¶ A very fruitful Exposition upon the sixth Chapter of saint john, divided into. x. Homilies or sermons: written in Latin by the right excellent clerk Master john Brencius, & translated into English by Richard Shirrye, Londoner.   


Inclyte joannes German gloria gentis  
Qui toties magno resonasti pectore Christum,  
●…ternum vivis: non invida tempora nomen  
Obscutare tuum poterunt per secula foelix.  
O quàm dulce fluit colamus tibitum bone Brenti,  
Cum seruatorem placidus depingis jensum.  
Quae tu Germanis, Anglis ego munera grata  
Ferre meis curiens, sermones transfero denos  
Quos conscripsisti sextum in caput alti joannis.    

¶ To the right Honourable Lord Wentworth, Lord Chamberlain, one of the Kings most honourable Counsel, richard Schirrye, wisheth health everlasting.  
When I had finished this trea 'tice which I took in hand to translat of good zeal toward the most sacred, and holy word of God, devising with myself under whose protection the same being printed might be published abroad, although I know not your Lordship by any conversation, & acquaintance, but only by a general fame that maketh you to be gra cious, & acceptable to the world: for this cause specially, that you favour all good letters, and chiefly the holy scripture, with those expositors which most sincerely and purely expound the same: I could find out none to whom for the said respects, I thought more convenient to dedicate this my translation than to your good lord ship. To whom although I be unworthy to offer this present, both for my baseness of degree, and also of learning, yet is the work itself of such price, that it may justly challenge so worthy a patron. In this Chapter been certain texts, which being cropped out from the rest, have ministered to learned men much matter of argumentation: some expounding them one ways, some an other.  
And forasmuch as there is nothing, but by evil interpretation it may be depraved, and that in all all controversies to find out the truth, there is no rediar ways than to hear the hole tale told, I thought it a deed worthy the labour to set out in our English tongue the exposition of the right excellent Clerk john Bren cius, which he writeth upon the sixth Chap. of john: not leaping out from one text to an other, but thoroughly expounding it even in the self same order, in which the Evangelist wrote it: so that the circumstances shall not a little help to the true sense & understanding thereof, which manner of exposition is much to be commended. And contra ri they are worthy dispraise which rashli plucking out the texts as they come first to hand, not weighing them with the rest that either follow or have gone before, make them serve to their own pur pose: and apply them to such an exposition as they themselves have conceived before in their own mind. Whereupon often time ariseth much altercation i words, which would easily be avoided, if at the beginning had been laid a suar foundation of reasoning. But this expositor Brencius declareth his mind in ●…o clear an order, that avoiding all confusion, the diligent reader may soon perceive how justly one thing dependeth upon an other: so that for this point, that is in declaring how the texts should rightly be understand, by the judgement of well learned men, he may be compared to the best interpreters that have been in any time long before. What should I speak of his eloquence which may be sooner marveled at, than followed?  
If it please your lordship favourably to accept these my labours, not a little shall I be encouraged to go forward with the rest of the Homilies, or some other thing of like Profit: and acquaint myself again with those studies, which being begun of me in youth, and so continued forth certain years, have been a long season, although not quyghte left of yet very much remitted, and slacked.  
The living God which now of his infinite goodness hath sent us peace from mortal bodili war, give us also concord of minds that agreeing in one sound doctrine we may be united and knit as members of one mystical body, to our head jesus Christ our lord, to whom be glory for ever.   

¶ The Preface to the Reader.  
IN these our days when the monimentes of soexcel lente wits so plentifully come abroad, that thereby it may right well be known, there be right many not only perfectly seen in all human sciences, but in special, in the most firm, and undoubted Christian religion: no doubt there is great cause unto all good men, and to all such as love knowledge, greatly to rejoice. And yet to follow these principal guides, and chief leaders not a few are put in doubt: either for that the judgements of men be so various, and the wills of most part so froward, y● to up hold either this opinion or that, I wots not whither it may seem less apt to receive thank, or more ready to danger of evil speech, & extreme jeopardy. Which thing of some men is so feared, that it both taketh away their wits, & wills to do good, & therefore pass their life in silence. But if this mind should be to all that can do well, that is, that for fear of such diver sitie in judgement of all sorts of men, they should leave of to do such profit as they might do, than might it fortune to be a great while, or ever the truth were spread abroad, and or knowledge should have the upperhand of ignorance. Which thing certain persons encouraged by the spirit of God right well perceiving, have valiantly put forth themselves, & adventured the dangerous charge of evil tongues, secretly regarding ra ther the right judgement of a few, than discomforted by obloquy & evil speech of a great many. Thus did that noble Poet Horace, when he was content with the assent of a few well learned, to whom he recited his works, as appeareth in his sermons. Thus do also now a days such as seek not for the vain praise of the multitude, but only to rest in the bosom of the well learned. But sith talking there of is so common, & wits so many & divers, there seemeth to lack nothing rather than a judge to give sentence of this great diversity: which riseth not so much by doubts in secular science, as by sundry opinions in most weighty controversies of our faith & religion. Of these is now all men's talk, I say they talk of divinity, yea the learned, & the unlearned, the woman as well as the man, the rich with the poor. Unhappy be we christian men if in this our religion, we be more uncertain than were the heath in their doctrine. What is more displeasant to man touching the body than darkness, what to the mind more grievous than ignorance? Than if it be so, what can be on the contra rye side more pleasant than knowledge? which if yet we have not obtained being even in the very last end of the world, what hope is to be had of learning it, or by whom should it be taught? God hath done his part, which sith the beginning of the world hath not ceased to teach the whole world by patriarchs, & holy Prophets, & at last even by his own son jesus Christ all that that he would mankind for to know meet for his salvation: which doctrine, and learning is contained in the most ho lie bible. And for because that this saying is worthy to be marked as a saying, whereupon our salvation dependeth, therefore it must needs follow, that the reading of that book not only is profitable, but also most necessary to all that desire health everlasting. The learning that is contained therein hath his undoubted author, god & not man, & therefore it must needs be of great price, & dignity. And as it is so in deed, so now thanks be to God, it is most plentifully showed forth both by the preaching, & writings of most godly, & well learned men: whose judgement ought to be unto other less expert in scripture, as a certain guide & rule, to the true understanding of it. Wherefore at the request of some of my friends, & for the profit of such as understand no latin, I took in hand to translat the exposition of the sixth Chapter of john, written in the latin by the right excellent clerk john Brencius, and divided into. x. Homilies or sermons. This I have done more homely than eligantlye, observing as nigh as I could, the meaning of the author, in plain 〈◊〉 meet for every man's understanding. If it please the Gentle reader favourably to accept this my poor diligence, and that thereby doth come to the any profit, I have that I looked for▪ All glory be to God for ever. So be it ☞ ☜ ☞   

¶ An Exposition upon the. vi. Chapter of john. The first Homely.  
IN the Chapter before the Euaungelyst first hath rehearsed the great miracle that jesus showed upon the man that had the palsy, being. xxxviii. year old.  
And after that he recited the excellent sermon which Christ made of his own majesty after he had done the miracle: Even the very self same order doth the evangelist keep in this sixth Chapter also. For first he telleth that miracle which jesus showed by feeding so many thousand men in the desert: after that he rehearseth an excellent Sermon, which Christ made of true faith in him. And verily he showeth the matter in a meet and decent order. For jesus Christ would not put forth his doctrine to the hearers, naked and bare, but well defensed with divers miracles, that by them, as it were by heavenly witnesses, the truth and his authority might both be opened and also established. We have showed also before that Christ sometime used his miracles as bells, to call the hearers to sermon, and stir them up to take the better heed. Wherefore first of all let us also hear the sound of his bell, that is, the history of his miracle done in the desert, that we may take the better heed aswell to the sermon which followeth after, as to all the doctrine of Christ, which must be learned by faith. After this sayeth the evaungelist: jesus went over the sea of Galilee which is called Tiberias, and a great multitude followed 
T  him, because they did see his miracles which he did upon them that were sick.  
It is not to be thought that jesus straight after his Sermon, which is all written in the Chapter before, went secretly away over the sea of Tiberias, but as the other Euaun gelistes testify, he went away with his Apostles into a desert place, after that he had sent them before to preach the Gospel, and had given them power to cast out devils, and to heal sicknesses, and that now they were come again, and had showed all that they had done & taught: jesus then taking them with him departed aside over the sea of Tiberias, in Galilee, unto a desert place of the city, which is called Bethsauda, and said unto them: rest a little, for there were among them that went and came, and had not so much leisure as once to eat their meat.  
Wherefore he with his Apostles, went aside from the people, that being refreshed they might come a gain to their business cheerfully For in this weakness of man, which jesus also had taken upon him, what is durable that lacketh the course of rest? But yet not by this neither could they have quietness, for when the people had perceived that jesus with his Apostles did take his journey into the desert, they were so desirous to see him, and hear him, that some in deed went into the desert before him, and some followed after. Thus it came to pass that a great multitude of men came unto the desert, whither Christ had secretly gone to rest him. What shall we say then of this people? In deed by the great miracles they were stirred up to follow jesus, but I pray you for what purpose did they follow 
The disciples of Christ were diversly minded.  him? For that they had not all one intent the thing itself doth show: for some followed him for curiosity to see his strange miracles. Some of unlustiness and sluggishness to live here with him in the world idly. For they judged that he was Messiah, not such one in deed as the holy ghost had taught he should be, but as they themselves had Imagined in their minds, even an earthly Monarch and chief governor, which would give unto his followers all earthly joy and pleasure. Some followed him, to take of his words somewhat to show the foolish priests and Pharisees, and by this service to get their good will and favour. very few followed jesus, to learn of him justice and heavenly health. Men commonly be in this mind. The greatest part seek for nothing else but worldly wealth, & carnal rest. They think that by their own means, they can lightly get heavenly justice & health if they may once get earthly felicity. Let god, say they, give me life and riches, and as for a good mind I will get it myself. But this is a very corrupt and evil opinion. For that justice that standeth in the sight of God, cannot be gotten by man's strength, nor cannot be found in riches, in ease, or pleasures of this world, but it is only found in jesus Christ, and is gotten by faith, which is given to jesus Christ, and his Gospel, not in deed that thereby thou shouldest get earthly filicitye, but forgiveness of sins, and health everlasting. For God the father had not set before the world his son for this purpose, to give to the covetous man bags full of gold and silver, or to the voluptuous, divers kinds of carnal delights, or to the ambitious, office and honours, or to the sluggish, idleness, and feasts, that is to say he hath not set him before us to be a carnal and yearthelye, but to be a spiritual and heavenly Messiah, which should give to sinners pardon of their sins and all goodness, & to them that the guilty to eternal damnation, yet bileving in him, a kingdom & joy everlasting Wherefore we may not abuse Christ to the lusts of the flesh, but we must use him to get those things that be good in deed and last for ever. And sith it is so, let us hear of his miracle.  
And jesus went into the mountain, and there sat with his disciples. And the pass over, the jews holiday was nigh. So when jesus hadlyft up his eyes, & had sen, that much people came unto him, he said e unto Philips whence shall we by bread that these may eat? And he said this to prove him. For he himself knew what he would do. And Philip answered. Two hundred pennyworth of bread will not suffice them that every man should have a little. One of his disciples said unto him Andrew the Brother of Symou Peter: Here is one that hath five Barley loves and two fishes, but what be these among so many? And jesus said. Make these men sit down. And there was much grass in that place: so they sat down, almost five thousand men in number.  
The miracle, that jesus fed in the desert with five loves and two fishes more than five thousand men and the which the Evangelist hath taken in hand to describe is great and worthy to be remembered and even of the men themselves so much set by▪ that moved therewith they would have made jesus a king, which was the door of the miracle. Wherefore the description of it is diligently to be marked, and discussed, that the truth of it may be unto us most certain. And first as touching the writer himself john the Apostle and evangelist, there is no douqte but he is most worthy to be believed. And to bear witness with him come three other Evangelists, matthew, Mark and Luke, which each one have described this miracle of the. v loves and. two. fishes. In the mouth of two or three standeth all witness.  
And they have described this miracle, not forging it among them selves and laying their heads together, but in divers places and times and specially then, when as yet many were alive, which if they had feigned these things, could have proved them liars. Further john with great diligence doth rehearse all the circumstance of this miracle. He showeth the place, that is, the desert beyond the sea of Tiberias in Galilee. He showeth also the time of the year, saying: the feast of Easter was nigh, the feast of the jews. Some also have marked the time of the day, saying: the day began to go down. There be showed also witnesses of this so great a miracle, for there were present the Apostles, among whom Christ chiefly disputed the matter with. two. of them, that is, with Philip and Andrew. There were also almost v. thousand men beside women and children: all the which truly if need had been, could have openly borne witness of this miracle.  
John also doth rehearse what the ground brought forth in that place. There was there saith he, much grass. All these circumstances the Evangelist so diligently rehearseth, to tell us plain lie, that in no wise he forged the tale of this miracle, but that he put in writing a thing that was done most certainly. Beside this he describeth the fashion also, how Christ took in hand to do this miracle. For Christ by his invisible power, hath saved all them that followed him to the desert without external meat, that they should not perish with hunger, as in time past Moses and Elias were saved, & he also himself in the desert. lx. days &. lx. nigh tes. He might also by his invisible power have put bread into every one of their laps unlooked for, but see what he doth. In deed he knew that theridamas was a great multitude of men, he knew what things hungry men had need of, & he thought upon how to feed them He said this, saith the evangelist, to prove him, for himself knew what he would do: & he set not meat before these hungry men forth with, but dissimu led all things, & so behaved himself as though he had taken no keep at all of this matter. So when the evening drew nigh, and Christ seemed to think upon far other things, see then the disciples busily pressed and cried upon him, to send away the people to the villages and streets that were next by, that they might buy them some meat. Yet not for all this did Christ show that he took any care to feed these hungry, but went on as though he cared not, saying: give them somewhat to eat. Wherefore the disciples by this answer getting opportunity to declare their wisdom & show their poverty: What (quoth they) should we feed so great a multitude? Twenty or. thirty. pieces of gold were scant enough for us to buy bread And who should pay us so great a sum of money, & although we had it in our chest, what? wouldest thou have us lay it out for other men & lack ourselves? Here Christ, as though himself had doubted and needed other men's counsel, spoke unto Philip alone, saying: whence shall we buy bread that these men may eat, what thinkest thou is best to be done? But Philip referred himself to the mind of his fellows, saying: I judge plainly as my fellows do, for although we bought as much bread as would cost. thirty. pieces of gold, yet would it not be enough every man to have a little. How many loaves have you then quoth Christ? And Andrew told him that there was a young man amongst them which had. v. barley loaves &. two. fishes. But not by this means neither seemed the matter to be helped, but what be these among so many? Mark I pray you how constantly Christ dissimuled the en tent of his mind, & what compasses he useth afore he feed the hungry: what shall we say then? Did Christ take so long deliberation with his does ciples, because that either he knew not what the people lacked, or either would or could not remedy their hunger? Nothing so verily but he would that the lack of bread should be manifest and known, that the greatness of the miracle which he would do, might well be known. For seeing the apostles should be teachers of the gospel of Christ, and witnesses of his deeds thorough all the world, it was necessary that they should thoroughly see and perfectly know the miracles of Christ. Here is an other thing also to be marked. For christ the son of God teacheth us by this dissimulation & prolonging to do the miracle, for what purpose God is wont sometime, although he be long call led upon, & wearied with many prayers to defer the help and deliverance long tyme. No man did ever see God saith the Evangelist, the only son that is in the bosom of his father, he hath showed him. And again: No man knoweth the father but the son. Wherefore in the son of God which is jesus Christ, the will of God must be known, and his counsel seen. And we see in this place the son of God to tarry long in feeding the hungry, and yet in convenient time, he feedeth them after a marvelous fashion. And even so plainly be the manners of our heavenly father: for he is wont to seem almost deaf at the prayers of good men, and to take no care to save them. For what purpose doth he that? 
God seemeth deaf to the pray er of good men.  For that, that he heareth the prayers of good men and will not save us? God forbid. What things so ever, saith he, you shall axe in your prayers, and believe, ye shall have them. And again: I will hear them before they cry, and hear them while they be yet speaking. And again: Call upon me in the day of tribulation, and I will deliver thee, and thou shalt honoure me. God therefore called upon in faith slacketh in gyveing help: not because he will not save you; but he tarrieth first that by this delay he would stir up in the troubled a greater desire to call upon him, that is, to do true godly honour. For the more fervently ye call upon God, the more ye serve God. And we are made for this purpose, to worship our Lord God. Sertainely he tarrieth to give to the afflicted greater benefits, whereby both the afflicted may get greater fe licitie, and the glory of the name of God may be more showed out. For as a grain that is cast in the ground is not lost, though it be covered with earth and to die, but rather is increased, which in the harvest time appeareth manifestly: so 
Prayers of faith.  the prayers put in the bosom of god thorough faith, are not in vain, although they seem not to be hard, but in their convenient time they bring fruit plentifully, and God so much the more abundantly is wont to give his benefit, how much the more so●…dli he was thought to have been a sleep. This intent of god in differing his help must diligently be learned. For as it helpeth a seru●…e ●…uche to do his master good 〈◊〉 if he know his will and purpose: So it helpeth us to serve our lord god well, if by prolonging the help of god which we call for in our trouble, we know what is the will of god and his intent, that is, that god doth not defer his help be cause he will not save us, but that he will save us more gloriously & profitably then any man can think. Thou wilt say, what helpeth us then this knowledge? first it keepeth in us sufferance, which virtue as it is great, so is it a pleasant service to god. For he that thorough the holy ghost is persuaded that God differreth his help, not to take it a way, but to give it more abundane lie to him that asketh, it can not be but he must suffer patiently whatsoever adversity happeneth. More over this knowledge keepeth him that doth pray, in doing his duty, and perseverance of prayer. This also is a great virtue & service very ac ceptable to god. For he that with a sure hope, trusteth that the benefits of God shall be made more, how should not he continue still in prayer? how should not he get forwards con stantly? last of all it keepeth him that doth pray in obedience of those offices which by gods vocation he oweth to God and to his neighbour: for he that thorough the holy ghost seeth that he shall receive so much the greater benefits of God how much the longer the help of God is differred, he can not be holden, but most diligently will follow the calling of god, lest the benefactor being pro voked to anger thorough disobedience he receive an evil turn for a good. And what work pleaseth god better than obedience? Better is obedience saith god, than sacrifice. Where fore when adversity increaseth and riseth against us, let us not think that god hath forgotten us, or that he careth not for us, but let us acknowledge and well consider gods intent, that strengthened in faith, we may go forwards in the office of our calling. But that the miracle which Christ will do, may the more plainly be known, the lack of bread ought to be known, not only to the Apostles, but unto the people also. So jesus said: Make these men sit down. For there was much grass in the place, so there sat down a M. & almost v. C. men in nūb●…e  
Other Evangelists rehearse also the order of their sitting, that is, that they sat in the green fields in sunder by hundreds and fyfties, and show that beside almost five thousand men in numbered, there we●… women and children also. And what then meaneth Christ that he would not distribute the bread, except they first sat down, yea and that every man in his order? Can not the men have eat, except they first had sitten? yes they could. But as we said before, the lack of bread ought to be known also to the people, that the miracle might be the more evident. For now when the men wet set down and were set in order, they were thorough this sight stirred up to feel & search out betwixt themselves, what the matter meant, who should give them meat, where they should have bread, for none of them had brought bread with them. So here their lack was opened, and they were quickened to look that Christ should give them meat. Yea the order of their sitting made the miracle more to be marked. So when these things were thus prepared, jesus began to work the miracle.  
For he took bread, and after he had given thanks he distributed them to his disciples, and the disciples to them that were set down. Likewise of the fish asmuch as he would.  
We marvel what Christ meant by bidding them sit down, and now we more marvel what this ceremo nigh of thanks giving meaneth: for he dealt not the bread before he had first lift up his eyes to heaven and gave open thanks in the sight of all 
Christ giveth thanks'.  men. What need had Christ to these ceremonies? Is not he the word of god and god himself? He spoke and things were made, he commanded, and they were created. Why now therefore say but even a word that the loaves might be multiplied? Christ might not only if he had spo ken but one word, but even also by a thought only have multiplied these loaves, but it pleased him to use these ceremonies first to show in the sight of the people that he taught them none other God, but him the true God, maker of heaven and earth: & that he did not his miracles by juggling, but by heavenly, and power of God. Moreover he would teach us what giving of thanks was, and how much it was able to do. For where john saith, he did thanks, the other say: He blessed: for by the doing of thanks, the. v. loves and two fishes were so blessed increasid and multiplied, that by them not only. v. thousand men even with women & children were abundant lie fed, but also there was gathered xii. cophins' full of fragments. So in the last supper jesus took bread: & that one Evangelist saith, he gave 
giving of thanks, is blessing  thanks, that an other saith he blessed: for by this giving thanks Christ so blessed the bread & the cup of his supper, that to them that believed in Christ not only they were meat & drink for the body to keep the corporal life, but also meat & drink to the soul, yea of the whole man, to keep his life spiritually & eternalli: wherefore to give God thanks for his benefits given & showed, is to bless his benefits offered unto us, to make them fortu nate, to increase them and multiply them: and therefore he that doth desire to increase and multipli the good things which he hath received by the favour of god, can not do it more godly nor more handsonly, than if being content with the benefit that he hath, be it never so little, he give thanks to god & as he mai do, show kindness again. These things must diligently be marked that we may learn a true & godly wai to increase our riches or other be nefites of god. For men thorough their corrupt nature be so minded that what soever benefit they have received of god they think it les than it should be. Wherefore in all their thought & dili gence they bend then upon this study to increase that, that they have taken, if not godly & justly, yet ungodly and uniustli, by what means so ever they may, so that they may increase it. But by this means the benefit that they have taken is rather cursed than blessed, & more diminished than increased, for the scripture saith. If thou hear not the voice of thy Lord to keep & do all his commandments, cursed be thy barn, cursed be all that thou leavest behind the. And among the command dementes, this also is contained: thou shalt not steal. Whereby are all deceits forbidden, with the which men are wont to increase their riches. And again, shall I justify the wicked balance & the deceitful weight of the bag, by the which rich▪ men are filled with iniquity? Thou shalt eat & shalt not be filled & thy humi liation shallbe in the midst of thy self. Wherefore craft and deceits in merchandise is not that way whereby riches are truly blessed and increased, but to do that rightly, we must learn of the example of Christ. Christ took. v▪ loves & two fishes into his hands, & although this meat seemed nothing to be sufficient for so great a multitude, yet for this being very little, he gave thanks to God his father. By which thanks giving it came to pass that so many thousands were filled of this very little meat. Let us also do like wise. Let us take those few things which God hath given, in our hands, with a faithful mind, let us be cotent with these, yea though they be very few, let us acknowledge that thorough our own goodness we have not deserved them, but that we have gotten them of the liberal mercy of God, and give thanks for them both in words and deeds. For so it shall come to pas that these our things be they never so few shallbe increased, & may be sufficient both to ourselves & to our family. But thou wilt say: I am not Christ which by my power can so multiply either bread or other things, nor I have not the gift to do miracles. Thou sayest well. Thou art nor Christ: but if thou believe in Christ thou art a member of Christ. Thinkest thou that no blessing cometh from the head into the member? Is not the head & the member so joined together that they have a common virtue? Wilt thou not multiply thy bread by thanks giving with some external and visible, but by heavenly and spiritual, increase? Lo sayeth he, thy servants shall eat, and you shall hunger: they shall drink and you shall thirst, they shall be glad and you shall be confounded. And again: God shall not punish with hongar the soul of the just. Wherefore if by thanks giving, thy bread shallbe increased, so that thou die not for hongar, but obtain in deed everlasting life perpetually, what can be more plentiful, more profitable than this increase? But let us go forth with the rest.  
