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
Christe the sonne of the liuinge God Thys is an excellente confession of Iesus Christe of the whych the lyke is in Math. in the. xvi Chapt. And fyrste that Peter only answereth vnto Christe he signifieth not that he shuld be a chiefe ruler in thâ—… churche of Christ but he signifieth that he shall be the mouth of his other felowes and as they call it the proctor For that that he speaketh he speaketh not in his owne name onli but in the name of his felows Also he commendeth and setteth for warde by hys confession as well Christes person as hys doctrine Of his doctryne he saythe Thou haste y â— wordes of eternal life This is a great commendacioÌ„ of Christes gospel and worthy to be marked Whither shal we go saythe he Unto the Phariâ—…es But they beate in to oure heades nothynge els bâ—…t trifles of garmeÌ„tes sâ—…irtes of wash inge of handes of the tithing anise seede and cumyne and suche other thynges And theire doctâ—…ine althoughe they take in hande anye thynge to be taughte by the lawe doth nether make vs hote nor cold yea they so teache the workes of the lawe that if a man wolde folowe theire opinions he shulde be destroyed for euer Shall we go to Moses he in dede teacheth godlye and heauenlye thinges but we are so weke that we can not perfitlye obaye the doctryne of his lawe and therfore he appoynteth vs to death and euerlastynge dampnacion Wherfore we wyl not seke anye other teacher but we wyll remayne wyth the for thy doctrine bryngeth true and euerlastyng lyfe For the doctrine of other men either is profitable only for thys corporall lyfe or it leadeth the hearers to deathe But thy learning only leadeth to euerlasting lyfe With this coÌ„fessioÌ„ of the gospel of Christ agreeth this also that Christe in an other place saythe Preache the gospell to all creatures He y â— beleueth shall be baptised shal be saued And Paul The gospell sayth he is the power of God to health vnto al y â— beleue Let vs therfore tary in the doctrine of Chryste that being deliuered froÌ„ deathe we may get life and healthe Of the person of Iesus Peter spea â—…eth Thou arte Christe the sonne of the lyuinge God In these verie fewe wordes Peter gaue vnto the person of Iesu double maiesti that is to saye the hiest of all The one that Iesus is the verie Messias or Chryste of the which the prophetes prophecie This is a maiesty which passeth the glorye of al the Princes of thys world An other that Iesus is the sonne of the lyuing God that is that he is true and eternall God For there be two sonnes One natural an other by adoption or chosen But Chryste is not the chosen sonne of God but begotten of god I haue begotten the saythe he this tyme. Wherefore he is the naturall sonne of God If he be the naturall sonne it resteth that seinge of God nothynge is gotten but God as of man nothinge is gotten but man Christ is the true and eternal God This is the maiesty which passeth not only the glory of this worldlye kyngdome but the glory also of all creatures as well in heauen as in earthe What shoulde we do then Thys is the confession and the doc trine vpon the whych the church of Christe is founded and the whiche properlye is called the Apostolike churche Let vs therfore holde this confession with suche a suâ—…etie that we suffer it not to be striken oute of our hart and beliefe by no tirannie of persecutors by no deceites of heretikes by no vanitiâ—… of Iewes by no crudelitye of Mahumete and Turkes nor finallly by no lyes of the Deuyll But here marke we the maruey lous state of christianitie Amonge so manye thousande menne onlye twelue keepe the trewe doctrine of Christe And yet not these twelue are all sincere and pure But one of them as Christe hym selfe sayth is a Deuyll for so it foloweth Iesus aunswered them â—…aue I not chosen you twelue and one of yoâ—… is a Deuâ—… â–ª And he spake of Iudas Iscarioth for thâ—… was about to betray him being one of y t. xii Christ afore monyshed his disci ples of y â— falling away of the multi tude now he warneth them that amoÌ„gest a few al wold not be sincere and he prophecieth of the treason of Iudas And thinke not that Christ wythout greate aduisemente bothe dyd speake of thys before and now speaketh of it againe For fyrste Christe preacheth of these thinges partlye to declare that thynges to come be knowen vnto hym by the which miracle he wolde confirme al so the autoritie of his doctrine part ly that when he prophecieth of Iudas he wolde signifie that he was not compelled by mannes treason but that of his owne will and godlye purpose he wolde take hys passion and deathe Also he maketh mencion of hys â—…allinge away that they also which beleue shuld learn the feare of god and beware that they slepe not care les and be preuented by the Deuyl for not only amoÌ„gest manie many do fal froÌ„ their saluacioÌ„ but also among a fewe yea and those also cho sen. They arewonte to fall awaye which kepe not diligeÌ„tly the health they haue receiued Wherfore good men wyth all di ligence ought to applie them selues to thys studye that they walke in the feaâ—…e of the Lorde and sadlie obey the vocacion of God lest if they leade a careles life they lose thorow their sluggyshenes the health that they haue receyued Furthermore Christe monysheth good men that whether many amonge many or the chiefe amonge fewe do fall from the gospell they shulde not be offended but coâ—…inewe styll and stande in knowledging and confessynge the truthe of the gospell For although the greatest parte of the disciples was gone awaye yet for those dothe he not reiecte the twelue which taryed styl but he loued them so much the more bicause manye