannes strength but to be geuâ—… by the gyfte of the holy goost from heauen thorowe the Gospell Wherefore lette oure cares and thoughtes awake to thys that we may learne the Gospell cal vpon the lord y t the holy gost may worke in vs and not onelye gyue vs true fayeth in Chryste but also kepe and encrease it that we maye walke obediently in the callynges of god But let vs heare nowe what they get what they haue that beleue in Iesus What sayeth he than Saieth he they shall get worldely Empyre ryches of thys worlde Or other earthelye gooddes In dede these be the giftes of god and serue for somewhat in the earth but they are not true felicitye Neyther dyd Christe come into thys worlde to gyue to theym that beleued in hym yearthelye and traunsitorye good thynges but rather heauenlye and euerlasting saying he that beleueth in me hath life What maner of life that fadeth awaye or y t shortly shall perish not so but euerlastyng Also in y â— name of eternall lyfe he vnderstand comprehended althynges y t pertaine to euerlasting life y t is for giuenes of synnes chosyng into the sonnes heires of God rightuousnes before God the holy goost leadynge to obedience of Goddes vocacion deliueraunce and preseruacion in death and finally heauen lye and euerlastynge kyngedome Wherefore he that beleueth in Iesu Christe hath forgyuenes of synnes is chosen vnto the sen of God is couÌ„ted iust before god is endewed wyth the holy gost that he may obey the callyng of God is saued in death and receiueth the inheritauÌ„ce of heauenly kyngdome the whyche he shall enioye for euer Than the whych good thynges nothyng can be spoken more greater nor more excellente But I praye the what thynge is that thorowe whose merite he that beleueth in Christe getteth lyfe euerlastynge and so great good thinges of it Is that thorow the merite and dygnitye of fayeth that is of the woreke that the man doeth Nothynge lesse verelye He that beleueth in Iesu Christe obtayneth in dede euerlastynge lyfe and the profites of it thorow fayth but not for the merite or dignitie of fayeth bycause that fayeth is alwayes weake whyle we lyue in the fleshe nor neuer so greate as the worde of God requyreth But it getteth those thynges for Iesus Christes sake which is receiued by fayth For so it is added I am the breade of life That is He y t beleueth in me therefore hath euerlastynge lyfe because that I whome he receyueth and possesseth by fayeth am the breade that gyueth lyfe I am lyfe it selfe and perpetuall saluacion Wherefore he that hath me thorowe fayth he also hath lyfe and health euerlastynge What lacketh he than that beleueth in Christe He hathe not a rych house in thys world but he hath Christ the Lord of heauen and yearth thorowe whome he is made the heyre of all the heauenlye good thynges He is not garnished wyth some noble kynde of lyfe in thys worlde but he is garnyâ—…hed wyth Christ and for thorow whom he is noble not onely before the angelles but also before the maiestye of GOD in heauen He hathe not stronge health of bodye and longe lyfe in thys worlde but he hathe Christe whyche is perpetuall lyfe and felicity There is no true goodes than y t he wanteth whiche beleueth in christ And coÌ„trary he y t beleueth not in christ hath none of these good things He hath earthli riches but because he lacketh christ ryches are rather hurtfull vnto hym than profite He hath in thys worlde noble kynred but because he lacketh Christ he is not onely obscure before GOD but also shall be coueted wyth perpetuall darcknes He hath prosperous helth leadeth a merye life in this worlde but because he laketh Christ it shal at last be sayed vnto hym that Abraham sayed to riche gloton sayinge sonne remember that thou haste receyued thy pleasures in thy lyfe therefore nowe art thou condemned Wherefore wyth all the thoughte of oure mynde we muste bende our selues to thys studye to knowledge Christe thorowe fayeth and when we knowe hym kepe hym But after that Christe maketh mencion againe of bred whaÌ„ he sayth I am y â— bred of life by by y â— Iewes thou ght vpoÌ„ MaÌ„na as they dyd before so that they thought w t them selues What doest thou boaste that thou arte the breade of lyfe whyche hath come downe from heauen What shall we saye than of Manna whyche oure fathers dyd eate in wylder nes Wylte thou gyue more excellente breade than Moyses gaâ—… 〈◊〉 ourâ—… fathers Of thys thynge also Christe preached before and yet â—…owe also he reherseth agayne the comparacion of Manna wyth hym selfe that hys maiestye shoulde be the more opened saying Your fathers haue eaten Manna in desert and are deade This is the breade descendyng downe froÌ„ heaueÌ„ that a man maye eate of it dye not I am the liuyng bread that am come downe from heauen If any man eate of this â—…de he shall lyue for euer Thys is the meaninge of that that Christe sayeth There is greate difference betwixte Manna and 〈◊〉 breade that is my selfe For MaÌ„na hathe not browghte lyfe to theym that did eate it for they that did eat Manna they are all deade But my breade or I my selfe brynge lyfe to theim that eateth me For they that eate my breade that is my selfe neuer dye but lyue for euer And Chryst in dede semeth whan he saieth Thys is the breade descendyng from heauen that a man should â—…t of it and not dye and addeth I am the liuynge breade whiche am come from heauen If anye eate of thys breade he shall lyue for euer â–ª to rehearse agayne playnelye all one thynge but thys rehearsynge agayne neyther is in vayne nor for naught superfluous but y â— one saying is the interpretacion of y â— other
For to eate Christe or the breade 〈◊〉 Christe in thys place is to beleue in Christe as it foloweth afterwardes Therfore when he sayth This 〈◊〉 the breade descendynge from hea â—…n because that no man shoulde â—…rstande thys sayinge neyther of that breade wherewyth Iesus a lytell before had fedde fyue thouâ—…â—…en or of anye other earthely and corporall breade anone he sayeth further I am the liuynge bread whych am come downe 〈◊〉 heauen that we maye playnely vnderstande hym that he speaketh of hym selfe And when he sayeth after wardes y â— a man may eate of it and dye not straight waies he doeth expounde what to dye meaneth and sayeth if any maÌ„ eate of thys bread he shall lyue euerlastyngly For not to dye is to liue euerlastigly What shall we saye then to these thinges If in thys comparynge together of Manna wyth Christe the communicacioÌ„ is of a spiritual and heauen lye lyfe how shal thys that is sayd your fathers haue eaten Manna in deserte and be deade be true of Mo ses Aaron Phinees Iosue Calib and manye other good Israelites which theym selues also haue eaten MaÌ„na w t the rest yet be not dead spiritually but as AbrahaÌ„ Isaac Iacob lyue before god so do those liue also And if this speaking be of corporall and earthely death Howe can thys sayinge if a man eate of thys breade he shall not dye but lyue for euer be true of Iohn Baptist and afterwardes of Peter and of the other Apostles and Dysciples of Christe Dyd not all these eate â–ª of Christe that is beleue in Christe and yet be deade not onely â–ª corporallye but also were cruellye kylled of theyr aduersaryes What â—…eth it than that is sayed the fathers that haue eaten Manna be