And assoon as they were filled, he said to his disciples. Gather together the fragments that be left, that nothing be lost. So they gathered together and filled. xii. cophens of the fragments of five barley loves, which were left by them that had eaten.  
What meaneth this? Some Sicophante would say: Is not this covetousness, that Christ command death to gather together the fragments so carefully? Is he also care full for to morrow? That that Christ doth is no covetousness or wicked carefulness.  
never did sin, neither in his mouth was found any deceit, but it is a great wisdom and worthy to be marked. For first he commandeth 
The fragments be gathered.  the fragments to be gathered toge there, that the truth of the miracle may be the more seen and better tried: for if he had not multiplied five loves with very bread, and had not fed so many men in very deed, surely they could not have gathered so many fragments: but the juggling would have been perceived in very deed. But now the fragments be gathered together, and in very deed are good to be eaten. Wherefore it is plain that there was a miracle done in ded●…. Further Christ teacheth, that we should not abuse the gifts that GOD giveth us here, and that it is lawful for us in deed to take the fruit of them as far as necessity requireth, and yet not to tread under our feet that, that ●…s left of them, as for example of corn ●…f wine and of riches. And the lea●…ynges of corn and wine and of ●…uch other things, are trodden under ●…ur feet, not only when they be tro●…en with men's feet upon the ground without regard, but when men devour them glotovously, when they ●…owle up cups of drink who ●…aye do most, and when they spend in waste the riches that they have received of their fathers. This ●…erely is a treading under our feet, which when we do, the anger of God cometh upon us inobedient children, to ●…e punished with battles an scarcity of all things. Woe sayeth the prophet to you that rise early in the morning to follow drunkenness, and ●…o swyll till it be night, to boil in ●…yne. Harp, lute, timpane, ●…eute, ●…nd wine, be in your festes, & ye look ●…ot upon the work of God, nor you do not consider the works of his hands. Therefore is my people led captive, because they had no knowledge & their noble men be dead for hunger, & the multitude is dried away for thirst. Therefore the fragments are not to be trodden under the feet, but to be gathered together, that using well the benefits of God, we may be saved in the day of necessity. But now it is time to speak somewhat to what use this miracle serveth. For although it may be easily perceived, by those things that were spoke before, how great fruit this miracle doth bring to the church of Christ, yet because Christ himself doth teach two things why it serveth chiefly, we must not negligent lie pass over the matter: for he rehearseth that one in that sermon, which is afterwards described in this Chapter. For it is not to be thought that he hath done this miracle to sig nifie that he was an earthly Messiah, and an outward king, to rule in ●…is world after the manner of other ●…inges, & one that would keep in ease ●…nd abundance of all things in this corporal life all such as would so take ●…im, In deed he would no suffer, that ●…ose that followed him should lack any necessaries as long as he lived here in his world. When I sent you (quoth ●…e) without wallet scrip and shoes ●…yd ye lack any thing? He would not ●…y this miracle testify that he was an earthily king, & bring unto men an external felicity of this world, but rather he would confirm the verity of his gospel, in the which he taught that he was the spiritual & heavenly Mes sias, & that he brought to men spiritual and heavenly gifts, that is to say, forgiveness of their sins, a●…onemente with God, to be choose, to be unto the sons of God deliverance from death, and everlasting joy in the kingdom of heaven. This is the bread, this is the meat which Christ would principally to be sought for in him. Whereupon he fled away: when he perceived the commons to take council to make him a king, and afterwards when a great multitude of men were come unto him, he said: I tell you for a surety you seek me, not because you have seen the tokens, but because you have eaten of the bread and are filled: that is, you seek me not by this miracle to strengthen your faith which you ought to give unto my Gospel, ye seek me not to obtain in me true justice & health before God, to the seeking whereof this miracle chiefly aught to move you, but you seek me to have your meat & drink and abundance of all things with me, in rest & idleness: ye seek not to provide for the mind but for the belly. But I say unto you: work that meat which perisheth not, but that tarrieth into everlasting life, which the son of man shall give 
Miracles be done be cause of learning the gospel.  unto you. By these words Christ plainly teacheth, that by this miracle, Christ would stir up men to learn his gospel: by the which they may know, that he is the very heavenly bread, the which who so ever eateth that is believeth in Christ, may be saved with eternal felicity.  
Of the which thing because Christ afterwards will preach at large, we now will not tarry longer. another use of this miracle is in the. xvi of Matheu. For when the disciples took thought for bread, Christ saith: what think ye of within your selves, o men of little faith, that you have not brought bread? Do you not yet understand nor remember those five loves, when there was above. v. thousand men, and how many cophins ye bore away? Here Christ teacheth us that he did the miracle of the bread for three causes also: first to signify to his disciples, that as long as he lived with them in corporal presence, they should take no corporal harm: also when I was with them, saith he, in the world, I saved them in thy name. Those that thou haste genen unto me, I have kept them, and none of them is perished, but the son of perdition, that the scripture might be fulfilled. Hitherto also this appear teineth, that in Mark, their unbelieving error is cast in their teth which they had when they saw Christ walking upon the sea. marvelously & above measure saith the Evangelist, were they astonished & marveled. For they did not understand of the bread, for their heart was blinded: that is, although a little before they had seen the miracle of the bread, yet were they not so witty to understand by that, that jesus was the very saviour which could & would not only save himself, but also all other the were with him, as well in the bloods of the sea, & tempests, as in all other jeopardies. Also he showed this miracle to confirm the verity of this saying: first seek the kingdom of god and his justice, & all these things shall be cast unto you. For this miracle is an heavenvly seal, whereby god doth testify that he will give unto every man that walketh in the vocation of God in faith, sufficient meat, drink, and clothing. For like as in a well ordered household, the good man of the house requireth this of his familiars both children and servants, every man should do his duty, and that one in deed should see the ground tilled, an other cut the vine, an other wood, and some sweep the house, and he himself taketh care to prepare meat, & to give it to every man in due time though not with his own hand, yet at the least way, by his own ordinance and commandment.  
And so what could be worse, then if the servant would set light by his master's commandment, neither would till his ground, and yet take upon him too provide for meat, whereby he would wander up and down to take bread? So our lord God, he is a great housekeper, and 
God is the housekeper, and ca careth for his household.  we men are his household: And every one of us hath his vocation, his office, which he is ordained of god to do. saying therefore that we be the household of God, we ought not to be thoughtful what we should drink, or what clothes we should wear, for this care god, as master of the household, hath taken upon him: but we ought to be careful, how diligently, how obediently, and how godly we do our duty. Let this be our work, let this be our labour, to seek after virtue.  
For God sayeth he will not destroy with hunger the life of a just man. And the Lord knoweth the days of the undefiled, and their inheritance shall last for ever. In time of trouble they shall not be confounded, and in the days of hunger they shall be filled.  
These are so much the more diligently to be considered and followed, how much the common sort of men is wont more to offend in getting them their living. For men commonly are thus minded as we see that Philip and Andrew in the declaration of this miracle, were. For as they think that neither a little money, nor a little meat do suffice to feed so great a multitude of people, and when they see no meat before their eyes, they wots not whither to turn them: So men when they see in getting their living that nothing is left in earth, they think also that nothing is left in heaven: and where man's help wanteth, they suppose there also the help of god to lack, and therefore they lift not up their mind to god, but rather turn to the crafts of the Devil. They rob, they steal, they trifle, they study for deceipts and crafts only, yea how soever it be, to get them sustenance. And when they be rebuked, they make ex cuses: I must needs, saith one, have to find me and my household.  
Thou sayest well. Thy household in deed must be found. But to 
Thy house hold must bekept, but sin thou must not.  steal, and to study for deceits and crafts, that is not to keep an household, but to destroy an household: for the scripture faith. If thou keep not the commandments of God, and among the commandments of god is contained: thou shalt not steal, God shall send famine & hunger upon thee, a cursing upon all thy works. And again: Some give part of their own & wax richer: some steal away that is not their own, & they are always in poverty. And again: They could not do 
deceipts do not pro spear.  right, saith the lord, treasuring up iniquity and rapine in their houses. Therefore thus saith the lord god: The land shall be troubled and be besieged, and thy strength shall be drawn out of thee, and thy houses shall be spoiled. Thou seest that to take that is other men's, & get riches by deceits, is not to nourish thyself & thy household, but rather to cast the into poverty & hunger. But to walk thorough faith in the vocation of god and in thy business to follow righteousness, this in deed is to nourish thy household. For the just shall inherit the earth, & shall dwell upon it for ever. And the health of just men is of the lord, & he is their protector in the day of tribulation. Therefore all deceit must be avoided, justice and righteousness must be done, that being received into gods keeping, we may be saved, not only with bodily nourishment, but also, which is greatest of all, with heavenly and spiritual meat, thorough jesus Christ our Lord: which is together with the father and the holy ghost, the blessed God for ever.  
Amen.   

The second Homely.  
WE have heard how liberally, how marueilousli Christ hath behaved himself to ward this multitude of men, which followed him into desert. For with five loaves and two fishes he fed more than a thousand and five hundred men.  
Let us heat how this people showed themselves again toward this marvelous feather.  
These men than (sayeth the Euaungeliste) when they had fain the sign that jesus had done, said: This is in very deed that prophet that should come unto the world. So jesus when he had known that they would come and force him to be a king went aside himself alone into the mountain.  
There be two things that these men take upon them to show their kind mind toward Christ. The one is that they praise him in words, and speak openly and confess that he was the prophet which More says wrote should come into the world, and the which the jews looked for at that tyme. An other that they coum sailed among themselves to make him a king: for Messiah is as much to say, as one anointed, or a king. They think they should do very great service to God if by their consents they should lift him up to the dignity of a king. And in this the people's doing some things are worthy praise, and some thing to be rebuked. It is to be commended that stiered up by this miracle, they grant to the doctrine of jesus, and perceive that he is very Messiah himself. But it is greatly to be rebuked that they think the kingdom of Messiah should be a corporal kingdom here in this world, and that Messiah should rule after the fashion of the kings of this world: and now they think themselves very happy that they have got a king, which not only is able by his mi racles to gather unto him a great at mie, and overcome all the world, but also by whom they may be fed without any labour of theirs, & may get all earthly felicity. This opinion of Messiah kingdom is carnal, & worthy to be condemned. For the Messiah whom the prophets promised is no earthly king. And our blessedness resteth not in this that the body should far well, & that we should rest us carnally and sluggeshly and be fed for nought, but that we should be well in spirit, and be fed with meat everlasting: of the which thing Christ himself will preach after wards more at large. And not only the carnal opinion of the people of the Kingdom of Messiah, but also their lightness, their wavering and inconstance, yea and the rashness also of the people, is worthy to be rebuked. For they whom now when he feedeth them, desire to make him a King, & set him as high as heaven, him afterwards when he was led prisoner to the cross, either dysdaynefully they dyspised, or spitefully mocked, or even with the other they cried to nail him on the cross.  
This is the nature of the common people that they never in a mean either favour them that do them good or hate them that they think to be evil doars. This is a sickness and fury not a judgement or soundness. For although we ought to be mindful and kind towards him that doth us good, & hate evil, yet hath kindness his bounds, that is that we do not as the Pagans have done, to make gods of men, or as is the manner of the Hypocrites to do, to make of saints our redeemers & sa viours from evil: for we so must hate evil that for all that we forget not what we ought to do, and recompense not evil with evil, but with good. Which things being thus, let us see now how Christ behaved himself toward this favour of the people. When he had known sayeth the evangelist, that they would take him and make him a king, by and by as Matthew saith he compelled his Disciples to take ship, and to go before him unto the other side of the river: but he himself fled, and went again apart in to the mountain alone. Thou wilt say: what meaneth this? Why doth Christ fly? Why doth he not take upon him a princely majesty, which is offered him of the people? Is the office of a king so abominable afore God, that it may not be lawful to take it upon him and bear it? verily nothing less. There is 
The majesty of a king is the ordinance of God.  no power (sayeth Paul) but of god. And the powers that be they be ordained of God. Wherefore he that is lawfully called to office of a kings majesty, may with good conscience be occupied in that kind of life.  
But what say you? Would Christ by this running away signify that although the office of a king of itself be exceptable to God, yet should good●…ē thorough humility fly man's glory and majesty, and cast themselves into some vile kind of life, as Christ speaketh at an other time: learn of me for I am meek & lowly in heart. Nay the going away teacheth not this nother.  
For although Christ do bid us follow the example of his humility, yet is it no humility, rashly to cast away his lawful vocation, and to take upon him a more abject kind of living without the commandment of God, but it is very humility to serve obedientelye to God's will, and his ordinance in every vocation be it noble or vile. Thus, lowly was job, that is obedient to the will of God aswell in riches as in poverty, when he said: GOD hath given, God hath taken away: the name of God be blessed. Thus was david lowly, that is, obedient to the will of god, whether he were in his kingdom or banishment. For he said: If I find grace in the eyes of the Lord, he will bring me again. But if he say, thou pleasiste me not, I am tedye: let him do that he thinketh good with himself: so Christ himself the very david was lowly. For when he was called by GOD to bear his cross he bore it obediently. afterward be ing called to recey●…e the heavenly majesty in the kingdom of his father, he took that also obediently. This is very humility, whereby you cast not away your lawful vocation, but that in every lawful vocation thou obeist thy Lord thy god Wherefore Christ would not by this going away teach good men, that either they ought not to take upon them the doing of a kings office, if they be lawfully called unto it, or that they should rashly and without the calling of God cast it away, if they have taken it uponthen before, what is the matter than, that he fled away, and would not be made a King? And verily, if you consider his doctrine, he took upon him much greater and nobler things, than if he had a vaunced himself an outward king of Israel. He preached that he was the light of the world, that he was the life and resurrection. He said he was the son of god, yea and equal to God himself. These things in deed be much greater & more excellent, than if he had taken upon him the majesty of a King amongst men. Why is it than, that he refuseth this, and taketh upon him that other? The calling of GOD is the cause, and his office. For Christ was not sent from heaven into earth for this intent to do the office of a kynnge in this world, and to bear rule upon the earth, after the manner of a king, but he was sent to be a prophet and a preacher of the Gospel 
Christ's calling.  in Israel: and as Paul calleth him, a minister of circumcision for the truth of god, to confirm the pro mises of the fathers. For the Lord sayeth by Moses of Christ: I will raise up a prophet in the mids of his brethren, like to thee, and I will put my words in his mouth, and he shall speak unto them all things, which I shall command him. I will (sayeth he) raise up a prophet, that is to say a preacher, not a worldly king or chief governor. And I will (saith he) put my words in his mouth, not a corporal sword in his hand. And he shall speak unto them: he sayeth not, he shall correct them by outward and corporal violence. And in Isaiah. The spirit of the Lord is upon me, because that he hath anointed me, and sent me to preach the gospel to the lowly: he sayeth not: He hath sent me to rule among men after the fashion of a King, but to preach the Gospel to them that be in sorrow and misery. For although the Prophets do sometime so describe the kingdom of Christ, as though it were a corporal kingdom, yet is that description so defenced with circumstances in specially when they say, that his kingdom shall be everlasting, that needs you must understand that his kingdom is not corporal but spiritual, neither earthly but heavenly, and that he will give, not external but eternal goods, name lie forgiveness of sins, eternal justice, everlasting life, and filicitye. Wherefore that Christ followeth not the people's mind, and taketh not upon him the princely majesty of this world, and yet for all that teacheth that he himself is the very son of God, yea and god himself which is greater than all the majesty of man, both things he doth according to his office, and the vocation of God. And by his example he teacheth us, that no man should follow the common people's delier, to sin against god, neither that we should take upon us an other vocation without the commandment of god. For it cannot be that he that followeth another man's plea sure without god's calling in ta king upon him to exercise common matters, should have any happy or prosperous success of his purpose. For what could be happy with out god? They have reigned saith he, but not by me, they have been princes but I have not known them. And he sayeth strait way: Now will he remember their iniquities & viset their sins. And a little after: I will send fire into their citis & it shall devor their houses Wherefore, every man ought diligently to study for this, that what so ever he taketh in hand, he may take it by god's calling, that he may call upon God in faith, and in that that he hath taken upon him, to be occupied with a good conscience. We have heard what he did upon the land, let us hear now what was done upon the sea. When it was evening saith the evangelist his disciples went down to the sea took ship passed over the sea and came to Capernaum. For after that Christ had perceived the comen people's purpose tomake him a king, he would not suffer his disciples to tarry any longer with the comen people: but forthwith compelled them, as Matthew & Mark say to take ship & go before him unto that other side of the bank, until he had sent away the multitude.  
For peradventure he saw, that if his disciples should tarry among the people still in his absence, they would have be come helpars of this sedition, in choosing him a king: because that they also thought that Christ's kingdom should have been worldly. Wherefore although they thought it more wisdom either to tarry among the peo ple or with Christ, yet are they con trarye to their mind, and whether they would or no compelled to go a way, and that for a very good pur pose of Christ, partly that they should not wax seditious with the people, and partly that by rising of the tem pests in the sea, they might the better know the power and majesty of Christ: by which exampel we are warned, to take patiently, if to the meaning and will of our mind which seemeth good unto us, a stop 
We must not withstand god's will.  be made by god's provision and worcking. For it is God the which as he ruleth all, so also provideth for all. And bearing a fatherly love to all those that believe in Christ, he doth with so great care keep them that he maketh provision long before, that nothing come unto them that may be contrary to their health. Wherefore if in some things he let them not have their will, he doth it not to do them hurt but to do them good, & to bring to them greater commodities, than they at that time are able to perceive. Do ye not see how earnestly the Carnal father's writhe out of their young children's hands, knives & little swords which they by chance have gotten? And they in deed weep, & strive against them asmuch as they can, yet do the parents still break them of their minds, not because they hate their little children but because they love them, & fear lest with these knives they should hurt themself unwares, or peraventure kill themselves: so also god the father letteth the desiars of his children, not to destroy them but to save them. There is no more therefore when that god is against our purpose be it never so good, but that we should knowledge his fatherly affection and suffer his hand patiently. Further jesus when he had sent away his Disciples to ship, and the people were gone, himself alone went unto the mountain to pray. And his Disciples, night being at hand, began to pass over the sea toward the town Capernaum. Let us hear now, what happened to his disciples in the sea when Christ was away.  
It was now dark (sayeth he) and jesus was not yet come unto them. And there blewe a great wind, and the sea began to rise. So when they sailed almost▪ xxv. or. thirty. furlongs they saw jesus walking upon the sea, & draw ing ●…ie to the ship, & were afeard. And he said unto them. It is I, fear ye not. So they would have take him into the ship, and forthwith the ship was at the shore whither they went. We have rehearsed that which john hath touched in a few words: but we will join those things also, which the other Eu●…gelistes wright more largely of this history, that we may ●…e more diligently consider the multitude of the miracles that were here, and the majesty of Christ. So the disciples compelled by their master, sailed over the sea. But behold, when they were now come into the depth and that it was very dark, a great wind arose, & the sea waxed so big that the Disciples were in extreme ●…eopardy. What trow you, the disciples thought now, what council took they? Truly it is likely, that they thought thus in their mind: Behold our master, by his strait commandment hath cast us into these so great jeopardies. He hath thrust us from him to be drowned in these floods. Wherefore of all men we be the most foolish that both before this we have followed his doctrine, and now have obeyed his commandment. For whither be we brought but into utter destruction? But Christ although he was far of, and that it was very dark, yet saw he in what jeopardy his disciples were: and they had deserved in deed to be left in this jeopardy and to have be drowned, because that both forgetting Christ's teaching and his miracles, they did despair. But Christ hath a greater regard of his own mercy and goodness, than of their desert: Wherefore when that now they were gone with great labour and study about. thirty. furlongs, jesus came unto them walking upon the sea, as if he had gone upon the hard ground. By which miracle he did not signify that he had not a very and natural body of a man, but he signified that as he was the Lord of heaven and earth, so was he also the Lord of the sea. Well what do the Disciples than? At the first they know not it is jesus Christ, but they think it is a spirit: they think it a devil without a body which came to take from them their life. And therefore their fear was dowbled, and they horribly cried out. Here is no faith, no calling for help, but as the heart was blinded, so was it in despair. For they did not understand, as Mark sayeth, of the loves: that is they had not conceived by the miracle, which the same day was showed with five loves and two fishes, so great knowledge of Christ, that they trusted themselves to be self, by his forecare, power, and help, aswell in the perils of the sea, as also in the middle rout of divylles. But whom Christ by his commandment had cast into perlis, those same also did he save. He opened himself therefore with his voice, crying out again: It is I, be not afeard: to which voice all his disciples being comforted, and in especially●… Peter, Lord (quoth he) if it be thou, command me to come to the upon the waters. And it was well and wisely done of Peter, that he wonulde not put himself into the waters of the sea, but being commanded and called of Christ. For we ought to put ourself in no peril rashly, and not called of GOD. So jesus called Peter and he walked upon the waters: but as there came up on him a great wind, he was so afraid, that his faith fell from him, and began to sink. But when he had called for the help of Christ, in deed he was rebuked because he doubted, & was of a weak faith, but Christ took him by the hand and saved him. And so both went into the ship to the rest, and than the tempest did not only cease, but the ship was also in the haven, and was come to that part of the shore from the which it was far of, when Christ came. Thou hast here a great heap of miracles: jesus was far of from his disciples, the darkness of the night was very great, and yet he saw in what jeopardy they were on the sea. This agreeth with the miracle, when jesus saw Nathanael under the fig tre, and saw Lazarus when he was dead, being yet far of from jury, where Lazarus died. And afterwards he walked upon the waters as upon the dry ground: which verily was a wonder full miracle. And not only did he that himself with his own body, but also he bade Peter to do the same and Peter obeying his words, walked likewise upon the water, and was preserved that he was not drowned: By the which miracle the power of Christ is manifestly proved. Moreover by his presence he allayed the tempest of the sea, which self thing also is a proof of the majesty of Christ, to whom yea the sea and the winds do obei. Finally the ship was suddenly in that haven to the which they could not come before with great labour. These miracles be so great that the disciples which be in the ship did worship him and that worthily, as Matthew doth wright, and confessed him to be the very son of God. And now we may not think that these things were done & put in writing for the disciples sake only, but they pertain to the whole congregation, and set before us an Image of things which be done in all ages in the church of God. For although there be not here in the ship very many Disciples, yet are they the church of god, they are the chosen people of God. 
the church in one ship.  In this place is also Christ himself, head of the church. Wherefore y● y● here is done is an image of those things which are always wont to be done betwixt the church, and Christ the head thereof. The sea is this world. And in this world is the church of God. I pray not (sayeth Christ that thou wouldst take them out of the world, but that thou wouldst save them from evil. In this world you shall have trouble and affliction. And again: you shall weep and Lament, but the world shall be glad and rejoice. And Paul sayeth we must enter in to the kingdom of God by many afflictions. Further Christ was away in the mountain, and yet he saw his disciples that were in great jeopardy. For although Christ be ascended into heaven, & is now invisible to our corporal eyes, yet the church that is in jeopardy is well seen to of him, & he is ready to help his church: he taketh care for it, and looketh upon all the pains and troubles of it to help and save it.  