were gone awaye And althoughe amonge the twelue also one was a dyuell not by nature in dede but by wyckednes wherby he shuld become a traitor yet the other eleuen be so muche the more loued of Chryste howe muche the worsse the twelfth was Let vs not therefore be moued with the multytude of euill men but let vs thyncke if we folowe the gospell of Chryste that we be very wel taken and welbeloued of God whyther they be many that beleue or fewe Furthermore thys example also doeth teach â–ª a modestye For it is a solemyne thyng amonge vnskylful men that for one or two euyll personnes they wyll condemâ—…ne all menne whyche be eyther of the same howsholde 〈◊〉 crafte As in example if there were a merchaunt or two a tayler a baker or a Myller that were a craftye deceiuer they are wonte to saye that all other of the same crafte are deceyuers But I saie than if we shulde iudge generally after thys rule I praye the who myghte bee counted honeste â–ª Yea I muste
multitude of people and when they se no meate before their eies they wot not whither to turne them So menne when they se in getting their liuing that nothinge is lefte in earthe they thynke also that nothynge is lefte in heauen and where mannes helpe wanteth they suppose there also the helpe of god to lacke and therefore they lifte not vp their minde to god but rather turne to the craftes of the Deuell They robbe they steale they trifle they studye for deceiptes and craftes onlye yea howe soeuer it be to get them sustenaunce And when they be rebuked they make ex cuses I must nedes sayth one haue to fynde me and my householde Thou sayest well Thy householde in deede muste be founde But to steale and to studie for deceytes and craftes that is not to kepe an householde but to destroye an household for the scripture fayth If thou kepe not the commaundementes of God and amonge the cōmaundmētes of god is conteined thou shalte not steale God shall sende famine hon ger vpon the a cursing vpon al thy workes And againe Some geue parte of their owne waxe rycher some steale away that is not theire owne they are alwayes in pouertie And againe They coulde not do ryght saith the lorde treasuring vp iniquitie and rapine in their houses Therefore thus saith the lorde god The lande shall be troubled and be besieged and thy strength shall bee drawen oute of the and thy houses shall be spoyled Thou seest that to take y t is other mens get riches by deceytes is not to norishe thy selfe thy houshold but rather to caste the into pouertie hōger But to walke thorow faith in the vocacion of god and in thy busines to folow ryghteousenes this in deede is to noryshe thy houshold For the iuste shall enherit the earth shal dwell vpon it for euer And the health of iust men is of the lorde he is their protector in the daye of tribulacion Therfore all disceite must be auoyded iustice and ryghteousenes must be done that beynge receiued into goddes kepinge wee may be saued not only wyth bodely noryshement but also whyche is greateste of all wyth heauenly and spiritual meate thorowe Iesu Christe oure Lorde whyche is together wyth the father and the holye goste the blessed God for euer Amen The second Homelie WE haue hearde howe liberallie howe marueilousli Christ hath behaued hym selfe to ward this multitude of menne whiche folowed him into deserte For wyth fiue loaues and two fyshes he fed more then a thousande and fyue hundred menne Let vs heate howe thys people shewed theym selues agayne towarde thys marueilous feder These men than sayeth the Euaungeliste whan they had fene the sygne that Iesus had done sayed Thys is in verye dede that prophet that should come vnto the world So Iesus when he had knowen that they would come and force him to be a kynge went asyde hym selfe alone into the mountaine There be two thynges that these men take vpon them to shewe theyr kynde mynde towarde Christ. The one is that they prayse hym in wordes and speake openly and confesse that he was the prophet which Mo ses wrot shulde come into the world and the which the Iewes loked for at that tyme. An other that they coū sailed among theym selues to make hym a king for Messias is as much to saye as one annoynted or a kyng They thinke they shoulde do verye great seruice to God if by theyr consentes they shoulde lyfte hym vppe to the dignity of a king And in this the peoples doynge some thynges are worthy prayse and some thynge to be rebuked It is to be cōmended that stiered vp by this miracle they graunt to the doctrine of Iesus and perceyue that he is verye Messias him selfe But it is greately to be rebuked that they thinke the kingedom of Messias should be a corporal kingdom here in this world and that Messias shoulde rule after the facion of the kynges of thys world and nowe they thinke thē selues very happy that they haue got a king whych not onely is hable by hys mi racles to gather vnto hym a gret at mie and ouercome al the world but also by whom they may be fed without any labour of theirs maye get al earthly felicitie Thys opinion of Messias kingdom is carnal worthy to be condemned For the Messias whom the prophetes promised is no earthly kynge And oure blessednes resteth not in this that the bo dy should fare wel that we should rest vs carnally and sluggeshly and be fed for naught but that we shold be well in spirite and be fed wyth meate euerlastynge of the whyche thynge Christe hym selfe wyl preach after wardes more at large And not onely the carnall opinion of the peo ple of the Kyngdome of Messias but also their lyghtnes their wauerynge and inconstaunce yea and the rashenes also of the people is worthy to be rebuked For they whome nowe when he fedeth them desiar