deade but he that eateth this bread dyeth not but shall lyue for euer Fyrste here in the begynnynge we wyll speake of Moyses and other good men that eate Manna in deserte For these in dede were preserued in death and lyue before God but they were not saued nor lyue not for Manna whyche they eate but for Iesus Christ in whom they did beleue whan they eate Manna by the promises that were spoken of Christe For excepte they had eaten hym together wyth Manna vnder Manna truly they also them selues had died by death euen wyth the vngodly of whome Paule spea keth All dyd eate that spirituall meate and al did drincke that spiritual drynke for they dranke of that spiritual rocke that folowed them and the rocke was Christe But God dyd not allowe many of them For they were ouerthrowen in the wyldernes And nowe because Mo ses and other good men in eatynge of Manna beleued also in Christe that was promised therefore thorowe Christe they were saued in death and got euerlastynge lyfe That that we haue spokeÌ„ of Manna the same muste we thyncke oâ—… the Supper of the Lorde For the bread and wyne of the Lordes supper are heauenly meat and dryncke because they be halowed and sanctified by the lordes institucion thâ—… they maye be hys bodye and bloud And althoughe al eate of the Supper of the Lord yet are not al saued in death nor haue euerlasting ioye For some in dede eate the supper of the Lorde and yet beleue not verelye in Christe they truste not in the bodye and bloude of Christe which they receyue in the sacramente Wherefore as to the wycked the ea tynge of Manna nothynge profited so to the vnbeleuynge and vnâ—…epentaunt the eatyng of y â— supper of the Lorde nothyng profiteth Other not onelye eate of the Lordes supper but beleue verely y â— Christe hath gyuen his bodye for their sinnes and hath shed hys bloude that they myghte be made cleane from theyr sinnes before god These ther fore be saued in the houre of death and lyue for euer not in dede for y â— selfe eatynge of the supper but thorow Christ in whom they verely beleue in whose â—…ayeth they be streÌ„g thened by y â— sacrameÌ„t of the supper For Christ only by â—…ayeth thorowe the gospel taken eyther with the sacramentes or w tout the sacraments is he thorowe whom men get true euerlasting helth The sacramentes haue in dede theyr vse in confirmynge the faieth of him y â— receiueth theÌ„ and must diligently be taken obediently but our health is not set in y â— self taking of the sacramentes but in Iesus Christe only receiued thorowe â—…ayeth For thys is the lyuing bred coÌ„ming downe froÌ„ heaueÌ„ y â— who so euer shal eate of him or beleue in him should not dye but liue euerlastinglye Furthermore wher it is saied of the death of Iohn bap tist and y â— Apostles of other good mâ—… that beleued in Christe we must thinke y â— althoughe they be killed 〈◊〉 to men to be dead yet are they dead before god for before hym thei lyue yet styll For theyr soule is not loste because Christe Keapeth it neither perisheth theyr bodye For althoughe it turne agayne to duste yet shall it be raysed agayne in the laste daye into lyfe euerlastynge Therefore when Christ sayeth that the fathers be dead althoughe they haue eaten Manna but those that beleue in hym not to dye he sygnifieth and teacheth that the carynge of Manna did not bryng of it selfe lyfe and healthe no not to Moses and other good men for if they had eaten Manna only they also theym selues euen wyth the other vngodlye shoulde haue bene deade for euer but that onely he hym selfe that is true Mâ—…ssias receyued in fayeth to be the author and gyuer of lyfe and health But because Christ calleth hym selfe the breade of lyfe he sheweth the manoure also howe he is made breade that is our lyfe and health and sayeth The breade whyche I wyll gyue you is my flesh whych I wyl gyue for the lyfe of the worlde Hytherto I haue made mencion of my breade and haue promised lyfe vnto him that eateth of this bread Wherefore because you should not care and looke for of me for suche breade as Moyses hath geuen vnto you in deserte or suche as you hadde a litell before when wyth that and two fyshes I fedde more than fyue thousande men Go to I wyll declare vnto you playnelye what I vnderstande by bread For the breade whych I speake of now is my fleshe whyche I wyl gyue to get lyfe vnto the worlde I came in to thys worlde I toke man vpon me and I toke also all the infyrmi ties of man not to synne as manne dyd but y â— thorowe my passion and death I woulde put awaye the synnes of men and reconcile men wyth God the father that they might get not onelye pardon of theyr synnes but also lyfe euerlastyng Therfore my passion whyche I shall take in fleshe or after my humanitye is the deliueraunce of the worlde and my death whyche I shall suffer is the lyfe of the worlde that as manye as beleue in me maye be saued and lyue
shame if beynge the sonne of God he do these thynges that be vnmete for the sonne of god to do But what nede manye wordes Se what God hath forbyd by hys worde To vse dyspighte towarde God to iudge God a lyer to hate thy â–ª neyghboure to enuye thy neyghbour to studye to begyle to be aglotten and many other such thynges Those thynges in dede be vnmete for the Sonnes of god and he that folowethe these thynges leadeth not hys lyfe as the Sonne of GOD or GOD but as the sonne of the dyuyll or the dyuyll hym selfe For these be the workes of the diuel whiche he that doeth he must nedes â—…e of the dyuel his father Whâ—…â—…ore the worckes of the dyuell must be eschewed and the workes of god muste be folowed that the maiestye wyche we haue gotten in Chryste thorowe fayeth the same also we maye kepe stil finallye y t Christe ad deth This is the bread which descended froÌ„ heauen not as pour fathers haue eaten Man na and be dead He that shall eate this breade shall spue for euer is the conclusyon of thys sermon In the whichâ—… conclusyon Christe repeteth the principal state of his sermon almost eueÌ„ with the same wordes wyth the whyche he set it out before For seing Christ is the verye meate and drynke and is not onelye the sonne of manne but also of God whyche lyueth for hys father and is lyfe it selfe it is manyfest that thys breade is farre more excellente then Manna in deserte the whyche althoughe thâ—… fathers dyd eate yet died they but thys Iesus Christe is suche bread that he that eateth of it or in hym beleueth neuer shoulde dye but lyue for euer These thynges seynge they be largelye ynoughe declared before it is but in vayne to speake lenger of them wherefore let vs regarde nothynge more then in thys moost myserable honger of goodnes of oure lyfe we receyue thorowe fayth this bread whyche is Iesus oure lyfe gyuer GOD euen wyth the father and the holy goost blessed for euer Amen ☞ ☞ The tenthe Homilye THe Sermon that christ hath made of the eatynge of his flesh drincking of his blod as muche as per tayneth to oure purpose I thyncke we haue made playne by oure interpretacion For the principal state or poynte of this sermon is that not Moses but Iesus Christe is oure true sauioure and that he that beleueth in Iesus Christe for that is to eate his fleshe and dryncke hys bloude doeth get true and euerlastyng lyfe Thys is the summe of all Christes