For he sitteth at the right hand of GOD, and is thee almighty governor of all things. Wherefore neither height, nor length, nor depth can let him, that he should not help his church being in pain and sorrow. But like as he came to his disciples in the middle of the tempest, and was thought to have been a spirit of the devil, that would have drowned them in the waters, so he came in deed accompanied in thysworlde with a cross, and covered with divers afflictions. Wherefore in very great adversity men that be of a weak faith, think not that Christ the saviour is there, but a legion of dyvylles, that would destroy them even out of hand. For they give not sure confidence to this promise of GOD, which is in the▪ lxxxx. Psalm: I am with him in tribulation, I will take him out and glorify him. But by cause that then they see nothing but adversity they think much rather that the devil is there to oppress them, than Christ to deliver. But Christ opened himself to his disciples by his voice and by speaking unto them, saying: It is I, be not afeard: so also he showeth 
Th●… Gospel is the voice of Christ.  himself to his church by his Gospel. For the Gospel is the voice of Christ whereby he declared that he himself to was sent into the world for this purpose, that whosoever believeth in him should not perish, but have life everlasting. He sayeth also in another place: I am the resurrection and life, he that believeth in me although he be dead he shall live, and every one that liveth and believeth, shall not die ever lastyngely. Wherefore when great troubles arise, we must give care to the voice of Christ and to his gospel, that thereby we may take comfort, and be saved. But as Christ walked upon the sea, and yet did he it not alone, but he called also Peter to do the same. And although he, when the wind blewe sore upon him, began to doubt and sink down: yet when he called upon the help of Christ, he is saved, being caught by the hand of Christ: so Christ preached not his own gospel alone and confirmed it with mi racles, but he chose unto him Apostles to be his fellows, and unto the also he gave the gift to do miracles. Then after them follow the ministers of the church to show out the gospel that they have received of the apostles. What hath happened then? That that was spoken to the apostles: Behold I send you into the mids of wolves. That saying stretcheth out not only to the ministers, but also to the self office of preaching of the Gospel. For in this world so grievous calamities, are wont to rise against the ministers of the church, that it lacketh but a little, to be utterly destroyed. Therefore they that be a little to weak, are diversly minded, and almost fall in despair. But it is happy, Christ is ready at hand: and being called upon, putteth out his hand, and preserveth the ministry of the church: which seemeth to other, to be destroyed. The gates of hell (sayeth he) shall not prevail against it. And again. Lo I am with you, all the days, even to the end of the world. finally Christ being received into the ship, there is made a great calm, and the ship is in the heaven. For he that by the Gospel will knowledge Christ, and receive him by faith, how can not he be in safety, & (as the proverb is) have his ship in the haven in deed.  
For where Christ is, there must the stream needs be a calm, and death life. He that believeth (sayeth he) in me, although he be dead shall live. Let us take Christ therefore into our ship with obedient faith, that we may safely come, by the storms of all affliction and death, in to the haven of everlasting life, thorough the grace and help of jesus Christ our Lord: which together with the father and holy ghost, is god blessed for ever.  
Amen.   

☞ The third Homily.  
THey be great and excellent miracles which hitherto the evan gelist hath reher said and we have meetly expounded, but much greater and more excellent is the sermon which Christ made: taking occasion of the corporal bread, for the which the multitude of men followed more than for the spiritual bread. Of the Sermon before we now speak, we will a little touch these things, which happened after that Christ and his apostles had passed the sea.  
The next day (sayeth the Evangelist) the multitude which stood on the other side the lee, after they saw that there was none other vessel there but that only whereunto his Dyscipels were entered, and that jesus was not gone into that barge with his disciples, but that his disciples only where gone: (And there came other boats from the sea of Tibirias, nigh unto the place where they had eaten bread after the Lord had given thanks) So when the people had seen that jesus was not there, nether his disciples, they also went into boats, and came unto Caparnaun seeking for jesus. And when they had found him on the other side the sea, they said unto him: Master when camest thou hither?  
The miracles that were done in the sea none know but his disciples. But now the whole multitude of men knoweth also, that jesus was not come on that other side of the bank without miracles. Where fore when they axe of jesus when or how he was come thither, they testify that they did knowledge the majesty of his power, and marvel much at him. But jesus answered them far other wise than they had thought. For he said.  
Verily, verily I say unto you: ye seek me not because you have seen the miracles, but because you have eat of the bread and are filled. This is a sore and earnest rebuke that they should abuse the miracle: I have showed a miracle (sayeth he) with. v loves and two fishes, not for this purpose to show that I would be a worldly king, and bring unto those that follow me felicity of this corporal life, and feed them idle and sluggish, but that by this sign and miracle they being stirred up, should knowledge the truth of my doctrine, and seek for the meat of true, and everlasting life. But you follow me not because ye see the miracles, that is not to use the miracles rightly, and seek for in me the meat of everlasting life, but to fat your bodies with idleness and sluggishness: you seek not for justice but for surfeits, you care not for heaven, but your belie. Get ye hence therefore and your bellies to. I desire to have fa●… other followers, than such as care for nothing but their bellies. What would you than have us to do? It followeth.  
Work not the meat that perisheth, but that abideth still into everlasting life which the son of man will give you. For god the father hath sealed him▪  
This is a necessary admonition. For men be so corrupt with sin, that they take much greater care to nourish the bealye, than to nourish the mind, and more follow after the corporal bread and that which shall perish, than the heavenly and everlasting bread. But this is the preposterous and perverse care for things. For man is made not after the similitude of oxen, swine or other beasts, which study only for the belly, and do nothing but this to follow after corporal meat, but he is made after the Image and similitude of GOD, that is, to know God, and study for divine things, and that shall last for ever. For whether ye behold man's body, or his mind, we be monished by the nature and sight of these things, that we seek not for corporal meat only after the manner of beasts. Other creatures given to the bealye, look downwards to the ground, but man's body is upright to loks upon heaven. Man therefore ought to care for heavenly things not earthly. And of the mind what should we say more? It is the chie fest part of man, which in very deed is not preserved by bodily so stenaunce, but by other that is far more excellent: that is heavenly & of God. Wherefore whither ye consider either the body or the mind of man, it is meet by no reason, that a man should study chiefly and special lie of all to save and trim the body. And if man had not sinned, he should have led such a life, as should have been troubled with no afflictions at all, and should so have used his corporal meat, that for all that with all his mind and thought he should have been in the contemplation of heavenly and Godly things.  
This should have been the life in Paradise. But after that man had sinned, for sin he was cast out of Paradise into this woeful wretched life: not to tarry in it forever, but for a time, as it were in a prison and dongen, because he should conceive a desire to be delivered, and should think to recover the happiness that he had lost. But he that drowneth 
The ●…uge g●…shnes of man in seeking heaven lie things is reproved  himself wholly in the cares of cor poral and earthly things, I pray you what other thing doth he, than if a man thrust and shut in to an horrible prison, would not labour for this to be delivered out, but rather to tarry long there and delight in filthiness & stink? What thing should be more foolish or more mad than this? And yet the same plain lie do they, which neglecting and despising heavenly things, drown themselves altogether upon these earthily. But mark thou me what the first and chief commandment of God meaneth: I (sayeth he) am thy Lord God. Thou shalt not have any other gods in my sight. And again: Thou shalt love thy Lord God with all thy heart, with all thy mind & with all thy strength. Although no man in this world can perfectly fulfil this commandment, yet doth it put every man in remembrance of his duty, that he should know what he ought to do to his true Lord God. For it teacheth that this is the office of man, not that he should make of his belly a GOD, and serve only for his belly profit as swine do, but that he should worship the true, omnipotent and heavenly God our lord, and seek for heavenly and Godly things with all his heart. This service we own to God first for his creation, because he hath made us men after his own Image and similitude, and after because he hath made us again by an other creation & hath redeemed us by his only son our lord jesus Christ, by whom he hath delivered us from the power of darkness, & borne us up to his kingdom. What is than more fowl or shameful than despising God, and neglecting the service that we own un to God, to follow only after many she, bodily and earthly things? Well go to, we will count some part of the time of our life, and we will compare with that our study, that it may be plain, how great our sluggyshenes and dullness is in learning, and considering those things which pertain to our very heavenly and everlasting health. One week is made of seven days, and one natural day is of. xxiiii. hours. Now number the hours of one week, and thou hast an hundred. lx. and right hours. What is done now?  
There is commonly among men so great negligence of heavenly things, that in so many hours of one week, they take not an hour or two in the which earnestly, they think of their heavenly salvation. But let us speak also of the year. One of our common years is made of three hundredth, threescore, and five days. And where every day is of xxiiii. hours, there are numbered in one year eight thousand, seven hundred, and threescore hours.  
And you shall find some that in so many thousand hours, will not take them three or four, in the whyeh with all their mind and all their thought, they will talk of heavenly things, either with themselves, or will hear them talked of openly of the ministers of the church: & yet for all that bestow all their hours in sleep, in meat, in handy labour, in feasts, in baths, in talk of most vain things, in walking abroad in, journeys, in being and selling of merchandise: and who is able to rehearse up all bodily men's occupations? Is not this not only a very foul thing, but also a most perilous thing? The history Ecclesiastical doth declare that one Pambus are Eremite, did come at Athanasius desire, from the wilderness to Alexandria. He, when he had seen there a woman (as men say) much like a player, decked with much gold and precious stones, he wept. Being axed why he did so, Two things (saith he moved me. That one, the death of this woman. The other, because I do not so much study to please God my saviour, as she to please ungracious men. Pambus in deed said very godly. But this is with earnest tears to be wept for, that not only one or two women, but almost all the whole sort of men watch with great care and all their thoughes only for this to serve the belly: the which what other thing is it, than to go to his own present death & destruction? Meats (saith Paul) are appointed for the belly, & the belly for the meats: And god will destroy both the one & the other. And again: ma ny walk, of the which I have often showed you, and now I speak again weeping, that be the enemies of Christ's cross, whose end is destruction, and their bailie their God, and the glori shallbe to their shame, that ca●…e for earthly things. And Christ sayeth: what profitteth it man if he win all the world, & have the loss of his sole? Likewise what pro fitteth it to have your body full of all kind of diliciouse meats, & for all y● to let your mind pine away for lack of heavenly meat, which saveth you for ever. For I pray you cōs●…der me what that end of these studies is. For if thou work as Christ speaketh, or only follow after that meat that perisheth, that is to say bodily and earthly, thou semeste in deed to save thy body for a time, & that nothing long, but shortly after thou shalt lose even together with the life of thy body, thy whole & everlasting health. And so both the body, & the sole be lost together. But if the work the meat which abideth still into everlasting life, than although thy body be sometime hungry, yea I say more, die also, yet is thy soul saved. And thy soul being saved, the body also is saved thorough the Lord jesus Christ, which will transform our earthly body to make it like unto his glorious body, according to that his mighty power in working, by the which he maketh all things subject unto him. Wherefore let this be our only study & care, let this be our thought, to work meat that remaineth ●…n to everlasting life. But I say, must we do nothing else in this world: is it not lawful to seek for bodily meat? So thought certain foolish Hypocrites, which after they had shut themselves up in their 
The sluggishness of Hypocrites is condemned.  celles, than took meat of other men ydellye. Christ doth not teach us this. For when he biddeth us pray: give us this day our daily bread, he showeth plainly, that we ought to seek also for bodily meat after the fashion in deed that-we should seek. And Paul also: when we were with you (saith he) we gave you this commaundement mandment, that if any man would not work he should not eat nether. And it followeth: We hear say that some men order themselves among you inordinately, doing no work but live curiousli. To those that be such we command you, and we desire you thorough our Lord jesus Christ, that working quietly, they would eat their own bread. What meaneth this than that Christ sayeth: work not the meat that perisheth? He doth not condemn an honest way to seek for bodily food, but he condemneth the lewd and bacward study of men. Men are wont to have a greater regard of bodily food than spiritual, and they more care for the health of the body than of the soul. But these things you must needs do, and not leave the other undone. That you should be kept to heavenly and everlasting life, it is necessary if you will be saved. But that you should be kept in this mortal life it is not necessary. first (sayeth he) seek for the kingdom of God, and all these things shall be cast unto you. And man doth live not by bread only, but by every word that cometh out of the mouth of god. This world is not our very country, but a strange 
We be pilgrims in this world  land, in the which we go in pilgrimage. And likewise as if a man iorneied forth in far countries, he knoweth that this he should do only that when he hath done his business for the which he went out, he should come home again assoon as might be, and although that in the mean time, he turn in sometime to his friends houses, and behold the buil dynges of other Cities, yet this is his chief purpose to come home again to his own: so when we go on pilgrimage in this life that we should come again to our heavenly country, although we may seek for our bodily meat as it were in our Inn, yet most of all the heavenly meat is to be sought for, by which we may be s●…ued to everlasting life: For this our journey is taken for that cause. But thou wilt say: what is the meat that bideth for ever unto everlasting life? I (saith Christ) am the heavenvly Bread which am come down from heaven. If any man eat of this bread, he shall live for ever. Of the which thing, because we will speak more at large hereafter, we will not now tarry long, but will go forth with that we have now in hand, and we will see who can give unto us this meat or bread. For Christ addeth: the which the son of man shall give you. For GOD the father hath sealed him up.  
That these be spoken by an Antithesis, those things will plainly show which anon after shall follow. For the son of man which is Messi●… as, is set against the patriarchs, Moses, the Prophets, circumcision, and all the law: and this is the meaning. Neither the Patriarekes nor Moses, nor the Prophets, are that person, for whose sake men be justified and made aly●…e. Neither circumcision, nor all the law be those things for the which men obtain justice before God and everlasting life: But only the son of man which is Messiah, jesus Christ our Lord, is that person and thing for the which men are saved, that is, are counted just before God, and receive everlasting health. In deed the patriarchs serve for great purposes, so do the prophets and the law: But only Messiah is the true health. Abraham was a very holy patriarch, and very worthy praise, and yet for Abraham's sake no man obtained pardon of his sins. Moses was a very good law maker, and a valiant Duke of the Istaelites, but for Moses sake no man is saved when he dieth. The Prophets were very well learned, and very holy preachers of the word of God, but for the prophets sake no man obtained the heavenly kingdom. Circumcision was a very profitable sacrament, but no man had eternal salvation because of circum cision. The Sabbath, the sacrifices and other works of the law had their use and profit, but for these no man came to everlasting salvation. Only the son of man, Messiah only, is the bread of life. For whom to all that believe in him, there cometh forgiveness of sins, justice, health, and life everlasting: And that right worthily. For it is he whom God the father hath sealed up. For first God the father hath sealed him from the beginning with his own Image, that he should be even together with him the true and eternal God, of the same substance and majesty. He (sayeth the apostle) is the image of the invisible god. And again. He is the brightness of his glory, and express Image of his substance. Wherefore saying he is marked with the divine power, it is no marvel that he is able to save them that believe in him, and to give unto them eternal life. Further, after he was made the son of man, god sealed him by open witnesses, that he is the true Messiah and saviour of all them that believe in him. For as the seals of common writings do testify of the things that be done, which are rehearsed within the letters, so God the father testified by many miracles, as it were by heavenly seals, of jesus the son of Marie, that he had sent him and anointed him unto the true Messiah, and giver of everlasting life.  
The Angel Gabriel was sent to show his conception and his nativity. He was borne of a woman that was a Uyrgin. He was preached of by the Angels. He was visited and worshipped of thee, wise kings: and when he was baptized of john in jordane, the voice of GOD the father was heard wit nessing openly from heaven that this was his well-beloved son in the which he was pleased. The holy ghost also came in the likeness of a Dove. Afterwards when he preached his own Gospel, he did show very great and excellent miracles. All these are heavenly seals, whereby GOD the father hath testified that he hath sent this jesus, and confirmed that he was the very saviour of mankind. Which seals afterwards by ●…synge from the dead, by his ascending into heaven, by sending of the holy ghost into his Disciples, and by spreading abroad of the Gospel were made so strong, that now there is no doubt at all, but that he is the very Messiah, for whose sake only men obtain everlasting salvation. Wherefore although there be a dew labour and care for bodily sustenance, which when it is occupied, doth perish: yet above all things must we labour dili getly, to get the meat that abideth into everlasting life, which is jesus Christ our Lord GOD, even with the father, and the holy ghost blessed for ever.  
Amen.   

☞ The fourth Homely.  
Although it is said that the bealye hath no ears, yet the jews given to the belly, seemed not to have herd Christ's serm●… deaffly. For when Christ did rebuke them because they followed more the bodily meat, than the heavenly, and exhorted them to work the meat that lasted into everlasting life, they did well perceive, that the●… were bidden to do true justice, and to do this Godly worship, that they might obtain everlasting and perpetual good things. Therefore they said unto him.  
How should we do, to work the works of God?  
Whether they axed him in earnest or in game, verily this is their meaning: What preachest thou unto us of working the meat that lasteth into everlasting life, that is, following justice, and doing service to god, whereby we should come to perpetual bless? Be we not just enough by the works of our law, may we not come unto everlasting joy by the merits of those worshippings of God which our law hath prescribed unto us. We be circumcised, We keep the sabbath day, we offer sacrifice, we steal not, we rob not, we give the tenths, we give alms, we fast at times appointed, and we do many other good works. What require you of us more, or what should we do to be more just, and please god better? Lo this is the old blindness and ignorance, borne in the nature of man, to think that god's law may be fulfilled by our works, and that they are inste enough before GOD if they follow a civil honesty of living. And although we must always to our power obey the law of GOD, and that every good work which god requireth, hath somewhat wherefore it serveth, yet is there no man in the world which is able to fulfil the law by his own works. It is said in the eight Chapter of Genesis. The feeling and thought 
Noman 〈◊〉 perfectly good.  of man's heart is evil even from his youth.  
But the law of God requireth a meaning and thought of man, that is good: wherefore if it can not be that as long as this natural malidye sticketh in man (and it sticketh because of original sin ne, yea even in man also that is good, and borne again by the holy ghost; and it abyddeth even until he ●…ye) he cannot perfectly fulfil the law of GOD.  
The Psalm doth say: in thy sight is not justified all living creatures. But the law requireth to th●… fulfilling of it, just and holy men. Sith therefore that no man of his own nature is just and holy before god, it is plain that no man of himself is able to satisfy the law.  
The law, saith Paul, is spiritual, & I am carnal: and I know that in my flesh dwelleth no goodness. If there be not in the flesh, yea though he be a good man, goodness, how should he fulfil a good law? And again: The affection of the flesh, is enmity against god. For it is not under the law of God, nor in deed it cannot. And although carnal affection bear not the rule in a good man yet doth it abide in him still as long as he liveth in this world.  
Wherefore he never fulfilleth the law. And again: The flesh coveteth against the spirit, and the spirit against the flesh. These things be one against another: so that thou canst not do those things, that thou wouldest. Thou hearest that the fight between the flesh & the spirit, is perpetual, not in wicked men yet, which altogether follow the affections of the flesh, and have not the holy ghost, but in good men that be endued with the holy ghost. But the law of God will not suffer any rebellion against the holygoost, but it requireth a perfect obedience. Where fore saying in a man be he never so good, there is a continual fighting between the flesh & the spirit, it is plain that he never fulfilleth perfectly the law of god by his works. And sith it is so, ye see how far & mischevosly they oer whether they be jews or Christian hypocrites, which think with their holy things and good works to satisfy the law of God, & to be just before god. What should we do them to work the works of God, that is to do true justice & service, that pleaseth god best: & to fulfil the law of god. Of this thing we must hear Christ.  
For he answered & said unto them. This is the work of God, to believe in him whom he sent.  
If ye will do the greatest and most excellent service to god, if ye well get true justice before God, & be saved, this work, this holy service, this honour of god must be done, that is to believe in him, whom he set, I say, to believe in jesus: that is the godly service, 
faith is the most excellent 〈◊〉 of god  in the which god so delighteth that he will repute the believer as just as if he had fulfilled all the whole law with his works. Thou wil●… say than: what is it to believe in jesus? To declare this very plainly, it is to believe the gospel, & receive 〈◊〉 in faith.  