to make him a Kynge set hym as hye as heauen hym afterwardes whan he was led prisoner to the crosse eyther dysdaynefully they dyspised or spitefullye mocked or euen wyth the other they cried to nayle hym on the Crosse. Thys is the nature of the common people that they neuer in a meane either fauour them that do them good or hate them that they thyncke to be euel doars Thys is a syknes and fu rie not a iudgement or soūdnes For althoughe we oughte to be mindful and kynde towardes hym that doth vs good hate euill yet hath kindnes hys boundes that is that we do not as the Paganes haue done to make goddes of menne or as is the maner of the Hypocrites to do to make of saynctes our redemers sa uiours frō euil for we so must hate euyll that for all that we forget not what we oughte to do and recompence not euill wyth euil but wyth good Whiche thynges being thus let vs se nowe howe Christ behaued hym selfe towarde thys fauoure of the people Whan he had knowen sayeth the Euangelyste that they woulde take hym and make hym a kynge by and by as Mathew sayth he compelled hys Disciples to take shyp and to go before hym vnto the other syde of the riuer but he hym selfe fled and went agayne aparte in to the mountayne alone Thou wilt say what meaneth thys Why doth Christe flye Why doth he not take vpon hym a princely maiestie whyche is offered hym of the people Is the office of a kynge so abhominable afore God that it maye not be lawefull to take it vpon hym and beare it Uerelye nothynge lesse There is no power sayeth Paule but of god And the powers that be they be ordeyned of God Wherfore he that is lawfully called to offyce of a kyngs maiestye maye with good conscience be occupied in that kynde of lyfe But what saye you Would Christ by thys runnynge awaye sygnifie that althoughe the office of
not I receyue theym not that in thys worlde they shoulde haue none affliccion or that they shoulde not be ouerthrowen wyth death but that althoughe they be troubled and seeme to dye yet they shoulde not peryshe but be saued wyth euerlastynge lyfe For I wyll rayse theym vp agayne in the laste daye that they may liue eternallye wyth me in ioye in my heauenlye kyngdome This is the meaning of the sermon of Christe Nowe wyll we touche a lytel the partes therof And fyrste Chryste teacheth that he hathe not come into this world to take and en crease hys kyngedome wyth outewarde corporall and violente power For the Iewes looked for suche a Messyas or Chryste whyche ioynynge vnto hym an armye of the Iewes shuld beare about harnesse thorowe all contreyes and subdue vnto hym all nacyons whyther they woulde or not as eyther Cyrus or Alexander Magnus or some other greate kyng was Men that haue no knowledge mar uayle also howe it happeneth that when Christ is endued with diuine maiesty he bryngeth not to passe by hys omnipotent power y t al his ad uersaryes blasphemers agaynst hys name either be not slayne wyth lyghtenynge or be maruelouslye drawen to beleue and obey Christ. But Christe in thys place doeth refute the vayne expectacion of the Iewes and a reason why he wyll compel no man violently to submit hymself vnto hym telleth he saying Al y t my father giueth me shal come vnto me and hym y ◠shal come vnto me I wil not cast out that is I am not come into this worlde to make men vnder me by violente power but I loke vpon the hande of God my father and I hange vpon hys wyll Whom soeuer he shall gyue vnto me and whom that he shall raise vp by his spirite thorowe my Gospell to confesse acknoweledge me he receyueth me and I wyll receiue and kepe hym agayne And what is the cause that thou doest not cōpell men by thy kyngly power to knowledge the and submit thē selues vnto the Because I am come downe sayeth he not to do my wyll but the wyl of hym that hath sente me I am come downe from heauen not as a master but as a seruaunt And it is the dutye of a seruaunte to applye hym selfe not after hys owne wyll but after the wyl and becke of his master I am come downe from heauen not as a cheyfe Lorde and Emperoure but as a messanger or one that is sente And it is his office that is sente to do and perfourme not hys owne opynyons but the commaundements of him that hath sente hym Wherefore in thys myne Embassye it is not lawefull for me to do anye thynge besyde the wyll of my father whose Messengare I am Tell vs than I praye the what is the wil of thy father Thys saythe he is the wyll of my father that hath sente me that I lose not annye of those menne whyche he hath gyuen me but rayse them vp in the later daye It is not my fathers wyll that I shoulde take vpon me the rule of a kynge in thys world and by stronge hande to subdue men vnto me but that I should saue theym whyche he by hys holye spirite hath broughte vnto me and that I shoulde kepe them that they perish not but although they shuld seme to dye yet that they be raysed vp agayne and lyue a ioyfull lyfe for euer To thys pertayneth also that Christe sayeth in another place of hys owne offyce The sonne of man is come not that he shoulde be serued but to serue hym selfe and to gyue hys lyfe a redempcion for manie that is Christ came not that horsemen and soldiars should fight for him shuld get for him by their lyfe and their bloude victorie that he after the maner of a kyng should beare rule in y ◠world as an Emperours armie shedeth theyr bloud y ◠Emperour may be defended may haue the victorye of hys enemyes hym selfe beynge safe but he came that he hym selfe shoulde gyue hys soule and his lyfe and shed out his owne bloud that they that acknow ledge hym myghte be redemed and saued from theyr enemies And in an other place when the Dysciples exhorted Christe to be