Gospell which seing it is ofteÌ„ times vereli much repeted in other places of this Euangelist whoÌ„ we haue takeÌ„ vpoÌ„ vs to expound we wyl not tary any lenger in thys part but we wyl run ouer those thynges whyche Iohn discribed after the Sermon saying These thynges Iesus sâ—…yde in the 〈◊〉 â–ª teachyng in â—…apernaum The Euangelist not only described the sermon of Christe but he addeth also the place in the which this sermon was made that is in Capernaum the chiefeste citye of Galilea and in the sinagoge that is in the most frequeÌ„ted place of the city By whych dyscripcion the Euangeliste not onely signifieth thys sermon to be spokeÌ„ in dede but setteth forth al so the veritie of Christes doctryne For those thynges y â— Christ taught he did not wyth a fewe onelye in secrete places whyche heretikes and sedicious persons are wonte to do which when they perceyue them selues that their teachyng is false they hate the lyghte but he taught those thynges openlie in the scholes and in the temple Let vs se then howe the hearers of Christe toke this sermon And in thys place is set forthe a great dyfference of hearers they are deuided into two partes For some and they very fewe that is to â—…ete twelue onely take the sermon wyth a contented mynde and tarye stil in hearynge his doctryne as it foloweth a litle after But other and those the greatest parte of hys chiefe hearers abhorre his sermon and fall from Christe Manye sayeth the Euangelist of his dysciples when they hadde hearde these thynges sayde Thys is an harde sayinge who is able to heare hym The thinges that they were offended wythall that were rehearsed before by them selfe nowe are rehersed together For there be two thynges wherewyth the hearers were offended in this sermon The one is that Iesus had sayed that he was come downe from heauen wherby he sygnified that he was the sonne of god and verye god hym selfe In other is that he had sayde hys â—…eshe shoulde be eaten and hys bloud dronken Those thinges ther fore at whyche seuerallye the hearers hadde murmured before wyth theym selfes nowe they repete togither and saye These be hard words he bosteth him self to become doune froÌ„ heaueÌ„ that is that he is god but we se knowe him to be a maÌ„ of meÌ„ what shulde then become of vs if we shulde folowe him teachynge so blasphemous thynges Uerelye we shulde brynge our selues into parel and ieopardye not only of oure corporall lyfe but also of euerlastinge healthe For there is a lawe If ther ryse amonge you a prophet and do shewe before of a signe or woÌ„derous token and it come to passe that he hath spoken and he say vnto the let vs go and folow straunge goddes whyche thou knowest not and let vs serue them thou shalt not heare the wordes of that Prophet but let the Prophet be kylled Seyng ther fore that thys Iesus hath shewed in dede manye and great miracles and thrusteth forth hym selfe to vs for a God whyche knowledge not but one god the maker of heauen earth go to nowe frindes let vs â—…tie farre from thys teacher that not on lye we heare not so blasphemous thynges but also that we be not kil led of our nacioÌ„ euen together with hym Thys also is harde that he re quyreth of vs the eatynge of hys fleshe and drynckyng of his bloud What Goeth he aboute our lawes beynge abrogated to ordayne the maners of the Scithians or of the Indians in oure common wealth They say there be people not farre from Schithia whyche of eatynge mans flesh be called Anthropophagi that is deuourers of men And in Inde they saye there is a nacion in the whych it is a coÌ„mon vsed thing that the children shoulde kyll theyr fathers and slâ—…a them as it were for sacrifice and after wardes eate their fleshe which is counted among the not crueltye but godlines Seynge therefore that Iesus doeth byd vs eate his fleshe wyll he make vs of the Iewes Indians and Scitâ—…iaÌ„s of the Israelites And that he reher seth of the drynckyng of his bloude is nolesse to be abhorred than very perillous For say they as far as we can iudge he signifieth by this drin kyng y â— he requireth of vs a couenauÌ„t of coÌ„iuracion for in diuers na cions ther be diuers facions of makynge a couenaunte Among the Arabians one is set
doth declare that one Pambus are Heremite dyd come at Athanasius desiar from the wyldernes to Alexandria He whan he had seene there a woman as men saye muche lyke a player decked wyth muche gold and precious stones he wept Beynge axed why he dyd so Two thynges sayth he moued me That one the death of thys woman The other because I do not so much studye to please God my sauioure as she to please vngracious mē Pambus in dede sayed verye godly But thys is wyth earneste teares to be wepte for that not onelye one or two womē but almost al the whole sorte of men watche with great care and al their thoughes only for this to serue the bealy y ◠whiche what other thynge is it than to go to hys owne presente death destruccion Meates sayth Paule are appoynted for the bealy the bealy for the meates And god wyll destroie both the one the other And againe ma ny walke of the which I haue often shewed you and nowe I speake againe wepinge that be the enemyes of Christes crosse whose end is destruccion and their bealie their God and the glori shalbe to their shame that ca◅e for earthlye thynges And Christ sayeth what profitteth it mā if he wynne al the world haue the losse of his sole Likewise what pro fitteth it to haue your body ful of al kind of diliciouse meates for all y ◠to let youre mynde pyne awaye for lacke of hauēly meate which saueth you for euer For I praye you cōs◅der me what y t ende of these studyes is For if thou worke as Christ speketh or only folow after that meate that perisheth that is to saye bodily and earthly thou semeste in dede to saue thy body for a tyme that nothinge longe but shortly after thou shalt lese euen together w t the life of thy bodye thy whole euerlastinge health And so both the bodye the sole be lost together But if y ◠worke the meate which abideth still into euerlasting life than althoughe thy body be somtyme hungry yea I say more die also yet is thy soule saued And thy soule beynge saued the bodye also is saued thorowe the Lord Iesus Christ which wil transforme our yearthly bodye to make it lyke vnto his glorious body accordyng to that hys myghtye power in workynge by the whyche he maketh all thynges subiecte vnto hym Wherfore let this be our onely studye care let thys be our thought to worcke meate that remayneth ◅n to euerlastynge lyfe But I saye muste we do nothynge els in thys world is it not lawful to seke for bo dilye meate So thoughte certaine folyshe Hypocrites whyche after they had shut thē selues vp in their celles than toke meat of other men ydellye Christe doth not teache vs this For when he biddeth vs praie giue vs thys daye our dayly bread he sheweth plainlye that we ought to seke also for bodilie meate after the facion in dede that-we shoulde seke And Paule also when we were w tyou saith he we gaue you this cō maundement that if any man wold not worke he shuld not eate nether And it foloweth We heare say that some men order them selues among you inordinatelie doinge no worke but lyue curiousli To those that be such we commaund you and we desier you