And jesus preached this gladd●… 
What it is to believe 〈◊〉 jesus.  ●…dynges, that he was sent of God, that he is the very true Messiah which was promised by the prophet's. Where fore to believe in jesus, is to give him the honour and the majesty of Messiah, that is to knowledge him a cleanser of sins, an appeaser of the anger of god, a saviour in death, a gi' ver of life & blessedness, & in deed to put in him all our whole trust of sal vation. For these things do the pro phetes ascribe unto Messiah. But here we must consider, why to believe in Christ, is the greatest work, and the most excellent worshipping of God. And first: faith in jesus Christ is therefore called the excellent serving of GOD, because it is an instrument whereby we take hold on Christ, and by the which he that doth believe, is ●…raffed into Christ. And there can ●…thynge come unto us either ●…ore excellent or more happily, than that Christ should be ours and we Christ's. For if Christ be ours and we Christ's, what remaineth but that all the good things of Christ be ours, and that all our evils by the goodness of Christ, are put away. Wherefore perfect justice is ours, the holiness and blessedness of Christ, is ours: in respect of which things, our sins be not laid to our chaurge: and our death, which in this world is the last kind of all misery, is not the gate of hell, but of reign everlasting thorough Christ. Wherefore saying Christ is taken and graffed into us by faith, it is manifest that we cannot do a more excellent and a more holy service, than to be leave in jesus Christ. And so farforth also we be said to be justified by faith, not that faith in Christ of itself is a work of so great dig nitye, that for the worthiness thereof it doth instify us before god, but because it taketh Christ: for whom only we are counted just before god, & chosen into the sons & heirs of god. Furthermore faith is called the most excellent worshipping of god, because it giveth unto God the honour of the truth of his pro mises, and knoweledgeth God to be very true. For God although he hath promised many other things as well bodily as spiritually, yet is this the chiefest thing among all his promises, that he well send Messiah into this world. And he hath openly proved, and declared by great, and many testimonies, that this jesus of Nazareth is the same Messiah that was promised before. Wherefore he that believeth in him, doth give glory to God for his truth. And so to glorify god, it is to god a thing that pleaseth him far above all other. It pleaseth god in deed: if thou walk according to the law, and do the works of the law: but so if thou do them in faith, that is to say if thou knowledge god to be very true in his promise of his messias. For what honour should be acceptable to God, if y● shouldest judge him in thy heart to be vain & a liar? A ●…ā will not care for the bowing down of thy head, thy kneeling, thy giving of the wai if he should perceive y● tookest him for a vain man & a liar, & wouldest y● that god should regard them? seeing therefore that faith giveth to god the honour of truth, it is worthily preferred before all other holiness, & service of god. Finally seeing the faith in Christ receiveth even together with Christ the holy ghost also, which is the renewer of man, & the maker of obedience in man, it is plain that faith is the foundation and beginning of all good virtues and good doings. Other that have not faith in Christ, are sometime garnished with other virtues: one is just in civil bargains, another is patience in adversity, this man is chaste, he is gentle to speak unto, that man is merciful to the afflicted, and some man is true of his word and promise. These be divers virtues, and he that hath one it may happen that he lacketh all the other.  
For you shall find that where as they will keep their promise well, yet are they very cruel to them that be in misery. Ye shall find other, which for all that they keep a civil chastity, yet are they very liars. But he that hath faith in Christ he also hath the holy ghost, which leadeth him into all kinds of virtues, and good doings.  
For although faith so far forth justifieth not a man before God as is the beginning of good works in a man, and that there is always left a weakness in the flesh as long as we live in this world, although the holy ghost govern a man, yet is not that spirit of faith idle and dull, but worketh stoutly, it mortifieth the desire of the flesh, & bringeth forth divers kinds of virtues, charity, joy, peace, lenity, benygnitie, goodness, truth, meekness, temperance, chastity, and who is able to rehearse all the fruits of the spirit? Wherefore faith in Christ for this cause also is the most excellent worshipping of God, because it is the beginning, and commendation of all good works: and he that will do the holiest work to God, he must needs work this work also. For this is the highest serving of God which the patriarchs and Prophets and all good men have done. By this service, they have gotten justice and health, as many as were received to the favour of god. They were not justified by the desert of circumcision, of their sabbaths, of their sacrifices, nether yet of their moral virtues, but the were justified by this service, that is by faith in Christ, and yet that not for the desert of the work of faith, which work yet itself is wont even in the believer to be faint, but for Christ only, which is grafted into man thorough faith and applied unto man. But thou wilt say, what? If to believe in Christ it be the highest and the most excellent worshipping of god, than is nothing more easy, than to do this service to God, inespecially to us which even from our youth have been instructed in the Apostles Crede, wherein all the doctrine of faith is shortly contained. Thus in very deed it appeareth unto men which be without all temptation, and in prosperity of all things. But the truth proveth that the faith in Christ is not so often in the. For when Satan assaulteth man, y●… may plainly see that faith is no●… all men's acts, as Paul speaketh, and that there be very few that believe. And the devil fighteth against 
Faith is not every man's.  men divers ways. Some time he stirreth them to desire of revenging by making to them an even my, likewise by offering riches to covetousness, and deceit, besides this, by showing an other man's woman to lust, and by showing an office to ambition, and such other infinite works of the flesh. And how many be there, but that they have not a fall, and that yieldeth not himself prisoner to the devil, and that doth not obey the affection of the flesh stirred up by the devil And they the which lie down, either they believe not in Christ, or else they lose their faith. They that be in the flesh (sayeth Paul) cannot please God. And again, if ye live after the flesh ye shall die. And Christ saith himself. Every man that doth sin is the servant of sin. And john: all that do not justice, be not of God. Sometime be sent us persecutors of the Gospel of Christ, thorough whom the devil enticeth men to forsake Christ, and to fall to sin. And i●… is manifest how few always have stand in the confession of Christ, specially if the persecutions have been notable cruel. And to deny Christ in persecution it is a manifest proof, that either your faith was not sure or that Christ was cast away.  
Sometime the jews ate se●… fore us, the Turks which despise our religion, and the Epicures. By these Satan bringeth to pass, that the wickedness of the people is opened. For when they boast of how all things come well to pass in their naughty, or rather no religion, and say: Tush, It thy Christ were true God and cared for men's matters, why doth he not help you Christian men, why doth he not defend you? I pray you, how many been there commonly among the common people, which at these words although they be openly against God, and blasphemous, will not begin to doubt of Christianity, and if he were set upon by persecution, would not fall away to ungodliness and despising of christ? This is a plain token that a great sort of men among Chrystyans doth not knowledge God in dead, but only dream of him. And at last are cast against us in our conscience, sins, death and the pains of hell. How many thinkest thou in these most grievous temptations, and in the straight judgment of God do fall down and perish? For if the multitude can not stand fast at a trifling and plain wicked objection of a turk, or an Epicure against the doctrine of god's gospel, how would he stand against the fiery dart of the devil, which he is wont to cast against men before the fearful judgement seat of God? Wherefore faith in Christ is not as easy and common a matter, as easily and commonly we speak of it: but as it is most ex cellente honouring of God, so doth it pass all man's strength, and needs we must receive it from heaven, and must be raised up in us by the might of the holy ghost. Flesh and blood (sayeth Christ) hath not opened it unto them: but my father that is in heaven. Let us call therefore upon God the father that he will set on fire and instame our hearts with true faith, whereby we being justified, may get salvation thorough the son of God jesus Christ our saviour, which is God with the father and the holy ghost blessed for ever.  
Amen.   

☞ The fift Homely.  
Jesus hath preached great things, and excellent things of himself, saying: the son of man shall give unto you meat which lasteth into life everlasting. And, this is the woreke of God, to believe in him, whom he hath sent. By the which saying he signified that the best, and most excellent worshipping of GOD, is to hear him, and believe in him. verily this is to lift up himself, not only above the common state of men but also above all patriarchs and Prophets. For there never was any patriarch and Prophet that took so much upon him, nor promised so great benefits of himself to his hearers. Let us hear now therefore, how the jews took this Sermon, or how they judged: this his pride.  
Wherefore they said unto him: what sing dost thou show, that we may see and believe thee, what workest thou.  
Our fathers have eaten Manna in the desert as it is written. He gave them bread from heaven to eat.  
This is the meaning of the Jews answer. Thou crakest that thou wilt give us great benefits & thou tellest us that thou art the Prophet whome●… Moses commanded to hear, and that thou art Messiah i●… whom the Prophets bad us be leave: but yet haste thou not proved it by any signs, nether haste decla red thyself in deed such one as thou art. If thou wouldest give us Man na from heaven, as our fathers have eat in desert, after the saying of Psal. lxxvii. He reigned Manna for them to eat, and gave them bread from heaven. If thou wouldst deliver us from this hard bondage wherewith we be oppressed of the Romans, as Moses delivered us from the bondage of egypt, we would believe that thou were sent of god, and to be the very Messiah. But now saying that thyself art a poor man, and although one eve ning thou feddest us, yet to day b●… we never the less hungry, needy and wretched, we can not knowledge the for so great a Lord, and for the true Messiah. Here again man may see that the jews lusted after nothing but, that was good for the body, & to seek only an earthly kingdom & 
They seek for an worldly Messiah.  ●…eshly joy in Messiah, a woeful matter and earnestly to be wept for, that men are wont only to care for this that their body may far well, and think all the rest safe, if the bodily commodities be safe. For if they may get the pleasure only of this world, they think that heavenly joy will follow of itself, and therefore they take all the care and thought, all the pains, labour yea I say more, all iniquity and ungodliness to get unto them these earthly pleasures. Say unto this that they marvel at, and worship those men only, whom they see to be happy with these earth lie commodities, and whom they hope shall be the helpers, that they themselves also may get these gay●… things.  
Among them were had in great price, Theodas, judas Galileus, and afterwards also Cochabas, because they promised them here earthly joy, felicity, and deliverance from the bondage of the Romans: where as not withstanding under pain of death the Apostles were utterly banished which pray ch true, and heavenly felicity, and good things that should last for ever. What shall I speak of the ethnics? They honoured not only as men, but as Gods, all those which did bring unto them any thing profitable for the body. 
Bodily con modities are counted the chiefest.  They hallowed Bacchus for a GOD because he had showed unto them, the making and use of wine.  
They worshipped Ceres as a Goddess, because she did teach how to order corn, and wherefore it served: where before they eat Okecorns. Hercules was set among the Gods, because he saved the citizens that were overcome of their enemies, because he restored banished men again to their Cities, because he made the land safe from thieves, and the sea from pirates.  
These virtues although they be great, and meet for a Prince, yet because the heathen did consecrate Hercules into a God, for these virtues, they did plainly declare, that their mind was only in earthly commodities, and profits. I will show you that, that scarcely may be honestly spoken openly in the congregation, and yet it ought to be spoken of, that you may see that men have no regard, save only that they may 
Lactāc●… in his bok●… of fal●…e religion. La. xxix.  have joy in earthly pleasures. Flora, when by harlots' craft she had gotten great riches, she made the people of Rome her heir, and left a certain money, by whose yearly increase thereof, the day of her birth might be kept solemnly, and plays be made, which they call Floralia: what came to pass than. Did the Romans knowledge 
Floralia.  so fowl and filthy things? Not only did they gladly receive them, but made Flora a gods, that should be gods of f●…owers. O stinking beasts, O detestable men, which gave also to harlots Godly honours, because they had received of them a bodily benefit, when for all that, right honest men either their orators or Philosophers that taught virtue, they greatly dyspised them, yea and sometime also killed some of them. And in this thing not only the heathen, but the Christian men, themselves also have done amiss. For in the worshipping of saints, which Hypocrites have followed very heartily, and much un godly, they have worshipped those saints specially, by whose help they have hoped to have had either some corporal benefits, or escaped hurts. To those they have appointed holy days, temples, offerings, pilgrimages, feloshyppes, and as they call them, brother heads. To be short, A great sort of those that be called christians, have so burned with desire of earthly, & temporal profits, that they would have worshipped Satan himself for a saint, or for a God, so that he would send them money, and give them corporal benefits. Which thing verily even by this is plain, that although nothing is better known than that deceits, trifles, lies and perjuries be mischievous things, & works of the devil, yet men to ge●… riches and bodily profits with so great readiness of mind they follow their mischiefs, that neither by any respect of honesty, neither by any warning of god's word, no nor by other cruelty of punishment, they may be withdrawn from that. What is blindness, if this be not blindness, and ungodliness? For men be so blind, that they think these corporal and temporal good things, to be true felicity. Let us hear therefore what jesus answereth to the Jews disiring only corporal meat, and an earthly deliverance.  
So jesus said unto them. Amen, amen I say unto you. Not Moses hath given unto you bread from heaven (that is to say the true bread) but my father giveth unto you the true bread from heaven. For the bread of god is that, which is descended from heaven, & doth give life to the world.  
This is the comparing together of Moses and his benefits, with Messiah, and his benefits: which messias giveth to them that believe in him. You (saith he) glory very much of Moses, and for the benefits which be given to you for him: and first, although Moses hath been a great Prophet, and faithful minister of GOD, yet was he not that person, for the which men do get true health.  
But Mellias, whom the Prophets have promised, and ofwhom Moses himself hath preached, and whom GOD now hath sent into the earth, is that person, for the which true health cometh to men.  
Furthermore the good things which God hath done by Moses, in deed htey are great, and very excellent, and yet not everlasting, neither sufficient. Moses ministered to you by god's liberality, Manna from heaven, yet that Manna was not the very meat, which of itself hath saved the eatars into everlasting life. All the Israelites have eaten Manna in the desert, yet nevertheless, all they also be dead, and many of them God hath not allowed, which also have died for ever. But Messiah which is the natural son of God, & whom his father hath sent from heaven into the earth, which now at this time liveth amongst men, is the true meat, which so conserveth all the eat him, that is believe in him, that they shall never die: but although they seem to die, yet may be saved into everlasting life. Moses' delivered the Israleites from the Egipcians bondage, and led them by the desert even unto the land of Canaan. This was in deed an excellent benefit, and very acceptable to the jews that were afflicted, but yet was it not a very deliverance: for although they were delivered from the tyrants of egypt, yet were they not delivered from there spiritual tyrants, that is from sin, the devil, death and hell. But Messiah bringeth true deliverance.  
For to them that believe in him, he forgiveth sins, and causeth, that they which receive him thorough faith, are counted just before God. He overcometh the devil, and so delivereth the servants of the devil, that they be chosen into the sons if god.  
He over cometh death, and bringeth to pass, that they which were in the danger of death, never die but live for ever. He overcometh hell, that they which were in danger of hell, should go into heaven, and enjoy everlasting felicity.  
These in deed are the true benefits which as they are in no wise to be compared to those corporal profits, so do they bring everlasting health. It cometh down (saith he) from heaven. It bringeth therefore heavenly and everlasting good things, not earthly and those that shall vade away. And it giveth life, it giveth not money, which covetous men seek for: not corn, which usuras heap together: not wine, which bybbers seek after: not earthily empires, with whose desire men of this world be on fire: But it giveth life, that is blessed for ever. And it giveth it unto the world, it offereth it by his gospel, not to the jews only, nor to the gentiles only, but to all creatures: that is aswell to the jews as to the gentiles, aswell to honest as unhonest, to the poor aswell as to the rich, to the princes and to the subjects, & to be short, to all the world. Wherefore although these corporal, and earthly good things have their use, and God (if they happen) is to be thanked for them, yet must you not set your heart upon them, as the Psalm sayeth, but set all your heart upon this study, to get true, and heavenly goodness in Messiah. This thing doth Christ plainly declare, where he sayeth: my father giveth you the true brèade from heaven. For it is the bread of GOD that cometh down from heaven, and giveth life unto the world. But the jews yet dream of bodily good things. Therefore they said unto him.  
give to us this bread always. That which before the woman of Samaria answered unto Christ speaking of the fountain of water, that sprang up into everlast king life, saying: Lord give us this water that I may not be dry nor come hither to draw: the same do now the jews answer unto Christ speaking of the bread which giveth life to the world, and folyshelye axe of him, that he bring to pass, that the same lyfegyving bread may reign down from heaven plenteously: for they would take it with both their hands, and hold up their laps. Furthermore, they plainly signify that they so understood the words of Christ, that he taught him to be only but a minister of this lyfegyving bread, as Moses was of Manna, and not the bread itself. Give us (say they) this bread always. We see thou art a man, which differeth nothing ●…rom us in weakness, we see that thou haste all things as a man hath.  
And if thou be some great man, certes thou canst be nothing more than the minister of God, as were the patriarchs ●…rophetes: wherefore if thou have received this ministery of god to give unto us new Manna, whereby we may be saved always in this life, go to on fellowship, give us that thou hast received, that thorough the we may enjoy this heauēly benefit. Here consider me, how divers the judgements of Christ's larning be. One understandeth his promises fleshly, an other judgeth them triflings, or vain, and lies, thinking that they cannot be full filled: an other that seemeth to have a good opinion of Christ, thinketh that they differ nothing from the sermons of the prophets, because he thinketh him to be a doctor, or a promiser, & not to be a saviour, but only a minister of salvation, a●… were the prophets. But Christ according to his goodness, correcteth these errors of the jews very gently. And said unto them: I am the bread of life. He that cometh to me shall not hunger, and he that believeth in me, shall never thirst.  
You do so axe of me this bread of life, that you plainly declare that you judge me to be but a minister of this bread: But I asmuch as lieth in me, will not suffer you to err. I am not as you trow, such a minister of this bread of life, as were your Prophets, which did preach also even themselves, of getting true salvation. But I am the bread of life itself, & I offer to him that earth of this bread, not such good things as happened to the israelites by Moses Mamna in the desert, but I bring unto you heavenly, & everlasting good things, yea I my self am that heavenly, and eternal good thing the which whosoever can get, he shall lack no joy. Look upon all other good things that can be spoken of in this world, yet shall ye find none of them that is the bread, which will take away all hunger, & that is drink that will quench all thirst. The deliverance out of the bondage of Egypt, was a great benefit, but it was not that bread which filled the Israelites hongar. For they lacked yet many things both body lie, and spiritual. Manna that reigned down in the desert, and the water that flowed out of the stone, were marvelous gifts of god: but of themself they put not away the hunger and thirst of the Israelites. For be side other corporal things, which they had need of, how many I pray you of them died in the desert, not only with outward death but with eternal death.  
How many I pray you for they●… wickedness were cast into the perpe tuall prisons of hell? And what shall I say of the common profits here in the world, that is of bodily health of lands, of money, of civil honour and office? I will rather speak of the kingdom itself, and empire of this world, which seeing it can not put away the hongar, & thirst of man, I pray you what is it that among these earthily good things is able to do it? Alexaunder sur named the great, when he had herd say that the Philosopher Anaxagoras had disputed that there were innumerable worlds (for this was the wicked opinion of-some Philosophers) it is said that he wept.  
And when men axed him, what he mente by his weeping. May I not worthily weep (sayeth he) that sith the worlds be innumerable, we be not yet made Lords of one? A won derfull matter. The empire almost of the whole world, which Alexan der had now in possession, was not able to fill his mind. And yet to say the truth, it is nothing to be maruaylled at at all. For the Empire of this world is not that bread that will help a man's houngar. But jesus Chrsti only is the bread of life, which who so eateteth, shall never hongar. Thou wilt say than: how eat we this bread? It followeth: he that cometh to me shall not hongar. To come therefore unto Christ, is to eat of this bread. And we must not think that we speak now of that coming which is with our bodily feet. For although that at that time which Christ preached his Gospel in this world, men must needs come to Christ with their bodily feet, to hear his Sermons, yet now he speaketh not of bodily coming, but of spiritual, which is by faith. For so Christ himself expoundeth when he sayeth: He that believeth in me shall never thirst. Therefore to come to Christ, is to believe in him that he is by God our wisdom, justice, sanctification, and redemption. For he that so cometh unto Christ, I pray you, how shall he hongar, how shall he thirst, or what shall he lack? If poverty be grievous unto him, Christ is rich, which hath given himself wholly with all his riches to him that will believe. If sins threaten unto us the anger of God and damnation, Christ hath cleansed our sins, hath pleased god and redeemed us from damnation.  
If death threaten eternal destruction, Christ hath overcome death: and to them that will come to him by faith, hath he prepared heavenly, and everlasting life. I say, can bodily health, can money bearing of office, civil honour, king domes, and empires, can they give us so great benefits? What do these avail without Christ?  
What do these contrary things, poverty, and death, hurt with Christ? Let us come therefore unto Christ, let us come to him by faith, that by this bread, and drink, we may so content our hongar and thirst that we may live everlastingly thorough jesus Christ our saviour: which even with the father & holigost is god blessed for ever.  
Amen.   

☞ The sixth Homely.  
WE be yet still in the declaring of that communication & disputation, which jesus Christ by the oc cation of bread had with the jews: and the talking is not as the proverb is, of the moan shine in the water, but of veri weighty matters, and necessary to be known for our salvation. For it teacheth difference betwixt Moses and Christ: & it teacheth that the benefits of Christ are far other than the benefits of Moses, it teacheth of the true office of Christ, that is that Christ came from heaven for this purpose, not to bring transitory, and wordly pleasures, but everlasting, & heavenly. Wherefore this disputation is so much the more diligently to be marked, how much heavenly health is more necessary. And before in deed Christ plainly declared, that he was that life ge ●…ing bread, the which who so eat of (and we eat of it if we believe in Christ) should never hunger nor thirst, but shouldbe filled, and have health everlasting. But now he maketh against the jews, that all though he did plainly preach of his own person and office, and openly confirmed his preachings by great and marvelous miracles, yet they would not believe him, nor knowledge him to be the very Messiah.  
But I told you (sayeth he) that you have also seen me and yet will not believe.  