reuenged vp on theim that set lyght by him with fire from heauen he answered You can not tel of whose spirite you are The sonne of manne is not come to destroye the soules of men but to saue theim Wherefore it is an obedience of goddes vocacion that he wyl not subdue men by kyngly and stronge power But thou wylt say Christ is ascended nowe into heauē hath layed awaye the fourme of a seruaunte and sytteth in the glory of God hys father why than doeth he nowe suffer blasphemers why now that he is in such maiesty doth he not compel violentlye or by hys almyghty power the inobediente to the obedience of his gospel Of this thing Peter preacheth thus Iesus Christe muste nedes take heauen euen vntyll the tyme of restitucion of al thynges whiche God spake by the mouth of al sayntes euen frō the tyme of the Prophetes For although that Chryst sit at the right hande of God and hathe hys omnipotent maiestie yet wyl he not shew that maiesti openli before the world before y ◠last day but he will gather together hys churche by hys Gospell thorowe oute all the worlde vntyll the laste daye do come in the whyche he wyll come openlye wyl so in dede caste vnder hys ennemies y ◠they shall be thruste downe into perpetuall prysones and neuer be let oute but hys fryndes and those that beleue in hym he wyll axate vnto perpetual kingdom and ioye He muste sayeth Paulle raigne vntyll he hath put al his ennemies vnder hys fete And then shall all be put vnder his fete whan death which is the last enemie shal be put awaye Wherfore as longe as thys worlde shal stande and that Christ shall not apere manifestlye for he shal not appere so til the last day he doeth not compell menne vnto the obedience of ◅ayeth by worldelye power but he calleth theym by preachynge hys Gospell that as manye as beynge moued vppe by the holye Gooste do receyue hym maye be saued What shall wee saye than of the offycer and master of an howseholde Bycause Christe doeth not by violente hand subdue men vnto hym is it not therfore the offyce of a good magistrat to cōpel hys subiectes to lyue an honest ly◅e and to heare the Gospell of God Is it not also the duetye of a good housekeper to enstruct wyth threatnynges and roddes his seruauntes whither they wyll or no in the instrucciō of Christen learning God forbyd for as touchinge this purpose y e vocaciō of christ is noe thing and an offycer or housekeper is an other For Christe came not into thys worlde to vse an outewarde offyce So he sent not hys Apostels also into the worlde to take vpon them externall gouernaunce
hym to get saluaciō But in that y ◠al men haue not gotten or do not get the knoweledge of Christe and theyr saluacion it is not goddes faute but mennes For they as they do not receiue Christe offered vnto thē their saluaciō offered vnto thē so they wyll not receiue him yea thei do not once desire to haue a wil to receyue hym What should god do then Would ye haue him thrust out his benefits vnto theim that be not wyllynge againste theyr willes and resistynge hym asmuch as they can Caiphas heard the Gospell of Christ he sawe hym him selfe speake wyth Christ face to face I dout not but y ◠Nero which killed Paule heard speaking also of Christ. But what was done They not onelye woulde not learne y ◠trueth of Christe but were so wicked that they had not once a wyl to desire and if a man had wyshed a better mynd vnto them they would yea haue abhorred that Wherfore the faute of the vtter destruccion of wicked men is not to be ascribed vn to the maiestye of God but to theyr naughtines whyche whan they be drawen and taughte of God put awaye saluacion from theym not onelye wyth fote and hande but w t al their hert Furthermore what shal we saye of theym whych beyng weake in fayeth by consideringe of this matter make them selues more weake For they thynke wyth them selues If no mā come vnto christ but whō the father hath drawen what and if thou werte not in the nūber of those men whome the father is wonte to drawe For the father draweth whō he wyll and whome he hath chosen accordyng to hys mercy How than if thou wert not chosen For so althoughe thou seme to thy selfe to beleue in Christe yet at the laste thou shalte fall from C◅iste And further they compare theym selues wyth so manye myghtye men wyse men learned and honeste in thys worlde and thyncke what Shouldest thou alone wyth a fewe yea and those verye vyle and abiecte menne be the chosen churche of god and those be myghtye princes so verye wyse gouernoures of the common weales so excelent men in all kynde of vertue whych know ledge not the Gospell of Christe shoulde they be shut oute from heauenlye saluacion Shoulde God dispise theym and care for the and a fewe other Therfore in these like tentacions we muste diligentelye consider that we spake of before that is goddes eleccion to be shewed in the scripture not to weaken but to strengthen the fayth of good men in Christe Is it not a poynt of rashe madnes to abuse a sweard to destroye t◅y selfe whyche is deliuered the to defende thy lyfe This worde y ◠is sayde I wyl haue mercy vpon whome so euer I wyll haue mercy And it is not of y ◠wyllar nor of the runner is the swearde of the spirite whyche is geuen vs for this purpose fyrste that when we manifestly shoulde perceyue that our iustice is more impure the y t by the deserte thereof we maye be receiued to God and that oure strengthe is so weake that by it we can not ascēde into heauen we shoulde flye to thee fre mercy and eleccion of God But thou wylte saye it is vnknowen vn to vs whom god hath chosen God forbyded God hath opened verye playnelye in oure sauioure Iesus Christe hys wyll and eleccion And if thou wylte assaye