thorowe our Lorde Iesus Christ that worcking quietlye they wold eate their owne breade What meaneth this than y t Christ sayeth worke not the meate that perisheth He doeth not condemne an honest waye to seke for bodily fode but he condemneth the lewde and bacward studye of men Men are wonte to haue a greater regarde of bodilye fode than spirituall and they more care for the health of the body than of the soule But these thynges you must nedes do and not leaue the other vndone That you shoulde be kepte to heauenly and euerlastyng lyfe it is necessarye if you wyl be sa ued But that you should be kept in thys mortal lyfe it is not necessary Fyrst sayeth he seke for the kyngdome of God and all these thynges shall be caste vnto you And man doth lyue not by breade onelye but by euery word that commeth out of the mouth of god Thys worlde is not our very countrie but a straūge land in the whyche we go in pilgrimage And likewise as if a man iorneied forth in farre countreyes he knoweth that this he shuld do only that whan he hath done his busines for the whych he went out he shuld come home agayne assone as might be and although that in the meane tyme he tourne in sometyme to his frendes houses and behold the buil dynges of other Cities yet thys is hys chiefe purpose to come home agayne to hys owne so whan we go on pylgrimage in thys lyfe that we shoulde come agayne to oure heauenly countrye althoughe we may seke for oure bodilye meate as it were in oure Inne yet moste of all the heauenly meate is to be sought for by whyche we maye be s◅ued to euerlastynge lyfe For thys our iorney is takē for that cause But thou wilte say what is y ◠meate y t bydeth for euer vnto euerlastynge lyfe I sayth Christ am y ◠heauēly Bread whyche am come downe from heauen If anye manne eate of thys breade he shall lyue for euer Of the whyche thynge because we wyl speake more at large hereafter we wyll not nowe tarye longe but wyl go forth wyth that we haue nowe in hande and we wyll se who can gyue vnto vs thys meate or bread For Christe addeth the whych the sonne of man shall gyue you For GOD the father hath sealed hym vp That these be spoken by an Antithesis those thynges wyll playnelye shewe which anon after shal folow For the son of man which is Messi◅ as is set agaynste the Patriarckes Moses the Prophetes circumcision and al the lawe and thys is the meanynge Neyther the Patriarekes nor Moses nor the Prophetes are that personne for whose sake men be iustified and made aly◅e Neyther circumcision nor all the lawe be those thynges for the whyche men obtayne iustice before God and euerlastyng lyfe But onely the sonne of man whyche is Messias Iesus Christe oure Lorde is that person and thynge for the whyche men are saued that is are counted iuste before God and receyue euerlastynge health In dede the patriarckes serue for greate purposes so do the prophetes and the law But onely Messias is the true health Abraham was a verye holye patriarcke and verie worthy prayse and yet for Abrahams sake no man ob tayned pardon of hys synnes Moses was a verye good lawe maker and a valiaunt Duke of the Istaelites but for Moses sake no man is saued whan he dieth The Prophetes were verie wel learned and verye holye preachers of the worde of God but for the prophetes sake no man obtained the heauenlye kyngdom Circumcision was a very profitable sacrament but no man had eternal saluacion
of fayeth is shortly contayned Thus in verye dede it appereth vnto men whyche be wythout all temtacion and in prosperitye of al thinges But the truth proueth that y e fayth in Christe is not so often in the. For whan Satan assauteth man yâ—… maye playnely se that fayeth is noâ—… all mens actes as Paule speaketh and that there be verye fewe that beleue And the diuell fyghteth agaynste men diuers wayes Some tyme he styreth them to desiar of reuenging by making to them an ene mie lykewise by offeryng ryches to couetousnes and deceyte besides thys by shewynge an other mans woman to lust and by shewynge an offyce to ambicion and suche other infinite worckes of the fleshe And howe manye be there but that they haue not a fal and that yeldeth not hym selfe prisonar to the diuyll and that doeth not obaye the affeccion of the fleshe stired vp by the deuyle And they the whyche lye downe eyther they beleue not in Christ or els they lose theyr fayeth They that be in the fleshe sayeth Paule cannot please God And agayne if ye lyue after the fleshe ye shall dye And Christe sayth him selfe Euery man that doth synne is the seruaunte of synne And Iohn all that do not iustice be not of God Sometyme be sente vs persecutours of the Gospell of Christe thorowe whom the deuyll entiseth menne to forsake Christe and to fall to synne And iâ—… is manyfeste howe fewe alwayes haue stande in the confession of Christe speciallye if the persequucions haue bene notable cruell And to denye Christe in persequucion it is a manyfeste proofe that eyther youre fayeth was not suer or that Christe was caste awaye Sometyme the Iewes ate seâ—… fore vs the Turkes whych despise oure religion and the Epicures By these Satan bryngeth to passe that the wyckednes of the people is opened For whan they boaste of howe all thynges come well to passe in theyr naughtie or rather no religion and saye Tushe It thy Christe were true God and cared for meÌ„nes matters why doth he not healpe you Christen men why doth he not defende you I praye you howe many bene there comonlye amonge the common people whyche at these wordes althoughe they be openlie againste God and blasphemous wyl not begynne to doubt of Christianitye and if he were set vpon by persecution wolde not fall awaye to vngodlynes and despising of Chryste Thys is a playne token that a greate sorte of men amonge Chrystyans dothe not knoweledge God in deade but onlye dreame of him And at last are cast against vs in oure conscience sinnes death and the paynes of hell Howe manye thynkest y u in these moste greuous temptacions and in the strait iugement of God do fall downe and peryshe For if the multitude can not stande faste at a trifling and plaine wycked obiection of a Turcke or an Epicure against the doctryne of goddes gospell howe wold he stand agaynst the fyrie dart of the deuell whiche he is wont to caste againste men before the fearefull iudgement seate of God Wherefore fayeth in Christe is not as easye and commoÌ„ a matter as easylye and commonly we speake of it but as it is moste ex cellente honorynge of God so doth it passe al mans streÌ„gth and nedes we muste receaue it from heauen and muste be raised vp in vs by the myghte of the holye gooste Fleshe and bloude sayeth Christ hath not opened it vnto them but my father that is in heauen Let vs call therefore vpon God y â— father that he wyl set on fier and instame oure hertes wyth true fayth whereby we beyng iustified may get saluacion thorow the sonne of God Iesus Christ our sauiour which is God wyth the father and the holy gost blessed for euer Amen ☞ The fyfte Homelie IEsus hath preached great thynges and excellent thinges of him selfe saying the sonne of man shall giue vnto you meat whych lasteth into lyfe euerlasting And thys is the woreke of God to beleue in hym whom he hath sente By the whyche sayinge he signified that