If ye will search somewhat openly for the meaning of this saying it must be thus understand. I have in deed to complain of your naughtiness and unbelief, but it is not new unto me, nor to be marveled at. For I said, and said unto you a good while a go by the prophets, that although I come unto you Israelites, and show myself to be seen, handled, and heard of you, yea and do great miracles, yet you will not receive me or believe my Gospel. In the Psalm I said that I would be the stone, which the builders should reprove. In isaiah I called myself the stone of stumbling, and the stone of slander to the two houses of Israel: and the snare, and ruin to Jerusalem. And it is said further. Many of them shall stumble, fall down, be broken, entangled and caught. And again: Blind the heart of this people, & stop his ears, and shut his eyes, lest perhaps he see with his eyes, and hear with his ears, & understand with his heart, and be turned, and I help him. Many years before I came into this world, I preached these things of your unbelief. Wherefore although I be sorry for your naughtiness, yet neither is it unprovided for of me, nor yet unthought upon. But and if you will understand this saying plainly, this is the meaning. Uerely●… I do mine office, I preach my gospel, and I confirm it with miracles.  
And what do you again? I told 
〈◊〉  an other time, that although the works, which my father gave me to do, do bear witness of me, that my father hath sent me: yet do not you believe him, whom he hath sent. I told you also, I came in my father's name, yet will ye not receive me. I say the same now, that although you have seen so many, miracles, wherewith GOD himself confirmeth the verity of my doctrine from heaven, and openeth my majesty, yet have you no trust to me. No new thing to Christ himself, b●… in deed much to be marveled at. Christ was promised even from the beginning of the world, and was looked for so many thousand years. And when he was come, and did preach his Gospel, and showed miracles, even in the same people, in the which with so many promi says he had been told to, & was figured with so many holy rites, yet have they not believed. I pray you what is the cause of so great blindness? The first man in deed after 
The cause of unbelief what it is.  sin, kept still some knowledge of god's law, but by his own nature he hath no knowledge of Christ the saviour, but needs he must know Christ by his word and promise of God thorough the holy ghost. Secondly although the jews have had the word, and the promise, and gods promise of Christ, yet did they not well under ●…ande his kingdom, but they dreamed that Christ should rule in the world after the manner of a king, and promised unto themselves an earthily felicity. Wherefore when they saw jesus, not like as they carnally looked for, they so despised him, that at the last they put him up upon a cross. Thou wilt say then: why therefore did not jesus compel them to believe his Gospel? If he had in him the power of god, why did he not draw them, yea whither they would or no unto the faith, so that they should not choose but receive him? Christ preacheth of this thing when he sayeth further.  
All that my father giveth me shall come unto me and him which cometh unto me, I cast not out of the dares. For I am come from heaven not to do my will, but the will of my father, which hath sent me. And this is the will of my father, which hath sent me, that I should not lose any thing of all that he hath given me, but raise them up in the last day.  
This is a Sermon worthy remembrance, and hath this meaning: I could in deed compel all the jews, yea all men, to come unto me, and receive me. For I am the very Son of GOD, equal in nature, Majesty, and power, to my father, and I am not come into this world I have not taken manhodde upon me, that in this my first coming I would advance, and openly take upon me, & use this my divine majesty, but so far as miracles are to be done, to testify the truth of my doctrine.  
But I am came, that taking upon me the form of a servant, 
●…hrist hath taken upon him the fashion of a servant.  and messenger, I may obey the will of my Lord, which hath sent me into this earth. It is the office of a servant not to do what him listeth, but what liketh his master.  
It is the office of a Messenger, not to do that the can do, but that is lawful for him to do, and commanded of him that sent him.  
Wherefore saying that I have taken upon me the form of a servant, and a Messenger, I will compel no man to receive me: but I hang of my father's will, which hath sent me into this world both a servant and Messenger, and I tarry for them that he will bring unto me. For, whom soever he will give unto me, all those, even as they come to me, & acknow ledge me, so also I knowledge them, and receive them. And as I compel no man violently, so do I cast a way none, whom my father hath brought unto me. I receive them all whether they be jews or gentiles, noble or base, honest or sinners. And I receive them not to make them kings of the earth but to keep them that they perish not. I receive them, not that in this world they should have none affliction, or that they should not be overthrown with death, but that although they be troubled, and seem to die, yet they should not perish, but be saved with everlasting life. For I will raise them up again in the last day, that they may live eternally, with me in joy in my heavenly kingdom.  
This is the meaning of the sermon of Christ. Now will we touch a little the parts thereof. And first, christ teacheth that he hath not come into this world to take and en crease his kingdom, with outward corporal and violente power. For the jews looked for such a messias or christ which joining unto him an army of the jews, should bear about harness thorough all countries, and subdue unto him all nations whither they would or not, as either Cyrus, or Alexander Magnus, or some other great king was.  
Men that have no knowledge mar veil also how it happeneth, that when Christ is endued with divine majesty, he bringeth not to pass by his omnipotent power, that all his ad versaryes, & blasphemers against his name either be not slain with lightening, or be marvelously drawn to believe, and obey Christ. But Christ in this place doth refute the vain expectation of the jews, and a reason why he will compel no man violently, to submit himself unto him telleth he saying: All that my father giveth me, shall come unto me, and him that shall come unto me, I will not cast out: that is, I am not come into this world to make men under me by violente power, but I look upon the hand of God my father, and I hang upon his will.  
Whom soever he shall give unto me, and whom that he shall raise up by his spirit thorough my Gospel to confess, & acknowledge me, he receiveth me, and I will receive and keep him again. And what is the cause that thou dost not compel men by thy kingly power to knowledge thee, and submit themselves unto thee? Because I am come down (sayeth he) not to do my will, but the will of him that hath sent me. I am come down from heaven not as a master but as a servant. And it is the duty of a servant to apply himself not after his own will, but after the will and beck of his master. I am come down from heaven, not as a chief Lord and Emperor, but as a messenger or one that is sent. And it is his office that is sent, to do and perform not his own opinions, but the commandments of him that hath sent him.  
Wherefore in this mine Embassye, it is not lawful for me to do any thing beside the will of my father, whose Messengare I am. Tell us than I pray thee, what is the will of thy father? This saith he, is the will of my father that hath sent me, that I lose not any of those men which he hath given me, but raise them up in the later day. It is not my father's will, that I should take upon me the rule of a king, in this world, and by strong hand to subdue men unto me, but that I should save them which he by his holy spirit hath brought unto me, and that I should keep them that they perish not, but although they should seem to die, yet that they be raised up again and live a joyful life for ever. To this pertaineth also that Christ sayeth in another place of his own office. The son of man is come, not that he should be served, but to serve himself, and to give his life a redemption for many, that is, Christ came not, that horsemen, and soldiers should fight for him, & should get for him by their life, and their blood, victory, that he after the manner of a king should bear rule in the world, as an emperors army sheddeth their blood, the Emperor may be defended, & may have the victory of his enemies himself being safe, but he came that he himself should give his soul, and his life, and shed out his own blood, that they that acknow ledge him, might be redeemed, and saved from their enemies. And in an other place when the disciples exhorted Christ to be revenged up on them that set light by him with fire from heaven, he answered: You can not tell of whose spirit you are. The son of man is not come to destroy the souls of men, but to save them. Wherefore it is an obedience of god's vocation, that he will not subdue men by kingly and strong power. But thou wilt say: Christ is ascended now into heaven, & hath laid away the form of a servant, and sitteth in the glory of God his father, why than doth he now suffer blasphemers, why now that he is in such majesty, doth he not compel violently or by his almighty power the inobediente to the obedience of his gospel. Of this thing Peter preacheth thus. jesus Christ must needs take heaven even until the time of restitution of all things, which God spoke by the mouth of all saints, even from the time of the Prophets. For although that christ sit at the right hand of God, and hath his omnipotent majesty, yet will he not show that maiesti openli before the world before the last day, but he will gather together his church by his Gospel thorough out all the world, until the last day do come, in the which he will come openly, & will so in deed cast under his enemies that they shall be thrust down into perpetual prisons, and never be let out: but his friends and those that believe in him, he will axate unto perpetual kingdom and joy.  
He must (sayeth paul) reign, until he hath put all his enemies under his feet. And then shall all be put under his feet, when death, which is the last enemy, shall be put away. Wherefore as long as this world shall stand, and that Christ shall not apere manifestly, (for he shall not appear so till the last day) he doth not compel men unto the obedience of ●…ayeth, by wordly power, but he calleth them by preaching his Gospel, that as many as being moved up by the holy ghost, do receive him, may be saved. What shall we 
The office of a magistrate and hous●….  say than of the office, and master of an household? Because Christ doth not by violente hand subdue men unto him, is it not therefore the office of a good magistrate to compel his subjects to live an honest ly●…e and to hear the Gospel of God? Is it not also the duty of a good housekeper to instruct with threatenings, and rods his servants whither they will or no, in the instruction of Christian learning: God forbid: for as touching this purpose the vocation of christ is no thing and an office or housekeper is an other. For Christ came not into this world, to use an outward office. So he sent not his apostles also into the world, to take upon them external governance. Where fore it was not their office to compel men by violent hand to obey the Gospel. And the officer and the housekeper first in deed ought to know the truth of Christ's Gospel, that they also thorough sayeth in Christ might get justice, and health, and after he ought to teach his household to learn the true doctrine of christianity, yea and if they will not, to compel them, after his manner of vocation to follow virtue, & the other to his power ought to provide that in the churches of his country, the right, and sound doctrine of Christ may be taught, that blasphemers may be punished, and that aswell the teachers as he●…ers of godly doctrine may be deafen ded from the oppression of seditious per sons▪ & thieves. It is plain in deed, that the faith in Christ cannot be fastened in man's heart by man's force, nor this is not the purpose, that men should be compelled to take the faith of Christ's Gospel by the power of the magistrate: but outward, and open idolatry as it may be taken away, so it ought to be, by the magistrate: A godly doctrine also to be preached openly may be, and ought to be appointed: Public tranquyllitye also may, and ought to be kept, and open blasphemy may, and aught to be punished, least the weak be offended, and lest that GOD for open blasphemy that is not punished, be stirred to anger, & destroy all the people. For Esate did say that kings should be Nurses, & queens should be nurses, of the church. The Psalm commanded kings to understand, & those that judge the earth to be learned: and that the son of man should be kissed, least he were angry, and they perish out of the right way. He commanded also the princes of the earth to open the gates of their cities, that the king of glory might go in▪ Wherefore although no man can be compelled by man's power to be lean in Christ, truly yet officers and housekepers ought to do thei●… duty, that putting away open idolatry, the Gospel of Christ may have place, and the enemies of sound doctrine, and blasphemers may be kept short and repressed. Moreover christ teacheth us in this little ●…ermon, that he indifferently●… acknoweledgeth all, as many as be given him of his father, and receiveth them. The jews do think that Messiah doth take the jews only for his people: and if any of the Gentiles would enjoy the benefits of Messiah, that he must needs receive circumcision, & be made a jewe. The Hypocrites do think that Messiah receiveth those men only, which be much given to holly service, and use many ceremonies. Other men think those men only to be loved of Messiah which in this world be rich, noble, and mighty. For they are wont to say: he that beggeth in this world he must needs beg also in an other world, that is, he that is unfortunate in this world, he shall be also unfortunate in 〈◊〉 other.  
But Christ refuteth these very vain opinions, when he sayeth. All that my father doth give me, cometh to me: & him that cometh to me, I will not cast out. He sayeth, all. I make here no difference, whether there come to me of the jews or of the Gentiles of honest, or sinners, I will knowledge them, and receive them. And afterwards. That I lose not any thing of all the which he hath given me. And again. That all I say all that seeth the son, and believeth in him may have everlasting life. Hitherto also pertaineth, that Paul writeth to the Romans. The Gospel (sayeth he) is the power of God to all that believe. What? Is it but only to one kind of men? No not so, but to all that believe: to the jew first, and also to the Grecian. And afterwards. All that trust in him, shall not be shamed. For there is no dystinction either of the jew or of the Grecian. For he is all one Lord of all, plentiful to all them that call upon him. And again. God hath shut all men under unbelief, to have pity upon them. Of whom? Of the jews only or of honest men? No no. But of all, whither they be jews or gentiles, whither they be honest or unhonest, whither they be mighty or in misery, if so be they be given to Christ, of God the father, and be come to Christ. I pray the than: whom doth the father give to his son Christ? And what be they that come to Christ? we need not take much thought to look about what answer to make.  
Christ himself in this sermon declareth this plainly. For when he had said. This is the will of my father which sent me, that I should not lose any of all those things which my father hath given unto me, he showeth anon after to expound himself, which they be that his father giveth him, and that cometh unto him, saying: this is his will that hath sent me, that all that seeth the son, and laboureth in him, should have everlasting life. Wherefore the father giveth those unto his son, and they come unto the son, which hear the Gospel of his son, and know him by the Gospel, and believe in him, that he is the true saviour. For in this weakness of our flesh, we may not come to the throne of God's majesty, and search out his unsearchable judgements, because he dwelleth in light that cannot be come unto: but we must come to that manger, of the which the angel preached unto the shepherds: You shall find an infant wrapped in swa●…hell bonds lying in a mannger. We must come to jesus, which showed himself openly by taking upon him man's f●…esh, by preaching of the Gospel, and by miracles, and the which showed himself to his church to be seen of our senses, by baptism, in the Gospel, and the lords supper. These things are Christ's face, whereby God is seen, & his will is openly known. No Man (saith he) ever saw God. 
The 〈◊〉 whereby god is see.  The only son which is in the bosom of the father, he hath showed him. And again: Philip, he that seeth me, seeth also my father. wherefore we must do this one thing, that we he●…re the Gospel of Christ and receive Christ thorough, faith. For if we find ourself in Christ thorough faith, nothing shall be more certain nor true unto us, th●… that the father hath given us to his son, and that we be come unto his son.  
Therefore it ought not to be doubted, but the son careth for, and provideth that we do not perish. For this (sayeth he) is the will of my Good father which of his goodness hath sent me into this world, that I should not lose any of all those, which he hath given me. last of all Christ doth teach that he giveth not wordly and transitory things, but heavenly, and eternal benefits.  
The jews have looked for, and yet do in their Messiah, for corporal commodities, and profits, and to bear rule in this world. Carnal men, which seem to knowledge Christ, think themselves lost, of Christ wink, and they be grieved with poverty, or die.  
And then in deed they would love christ well, if he would give them yearth●…lye riches, and long life in this world. But christ teacheth plainly, that he giveth heavenly, and gifts everlasting. I will not lose (sayeth he.) And again: he hath life everlasting. And I will raise him up in the last day.  
For although he wink, that they that believe in him should be oppressed with poverty, sickness; and death, yet suffereth he not that they should perish, but through his power, and aboundante mercy, he bringeth to pass that they may have life everlasting: and he raiseth them up again in the last day, that they may reign with him in everlasting bless.  
This is a great comfort, & great is all their salvation, that believe in Christ: for what need they now to fear? They are troubled with poverty▪ but they have Christ obedient to his father, whose will is, that he lose none of all, which his father hath given unto him. They arefore diseased, but Christ provideth that they die not in their sickness: they are condemned for sin, but christ hath cleansed their sin: They die; and return to dust, but Christ saveth them unto everlasting life, and will raise them again in the later day. Wherefore although all the mischiefs of the world ran, and were joined in one, yet must you trust well, and know that they shall be an help to our profit, thorough jesus Christ our saviour, which is with the father, and the holy ghost, God blessed for ever.  
Amen.   

☞ The seventh Homily.  
Now will we talk of the jews murmuring against christ: For although the jews, which by this murmuring declared their rudeness, ignorance and naughtiness, be unworthy to take any care for their vain words, yet because that thorough this occasion Christ is stirred up to declare his Gospel the more plainly, how so ever it be, it is not negligently to be passed over. Let us hear therefore, what the Evangelist writeth.  
The jews murmured (said he) for that that he had said, I am that bread which am come down from heaven. And they said: Is not this jesus the son of joseph, whose father and mother we know? How than (sayeth he) I am come down from heaven?  
I doubt not but if Christ had preached either of theft or of murder, or of adultery, or any other such part of the law, that not only they would have understand his sermon, but also if there had been any amongst them that had loved honesty, they would have prayesed him. For man's reason although it be vitiate, and corrupted with original sin, yet hath it kept still some intelligence of natural law. But now because Christ teacheth true religion, of Messiah, and of his eternal benefits, not only they not understand them, but they also grudge, and speak against him. For although the jews had heard many things out of the sermons of the prophets, of Messiah yet because they were not lightened with the light of the holy ghost, they did not understand the true meaning of Messiah, and of his kingdom. The fleshly man sayeth Paul, perceiveth not those things which be of the spirit of God. For they are foolishness unto him, and he cannot know. For they must be judged spiritually.  
Furthermore the jews dreamt that the kingdom of Messiah should be a perpetual wordly kingdom. And having this opinion, they could not understand those things that were spoken of the spiritual benefits of the kingdom of Messiah. Beside this the common sort of the jews thought that their Messiah should have been a great Lord in deed, and borne of the house of david: but yet that he should be a man, and not also the very, and natural son of God, as when they were asked in matthew, whose son Christ should be, they answered, n1g-nn's: that is man, only of man.  
Wherefore when jesus taught far other things of Messiah, they be so offended, that they thought his teaching to be very vain. What say they? Although this were Messiah, of whom we perceive he boasteth, yet can we not marvel enough what he meaneth, that▪ he affirmeth he came down from heaven. Will he take upon him to be God? verily Messiah shall be a man. We know also the kyndered of this jesus. We know his father and mother, poor folks, and abject persons. How dare he be so bold therefore as to say he is god? Here is a double error. One that of Messiah promised by the Prophets, they think no hire, than of a man, in deed very excellent, but yet but a man, when for all that god calleth him openly after a singular 
Messiah the very son of God.  manner, his son, saying: Thou art my son, this day I have be gotten the. And david by the inspiration of the holy ghost doth knowledge him his Lord, and setteth him at the right hand of his father. another error is that they judge him after the outward sight of his stock or kindred, yea y wys as though david also being so great a Lord, did not confess the baseness of his kindred, and had not been written of Messiah which should be borne of david's seed, that he should ascend as a young graff, and as a rote out of a dries ground, neither that he should have any fairness or beauty, but should be the worst, and most dis pysed. Let us consider therefore what cause Christ doth rehearse of the Jews error. jesus answered and said.  
Murmur not among yourselves. No man may come unto me, except the father that sent me, hath drawn him: and I will raise him up in the last day. It is writen●… the Prophets. And they all shall be taugh●… of God: All men therefore that hath heard of my father, and hath learned, cometh to me: not that any man hath seen the father, save he which is of God, he hath seen the father.  
This is a memorable Sermon, which although it seem hard; yet is it necessary to be known: and if ye will understand it, it is very pro fitable. It needeth not (sa●…th he) that any man should show me why ye murmur, I know both that ye mur mour, and why ye mumur. This doth offend you, because I said: I came down from heaven. And this is neither new, nor marvelous, that you will not knowledge me, that is very Messiah. For no man can come to me, no man can knowledge true Messiah, and partake his benefits, except the heavenvly father draw him. The knowledge of Messiah lieth not in man's wit, nor in carnal reason, nor in man's merits, but it is the work of god's mercy, and of the holy ghost. But you jews, you lack the holy ghost, and the heavenly father draweth you not. Wherefore it is no marvel that you knowledge not me, that is, the true Messiah. But how is this proved that Christ sayeth: No man may come to me except he draw him that hath sent me? Although Christ have such great authority that all his sayings, although they have no proof joined to them, must be taken, and kept for heavenly revelations, yet in this place he bringeth out for witness, the sayings of the Prophets, saying, in the Prophets it is written: all shall be taught of God. All therefore that have heard of my father, and hath learned cometh to me. Let us seek now in what Prophets, this is written. And it is plain in very deed, that this saying is contained in the. xlv. Chapter of isaiah. For when the Prophet did describe the kingdom of Messiah, and reckoned up his benefits, which be given to those that be subjects of his kingdom, among other he rehearseth up this also: that all they that pertain to this kingdom are taught of god, and are lightened by the holy ghost.  
I will (sayeth he) make all thy children the disciples of the Lord: For god himself shall be their teacher. And the holy ghost shall teach them: that both they shall knowledge the true Messiah, and obtain the true benefits of Messiah. With this saying agreeth this also that the same prophet writeth of in an other place: All nations shall slow (sayeth he) unto the mountain of the lord, that is to wit, when the kingdom of Christ is opened, and much people shall go and say: Come let us go up to the mountain of the Lord, and the house of the god of jacob, and he shall teach us his ways. The Lord himself (sayeth he) shall teach us, that all may be taught of the Lord. To this agreeth also Hierimye in his. xxxi. Chapter: after those days (sayeth the Lord) I will give my law in their bowels, and I will wright them in their heart, and I will be their GOD, and they shall be my people. And a man shall no more teach his neighbour, nor a man his brother, saying: know the Lord. For all shall know me from the lest to the highest.  
verily this is it that Esaias had said also before: All shall be taught of god. There be also some things or places in the writings of the E●…angelistes and Apostles that agree with these sayings of the Prophets▪ and by which it is plainly showed, that as all that pertain to the king doom of Messiah should be taught by God, so no man can acknowledge or confess Messiah, except he be lightened with heau●…nlye doctrine. In matthew Christ sayeth: no man knoweth the son, but the father: nor no man the father but the son, and he to whom the son will open it.  
And a little after, when Peter did confess of jesus both in his own name, and in the name of the other Apostles, saying: thou art that Christ the son of the l●…uyng god, jesus answered him. Flesh and blood hath not opened this unto thee, but my father that is in heaven. Here it is openly said, that the knowledge of Messiah, which is our true health, and as Christ himself sayeth, everlasting life, depe●… death not by man's reason or industry, nor of man's merits, but only of the heavenly doctrine, and free mercy of God. It is not (saith Paul) in the wyllar, nor in the tunnet, but in God that hath mercy. And it is said to Moses: I will have mercy of whom so ever I will have mercy, and I will show mer cye to whom so ever I list. There be many also such like sayings of Scripture, which testify that men can get the knowledge of Messiah and their salvation only by the free mercy of God, which will draw by his holy spirit, whom so ever he will, and list. Here now riseth a great sort of questions, and as well the ignorant as the cunning, the good as the bad, may dispute in this matter. For some say: If needs all men must be taught of god, what need we to hear sermons made by men, to what profiteth the outward preaching of the Gospel? I will than hear no more what any man sayeth unto me, but I will look for revelation from heaven, to be ligthened by the holy ghost. Other make objection. If no man may come unto Christ except he be drawn by God the father, the fault of unbelief shall not be in the man: which if he were drawn, must needs obey when, God draweth because his virtue is omnipotent. For why doth not god draw all men, saying he is able to do it. Why drew he Jacob and not Esau? Why drew he Paul, and not Caiphas? Other think: If man's salvation depend only of the free mercy of God which chooseth whom he will, what and if thou wert not in the number of them, that are chosen by God, what if God had cast the away when he chose his at the beginning: he those his before the foundations of the world were laid. These and many other things are wont to be reasoned of by men, when their heat that no man cometh to Christ, nor getteth salvation except he be chosen of god, & be drawn, & taught by god. first therefore, you must hold undoubtedly, that all the hole scripture, in the which this thing also of god's predestination is contained, 
The end of Scripture.  is inspired of God: & put in writing for this use & purpose, to show unto us Christ, to teach Christ, to set out Christ, & to stir up, kindle, strength and keep our faith that is in Christ. It is plain that Moses which is the first, and chiefest minister of holy scripture, sendeth the people away from himself to Christ, saying: The Lord GOD shall raise up unto the a Prophet of thy people, and of thy brethren.  