to come vnto god wythout Christ thou canst not searche ▪ hys secreat counsayles But if thou come accompayned wyth Christe that eleccion shall be no more darcke vnknowen vnto the. For there is nothynge more certein then that god thorowe his mercye hath chosen hym whyche trusteth to hys onelye sonne Iesus Christe Thys sayeth he is the wyll of hym that hath sente me that all that se the sonne and beleue in hym maye haue euerlastynge lyfe and I wyll rayse hym vp in the last daye And agayne all the Prophetes beare wytnes to thys that he shall haue pardone of hys synnes thorow hys name whosoeuer shal beleue in him And agayne As manye as hath receyued hym to them he hath geuen power that they shall be the sonnes of God namelye to those that haue beleued in hys name To be shorte Thys is the chiefe poynte of all the gospell of Christe that he so loued the worlde y t he gaue hys only son that all that beleue in hym shoulde not perish but haue life euerlastig Wherefore whosoeuer hath founde hym selfe in Christ thorowe fayeth he suarlye hathe also founde hym selfe in the fre and mercyfull eleccion of god For Iesus Christe is the boke of heauenlye lyfe into the whyche whosoeuer shall be wryten by fayeth there is no doute but that he is wryten in the herte of GOD and that he pertayneth to the congregacion of the celestial Citizens But thou wylte saye I feare leaste my fayth either be not pure or faile at the laste What Thynkest thou that God wyll breake a brused rede or quench lint y t is smokynge The mother wyl not yet cast away her litel babe eyther being yet but tender of age or weake by reasō of sicknes but wil so much the more take head of hym howe greuouser hys syckenesses be and shoulde GOD the father be more harde thanne a mannes mother agaynste hym be he neuer so weake in faith to whom he hath promised all mercye in hys sonne Iesu Christe Knowest thou not whither this saying calleth the Lord I beleue helpe myne incredulitye It is not to be feared therfore leste god wyll caste the awaye for thy weake faieth but rather thou muste laboure by continuall occupiynge of the worde of god by prayer and obedience that fayeth thorowe the holy goost may be often encreased more and more And what meaneth that that thou shouldes be thoughtful of thy continuaunce in fayth Do thou whyle thou arte heare thy duetye Let god alone wyth the reste Knowest thou not that god is fayethfull whyche wyll not suffer vs to be tempted aboue that we are hable but maketh encrease euen wyth the tentacion whereby we may be hable to suffer My shepe sayeth Christe heare my voyce and I knoweledge theym and they folowe me and I gyue vn to theym lyfe euerlastynge nother shall they peryshe for euer nor no man shall take theym oute of my hande But nowe thou arte made a shepe of Christ bycause thou know ledgeste Christe thorowe fayeth What fearest thou than leste anye man should take the out of the hād of Christe Uerelye as touchynge the wyll of Christ whych is shewed thorow the whole gospel thou canst not dout peraduēture thou doutest of hys power But he addeth my father whyche hath geuen theym to me is greater then they all and no man can take theym out of my fathers hand What Thynkest thou that Christes prayer was vayne and of no strength I praye not say eth he onelye for them but for those whyche wyll beleue in me thorowe theyr preachynge
of the lord should be giuen to infantes For it was chieflye instituted to acknoweledge the loue of Christe towarde vs and to strengthen our fayth in tentacions But infantes whyche be graffed into Christe thorowe Baptisme althoughe they haue fayth after their certayne maner so also after theyr fashion eate the fleshe of Christ and ◅ryncke his bloude that is euen after that manner whych Christe requireth in thys sermon yet neyther do they vnderstande fayeth nor the tentacions of fayeth Wherefore the vse of the supper of the Lord is not necessarye to theym But nowe to retourne agayne to our purpose the wordes of Christ whych in this place be spoken of eatynge of hys fleshe and drinckynge of his bloud must not be vnderstande of any out warde eatynge and drynckyng but of the verye fayeth in Christe whiche in thys sermon Metaphorically or by a translacion is called eatynge and drynckynge For whan Christe had take in hande thys sermon by occasion of that breade wherewyth he fedde more then fiue thousande menne in deserte and suche as they soughte for whyche came to hym into Capernaum he vseth also the name of breade for hys fleshe and the name of dryncke for hys bloude So by occasion of thys Metaphore or translacion he vseth the worde of eatynge and drynckynge for the worde of beleuynge as wh◅ he sayeth excepte ye eate the fleshe of the sonne of manne and dryncke hys blud you haue not lyfe in you Thys is hys true meanyng except you beleue in me whyche wyll gyue my Ceshe for the lyfe of the worlde and wyl shede my bloude to put awaye the synnes thereof you shall not gette true health and in verye dede Christe by thys Metaphore doeth vnderstande playnelye the same thynge that before he sayed simplye All men that se the sonne and beleueth in him haue lyfe euerlastynge And after wardes Uerylye verylye I saye vnto you he that trusteth to me hathe lyfe euerlastynge For it is manyfeste that Chryste thinketh this eatynge and this drinkinge whiche he requireth in thys place to be necessarye to lyfe and saluation sayinge Except ye eate the flesh of the sonne of man and drynke hys bloude ye haue not lyfe in you But if we shulde saye as trueth is none other thynge is symplye necessarye to vs for oure health then fayeth in Christe Good worckes also after their manner be necessarye But we nowe