the beste and most excellente worshypping of GOD is to heare hym and beleue in hym Uerily this is to lifte vp hym selfe not onlye aboue the common state of men but also aboue all Patriarckes and Prophetes For there neuer was anye Patriarcke and Prophete that toke so muche vpon hym nor promised so greate benefites of him selfe to hys hearers Let vs heare nowe therefore howe the Iewes toke thys Sermon or howe they iudged thys hys pride Wherefore they sayed vnto hym what synge doest thou shewe that we maye se and beleue the what workest thou Our fathers haue eaten Manna in the deserte as it is written He gaue theym breade from heauen to eate This is y â— meaning of y â— Iewes answere Thou crakest that thou wilt giue vs great benifits thou tellest vs that thou arte the Prophete whomeâ—… Moyses commaunded to heare and that thou art Messias iâ—… whome the Prophetes badde vs be leue but yet haste thou not proued it by anye signes nether haste decla red thy self in dede such one as thou art If thou woldest giue vs Man na from heauen as oure fathers haue eate in deserte after the saying of Psal. lxxvii He raigned Manna for them to eate and gaue theÌ„ bread frome heauen If thou woldeste delyuer vs frome this harde bondage wherewyth we be oppressed of the Romaines as Moses deliuered vs frome the bondage of Egypte we woulde beleue that thou were sente of god and to be the very Messias But nowe seynge that thy selfe art a poore man and although one eue nyng thou feddest vs yet to day bâ—… we neuer the lesse hongry nedye and wretched we can not knowledge the for so great a Lord and for the true Messias Here agayne man maye se that the Iewes lusted after nothing but that was good for the bodye to seke only an yearthly kingdom â—…eshly ioye in Messias a woful mater and ernestlye to be wepte for that men are wonte onlie to care for thys that theyr body may fare well and thyncke all the rest safe if the bodilye commodities be safe For if they maye gette the pleasure onelye of thys worlde they thyncke that heauenly ioye wyl folowe of it selfe and therefore they take all the care and thought all the paynes labour yea I saye more all iniquytye and vngodlynes to get vnto them these yearthely pleasures Laye vnto thys that they maruayle at and worshyppe those men onely whom they se to be happy wyth these earth ly commodities and whome they hope shall be the helpers that they theim selfes also may get these gayâ—… thynges Amonge theym were hadde in greate price Theodas Iudas Galileus and afterwardes also Cochabas because they promised theym here earthly ioye filicitie and deliue raunce from the bondage of the Ro maynes wher as not wythstanding vnder payne of death the Apostles were vtterly banyshed whyche prea ched true and heauenly felicity and good thynges that shoulde
the ground and who can in fewe wordes rehearse vp the profite of al the sciences of men But if we shoulde speake of true spiritual heauenly and euerlasting health verelye none other doctrine doth profit saue spirituall and hea uenlye Al carnal doctrynes be they neuer so profitable are pernicious and deadely if they be iudged to be a perfit waie to get heauēly health Amonge carnall teachinge most of all be deadelye the ▪ teachynges of y ◠Pharasies and of sedicious men The Pharisies do teache that men maye satisfye the lawe of God by outwarde worckes and that they do deserue by their obediēce iustice and lyfe euerlastynge before God Thys is in dede a carnal doctryne whyche leadeth men into perpetual distruccion The sedicious men do teach that tributes must not be gyuen to the Emperour of Rome and that we muste make batell agaynst the Romaynes that the Iewes the Romaynes beynge cast out of their countrye maye bryuge them selues into libertye and also subdue vnto thē other kingdomes of the world Thys is verye carnal doctrin whiche leadeth men into the ieoperdye of al their ryches goodes Since ther is therfore two maner of teach ynges one spirituall that gyueth lyfe saueth an other carnall that bryngeth death and dystroyeth I praye you in what kynd is the doctrine of Christ comprehended My wordes sayeth he that I speake vnto you are spirit My doctrine is not flesh nor is not carnal but it is spirit it is spiritual It is manifest therfore y ◠it is also life I sayd s◅ply he y ◠beleueth in me hath lyfe euerla stinge Thys is spiritual doctryne heauenly and diuine Wherfore he that receiueth it receiueth also life I spake Metaphorically but in the same sence I am the liuynge bread whyche am come downe from heauen If any man eate of thys bread he shall lyue for euer And agayne Excepte ye eate the fleshe of the son of man and drynke his bloude ye haue not life in you Thys doctrine also is spiritual diuine It remaineth therfore that it is life and that it giueth life that it saueth mē that receyue it that they may get euerlastyng saluaciō But why do we not rehearse thoughe in fewe wordes the kindes of the doctrine of Christ that we maie knowe the true vse of it For fyrst Christe did sometimes expounde the lawe of GOD as in Mathe the. v. and the. vi and as it is writen in other places of the Euāgelists To this braunch or kind do pertayne the threteninges the re bukinges and the prophesies of the euyls that are to come Thys doctryne is not in dede the proper doctryne of Christe but of Moses yet is it sayde that it doeth gyue lyfe be cause that shewynge the greatenes and greuousnes of synne it styreth men vp to seke for iustice and life in Chryste oure onelye sauioure Also it hathe taughte that saluacyon doeth not depend vpon mannes merites but by goddes elec◅ion No man sayeth he can come vnto me except my father that hath sente me shall drawe hym And agayne you haue not chosen me but I haue chosen you Thys learnynge also gyueth lyfe if a manne can vnderstande it well for it doeth strengthen theyr fayeth whyche beleue in Christe that they may haue their saluacion certayne and thorowlye knowen For if oure saluacion should stand vpon mannes merites we coulde neuer be in a suer mynde because that the merites of man as they are vnperfite so are they vnsure And in the Psalme it is spoken playnelye In thy syghte shall not be iustified all liuynge creatures But nowe because it dependeth of the onely and free mercye of God whych in his lonne Christ not only is opened but also confyrmed hys saluacion cānot be vncertayne that beleueth in Christ. The mountains sayeth he shalbe moued the hilles shal tremble but my mercy shal not go from you the couenant of my peace shal not be moued sayde thy mercifull lorde Wherefore seynge this doctrine taketh out y ◠dou◅yng of hys saluaciō from the hert of the beleuer it is manifest that it quyke neth him with a spiritual recreaciō saueth hym that he dispaire not dye euerlastyngly Finally Christ taughte hys Gospell that he was come into thys worlde to reconcile men wyth God the father that all that beleue in hym shoulde not perishe but haue life euerlastinge This is the doctrine that properly belongeth vnto Christ. And this is the doctrin that giueth life in dede There be diuers kyndes of affliccions and death among men One is vexed almost dieth for hys great nede pouertie but if he haue taken thys doctrine of the gospel know ledgeth that God is merciful