●…ym thou shalt hear. And Peter sayeth: all the Prophets from Samuell , and after as many as spoke, hath also showed of these days. For there is none other name under heaven given among men in the whiwe must be saved. Wherefore what soever place of Scripture seemeth unto us either to take Christ away or to weaken and break the faith in Christ we must think, that either we do not understand it rightly, or that it is the tentation of the spirit of the devil: For it cannot be, that it should be the holy Ghost that doth lead away men from Christ, and the faith which is in him. Furthermore, where Christ sayeth: That no man cometh to him except he be drawn of God the father. And Isaiah: that all be taught of GOD, It putteth not away the outward ministry of the preaching of the Gospel, but rather confirmeth it. For whom the father draweth, those he draweth by preaching of the Gospel. And those whom God teacheth, those he teacheth by the outward or as we be wont, by the vocal word. 
The ministry of the Gospel is necessary.   
Go you sayeth Christ into the universal world, and preach the gospel to all creatures. Why would Christ so sadly, and with so great jeopardy also of his Apostles ordain thorough the whole world the open preaching of his Gospel, if it served not to learn true godliness and to get heavenly bless? The majesty and authority in deed to teach, and show Christ, that is of salvation to be given thorough Christ is only in the power of God the father, and his holy ghost. But the ministry, and the instrument where by the spirit teacheth, and openeth Christ, is the outward and vocal predication of the gospel. For that, God useth this organ, and is effectual in man, by it the matter it self proveth, and many places of the scripture witnesseth. I have appointed you sayeth Christ to his A postles, to go and bring fruit, and that your fruit should abide. And it is manifest that Christ hath sent his A postles to preach his gospel. Therefore he speaketh of this ministry that it bringeth fruit, which also tarrieth. And Paul: The gospel (saith he) is the power of god to all that believe. And again: faith is by hearing, & hearing is by the word of god. And again: We thank god & cease not that when you received the word of us, whereby you learned God, you received not the words of men, but as it was in deed the words of god which also worketh in you that believe. Paul speaketh of two things touching the preaching of the gospel The one, that it is not the words of men but the words of god. That other, that it is effectual in those that receive it in saith. What could be spoken more excellent of this ministry? Let us hear also Peter: being borne again (sayeth he) not by mortal seed, but by immortal, by the words of the living god, and that remaineth for ever. And sayeth further: And these be the words, which was brought unto you by the gospel. You see that Peter giveth to the instrument of outward preaching of the Gospel, a new birth, without the which no man can get salvation. Nor all be not borne again that hear the Gospel: and in 
The salvation of infants.  fauntes which for their age cannot hear the Gospel, are borne again thorough god's mercy by Baptism. For they although they be not liable to receive the outward word, yet be they able to receive the holy ghost, which thing the example of john baptist doth prove.  
But we now speak of the ordinary way to receive salvation. For in that some, although they hear the Gospel, are not borne again, other, although they hear not the outward voice of the Gospel, by the singular power of God, are borne a gain, it taketh nothing away from the dignity, and profit of the ministry, which is ordained by Christ with great authority. Many sow seed which bringeth no fruit, and yet the corn is good, and the seed also. I (sayeth Paul) have planted, Apollo hath watered, but God giveth the increase. And although it follow: Neither he that planteth is any thing, neither he that watereth, yet anon after it is said. We be helpers together with god, that is: the planter, and the waterar is nothing in deed if you consider the authority of increase: but it is much if you consider the instrument, the ministry the planting, and watering by which god is wont to give increase. And on that other part, the rod of Aaron flourished without planting, and watering. What shall we say then? Shall we therefore take away all planting, and watering, because God sometime bringeth things to effect without them? Nothing so at all. But rather is the power of God to be marveled at in his miracles, but we must use the instruments that he showeth us to serve our vocation, and offer ourselves to god the father, and the holy ghost, to be fashioned thorough Christ. And touching the use of outward preaching the Gospel, thus far be it spoken. But now let us search to whom the fault of ignorance, & unbelief is to be laid. For (say they) If no man come unto christ, except the father hath drawn him who shall be the maker of incredulity but god himself, because he draweth not all men, and yet may do it? Lord, what a blasphemy is this. For god is not the author of evil but of good, not of vices but of vertus. For as touching God, he in deed draweth & teacheth all men, but most 
God draweth●… how  part of men draw back them selves, and withstand the doctrine of Christ. How often (sayeth he) would I have gathered together thy sons, as the bird her young under her wings, and you would not. And Stephan saith: you hard necked, & uncircumcised, in heart and ears, you always have resisted the holy ghost, & as your fathers have done, so do you also. Thou wilt say then: what is the cause that God changeth not their will, and maketh them of not willing, willing, of stiff necked, ready to be turned?  
For who is able to resist his omnipotent power? This in deed is to bring god under, & make him subject to man's wisdom. There is no doubt but god could aswell have changed the will of Caiphas as he changed the will of Paul: but these secrets shall than be opened when we shall see him in the world to come as he is in deed, and when we shall know him, as he knoweth us. But now as touching these mysteries, we must cry out with Paul: O depth of the riches and wisdom & knowledge of god, how unsearchable be his judgements, & his ways hard to found out. For it is plain, that thorough one man's fault as Paul sayeth evil was engendered upon all men to their condemnation. Wherefore god by no right may be rebuked, & accused of injustice, although he change no man's will, but leave all men in perpetual damnation, which thorough their evil they have deserved. But in that he delivereth, and saveth some, it is his gentleness, and mercy which we be bound to knowledge and praise, 
Christ was opened among men even from the beginning of the world.  and not to rebuke. For so great is the benevolence of God toward men that although he own them nothing, yet will he show that very and true health ought to be taken of all men, and would as much as he hath showed us in Scripture by the holy ghost, make all men saved. Did he not even from the beginning of the world, after man had sinned, and deserved perpetual disstruction, show out unto us his son Christ, to be received in faith that men thorough him might get the salvation which they had lost? Which Sermon of Christ was first showed a broad among the patriarchs, which were not only the father's of the jews but of the Gentiles also. Afterwards were the jews among whom were put the promises of Christ, spread abroad by divers occasions among the Gentiles, that by them the gen tiles might learn what was promised of Christ from heaven. And the last of all when Christ was come and had finished his journey in this world, the sound of the Apostles went thorough all the earth, and their words went into the ends of the world. Wherefore as touching our Lord god, man never lacked any thing whereby he might know Christ, and by him to get salvation. But in that, y● all men have not gotten or do not get the knowledge of Christ, and their salvation, it is not god's fault, but men's. For they as they do not receive Christ offered unto them, & their salvation offered unto them: so they will not receive him, yea, they do not once desire to have a will to receive him. What should god do then? Would ye have him thrust out his benefits unto them that be not willing, against their wills, and resisting him asmuch as they can? Caiphas' heard the Gospel of Christ, he saw him himself, & speak with Christ face to face. I doubt not but y●. Nero which killed Paul, heard speaking also of Christ. But what was done? They not only would not learn the truth of Christ, but were so wicked, that they had not once a will to desire, and if a man had wished a better mind unto them, they would yea have abhorred that. Wherefore the fault of the utter destruction of wicked men is not to be ascribed unto the majesty of God, but to their naughtiness, which when they be drawn, and taught of God, put away salvation from them, not only with foot, and hand, but with all their heart. Furthermore what shall we say of them, which being weak in faith, by considering of this matter, make themselves more weak? For they think with themselves.  
If no man come unto christ but whom the father hath drawn, what and if thou wert not in the number of those men, whom the father is wont to draw? For the father draweth whom he will, and whom he hath chosen according to his mercy? How than if thou wert not chosen? For so although thou seem to thyself to believe in Christ, yet at the last thou shalt fall from C●…iste. And further, they compare themselves with so many mighty men, wise men, learned and honest in this world, and think: what?  
Shouldest thou alone with a few yea, and those very vile, and abject men, be the chosen church of god, and those be mighty princes, so very wise governors of the common weals, so excellent men in all kind of virtue, which know ledge not the Gospel of Christ, should they be shut out from heavenly salvation? Should God despise them, and care for the and a few other? Therefore in these & like tentations, we must diligently consider that we spoke of before, that is god's election to be showed in the scripture, not to weaken but to strengthen the faith of good men in Christ. Is it not a point of rash madness, to abuse a sword to 
The end of scripture is to confirm faith.  destroy t●…y self, which is delivered the to defend thy life? This word that is said. I will have mercy upon whom so ever I will have mercy. And it is not of y● wyllar nor of the runner, is the sword of the spirit, which is given us for this purpose, first that when we manifestly should perceive that our justice is more impure, the that by the desert thereof, we may be received to God, and that our strength is so weak, that by it we can not ascend into heaven, we should fly to thee free mercy, and election of God. But thou wilt say, it is unknown un to us, whom god hath chosen. God forbyded. God hath opened very plainly in our saviour jesus 
The predestination of god is 〈◊〉 led in christ.  Christ his will, and election. And if thou wilt assay to come unto god without Christ, thou canst not search▪ his secret counsels. But if thou come accompanied with Christ, that election shall be no more dark, & unknown unto the. For there is nothing more certain than that, god thorough his mercy hath chosen him which trusteth to his only son jesus Christ.  
This (sayeth he) is the will of him that hath sent me, that all that see the son, and believe in him, may have everlasting life, and I will raise him up in the last day. And again, all the Prophets bear witness to this, that he shall have pardon of his sins thorough his name, whosoever shall believe in him. And again: As many as hath received him, to them he hath given power that they shall be the sons of God, namely to those that have believed in his name. To be short. This is the chief point of all the gospel of Christ, that he so loved the world, that he gave his only son, that all that believe in him should not perish, but have life everlasting. Wherefore whosoever hath found himself in Christ thorough faith, he suarlye hath also found himself in the fire, and merciful election of god.  
For jesus Christ, is the book 
Christ is the book of life  of heavenly life, into the which whosoever shall be written by faith, there is no doubt, but that he is written in the heart of GOD, and that he pertaineth to the congregation of the celestial Citizens. But thou wilt say: I fear least my faith, either be not pure, or fail at the last. What? thinkest thou that God will break a bruised read or quench lint that is smoking? The mother will not yet cast away her little babe, either being yet but tender of age, or weak by reason of sickness, but will so much the more take head of him, how grievous his sicknesses be: and should GOD the father be more hard than a man's mother against him be he never so weak in faith, to whom he hath promised all mercy in his son jesus Christ?  
Knowest thou not whither this saying calleth thee? Lord I believe, help mine incredulity. It is not to be feared therefore, lest god will cast the away for thy weak faith, but rather thou must labour, by continual occupying of the word of god, by prayer, and obedience, that faith, thorough the holy ghost may be often increased more, and more. And what meaneth that, that thou shouldest be thoughtful of thy continuance in faith? Do thou while thou art hear thy duty. Let god alone with the rest. Knowest thou not that god is faithful which will not suffer us to be tempted above that we are able, but maketh increase even with the tentation, whereby we may be able to suffer. My sheep (sayeth Christ) hear my voice, and I knowledge them, and they follow me, and I give unto them life everlasting, neither shall they perish for ever, nor no man shall take them out of my hand. But now thou art made a sheep of Christ, because thou know ledgeste Christ thorough faith. What fearest thou than lest any man should take the out of the hand of Christ? verily as touching the will of Christ which is showed thorough the whole gospel, thou canst not doubt, peradventure thou doutest of his power. But he addeth, my father which hath given them to me, is greater than they all, and no man can take them out of my father's hand. What? thinkest thou that Christ's prayer was vain, and of no strength? I pray not (sayeth he) only for them, but for those which will believe in me thorough their preaching, that all may be one as thou O father art in me, and I in the. Paul also sayeth: I thoroughly believe, that neither death nor life, neither angels, nor rulers, neither powers neither things that be now, nor things that be to come, neither heith nor depth neither any other creature shall be able to separate us from the love with which god loveth us thorough christ our Lord. Hear also this saying of the Prophet. Mountains shallbe moved, and hills shall tremble, but my mercy shall not departed from thee, and my league of peace shall not be moved saith the merciful Lord. Wherefore thou must be very sure, that god which hath given the his son and whom thou haste received now by faith, will provide also that thou keep still his son, yea in the mids of death also: or rather to speak more rightly, thou shouldst be kept of him and saved. Furthermore the holy ghost hath opened in the Scripture the doctrine of free election of GOD for this purpose, that good men should not be offended either with the small number or vileness, but should trust: and that the evil men should not be proud of their multitude, power, wisdom and majesty which they have in this world, but fear. For if ye compare together the congregation of the good and the bad, in this world, ye shall always find the bad higher in degree, more in number, in more dignity, honour, and greatness, and in all other things.  
In the beginning of the world the congregation of Cain, seemed to be best, and that only should possess the world. And the church of good patriarchs, as it was small in number, so was it counted very little worth. Abraham when he was called out of his country, had no great authority among the Gentiles, and yet he with Melchisedech, and few other was the very true church of GOD.  
Other nations were bigger in number, power and wisdom, and yet were rected of God. In egypt the Israelites were the church of god, which although they were encrea sed in number, yet were they oppressed with bondage, & the Egipcians in the mean season which were the church of the wicked bare great rule, and were in very▪ great majesty of this world. What shall I say of the examples of those times that followed after? In the same people which were called by the name of god, one was the very church of god, an other feigned. When Ahab was king of Israel, the church of god seemed to be the king, the queen, the courtiers the priests, and all Israel, but a few other, that is to wit: Elias, Abdias, and some that were hid in the caves by Abdias, were thought to be abjected from god. But they were the true church, and that other the feigned. What time Christ was borne, the bishops, the scribes, the Pharisees were judged the church of god, and as many as favoured the authority, and doctrine, but zacharias, Elizabeth, mary, joseph, Simeon, and a few other as in comparison of the mulitude and majesty of the other, they were counted nothing, so were they not taken neither for the true church. But the judgement of god is one, and the judgement of men another. And afterwards, john baptist. Christ, the Apostles, and certain other were the very church of god when for all that, Annas, Caphas, the bishops, the priests, the scribes, the Pharisees, all the other company, of the jews held the hieste place, and dignity in the church, in comparison of whom, they were counted vile, and abject. These things verily are wont much to offend good men. They see they are but a few, & despised, & to have no show of the church of god: & that their adversaries are many, great, mighty, wise, and not only bear the title, and name of the church, but also have the▪ chief place in it. God therefore showed the doctrine of his 
The cause of god's predestinaci on.  free election, & comforted the good men, and biddeth them have a good hope, saying that everlasting salvation standeth not by man's authority, multi tude, power or wisdom, but only by the free election of god. And seeing god hath chosen them out (which thing is manifest by this that the know jesus Christ, the son of God, & believe in him) they ought not to be feared by the high dignity of their enemies, & fall away from true godliness, but stand so much the more strongly, y● vilar they be taken in the eyes of men. I thank thee (saith Christ) O father lord of heaven, & earth, that thou hast hidden these things from witty, & wise men, & showed them to the little ones. verily father this was thy good wil And again: fear not little flock, for it hath ple sed your father to give you a kingdom. And Paul sayeth: you see your vocation, that not many wise men after the flesh not many men of power, not many of noble blood, but those that were foolish after the world god hath choose to make the wise ashamed. Wherefore, the more suar that it is, that God doth chose his church not after the merits of man or flesh lie majesty, but after the purpose of his own mind, so much the greater ought they trust of good men to be: that when they know Christ in whom god hath opened that they be the elect members of the church, it is no doubt, but they shall be saved for ever, yea although the whole world would say contrary, and threaten the contrary. But we have now spoken enough of this matter, we will turn again to our purpose.  
All that have hard (sayeth he) and learned of my father, cometh unto me. And it is said more, not that any man hath seen the father, but he that is of God he hath seen the father.  
What shall we say then? If none other hath seen god the father but he, which is of God, that is, but jesus Christ the only son of god which is in the bosom of his father, what remaineth, but that none other also hath hard god, and learned any thing of him, and can not obtain salvation. What shall we think than of Moses, and other Prophets, of the which the scripture witnesseth that they have seen God, and learned many things 
The difference of the prophets visions, & Christ's.  of him? But great difference is betwixt the sayings of the Prophets, and Christ's sayings. For the prophets are said to have seen God in deed, but they have not seen his substance, and being, but only certain signs of his presence. But Christ seeth the being of God, yea, and is one God in deed with his father. Moreover, the Prophets have heard the voice of God, not the natural, but that that was taken for a time, by which the will of God should be declared.  
But Christ is the very natural voice of GOD, and his eternal word. finally, the prophets and other good men have gotten salvation in deed, but not by their own merit, but by an others benefit, but Christ is salvation itself from the beginning, because he is very God. It remaineth therefore that he that desireth to see, and bear god, and to learn of God, must needs see, and hear Christ, and learn his Gospel, and keep it thorough sayeth, that he may have true salvation. No man (sayeth he) in an other place, hath ever seen God. The only son that is in the bosom of the father, he hath declared of him. And again, no man knoweth the father but the son, and he to whom the son will show him. And again: Phylip he that seeth me, seeth my father also. Wherefore in the desire to see God, & to hear his heavenly doctrine, and to get salvation, we have no need to say (as More says said) who of us shall ascend into heaven to see, and hear God? But Christ must be seen, and heard, we must believe in Christ thorough his Gospel. For this is the face of God, that is the express Image of the substance of God, this is the voice, and word of God. This also is the life, and health itself, that whoso ever shall believe in him, may have life, and health everlasting, because he is even with the father, and the holy ghost god blessed for ever.  
Amen.   

☞ The eight Homilye.  
christ after the confutation of the jews mu●… muringe cometh again to his Sermon that he had begun. Let us also come again to the declaration of it, that by the meditation of god's word, we may do our duty, and show ourself to the holy ghost ready to be taught true godliness.  
Verily verily (sayeth he) I say unto you, he that believeth in me hath everlasting life.  
That which Christ rehearsed some time before, the same now doth he repeat with plain, and open words. And this is the sum not only of this sermon, which Christ hath in this place, but also of the whole Gospel of Christ. Moses called us to hear the Sermons of Christ, a thousand, and five hundred year before Christ was borne, saying: hear him. And Christ was sent of God the father for this office, to show his Gospel: and we men were called for this point, and be here in this world to this use, to know Christ our saviour by the Gospel. Wherefore, saying this saying of Christ that we have showed is the sum of all his whole Gospel, it must be so much made of, that every word ought to be considered. And first see with how great asseveration Christ affirmeth his word.  
verily verily (sayeth he) I say unto you. This is the oath of Christ, whereby he signifieth, that nothing is more firm, nothing more true, nor nothing more sure. How much mischief doth he than which will not believe the son of god no not when he sweareth? And secondly he maketh no difference of persons, saying: he that believeth in me, whether he be jew or greek whither he be circumcised or uncircumcised, whither he be man or woman, rich or poor, master or servant, honest or unhonest, I say if he believe in me, he hath life everlasting. I find it true in deed sayeth Peter, that there is no respect of persons with God. But in every nation he that feareth GOD, and worketh justice (but that no man can do well, except he believe in Christ) the same man is accepted of him. And Paul sayeth: who soever of you is baptized, hath put on Christ. There is neither jew nor Greek, there is neither servant nor freeman, there is neither man or woman. For all you are one in jesus Christ.  
Moreover, when Christ teacheth in this place how to get, and, have life everlasting, he requireth not circumcision, not the sabbath day, not sacrifices, and such other levitical holy things, which were in deed in their time, the worshipping and service of God, and had a good use, but they were not the deservings of eternal life. Nor Christ sayeth not, he that hath honoured father, and mother, he that hath not killed, he that hath not stolen, he that hath had pity of the poor hath life everlasting.  
For although these be good works commanded of GOD, to the which precepts we must needs also obey, and these works should deserve life everlasting, if a man were just, and spiritual in deed, and could do these works perfectly as the law of god doth perfectly require them: If thou wilt go into life, keep my commandments, yet because man is carnal, sold under sin, and doth not these good works perfectly, it cannot be, that they should deserve eternal life. What sayeth jesus than? He that believeth, believeth (saith he) in me. He requireth faith which we must show to him. And what is that faith? What is to believe in jesus? We will show you in very few words, because in other places we have spoke of it at large: for to believe in jesus, is to believe that the same jesus the son of mary is the true Messiah or Christ, the Son of GOD, which was made an oblation for our sins, and an expiation, and which was made for us as Paul sayeth, the wisdom of God, the justice, sanctification, and redemption. Therefore to believe in jesus, is to put all thy trust in jesus: as true Christ, so also a true redeemer, and saviour.  
Thou wilt say: this we will do easily: for what is more easy, specially among Christian men, than to believe this jesus to be true Christ and redeemer of our sins. Happy are we therefore, that eternal life is so easily gotten. Thus the flesh sometime either doth sweetly laugh at the doetryne of the Gospel, touching the faith in jesus Christ, or ungodly odlye abuseth it to his licence, and lewd liberty. But the thing itself doth teach, that faith in Christ is a far other work, than the flesh imagineth: and many things do testify how hard, yea how impossible it is to the flesh to believe in jesus christ. For consider me with how great authority Christ himself the only son of God hath taught his own Gospel, and with what miracles he hath confirmed the truth thereof, and how few were there that believed him.  