speake of that thynge by the whyche we are iustified and be saued before God But we be iustified by Christ only and by faith onelye by the whyche we receyue Chryst yea rather we be receaued of hym and as I might say be our selfes in corporate vnto hym The iuste man saith the Prophet liueth by hys faith And Paule sayth we thynke that mā is iustified by faith withoute the worckes of the lawe And agayne We knowe that man is not iustyfyed by the worckes of y ◠lawe but by faith of Iesus christ Wherfore it is also manyfest that Chryste by the eatynge of hys flesh and drynckynge of hys bloude in this place vnderstandeth none other thyng than faith which is to be had of his fleshe his bloude y t is y t we beleue his fleshe to be giuē to death for vs that we may haue life hys bloud to be shed to y ◠remissiō of our synnes For so to eate the fleshe of Christ to drinke his bloud y t is to beleue in Christ is playnely necessa ry to our helth saluaciō And ther was neuer mā w tout this eatinge drinking which eyther hath gotten before or euer shal get saluaciō Adā him selfe the first man althoughe in y ◠time of his lyfe christ was not yet come yet eate he his fleshe dranke his bloude because he beleued that Christ shoulde come whiche by hys fleshe bloud y t is by his death put ged our synnes Noe also Abraham the other patriarckes prophets did eate the flesh of Christ drinke his bloud because they beleued that the◅ should get saluacion by Christ which shuld suffer in fleshe for their sines put away their iniquities by his bloud So also al good mē whiche after Christes cōming liue here in this world althoughe thei do not alwaies take y e supper of y e lord yet alwaies they eate the fleshe of christ drinke his bloud because they beleue y t Christe hath put away theire synnes by hys bloude death But let vs here now for what cause this eating drinckyng whych is fayth in Chryst doth bryng vnto vs or if you list so to saye receiueth lyfe and saluacion It foloweth For my fleshe is verely meate my bloud is verely drincke He that eateth my flesh and dryncketh my bloude he tarieth in me and I in hym Thys is the comparacion of meate and dryncke wyth the fleshe and bloude of Christe And the comparacion is made partelye by a dyssimilitude and partly by a lykelyhode The dyssimilitude is that althoughe corporal meate drinke noryshe the man and substayne hys lyfe yet are they not the meate and dryncke whych kepe man for euer but for a whyle in thys corporall and fadyng lyfe But the fleshe and bloude of Christe if they be receyued in fayth that is if ye beleue the fleshe of Christ to haue bene gyuen to death for oure synnes and hys bloude to haue bene shed for the remission of synnes are meate and dryncke in dede bycause they kepe man in lyfe perpetuall For he that beleueth in Christ he semeth in dede to dye as other men but hys death is no death but a slepe because that hys lyfe is hyd wyth Christe and kept of Christe vntyll he be raysed agayne in the last daye And the similitude is that as the iuyce of corporal meate and drinke is sent into all the partes of man and turneth the hauioure of hys bodye into hys nature as if a manne vse to moyste mea◅ ▪ the body also is made moyst if he vse could meate the body is also made coulde so also the fleshe bloude of Christe turne hym that taketh them that is the beleuer into their nature He that eateth sayeth he my fleshe and dryncketh my bloude abydeth in me and I in hym that is we be made one fleshe one bloude And the same nature that my fleshe and my bloud hathe the same also getteth he that eateth me And the fleshe of Christe is lyfe I wyl gyue my fleshe sayeth he for the life of the worlde The fleshe also of Christe coulde not peryshe in death but rose agayne from death And the bloude of Christe putteth awaye synnes because it is iust and innocent bloud Wherefore he that eateth thys meate and dryncke as he is counted iuste before God ▪ so al so is he made alyue that he dye not in death but ryse agayne and haue lyfe euerlastynge And what canne come to man eyther more profitable or more holsome thā this meate and dryncke which
is Christe hym selfe receiued by fayth But I praie the whence hath the fleshe bloude of Christ so much strength that thei make the eater alyue kepe hym in perpetual life Of this thing christ hymselfe preacheth thus As the linynge father hath sent me and I fyue for my father so he that shall eate me he also shal lyue thorowe me A sayinge worthy to be marked by the whyche Christe not onelye sheweth the cause for the whyche hys fleshe and bloude doeth brynge to hym that doth eate that is doth beleue in him true lyfe and saluacion but also doeth shewe howe greate the maiestye is of them that beleue in hym My father sayeth he hath sente me into thys world therefore am I made the sonne of man and very man hauyng flesh and bloud And my father hath not onely sente me but I lyue also for my father y â— is not onely am I the sonne of man and man but I am also the sonne of God and verye God hauynge the nature of the diuinitye I am â—…ome in dede into thys world as man as a seruaunte as a Messenger yet neuerthelesse I lyue for my father I haue God my father of whome I am begoten verye GOD from euerlastyng After the same maner he that eateth me â–ª or beleueth in me he also lyueth for me For as I because I am borne from euerlastyng of GOD my father lyue for my father and am the verye Sonne of GOD and GOD hym selfe so they â–ª also that beleue in me bycause they be boorne agayne in me thorow sayth they lyâ—…e also for me and 〈◊〉 not men 〈◊〉 but they be made also the sonnes of god and goddes in dede theym â—…es What shall we saye then to these