vnto him thorow Christ it cannot be but he must be so made aliue y t he maye manifestlye perceyue that he is in y ◠number of thē that Paule speaketh of as pore men yet enrichinge many as hauing nothing and yet possessyng althing An other is trobled with the knoweledge of synne and in maner dieth for the greatnes of the iudgement of it But if he gyue credit to the gospel of Christ knoweth hys synne to be forgyuen thorowe Christ he go◅th so from death to life y t he whyche before as one y t was deade durst not because of hys sinne lift vp his eies to heauē now dare boldly and cherefully come to the throne of goddes maiestye An other is striken wyth the feare of death and hel and thinketh he shal be damned for euer But if he wyll harcke to the Gospel of Christ and beleue in Christe that he is the victor of death and hel and the redemer of al that trust in hym not only is he saued in death but he shall be ◅aysed in the last daye that he maye receyue euen wyth Christ the hereditaunce of alheauenly ioye and felicitye Wherefore lette vs bestowe all oure cares and thoughtes vpon thys thyng to receyue wyth obediente fayeth the doctrine of the gospell of Christ ▪ Wherby in all kynd of tribulacion and death we maye be made quicke and alyue And althoughe Christe do playnely shewe that hys doctryne is not hurtefull ne deadely as thei iudged but to be spirituall and wholesome yet seeth he that it taketh no place among◅ y ◠greatest of hys hear◅ts therfore sayth further There be some of you that do not beleue For Iesus knewe frō y t begynuing who were y t vnbeleuers and who shold betr◅ye hym And sayed Therefore haue I ◅ould you that no man can come vnto me excerte it be gyuen hym of my father Christ doth prophecy of the falling away of his hearers of the treasō also of Iudas Ischariot Of y ◠whi che thyng because Iesus wil warne his dysciples agayne in the ende of this Chap. we wil let alone till that place what soeuer shal be thought mete to be spokē of this thing And here he repeteth agayne y ◠cause of vnbelife whiche he rrehersed before
sayth the Euangelist the only sonne that is in y e bosome of his father he hath shewed hym And agayne No man knoweth y â— father but the soÌ„ne Wherfore in y â— sonne of God which is Iesus Christe the wyll of God muste bee knowen and his counsell seene And we see in thys place the sonne of God to tarye longe in fedynge the hongrye and yet in conueniente time he feedeth them after a meruelouse fashion And euen so playnely be the maners of oure hea uenlie father for he is wont to seme almoste deafe at the praiers of good men and to take no care to saue theÌ„ For what purpose dothe he that For that that he heareth the prayers of good men and wyll not saue vs God forbidde What thinges so euer sayth he you shall axe in your prayers and beleue ye shall haue them And againe I wyll heare them beefore they crye and heare them whyle they be yet speakynge And agayne Call vpon me in the daye of tribulacion and I wyll deliuer thee and thou shalte ho noure me God therefore called vpon in fayeth slacketh in gyueynge healpe not because he wyl not saue you but he tarieth first that by this delay he wold stire vp in the trobled a greter desier to cal vpon hym that is to do trewe godly honoure For the more ferueÌ„tly ye cal vpoÌ„ God the more ye serue God And we are made for this purpose to worshippe oure Lorde God Sertainely he tarieth to geue to the afflicted greater benefites whereby both the afflicted may get greater fe licitie and the glorye of the name of God maye be more shewed out For as a graine that is caste in the grounde is not loste thoughe it be couered wyth yearth and to dye but rather is encreased whyche in the haruest tyme apereth manifestlye so the praiers put in the bosome of god thorowe fayeth are not in vayne although they seme not to be hard but in their conuenient tyme they bryng fruite plentifully and God so much the more aboundantlye is wonte to gyue hys benefyte howe muche the more soâ—…dli he was thought to haue bene a slepe This entente of god in differring his helpe must diligeÌ„tly be learned For as it helpeth a seruâ—…e â—…uche to do his master good 〈◊〉 if he know his wyl and purpose So it helpeth vs to serue our lorde god wel if by prolonging the helpe of god which we call for in our trouble we knowe what is the wyll of god and his entente that is that god doth not defer his helpe be cause he wil not saue vs but that he wyll saue vs more gloriously profitably then any man can thinke Thou wylte saye what helpeth vs then this knowledge Firste it kepeth in vs sufferauÌ„ce which vertue as it is great so is it a plesaunt seruice to god For he that thorowe the holye goste is perswaded that God differreth his helpe not to take it a waye but to geue it more abundane lye to him that axeth it can not bee but he muste suffer paciently whatsoeuer aduersitie happeneth More ouer this knowledge kepeth him y t doth praye in doing his duetye and perseueraunce of prayer This also is a greate vertue seruice very ac ceptable to god For he that wyth a suer hope trusteth that the benefits of God shall be made more howe shuld not he continue stil in praier how shulde not he get forwardes coÌ„ staÌ„tly last of al it kepeth him y â— doth praye in obedience of those offices which by godds vocation he oweth to God and to hys neygheboure for he that thorowe the holy goste seeth that he shall receaue so much y e grea ter benefites of God how much the longer the helpe of God is differred he can not be holden but moste diligentlye wyl folowe the callynge of god lest the benefactor being pro uoked to anger thorow disobedience he receiue an euell turne for a good And what worke pleaseth god better then obedience Better is obedience sayth god then sacrifice Wher fore when aduersitie encreaseth and ryseth against vs let vs not thinke that god hath forgotten vs or that he careth not for vs but let vs acknowledge and well consider gods entent that strengthened in fayth we may go forwardes in the office of our callinge But that the miracle which Christ wyl do may y e more plainly be knoweÌ„ the lacke of bread ought to be knowen not only to the Apostles but vnto the people also So Iesus sayde Make these men sit downe For there was muche grasse in the place so ther sat doune a M. almost v. C. meÌ„ in nuÌ„bâ—…e Other Euangelistes rehearse also the order of their sittinge that is that they sat in the grene fieldes in sonder by hundredes and fyfties and shewe that besyde almoste fiue thousand men in numbre there weâ—… women and children also And what then meaneth Christ that he wolde not distribute the bread except they fyrst sate doune yea and that euerie man in his order Could not the meÌ„ haue eate excepte they fyrste had sitten yes they coulde But as we said before the lacke of bread ought to be knowen also to the people that the miracle myght be the more euident For now wheÌ„ the men wet set doune and were set in order they were thorowe this sighte stirred vp to feele searche out betwixt theÌ„ selues what the matter meante who shulde geue them meate where they shulde haue bread for none of theÌ„ had broughte bread with theÌ„ So here their lacke was opened and they were quickened to looke that Christ shulde geue