In the people of the jews, were so many wise men, so many witty men, which verily, if faith in Christ might have been conceived by carnal reason, and strength of man's wisdom, they would with great obedience have taken Christ. For faith groweth not in the f●…eshe, but the holy ghost giveth it by the gospel from heaven. No man (sayeth Christ) can come to me, except my father that hath sent me draw him. And it is said to Peter: Flesh and blood hath not showed unto the but my father which is in heaven. Hitherto cometh, that wise men in this world, not only not have believed in Christ, but also have persecuted with all the cruelty they could, this faith, and profession, as well among the jews as among the gentiles. And if it were so easy a thing to believe in jesus Christ as the flesh maketh it, who would sooner have conceived faith than these wise men? Set also before thine eyes, how great a multitude of men is wont in persecution to deny the faith in Christ. For as sometime the jews and ethnics, so now the bishops, & Turks persecute the doctrine of Christ, and the faith in Christ. But as in time past the greatest multitude of people among the jews & ethnics did in persecution fall from Christ, so also in these times under bishops, and Turks, sometime when no man doth violently compel them, they fall away, which certainly is a manifest proof that sayeth in Christ is not of all men as Paul sayeth: also reckon me the hypocrites among christian men that put their hope in the merits of their works: number also wicked men, and that do not repent, which hold on still to lead a naughty, and sinful life. Thinkest thou that both they and these would live so wickedly if true faith in Christ were as common, as the name of faith is common among Christian men? What shall we do then? We must not think that faith in Christ is borne in man's flesh, and that it can be conceived by man's strength, but to be geu●… by the gift of the holy ghost from heaven thorough the Gospel.  
Wherefore let our cares, and thoughts awake to this, that we may learn the Gospel, & call upon the lord, that the holy ghost may work in us, and not only give us true faith in christ, but also keep, and increase it, that we may walk obediently in the callings of god. But let us hear now what they get, what they have, that believe in jesus. What sayeth he than? saith he they shall get worldly Empire, riches of this world, Or other earthily goods? In deed these be the gifts of god, and serve for somewhat in the earth, but they are not true felicity. Neither did Christ come into this world to give to them that believed in him yearthelye, and traunsitorye good things, but rather heavenly, and everlasting, saying: he that believeth in me hath life. What manner of life that fadeth away, or that shortly shall perish? not so, but everlasting. Also in the name of eternal life he understand & comprehended allthings that pertain to everlasting life: that is, for givenes, of sins, choosing into the sons & heirs of God, righteousness before God, the holy ghost leading to obedience of God's vocation, deliverance, and preservation in death, and finally heaven lie, and everlasting kingdom.  
Wherefore he that believeth in jesus Christ, hath forgiveness of sins, is chosen unto the sen of God, is counted just before god, is endued with the holy ghost, that he may obey the calling of God, is saved in death, and receiveth the inheritance of heavenly kingdom, the which he shall enjoy for ever: Than the which good things, nothing can be spoken more greater nor more excellent. But I pray the what thing is that, thorough whose merit he that believeth in Christ, getteth life everlasting, and so great good things of it? Is that thorough the merit, and dignity of faith, that is, of the woreke that the man doth? Nothing less verily. He that believeth in jesus Christ, obtaineth in deed everlasting life, and the profits of it thorough faith, but not for the merit or dignity of faith, because that faith is always weak, while we live in the flesh, nor never so great as the word of God requireth. But it getteth those things for jesus Christ's sake, which is received by faith. For so it is added.  
I am the bread of life.  
That is: He that believeth in me therefore hath everlasting life because that I, whom he receiveth, and possesseth by faith. am the bread that giveth life. I am life itself, and perpetual salvation. Wherefore he that hath me thorough faith, he also hath life, and health everlasting. What lacketh he than that believeth in Christ? He hath not a rich house in this world, but he hath Christ, the Lord of heaven and earth, thorough whom he is made the heir of all the heavenly good things. He is not garnished with some noble kind of life, in this world, but he is garny●…hed with Christ, and for thorough whom he is noble not only before the angels, but also before the majesty of GOD in heaven. He hath not strong health of body, and long life in this world, but he hath Christ, which is perpetual life, and felicity. There is no true goods than that he wanteth, which believeth in christ. And contrary, he that believeth not in christ, hath none of these good things. He hath earthli riches, but because he lacketh christ, riches, are rather hurtful unto him, than profit. He hath in this world noble kindred, but because he lacketh Christ, he is not only obscure before GOD, but also shall be coveted with perpetual darkness. He hath prosperous health, & leadeth a merry life in this world, but because he laketh Christ, it shall at last be said unto him, that Abraham said to rich glutton, saying: son remember that thou haste received thy pleasures in thy life, therefore now art thou condemned.  
Wherefore with all the thought of our mind we must bend ourselves to this study, to knowledge Christ thorough faith: and when we know him, keep him. But after that Christ maketh mention, again of bred, when he saith: I am the bred of life, by & by the Jews thought upon Mamna, as they did before, so that they thought with themselves: What dost thou boast that thou art the bread of life, which hath come down from heaven? What shall we say than of Manna, which our fathers did eat in wilderness? wilt thou give more excellent bread than Moses' ga●… 〈◊〉 our●… fathers? Of this thing also Christ preached before, and yet ●…owe also he rehearseth again the comparation of Manna with himself, that his majesty should be the more opened, saying.  
Your fathers have eaten Manna in desert and are dead. This is the bread descending down from heaven, that a man may eat of it, & die not. I am the living bread that am come down from heaven. If any man eat of this ●…de, he shall live for ever.  
This is the meaning of that, that Christ sayeth. There is great difference betwixt Manna, and 〈◊〉 bread, that is myself. For Mamna hath not browghte life to them that did eat it: for they that did eat Manna, they are all dead. But my bread, or I myself, bring life to them that eateth me. For they that eat my bread, that is myself, never die, but live for ever. And christ in deed seemeth, when he saith: This is the bread descending from heaven, that a man should ●…t of it, and not die, and addeth. I am the living bread, which am come from heaven: If any eat of this bread, he shall live for ever▪ to rehearse again plainly all one thing, but this rehearsing again, neither is in vain, nor for nought, superfluous, but y● one saying is the interpretation of that other.  
For to eat Christ or the bread 〈◊〉 Christ, in this place is to believe 
●…o 〈◊〉 Christ is to believe.  in Christ, as it followeth afterwards. Therefore when he saith: This 〈◊〉 the bread descending from hea ●…n, because that no man should ●…rstande this saying, neither of that bread, wherewith jesus a little before had fed five thou●…●…en, or of any other earthily, and corporal bread, anon he sayeth further. I am the living bread, which am come down 〈◊〉 heaven, that we may plainly understand him, that he speaketh of himself. And when he sayeth after wards that a man may eat of it, and die not, strait ways he doth expound, what to die meaneth, and sayeth: if any man eat of this bread he shall live everlastingly. For not to die, is to live everlastigly. What shall we say then to these things? If in this comparing together of Manna with Christ, the communication is of a spiritual, and heaven lie life, how shall this that is said: your fathers have eaten Manna in desert, and be dead, be true of More says, Aaron, Phinees, joshua, Calib, and many other good Israelites, which themselves also have eaten Mamna with the rest, & yet be not dead spiritually? but as Abraham, Isaac, & jacob, live before god, so do those live also. And if this speaking be of corporal and earthily death: How can this saying, if a man eat of this bread he shall not die, but live for ever, be true of john Baptist, and afterwards of Peter, and of the other Apostles, and disciples of Christ? Did not all these eat▪ of Christ, that is believe in Christ, and yet be dead: not only▪ corporally but also were cruelly killed of their adversaries? What ●…eth it than that is said: the fathers that have eaten Manna be dead, but he that eateth this bread dieth not, but shall live for ever. first here in the beginning we will speak of Moses, and other good men, that eat Manna in desert. For these in deed were preserved in death, and live before God, but they were not saved; nor live not for Manna, which they eat, but for jesus Christ in whom they did believe when they eat Manna, by the promises that were spoken of Christ. For except they had eaten him together with Manna, under Manna, truly they also themselves had died by death even with the ungodly, of whom Paul speaketh. All did eat that spiritual meat, and all did drink that spiritual drink: for they drank of that spiritual rock that followed them, and the rock was Christ. But God did not allow many of them: For they were overthrown in the wilderness. And now because More says, and other good men, in eating of Manna believed also in Christ that was promised, therefore thorough Christ they were saved in death, and got everlasting life. That that we have spoken of Manna, the same must we think o●… the Supper of the Lord. For the bread and wine of the lords supper, are heavenly meat and drink because they be hallowed, and sanctified by the lords institution, th●… they may be his body, and blood. And although all eat of the Supper of the Lord, yet are not all saved in death, nor have everlasting joy. For some in deed eat the supper of the Lord, and yet believe not verily in Christ, they trust not in the body, and blood of Christ, which they receive in the sacrament. Wherefore as to the wicked, the ea ting of Manna nothing profited, so to the unbelieving, and vn●…epentaunt, the eating of the supper of the Lord nothing profiteth. Other, not only eat of the lords supper, but believe verily that Christ hath given his body for their sins, 
Christ only 〈◊〉 our health  and hath shed his blood, that they might be made clean from their sins before god. These therefore be saved in the hour of death, and live for ever, not in deed for the self eating of the supper, but thorough Christ in whom they verily believe, & in whose ●…ayeth, they be streng thened by the sacrament of the supper. For Christ only by ●…ayeth thorough the gospel, taken either with the sacraments or without the sacraments is he, thorough whom, men get true & everlasting health. The sacraments have in deed their use in confirming the faith of him that receiveth them, and must diligently be taken & obediently, but our health is not set in the self taking of the sacraments, but in jesus Christ only received thorough ●…ayeth. For this is the living bred, coming down from heaven, that who so ever shall eat of him, or believe in him, should not die, but live everlastingly. Furthermore, where it is said of the death of john baptist, and the Apostles & of other good m●… that believed in Christ, we must think the although they be killed, & 〈◊〉 to men to be dead yet are they dead before god: for before him they live yet still. For their soul is not lost because Christ keepeth it, neither perisheth their body. For although it turn again to dust, yet shall it be raised again in the last day into life everlasting. Therefore when Christ sayeth, that the fathers be dead, although they have eaten Manna, but those that believe in him, not to die: he signifieth, and teacheth, that the caring of Manna did not bring of itself, life, and health, no not to Moses, and other good men (for if they had eaten Manna only, they also themselves even with the other ungodly, should have been dead for ever) but that only he himself that is true M●…ssias received in faith to be the author, and giver of life, and health. But because Christ calleth himself the bread of life, he showeth the manor also how he is made bread, that is our life and health, and sayeth.  
The bread which I will give you is my flesh, which I will give for the life of the world.  
Hitherto I have made mention of my bread, and have promised life unto him, that eateth of this bread: Wherefore because you should not care and look for of me, for such bread, as Moses hath given unto you in desert, or such as you had a little before, when with that and two fishes, I fed more than five thousand men: Go to, I will declare unto you plainly, what I understand by bread. For the bread which I speak of now, is my flesh, which I will give to get life unto the world. I came in to this world, I took man upon me, and I took also all the infirmities of man, not to sin as man did, but that thorough my passion and death, I would put away the sins of men, and reconcile men with God the father, that they might get not only pardon of their sins, but also life everlasting. Therefore my passion which I shall take in flesh, or after my humanity, is the deliverance of the world: and my death which I shall suffer is the life of the world, that as many as believe in me may be saved, and live for ever. This verily is that that Christ saith: The bread which I will give is my flesh, which I will give for the life of the world. They be very few words in deed, but in them is comprehended the sum of all the gospel, and the greatest benefits of Christ are set before our eyes. For first when he saith, I will give my flesh for life he signifieth that his death shall be our life. And plainly, divideth his 
The●…ating of Christ's flesh●… is necessaries to salvation.  death, from the death of all other men, whither they were patriarchs or Prophets, Apostles or Mar●…rs. For although they were cruelly slain of the wicked, and did not deserve before men, either for their naughtiness or for their mischievous deeds, to be so cruelly kill led, yet is not their death our life. just, and holy Abel was killed of his brother. Esaias is said to have been cut in two pieces by king Manasses. Hieremye was stoned to death of his people. These men's death was precious in deed in the sight of God, and bringeth much fruit to the church of GOD. 
What pro fit the death of sayncte●… hath.  For it teacheth that good men be sore troubled in this world, & it teacheth that the kingdom of christ is not of this world: it teacheth that there is another life after this life, for else good men had been happy in this life, it exhorteth also by examples, that we take patiently the afflictions of this world, but it is not 〈◊〉 putting away of our sins, it is not our life, and redemption, yea the death of saints hath not put away, no not their own sins, nor hath not brought life unto them, so far forth in deed as appertaineth to the nature of that death, but only the death of Christ putteth away the sins of men, & bringeth life unto them. Wherefore, when we be cast into peril of death, as we ought not to think that we by our death should satisfy for our sins, so that death must not be looked upon, and considered, after his own nature, which he hath by sin, but according to the death of Christ, into the which we be baptized, and buried. For so it shall▪ come to pass that likewise as we be made & graffed into the death of Christ, so also we be made partakers of his resurrection. Furthermore Christ sayeth not simply: I will give my flesh for the life, but he sayeth more, of the world. By the which word he signifieth, that he should suffer death, not only for the jews, but also for the Gen tills, and for all men in this world, what time so ever, in what place so ever, and of what nations so ever in all the world they have been. He saith in an other place, that he should die for the nation that is of the jews and not only for that nation, but that the children of God which were dispersed, should be gathered together in one. And again: He is the propitiation for our sins, and not only for ours, but of all the world. What is the cause then that all the world is not saved, but a very great fort of men, which are signified by the name of the world, is lost? This death is not to be ascribed to the passion & death of Criste, but unto the wickedness of men. For as touching the death of Christ, it is a sufficient expiation, for all the sins of all men, & set out by the gospel to be received of all men: but all inen will not acknowledge & receive it thorough faith, but had rather die in their wickedness, than be saved by the death of Christ. And what is more foolish, what is more mad, than when you have health before you, to follow destruction, when life is offered, to choose death, & when heaven is opened, to go into hell? What is more furious also, than if thou thorough th●… doubting or unbelief, separate thyself from Christ, that is thy highest felicity saying that he doth not separate himself from thee, nor cast the away? I will give (sayeth he) my flesh for the life of the world. Art not thou a part of the world? Nay thou art the world itself. For the old men did very well cala man a little world. And if thou be part of the world or the world itself, verily Christ gave his flesh also for thee, and that thou shouldest have life. For not only Kings, not Princes, not wise men only be the world, but the most abjects of all, which in this world also are so much the more seen of God, the hyar that he dwelleth. The Lord is high (sayeth the Psalm) and looketh upon low things. And he raiseth from the ground the needy, and lifteth up the poor from low estate. saying therefore that Christ never fayteth us with his benefits, we must not ●…ure selves set nought by our health but receive this present life obediently●… thorough faith in jesus Christ our saueou●…e: whicht with the father▪ and the holy Ghost is blessed for ever▪  
Amen.   

☞ The ninth Homilye.  
MAny are the ears of men, many are their deeds, and occupations, but there are none more noble and more profitable, I say also more necessary, than those that he taken to teach the word of God. Blessed is the man, sayeth the Psalm, whose will is in the law of the Lord, and that doth ●…dye in his law day, and night. saying therefore, we are now come together, to learn those things which the holy g●…st hath taught us by john the Evangelist, goto good friends, let us now hark those things which follow after the ser●…on▪ of Christ, that we have here before declared as our little power serveth. For Christ said: The bread which I will give is my flesh, which I will give for the life of the world. How did the jews than take this saying?  
The jews (sayeth he) strove among themselves, saying. How can this man give us his flesh to eat?  
Right will said Solomon: if thou beat a fool with a pestle, as wet in a mortar, yet will not his foolishness departed from him. jesus in this sermon which he made in the city of Capernaum, so often warned the jews of the faith in him, & plainly declared unto them that under the name of eating of bread he spoke of faith, which ought to be had in him as a true giver of life, yet for all that be they never the wiser, but continue still, and hold on in their foolishness, in the which they dream a carnal tearing of Christ's flesh. What say they? Seeing we thought that this was Messiah, we promised ourselves, that we should get liberty by him, that we should have abundance of all things in this world, worldly kingdoms, and all the pleasure of this world. Now in all this gaping for, he offereth us his flesh to be eaten. What an absurdity is this? If we should needs eat flesh, we had rather have calves flesh, than man's flesh. I pray you what is ignorance, what is foolishness if this be not foolishness? The jews saw a miracle a little before, which Christ had showed in the desert of five loves, and two fishes, and they confessed, that he was the very prophet, which the stripture promised should come, but now for a word or two, as they thought in deed not worthy to be heard, far out of tune they judged him a very fool, and a mad man. What can be more foolish, or more impudent? Wherefore when jesus saw their so great rudeness, he went not straight way about this, to declare his words which seemed obscure unto them and far out of the way, but he continued to speak still that seemed far more out of tune, that their foolishness might justly be punished: and that after the Prophet, the heart of the people should be made more blind, and their ears more hard to heat, and their eyes stopped, because that those things, which if they had take good heed, they might plainly have understand, they had rather lewdly interpretate, and set nought by then to learn them well. For when jesus before had reasoned of the eating of his flesh, as though it had been a thing indifferent and at their liberty to eat his flesh or not eat it, now he requireth the eating as a thing necessary to get true life and salvation. For jesus said unto them: Verily ●…erely I say unto you, except you eat the flesh of the son of man, and drink his blood, you have no life in you. He that eateth my flesh, and drinketh my blood, hath life everlasting, and I will raise him up in the day.  
You see with what asseveration he doth affirm the eating of his flesh to be necessary, and the drinking of his blood. He sayeth not simply, except you eat, and drink, but he addeth an oath, verily verily I say unto you, that not so much the truth of this saying may be confirmed, as the necessity of eating, and drinking signified. And because no man should doubt of what life he speaketh, straightway he expoundeth it more plainly saying: he that eateth my flesh, and drinketh my blood, hath life everlasting. For he speaketh of true and eternal life, not of this transitory and mortal life: where upon he sayeth more. And I will raise him in the last day: for although they that eat Christ's flesh, and drink his blood seem in the eyes of men to die yet before god they are kept in deed in this life which also shall be opened by resurrection. Your life sayeth Paul, is hid with Christ in god. whensoever Christ shall be made o pen, which is our life, than shall you also be showed openly with him in glory. But there be some which have writhen this saying of Christ, of the eating of his eshe, and drinking of his blood to the taking of the lords Supper: and because they saw that by this saying of Christ that the eating of his flesh, and drinking of his blood was necessary to have life, therefore they decreed that the supper ought to be given unto infants also. But Christ in this place speaketh nothing at all of the eating of that supper, which afterwards he ordained for a remembrance of his death. For this eating of Christ's 
The eating of Christ's flesh is niece ssary to salvation.  flesh, & drinking of his blood that we speak of now is plainly necessary to salvation. verily verily (sayeth he unto you) except ye shall eat the flesh of the son of man and drink his blood, ye have not life in you. What can be spoken more plainly of the necessity of this eating and drinking? But the eating of the lords supper is not simply necessary to salvation. In deed great is the pro fit of that supper, and in deed when you may, must be taken, and that after the institution of Christ, and in very deed great thanks must be given unto the Lord for this gift, but the use of it is not simply necessary. For Christ saith in Paul, do 
The use of the lords Supper.  this as often as you shall drink in the remembrance of me: he sayeth not, except you shall eat this bread & drink this wine, you cannot have salvation, but he sayeth: as often as you shall do, in deed signifying that the church ought in deed to use this sa crament even until his last coming, but not that the use of it is so great, that except a man take it he may not though row faith in Christ, get salvation. Infants at this time use not this sacrament. Shall they then if they die in their infancy, ●…e all damned although they be graffed into Christ thorough baptism? What can more unjustly or more cruelly be thought of these infants. And what if one of a good age baptized into Christ should be led of his enemies into Turkey, or ever he received the Supper of the Lord, and being yet even in the mids of Turkey, kept still his faith toward Christ, and yet could never use this sacrament, should we judge him to hell?  
Certainly if the use of this sacrament were necessary simply to saltion, it could not be that he that never used it, should have life. And true health is set in Christ himself, and in faith that is had in him, not in the outward receiving of the lords supper. There is (sayeth Peter) health in none other: Neither is there any other name given under heaven among men, in the which we must be saved. For although in the supper of the Lord, the body of Christ and his blood is distributed, yet hath not Christ so bound himself with his body and blood to his supper, that he cannot be taken, but in supper: for he is received also in the preaching of his Gospel, yea except the preaching of the gospel be joined to the supper, there should be no distribution of the body, and blood of Christ. He is received also in ba●…tisme. For who soever as Paul saith, be baptized in Christ, ye have put on Christ. These things be spoken not for this intent that we should not often and obedientelye use the supper of the Lord. For unto a good man and that is troubled with divers calamities, as it is much pleasant so is it also very profitable to comfort and hold up his conscience by the use of this Supper: but therefore they be rehearsed, that we may know the saying of Christ that he rehearseth in the sermon of this sixth Chapter of the eating of his flesh and dryncking of his blood, not to be understand of the taking of the Supper of the Lord, and that we may know that there is a great difference, betwixt Christ himself, which only i●… our health, and his Supper, which is in deed a profitable, but not an only mean whereby we may receive Christ. And as touching Infants although it be manifest, that in the time of Cyprian and Augustine the supper of the Lord 
The Supper of the ●…ord 〈◊〉 ●…o 〈◊〉  was given unto Infants & that this deed of holy fathers ought not rashly to be condemned, yet we ought not to think that it is necessary that the supper of the lord should be given to infants. For it was chiefly instituted to acknowledge the love of Christ toward us and to strengthen our faith in tentations, But infants which be graffed into Christ thorough Baptism, although they have faith after their certain manner, & so also after their fashion eat the flesh of Christ, and ●…ryncke his blood, that is even after that manner, which Christ requireth in this sermon, yet neither do they understand faith, nor the tentations of faith. Wherefore 
the in●…an▪ although ●…ey have ●…yeth, do  the use of the supper of the Lord is not necessary to them. But now to return again to our purpose: the words of Christ which in this 
not yet ●…derstande th●… faith  place be spoken of eating of his flesh and drinking of his blood, must not be understand of any out ward eating, and drinking, but of the very faith in Christ, which in this sermon Metaphorically, or by a translation, is called eating, and drinking. For when Christ had take in hand this sermon, by occasion of that bread wherewith he fed more than five thousand men in desert, and such as they sought for which came to him into Capernaum, he useth also the name of bread for his flesh, and the name of drink for his blood.  