thynges Doth he that beleueth in Christe so lyue for Christe that he hym selfe also thorowe Christe is made a god Than shal there be as many goddes as there be beleuers We accuse the Ethnikes for y â— wyckednes because they haue fayned manye gods now we make many more But it is well we folow not y â— wickednes of y â— heathen but christiaÌ„ godlines For they that beleue in Christe be made suche goddes as is theyr state and condicion They are not made naturall goddes whyche haue bene from euerlastynge for so there be three persons and but one God but they be goddes by choyse and adopcion For as in the order of princes some be princes by natiuitye and byrth and some by thosynge whych a man maye call made goddes so amonge the sonnes of God there is but one natural sonne of God from euerlastynge and the other be made the sonnes of God by â—…synge and by adopcion whome also thou mayst call the made sonnes of God As many sayeth he as haue receyued hym he hath gyuen vnto theim that they maye be made the sonnes of God to theim whiche hadde beleued in hys name And he that is the sonne of God certes is God For as he that is the son of a man must nedes be man so must he nedes be God that is the sonne of God That y â— is borne of the flesh is flesh TheÌ„ that y â— is borne of god is God Was not man made-euen so from the begynnynge that he shuld be God not in dede â–ª vncreate but â—…reate For God sayed let vs make man to oure ymage and similitude This verely is to deliberate of makyng or creating of god And if maÌ„ had continued in obedience stil in goodnes in the which he was made you shulde haue seen him gone in y â— earth as a god But now this maie stie is lost thorowe sinne disobedience But it is recouered to meÌ„ thorow Christ y â— as many as beleue in him shuld receiue a diuine maiestie and be made the sonnes of god y â— is gods them selues I sayd sayth the Psalme ye be gods al y â— children of y â— hie one What shuld we do theÌ„ Are the beleuynge garnyshed wyth so greate maiestye and nobilitye that carnallye puffed wyth pryde they shoulde dysdayne al other men despightfully in comparison of theÌ„ selues â–ª Uerelye nothynge lesse But that they shoulde learne to vse that excellencye agaynste the dyuell and synne and kepe the health that is gyuen theym in Christe For fyrste we must vse the consideracion of thys maiestye to put awaye the assautes of the dyuel in al our most greuous tentacions For we acknoweledge in oure conscience that we haue done manye and greate synnes and we fele in verye dede that synne stycketh faste styll to our fleshe and therefore the iudgemente of GOD opened in vs we se oure damnacion we se the fyer of hell redye kyndelynge to deuoure vs and the dyuyl moueth vs to dyspaire of oure saluacion Whyther shall we tourne vs then in such straightnes Our maie stye muste be considered thorowe â—…ayeth that thorowe Christe we be chosen in to Goddes And goddes haue no synne And the fyer of hell hathe no power vpon Goddes The contrarye in dede appereth in â–ª vs. And therefore muste we iudge rather after the trueth of our adopcion than after our outward sensible syghte of thynges And the trueth is that the true and eternall God â–ª knoweledgeth vs for hys sonnes thorowe Christ that is goddes our selfe Wherefore althoughe the iudgemente of synnes be greuous vnto vs â–ª yet can it brynge no hurtâ—… vnto vs because of Christ. Ther be some whome pouertye greueth or sycknes or some other calamitye in thys worlde They are wonte to thynke that these calamities shalbe â–ª euer hurteful vnto theym and therfore are maruaylouslye troubled What shoulde they do than Let theym consider theyr maiestye that they be made gods thorow Christ And goddes cannot in anye wyse be hurte by these bodily calamities â–ª Wherfore let them be of good chere whatsoeuer shal happen it shall rather bâ—… an helpe thaÌ„ an hurt Some so quake at death that they thynckâ—… hy death they shoulde go into eternall darcknes and tormentes Whe ther shoulde they than runne for succoure The surest saÌ„ctuary is if they runne to the consideracion of theyr owne maiestye For thorowe Christ they are chosen into goddes And death hath no power vpoÌ„ god ds For they be immortal and leade a lyfe that is blessed for euer We must truste therefore that death in those men whych beleue in Christe is not the way to dystruccioÌ„ but rather the way to lyfe which w t Christ we must leade blessedlye for euer And further we muste vse the consideracion of thys maiestye to styrre vp and kepe in vs the obedience to warde God and to leade an honestâ—… lyfe For if we be made the sonnes of God thorowe Christe we oughte not to leade our lyfe as the soÌ„nes of Satan or as Satan hym selfe but â—…s it becommeth the sonnes of god or goddes For as it is a shame if the Prynce do those thynges that be vnmete for a Prynce so it is muche more
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