them meate Yea the order of theyr sitting made the miracle more to be marked So when these thinges were thus prepared Iesus beganne to worke the miracle For he tooke breade and after he had geuen thankes he distributed them to his disciples and the disciples to theÌ„ that were set downe Lykewyse of the fishe asmuche as he wolde We maruayle what Christ ment by bidding them sit doune and now we more marueile what this ceremo nie of thankes geuing meaneth for he dealt not the bread before he had fyrst lifte vp his eyes to heauen and gaue open thankes in the sight of al men What nede had Christ to these ceremonies Is not he the worde of god and god him self He spake and thinges were made he coÌ„maunded and they were created Whye nowe therfore saye but euen a worde that the loaues myghte be multiplied Christ myght not only if he had spo keÌ„ but one worde but euen also by a thought only haue multiplied these loaues but it plesed him to vse these ceremonies first to shew in the sight of the people that he taughte them none other God but hym the true God maker of heauen and earth that he did not his miracles by iugglyng but by heauenlie and power of God Moreouer he wolde teache vs what gyuinge of thanckes was and how muche it was hable to do For wher Iohn sayth
them yet must you not set your herte vpon theym as the Psalme sayeth but set all youre herte vpon thys studye to get true and heauenly good nes in Messias Thys thynge doth Christe playnely declare where he sayeth my father gyueth you the true brèade from heauen For it is the breade of GOD that commeth downe from heauen and gyueth lyfe vnto the worlde But the Iewes yet dreame of bodilye good thynges Therefore they sayed vnto hym Gyue to vs thys breade alwayes That whyche before the woman of Samaria answered vnto Christe speakynge of the fountayne of water that sprange vp into euerlast ynge lyfe sayinge Lorde gyue vs thys water that I maye not be drie nor come hyther to drawe the same do nowe the Iewes answere vnto Christe speakyng of the bread whiche gyueth lyfe to the worlde and folyshelye axe of hym that he bring to passe that the same lyfegyuynge bread may raygne downe from hea uen plentuously for they wold take it wyth both their handes and hold vp theyr lappes Furthermore they playnely signifye that they so vnderstode the wordes of Christ that he taughte hym to be onelye but a minister of thys lyfegyuyng bread as Moses was of Manna and not the bread it selfe Giue vs say they thys breade alwayes We se thou art a man whych dyffereth nothing â—…roÌ„ vs in weakenes we se that thou haste all thynges as a man hath And if thou be some greate manne certes thou canst be nothynge more than the minister of God as were the Patriarkes â—…rophetes wherfore if thou haue receyued thys ministerie of god to giue vnto vs new Manna whereby we may be saued alwaies in this life go to on felowship giue vs that y u hast receyued y t thorow the we may enioy this hea ueÌ„ly benifite Here consider me how diuers the iudgemeÌ„tes of Christes larnyng be One vnderstaÌ„deth hys promisses fleshely an other iudgeth them triflinges or vayne and lyes thynckynge that they cannot be ful fylled an other that semeth to haue a good opinion of Christe thinketh that they differ nothynge from the sermons of the prophets because he thyncketh hym to be a docter or a promiser not to be a sauiour but onelye a minister of saluacion aâ—… were the prophetes But Christ accordinge to his goodnes correcteth these errours of the Iewes verye gentely And sayd vnto theym I am the bread of lyfe He that commeth to me shal not honger and he that beleueth in me shal neuer thyrst You do so axe of me thys breade of lyfe that you plainely declare that you iudge me to be but a minister of thys breade But I asmuche as lyeth in me wyll not suffer you to erre I am not as you trowe suche a minister of thys breade of lyfe as were youre Prophetes whyche dyd preache also euen theÌ„ selues of gettinge true saluacion But I am the bread of life it selfe I offer to him y t earth of this bread not such good thinges as happened to y e Israelits by Moses MaÌ„na in the desert but I bring vnto you heauenly euerlastynge good thynges yea I my selfe am that heauenly and eternall good thynge the whiche whosoeuer can get he shall lacke no ioye Loke vpon al other good thinges y t caÌ„ be spoken of in this worlde yet shal ye find none of theÌ„ y t is the bread whiche wil take away al honger that is drincke y t wyll quench al thyrste The deliueraunce oute of the bondage of Egipt was a great benifit but it was not y t breade whych fylled the Israelites hongar For they lacked yet many thinges both bodi lye and spiritual Manna that rained downe in the desert and the water that flowed oute of y e stone were maruelous giftes of god but of theÌ„ selfe they put not awaye the honger and thurst of the Israelites For be syde other corporall thynges whyche they had nede of howe many I praie you of them died in the desert not onelye wyth outwarde death but with eternal death Howe manye I praye you for theyâ—… wyckednes were cast into the perpe tuall prisons of hell And what shal I saye of the common profites here in the world that is of bodily helth of landes of monye of ciuile honor and office I wyll rather speake of the kyngdome it selfe and empyre of thys worlde whyche seyng it can not put awaye the hongar thyrst of man I praye you what is it that amonge these earthely good thynges is able to do it Alexaunder sur named the great whan he had herd say that the Philosopher Anaxagoras had disputed that there were innumerable worldes for this was the wycked opinion of-some Philosophers it is sayed that he wepte And when men axed hym what he mente by hys wepyng May I not worthely wepe sayeth he that syth the worldes be innumerable we be not yet made Lordes of one A won derfull mater The empyre almoste of the whole worlde whych Alexan der had nowe in possession was not able to fyll hys mynde And yet to saye the trueth it is nothynge to be maruaylled at at all For the Empyre of thys world is not that bread that wyll healpe a mannes houngar But Iesus Chrsti onely is the breade of lyfe whyche who so eateteth shall neuer hongar Thou wilt saye than howe eate we thys bread It foloweth he that commeth to me shall not hongar To come therfore vnto Christ is to eat of this bread And we muste not thyncke that we speake now of that coÌ„myng whiche is w t our bodily feet For although that at that tyme whyche Christe preched his Gospel in this worlde men muste nedes come to Christe wyth their bodilye fete to heare hys Sermons yet now he speaketh not of bodily commynge but of spirituall whyche is by fayeth For so Christe hym selfe expoundeth whan he sayeth He that beleueth in me shal neuer thrist Therfore to come to Christe is to beleue in hym that he is by God oure wysdom iustice sanctificacion and redempcion For he that so commeth vnto Christe I praye you howe shall he hongar howe shal he thyrst or what shal he lacke If pouerty be greuous vnto him Christ is rich which hath geueÌ„ him selfe wholy w t al hys ryches to hym that wyll beleue If synnes threaten vnto vs the anger of God and damnacion Christ hath clensed our sinnes hath pleased god and redemed vs from damnacion If death threaten eternall destruccion Christe hath ouercome death and to theym that wyll come to hym by fayeth hath he prepared heauenly and euerlastynge lyfe I saye can bodilye health can money bearing of offyce ciuyle honor king domes and empyres can they gyue vs so greate benifites What do these auayle wythoute Christe What do these contrarye thynges pouertye and death hurte wyth Christe Let vs come therefore vn to Christe let vs come to hym by fayeth that by thys breade and dryncke we maye so contente oure hongar and thrist that we may lyue euerlastyngly