for euer Thys verelye is that that Christ sayth The breade whiche I wyll gyue is my fleshe whych I wyll gyue for y â— lyfe of the world They be very fewe wordes in dede but in theym is comprehended the suÌ„me of al the gospell and the greatest benefites of Christe are set before oure eyes For fyrste whan he sayth I wyl gyue my fleshe for life he signifieth that hys death shal be our lyfe And playnly diuydeth his deathe from the deathe of all other men whither they were patriarckes or Prophetes Apostles or Marâ—…rs For althoughe they were cruellye slayne of the wycked and dyd not deserue before menne eyther for their naughtines or for their myscheuous dedes to be so cruelly kyl led yet is not their death oure lyfe Iuste and holye Abell was kylled of hys brother Esaias is sayed to haue bene cut in two peces by king Manasses Hieremye was stoned to death of his people These mens death was precious in dede in the syghte of God and bryngeth much fruite to the churche of GOD. For it teacheth that good men be sore troubled in this world it teacheth y t the kingdom of christ is not of thys world it teacheth that there is another life after this life for els good men had bene happye in thys lyfe it exhorteth also by examples that we take pacientelye the affliccyons of thys worlde but it is not 〈◊〉 puttynge awaye of oure synnes it is not oure lyfe and redemcion yea the death of saynctes hathe not put awaye no not their owne synnes nor hath not broughte lyfe vnto theym so far forth in dede as apertayneth to the nature of that death but onely the death of Christ putteth awaye the synnes of men bryngeth lyfe vnto theÌ„ Wherfore when we be cast into peril of death as we oughte not to thyncke that we by oure death should satisfie for oure synnes so that death must not be loked vpon and considered after hys owne nature whych he hath by synne but accordynge to the deathe of Christe into the whyche we be Baptised and buried For so it shal â–ª come to passe that lykewyse as we be made graffed into the death of Christe so also we be made pertakers of hys resurreccion Furthermore Christe sayeth not simplye I wyll gyue my fleshe for the lyfe but he sayeth more of the worlde By the whyche word he signifieth that he shoulde suffer death not onelye for the Iewes but also for the Gen tils and for al men in thys worlde what tyme so euer in what place so euer and of what nacions so euer in all the worlde they haue bene He saieth in an other place y t he should die for the nacion y t is of the Iewes and not onelye for that nacion but that the chyldren of God whyche were dispersed shoulde be gathered together in one And agayne He is the propiciacion for oure synnes and not onelye for oures but of all the worlde What is the cause then that all the worlde is not saued but a verye greate forte of men whyche are sygnified by the name of the worlde is loste Thys death is not to be ascribed to the passion death of Criste but vnto the wyckednes of men For as touchyng y â— death of Christ it is a sufficient expiacioÌ„ for al y â— sinnes of al men set out by the gospel to be receiued of al meÌ„ but al ineÌ„ wil not acknowledge receiue it thorow fayth but had rather dye in their wickednes than be saued by y â— death of Christe And what is more folish what is more mad than whaÌ„ you haue helth before you to folow distruccion when lyfe is offered to chose death when heauen is opened to go into hell What is more furious also thaÌ„ if thou thorow thâ—… doutynge or vnbeliefe seperate thy selfe froÌ„ Christ y t is thy hiest felicitie seynge that he doth not seperat him selfe from the nor cast the awaye I wil giue sayeth he my fleshe for the life of y â— worlde Art not thou a part of the world Nay thou art y â— world it selfe For the olde men dyd verye wel cala man a litel worlde And if thou be parte of the worlde or the world it selfe verely Christ gaue his fleshe also for the and that thou shouldest haue life For not onelye Kynges not Prynces not wyse menne onelye be the worlde but the moste abiectes of all whyche in thys worlde also are so muche the more seen of God the hyar that he dwelleth The Lorde is hye sayeth the Psalme and loketh vpon lowe thynges And he raiseth from the ground the nedie and lifteth vp the poore from lowe estate Seynge therefore that Christe neuer fayteth vs wyth his benefites we must not â—…ure selues set naught by our helth but receyue thys presente lyfe obedientlyâ—… thorowe fayeth in Iesu Christe oure saueouâ—…e whicht wyth the father â–ª and the holye Gost is blessed for euer â–ª Amen ☞ The nynthe Homilye MAny are the eares of men many are theyr dedes and occupacions but there are none more noble and more profitable I saye also more necessarye than those that he taken to teache the worde of God Blessed is the manne sayeth the Psalme whose wyll is in the lawe of the Lorde and that doeth â—…dye in hys lawe daye and nyghte Seynge therefore we are nowe come together to learne those thynges whyche the holy gâ—…st hath taughte vs by Iohn the Euangelist goto good fryndes let vs now hearke those thynges whych folow after the serâ—…oÌ„ â–ª of Christ y â— we haue here before declared as oure lytell power serueth For Christe sayed The breade whyche I wyll gyue is my fleshe whych I wyl gyue for the lyfe of the world Howe dyd the Iewes than take thys sayinge The Iewes sayeth he stroue among theim selues sayinge Howe can thys man gyue vs hys fleshe to eate Ryght wyl sayde Salomon if thou beate a foole wyth a pestel as weate in a morter yet wyll not hys folishnes depart from him Iesus in this sermon whyche he made in the citye of Capernaum so often warned the Iewes of the fayth in him playnly declared vnto theym that vnder the name of eatynge of breade he spake of fayth whych oughte to be had in hym as a true gyuer of lyfe yet for al that be they neuer the wiser but continue stil and hold on in their folishnes in the whyche they dreame a carnal tearing of Christes fleshe What say they Seyng we thought that this was Messias we promised our selues that we should get libertye by him that we shoulde haue aboundaunce of al thinges in this world worldly kingdoms and all the pleasure of this world Now in all this gapynge for he offereth vs hys fleshe to be eaten What an absurditye is thys If we shuld nedes eate fleshe we had rather haue calues fleshe than mans fleshe I pray you what is ignoraunce what is folyshenes if thys be not folyshnes The