seme to knoweledge Christe thyncke them selues lost of Christe wyncke and they be greuyd wyth pouertye or dye And then in dede they woulde loue Chryste well if he woulde gyue theym yearthâ—…lye ryches and longe lyfe in thys worlde But Chryste teacheth playnelye that he gyueth heauenlye and gyftes euerlastynge I wyll not lose sayeth he And agayne he hathe lyfe euerlastynge And I wyll rayse hym vppe in the laste daye For althoughe he wyncke that they that beleue in hym shoulde be oppressed wyth pouertye sycke â–ª nes and death yet suffereth he not that they shoulde peryshe but throughe hys power and aboundante mercye he bryngeth to passe that they maye haue lyfe euerlastynge and he rayseth theym vppe agayne in the laste daye that they maye raygne wyth hym in euerlastinge blesse Thys is a greate comforte great is all their saluacion that beleue in Christe for what nede they nowe to feare They are troubled wyth pouertye â–ª but they haue Christe obediente to hys father whose wyll is that he lose none of all whyche hys father hath gyuen vnto hym They arefore diseased but Christe prouideth that they dye not in their sicknes they are condemned for synne but christ hath cleansed theyr sinne They dye and returne to duste but Christe saueth theym vnto euerlastynge lyfe and wyll rayse theym agayne in the later daye Wherefore althoughe all the myschefes of the worlde ranne and were ioyned in one yet muste you truste well and knowe that they shall be an healpe to our profite thorow Iesus Christ our sauiour whyche is wyth the father and the holy gost God blessed for euer Amen ☞ The seuenth Homilie NOwe wyll we talke of the Iewes murmurynge agaynste christ For although the Iewes whyche by thys murmuring declared their rudenes ignoraunce and naughtines be vnworthye to take anye care for their vayne wordes yet because that thorowe thys occasion Christ is stirred vp to declare hys Gospell the more playnelye howe so euer it be it is not negligently to be passed ouer Lette vs heare therfore what the Euangelist wryteth The Iewes murmured sayde he for that that he had saied I am that bread whych am come downe from heauen And they sayed Is not thys Iesus the sonne of Iosephe whose father and mother we knowe Howe than sayeth he I am come downe from heauen I dowbte not but yf Christe had preached eyther of theft or of murder or of adultrie or any other such parte of the lawe that not only they woulde haue vnderstande hys sermon but also if ther had bene ani amongeste theym that had loued honestye they woulde haue prayesed hym For mans reason althoughe it be viciate and corrupted wyth originall synne yet hath it kepte styl some intelligence of naturall lawe But nowe because Christe teacheth true religioÌ„ of Messias and of his eternall benefites not onelye they not vnderstande theym but they also grudge and speake against hym For althoughe the Iewes hadde hearde manye thynges oute of the sermons of the prophets of Messias yet because they were not lyghtened wyth the lyghte of the holye goost they dyd not vnderstande the true meanynge of Messias and of hys kyngedome The fleshely man sayeth Paule perceyueth not those thynges whyche be of the spirite of God For they are folyshnes vnto hym and he cannot know For they must be iudged spiritually Furthermore the Iewes dreamed that the kyngedome of Messias shoulde be a perpetuall worldelye kingdome And hauynge thys opinion they coulde not vnderstande those thynges that were spoken of the spiritual benefites of the kingdome of Messias Beside thys the commoÌ„ sorte of the Iewes thought that theyr Messias shoulde haue bene a greate Lorde in dede and borne of the house of Dauyd but yet that he shoulde be a man and not also the verye and naturall sonne of God as when thei were ax ed in Mathewe whose sonne Christ should be they answered Dauides that is man onelye of man Wherfore whan Iesus taught far other thynges of Messias they be so offended that they thoughte hys teachynge to be very vayne What saye they Althoughe thys were Messias of whome we perceyue he boasteth yet can we not maruayle inoughe what he meaneth y t â–ª he affyrmeth he came downe from heauen Wyll he take vpon hym to be God Uerely Messias shal be a maÌ„ We knowe also the kyndered of thys Iesus We knowe hys father and mother poore folkes and abiecte persons Howe dare he be so bolde therefore as to say he is god Here is a double erroure One that of Messias promised by the Prophetes they thincke no hier than of a man in dede verye excellente but yet but a man when for al that god calleth hym openlye after a syngular maner hys sonne saying Thou arte my sonne thys daye I haue be gotten the. And Dauyd by the inspiracion of the holye gooste doeth knoweledge him hys Lorde and set teth hym at the ryghte hande of his father An other erroure is that thei iudge hym after the outwarde sight of hys stocke or kindred yea y wys as thoughe Dauyd also beynge so greate a Lorde dyd not confesse the basenes of his kindred and had not bene wrytten of Messias whyche shoulde be borne of Dauydes sede that he shoulde ascende as a young graffe and as a rote out of a drys grownde neyther that he shoulde haue anye fayrenes or beutye but shoulde be the worste and moste dis pysed Lette vs consider therefore what canse Christ doth rehearse of y â— Iewes errour Iesus answered and sayed Murmure not emonge your selues No man maye come vnto me excepte the father that sente me hathe drawen hym and I wyll raise hym vp in the laste daye It is writenâ—… the Prophetes And they all shall be taughâ—… of God All men therefore that hath heard of my father and hath learned commeth to me not that any man hath seen the father saue he whych is of God he hath seen the father Thys is a memorable Sermon whyche althoughe it seme harde yet is it necessary to be knowen and if ye wyl vnderstaÌ„d it it is very pro fitable It nedeth not saâ—…th he that any man shoulde shewe me why ye murmur I know both that ye mur mour and why ye murmour Thys doeth offende you because I sayed I came downe from heauen And thys is neyther newe nor maruaylouse that you wyll not knowledge me that is verye Messias For no man can come to me no manne can knowledge true Messias and pertake hys benefites excepte the heaueÌ„ly father drawe hym The knowledge of Messias lieth not in mans wytte nor in carnall reason nor in mans merites but it is the worcke of goddes mercye and of the holye gooste But you Iewes you lacke the holy goost and the heauenly father draweth you not Wherfore it is no maruayle that you knoweledge not me that is the true Messias But howe is thys proued that Christe sayeth No man maye come to me excepte he drawe hym that hath sente me