So by occasion of this Metaphor or translation, he useth the word of eating, and drinking for the word of believing, as wh●… he sayeth: except ye eat the flesh of the son of man, and drink his blood, you have not life in you. This is his true meaning: except you believe in me which will give my Ceshe for the life of the world, and will shed my blood to put away the sins thereof, you shall not get true health: and in very deed Christ by this Metaphor, doth understand plainly the same thing, that before he said simply: All men that see the son, and believeth in him, have life everlasting. And after wards.  
Uerylye verylye, I say unto you, he that trusteth to me, hath life everlasting. For it is manifest that christ thinketh this eating and this drinking, which he requireth in this place, to be necessary to life and salvation, saying: Except ye eat the flesh of the son of man, and drink his blood, ye have not life in you. But if we should say as truth is, none other thing is simply necessary to us for our health then faith in Christ. Good works also after their manner be necessary. But we now speak of that thing by the which we are justified, and be saved before God. But we be justified by Christ only, and by faith only: by the which we receive christ, yea rather we be received of him, and as I might say be ourselves in corporate unto him. The just man saith the Prophet, liveth by his faith. And Paul saith: we think that man is justified by faith without the works of the law. And again. We know that man is not justified by the works of the law but by faith of jesus christ. Wherefore it is also manifest that christ by the eating of his flesh and drinking of his blood, in this place understandeth none other thing, than faith which is to be had of his flesh, & his, blood, that is, that we believe his flesh to be given to death for us, that we may have life, & his blood to be shed to the remission of our sins. For so to eat the flesh of Christ, & to drink his blood, that is to believe in Christ, is plainly necessary to our health, & salvation. And there was never man without this eating, & drinking which either hath gotten before or ever shall get salvation. Adam himself the first man although in the time of his life christ was not yet come, yet eat he his flesh, & drank his blood, because he believed that Christ should come, which by his flesh & blood, that is by his death purged our sins. Noah, also Abraham & the other patriarchs & prophets did eat the flesh of Christ & drink his blood, because they believed that the●… should get salvation by Christ which should suffer in flesh for their sins & put away their iniquities by his blood. So also all good men which after Christ's coming liue here in this world, although they do not always take the supper of the lord, yet always they eat the flesh of christ & drink his blood, because they believe that Christ hath put away their sins by his blood, & death. But let us here now for what cause this eating, & drinking, which is faith in christ doth bring unto us, or if you list so to say, receiveth life and salvation. It followeth.  
For my flesh is verily meat, & my blood is verily drink. He that eateth my flesh and drinketh my blood, he tarrieth in me, and I in him.  
This is the comparation of meat, and drink with the flesh, and blood of Christ. And the comparation is made partly by a dyssimilitude, and partly by a likelihood. The dyssimilitude is, that although corporal meat, & drink nourish the man, and substayne his life, yet are they not the meat and drink which keep man for ever, but for a while in this corporal, and fading life. But the flesh and blood of Christ, if they be received in faith, that is, if ye believe the flesh of Christ to have been given to death for our sins, and his blood to have been shed for the remission of sins, are meat and drink in deed: because they keep man in life perpetual. For he that believeth in Christ, he seemeth in deed to die as other men, but his death is no death, but a sleep, because that his life is hid with Christ, and kept of Christ, until he be raised again in the last day. And the similitude is, that as the juice of corporal meat and drink is sent into all the parts of man, and turneth the havioure of his body into his nature: as if a man use to moist mea●…▪ the body also is made moist, if he use could meat the body is also made could, so also the flesh & blood of Christ turn him that taketh them, that is the believer, into their nature. He that eateth (sayeth he) my flesh, and drinketh my 
What manner of mea●… the flesh of Christ 〈◊〉.  blood, abideth in me, and I in him: that is, we be made one flesh one blood. And the same nature that my flesh, and my blood hath, the same also getteth he, that eateth me. And the flesh of Christ is life. I will give my flesh (sayeth he) for the life of the world. The flesh also of Christ could not perish in death, but rose again from death. And the blood of Christ putteth away sins, because it is just, and innocent blood. Wherefore he that eateth this meat, and drink, as he is counted just before God▪ so all so is he made alive, that he die not in death, but rise again, and have life everlasting. And what can come to man, either more profitable or more wholesome, than this meat and drink, which is Christ himself received by faith? But I pray the whence hath the flesh & blood of Christ so much strength that they make the eater alive, & keep him in perpetual life? Of this thing christ himself preacheth thus.  
As the lining father hath sent me, and I five for my father: so he that shall eat me, he also shall live thorough me.  
A saying worthy to be marked, by the which Christ not only showeth the cause, for the which his flesh and blood doth bring to him that doth eat, that is doth believe in him, true life and salvation, but also doth show, how great the majesty is of them that believe in him. My father (sayeth he) hath sent me into this world, & therefore am I made the son of man, and very man, having flesh, and blood. And my father hath not only sent me, but I live also for my father, that is, not only am I the son of man and man, but I am also the son of God, and very God, having the nature of the divinity. I am ●…ome 
Christ is very man 〈◊〉 ve●… God.  in deed into this world as man, as a servant, as a Messenger, yet nevertheless I live for my father. I have God my father of whom I am begotten, very GOD from everlasting. After the same manner he that eateth me▪ or believeth in me, he also liveth for me. For as I, because I am borne from everlasting of GOD my father, live for my father, and am the very Son of GOD, and GOD himself so: they▪ also that believe in me, because they be boorne again in me thorough saith, they ly●…e also for me: and 〈◊〉 not men 〈◊〉, but they be made also the sons of god and gods in deed them ●…es. What shall we say then to these 
Men be made gods  things. Doth he that believeth in Christ so live for Christ, that he himself also thorough Christ is made a god? Than shall there be as many gods as there be believers. We accuse the ethnics for the wickedness because they have feigned many gods, & now we make many more. But it is well: we follow not the wickedness of the heathen, but christian godliness. For they that believe in Christ be made such gods, as is their state and condition. They are not made natural gods, which have been from everlasting (for so there be three persons and but one God) but they be gods by choice and adoption. For as in the order of princes, some be princes by nativity and birth, and some by thosing, which a man may call made gods, so among the sons of God there is but one natural son of God from everlasting, and the other be made the sons of God by ●…synge, and by adoption: whom also thou mayst call the made sons of God. As many (sayeth he) as 
Men b●… made gods by adoption  have received him, he hath given unto them that they may be made the sons of God, to them which had believed in his name. And he that is the son of God certes is God. For as he that is the son of a man must needs be man, so must he needs be God that is the son of God. That that is borne of the flesh is flesh. Then that that is borne of god is God. Was not man made-even so from the beginning, that he should be God, not in deed▪ uncreate, but ●…reate. For God said, let us make man to our image, and similitude. This verily is to deliberate of making or creating of god. And if man 
Man is a God 〈◊〉.  had continued in obedience still, & in goodness in the which he was made you should have seen him gone in the earth as a god. But now this may sty is lost thorough sin & disobedience: But it is recovered to men thorough Christ, y● as many as believe in him should receive a divine majesty, and be made the sons of god, that is gods themselves. I said (saith the Psalm), ye be gods & all the children of the high one. What should we do them. Are the believing garnished with so great majesty and nobility, that carnally puffed with pride they should disdain all other men despitefully in comparison of them, selves▪ verily nothing less. But that they should learn to use that excellency against the devil, and sin, and keep the health that is given them in Christ. For first we must use the consideration of this majesty, to put away the assaults of the devil in all our most grievous tentations. For we acknowledge in our conscience that we have done many, and great sins, and we feel in very deed that sin sticketh fast still to our flesh: and therefore the judgement of GOD opened in us, we see our damnation, we see the fire of hell ready kyndeling to devour us, and the devil moveth us to dyspaire of our salvation.  
Whither shall we turn us then in such straightness? Our may sty must be considered thorough ●…ayeth, that thorough Christ we be chosen in to Gods. And gods have no sin: And the fire of hell hath no power upon Gods.  
The contrary in deed appeareth in▪ us. And therefore must we judge rather after the truth of our adoption, than after our outward & sensible sight of things. And the truth is, that the true and eternal God▪ knoweledgeth us for his sons thorough Christ, that is gods ourself. Wherefore although the judgement of sins be grievous unto us▪ yet can it bring no hurt●… unto us, because of Christ. There be some whom poverty grieveth or sickness, or some other calamity in this world. They are wont to think that these calamities Shallbe▪ ever hurtful unto them, and therefore are maruaylouslye troubled.  
What should they do than? Let them consider their majesty, that they be made gods thorough Christ: And gods cannot in any wise be hurt, by these bodily calamities▪ Wherefore let them be of good cheer whatsoever shall happen, it shall rather b●… an help than an hurt. Some so quake at death, that they thynck●… hy death they should go into eternal darkness and torments. When there should they than run for succour? The surest sanctuary is, if they run to the consideration of their own majesty. For thorough Christ they are chosen into gods. And death hath no power gods. For they be immortal, and lead a life that is blessed for ever. We must trust therefore, that death in those men, which believe in Christ, is not the way to dystruction, but rather the way to life, which with Christ we must lead blessedly for ever.  
And further we must use the consideration of this majesty to stir up, and keep in us, the obedience to ward God, and to lead an honest●… life. For if we be made the sons of God thorough Christ, we ought not to lead our life as the sons of Satan, or as Satan himself: but ●…s it becometh the sons of god, or gods. For as it is a shame, if the Prince do those things that be unmeet for a Prince, so it is much more shame, if being the son of God he do these things, that be unmeet for the son of god to do. But what need many words? See, what God hath forbid by his word. To use dyspighte toward God, to judge God a liar, to hate thy▪ neighbour, to envy thy neighbour, to study to beguile, to be aglotten, and many other such things. Those things in deed be unmeet for the Sons of god, and he that followeth these things, leadeth not his life as the Son of GOD, or GOD, but as the son of the devil, or the devil himself.  
For these be the works of the devil which he that doth, he must needs ●…e of the devil his father. Wh●…●…ore the works of the devil must be eschewed, and the works of god must be followed, that the majesty which we have gotten in christ thorough faith, the same also we may keep still, finally that Christ add death. (This is the bread which descended from heaven, not as pour fathers have eaten Man na and be dead. He that shall eat this bread shall spew for ever). is the conclusion of this sermon. In the which●… conclusion Christ repeateth the principal state of his sermon almost even with the same words, with, the which he set it out before. For seeing Christ is the very meat and drink, and is not only the son of man, but also of God, which liveth for his father, and is life itself, it is manifest that this bread is far more excellent, than Manna in desert, the which although th●… fathers did eat, yet died they: but this jesus Christ is such bread, that he that eateth of it, or in him believeth, never should die, but live for ever. These things, saying they be largely enough declared before, it is but in vain to speak longer of them: wherefore let us regard nothing more, then in this most miserable hunger of goodness of our life, we receive thorough faith this bread, which is jesus our life giver, GOD, even with the father, and the holy ghost blessed for ever  
Amen. ☞   

☞ The tenth Homilye.  
THe Sermon that christ hath made of the eating of his flesh, & drinking of his blood, as much as per tayn to our purpose, I think we have made plain by our interpretation. For the principal state or point of this sermon is, that not Moses, but jesus Christ is our true saviour, and that he that believeth in jesus Christ (for that is to eat his flesh and drink his blood) doth get true and everlasting life. This is the sum of all Christ's Gospel, which seeing it is often times, & vereli much repeated in other places of this Evangelist, whom we have taken upon us to expound, we will not tarry any longer in this part, but we will run over those things, which john described after the Sermon, saying.  
These things jesus s●…yde in the 〈◊〉▪ teaching in ●…apernaum.  
The Evangelist not only described the sermon of Christ, but he addeth also the place in the which this sermon was made, that is in Capernaum, the chiefest city of Galilea, and in the synagogue, that is in the most frequented place, of the city. By which description the evangelist not only signifieth this sermon to be spoken in deed, but setteth forth all so the verity of Christ's doctrine. For those things that Christ taught, he did not with a few only in secret places, which heretics and seditious persons are wont to do, which when they perceive them selves that their teaching is false they hate the light: but he taught those things openly in the schools, and in the temple. Let us see then how the hearers of Christ took this sermon. And in this place is set forth a great difference of hearers, & they are divided into two parts: For some, and they very few, that is to ●…ete, twelve only, take the sermon with a contented mind, and tarry still in hearing his doctrine as it followeth a little after. But other, and those the greatest part of his chief hearers, abhor his sermon, and fall from Christ.  
Many (sayeth the Evangelist) of his disciples when they had heard these things said: This is an hard saying, who is able to hear him?  
The things that they were offended withal that were rehearsed before by themself, now are rehearsed together. For there be two things wherewith the hearers were offended in this sermon. The one is, that jesus had said that he was come down from heaven, whereby he signified, that he was the son of god and very god himself. In other is, that he had said: his ●…eshe should be eaten, and his blood drunken. Those things therefore at which severally the hearers had murmured before with themselves, now they repeat together, and say. These be hard words he boasteth himself to become down from heaven, that is, that he is god but we see & know him to be a man of men, what should then become of us if we should follow him teaching so blasphemous things? verily we should bring ourselves into parel and jeopardy not only of our corporal life, but also of everlasting health. For there is a law: If there rise among you a prophet, and do show before of a sign or wondrous token, and it come to pass that he hath spoken: and he say unto thee, let us go and follow strange gods, which thou knowest not, and let us serve them, thou shalt not hear the words of that Prophet, but let the Prophet be killed. Seeing there fore that this jesus hath showed in deed many, and great miracles, and thrusteth forth himself to us for a God, which knowledge not but one god the maker of heaven & earth, go to now friends, let us ●…tie far from this teacher, that not on lie we hear not so blasphemous things, but also that we be not kill led of our nation even together with him. This also is hard, that he requireth of us the eating of his flesh, and drinking of his blood. What? Goeth he about, our laws being abrogated, to ordain the manners of the Scythians or of the Indians in our common wealth? They say there be people not far from Schithia, which of eating man's flesh, be called Anthropophagi, that is devourers of men. And in Ind they say there is a nation, in the which it is a common used thing that the children should kill their 
The Indin●… eat ●…eyr paren 〈◊〉.  fathers, and sl●…a them as it were for sacrifice, and after wards eat their flesh, which is counted among the not cruelty, but godliness. saying therefore that jesus doth bid us eat his flesh, will he make us of the jews Indians, and Scit●…iās of the Israelites? And that he rehearseth of the dryncking of his blood is nolesse to be abhorred, than very perilous. For say they as far as we can judge he signifieth by this drin king, that he requireth of us a covenant of coniuracion: for in divers na scions, there be divers fashions of making a covenant. Among the Arabians one is set in the mids amongst them, that will make the league, which first doth cut with a sharp stone the palm of the hand that is next the thumb, than taking a shred of either of their garments, he anoyntethe with the blood stones that be set in the mids before them. By the which custom you may see that covenants, and bonds were not made suar without the blood of those that were confederate or joined together. In some other countries, it was a common manner in making covenants, not only to shed blood, but also to drink it. For they that came into that fellowship together, be wont to bind their right hands and their thombs together with a knot, and than to let out with a little stroke and to lick the blood, that was ga' thered at the later end of the rib. That bond was counted a secret, and very sure bond, because it was consecrated, and hallowed with each others blood. The Roman history doth testify in the sedition of Catiline, how that it was used: that Catiline the beginner of the sedition, bare about in great boles the blood of man's body, with wine, & did to drink of it all that knew of the conspiracy: that by this drink, the oath made amongst them should be confirmed, and to be more faithful among themselves. You have now that the drinking of man's blood was used in making bonds or covenants, and in doing treason. Wherefore when the Capernaites heard jesus preach of the drinking of his blood, I doubt not but they thought upon such a custom, and thought that jesus required of them such a bond, whereby they should so bind them selves with him, that only they should help him to get a worldly dominion thorough out all the world, not only by venturing all their goods but their lives also. And although the jews were very desirous, and sought principally for this thing in their Messiah, that they should bear rule in this world, yet because they thought that jesus did this thing, not that they living in rest and without the arrow shot, he would get worldly felicity, they abhorred his sermon, and took council to go away. What? Say they, we thought that seeing he prophesied himself to be Messiah, he would have made us happy in this world, with out all our loss or hurt. But now because we perceive that he goeth about a conspiracy, to make us sworn to him by drinking his blood, and that he will cause unto us most extreme ieoperdi, who can be his scholar or follow him? For he sayeth: He that eateth my flesh and drinketh my blood, dwelleth in me and I in him. What other thing is this than if he said, that we ought so to bind ourself with him, that we should stick unto him, and never go away but follow him, whither soever be it thorough sword or fyarre he shall lead us, whither it be to the besigeing of the city of Jerusalem, or the city of Rome. Let us fly therefore, and let us leave him and his blood to, least even with him as it hath chanced to other seditious persons, we lose also our own blood and our life. You see here a great prudence in deed of the Capernaites but a naughty and carnal wit. For prudence is not to be partaker of an other man's wickedness, and not to make any bond with seditious persons, but it is wickedness that whom they did know to have the witness of john baptist, a very holy man, and whom they saw to have the authority of his doctrine confirmed with so many miracles, they did not give so great credence unto him, to believe that his Sermon was true, although they understood it not: and would not vouchsafe to give him so much honour to axe reverently of the meaning of this Sermon. Wherefore they are worthy not only of a very great rebuke, but also of a sore punishment. And yet Christ according to his Gentleness, handleth them Gentilye.  
For jesus knowing with himself that his disciples murmured for this thing: ●…e said unto them. Doth this offend you. If then you see the son of man ascending up thither, where he was before, we must understand, you shall perceive in deed that I have said truth. In this pla●…e first is signified that the secrets of men be known to Christ our Lord. For although his hea●…ers did not object unto him manifestly the absurdity of his sermon, but privily murmured within themselves, yet he seeth, and heareth their thoughts and their murmurings. We are warned therefore, that before the majesty of christ, wherewith now heaven and earth is filled not only we do nothing, but not once think any thing fylthilye and synfullye. Also Christ signifieth that he will prove in deed his sermon to be true. He said, that he was come down from heaven. Why (sayeth he) doth that offend you so greatly that you will fall from me? But be content: That that I have spoken in words I will prove in deed For there is no man that ascendeth into heaven, but he that descended from heaven, as it is said before: But I will ascend into heaven.  
Wherefore if you shall see me ascending into heaven, than you shall prove in deed that I descended from heaven. But that we may rightly understand that that is said of coming down from heaven, and going up to heaven, we must mark, that in this sermon to come down from heaven, is t●…●…aue of his own nature, an hea●…enlye, and divine beginning, that is, to be very God. For except this were the meaning of the come ming down from heaven, how should the Jews have been offended? They would not have been offended if they had understand that jesus had so come down from heaven, that he had an heavenly vocation as was the vocation of Moses or Elias, or of the other Prophets. And when by this speech they were so greatly offended, yea they fell away from jesus, there is no doubt, but that they understood jesus by these words, to attribute unto himself a divinity, which thing when they judged to be ungodly & blasphemous, they thought nothing to be more for their safety, than to forsake Christ even with his doctrine. And to ascend into heaven in this place, is not to be understand of such a go 
To ascend into heauē●…hat it is.  ing up as Elias went into heaven, nor of that ascension only of Christ which was made in the mount O livete the. xl. day after his resurrection, but this ascension of the which we speak now, comprehendeth all things, wherewith Christ did prove his divynitye: that is, that he rose the third day from the dead, that he ascended the xl. day after his resurrection into heaven, that he sent the holy spirit, that he showed in his name many and great miracles by his Apostles, that he hath spread by the ministry of his Apostles his Gospel into the whole world, and hath defended it in the mids of the pe●…sequutors aswell jews as gentiles, and in deed that he sitteth on the right hand of GOD, and heareth rul●… in the mids of his enemies, and justifieth, and maketh alive all that believe in him.  
For these be certain and suar arguments, by which the divine majesty of Christ hath been showed and proved. Therefore when he sayeth: When you shall see the son of man ascending thither, where he was before, this is the meaning: I said unto you, that I was descended from heaven.  
Be not therefore so offended with this word to fall away from me. For that that I said in word, I will prove in deed. I will ascend again thither, where I was before, and I will reveal mine heavenly, and divine majesty, that you may plainly know, that my learning is true, and that I verily am descended from heaven, that is, have taken man upon me in deed, and to be God in deed. To this also appertaineth, that jesus in an other place when he was axed by Caiphas before the Council whether he was Christ the son of GOD, he answered: hereafter (sayeth, he) you shall see the son of man sitting on the right of the mighty and coming in the clouds of heaven: that is, I seem in deed now in your sight to be an abject and captive, but after this time I will so show my majesty, that I will plainly prove, that I am not only true Messiah or Christ, but also very God, even of the same being, and power with God. And of this in deed that jesus said that he was come down from heaven, thus much have we said. Let us hear now all so of that he said, his fl●…she should be eaten, and his blood should be drunken. This (saith he) offendeth you, because I have bid you eat my flesh, and drink my blood. You think peradventure that I by this doctrine do ordain an eating of man, or a tearing of man's flesh, or a mutual conspiracy to invade the empires of this world. And therefore ye are afeard least by raising of sedition, I cast you by my doctrine into extreme jeopardies of your life. But be of good cheer. If you see me ascending thither where I was before▪ you shall prove in deed that my doctrine will do you no hu●…te. For I will declare by my going up into heaven, that my kingdom is not wordly but an heavenly kingdom. Wherefore ye need not to fear sedition, whereby I will invade wordly kingdoms. Nor it is not to be feared, lest my doctrine should bring any destruction to you. Do no more but stand and abide still, you shall feel in deed, that you by my doctrine shall receive life, and salvation. Let us see than how jesus proveth his doctrine to be more healthful than hu●…tfull, and that he is rather the author of life than of death.  
It is the spirit (sayeth he) that giveth life: The flesh profiteth nothing. The words that I speak, are spirit and life▪  
This place some understand one ways some an other, but we will follow the very plain sentence, and that the thing itself declareth. For if we will consider in what estate this controversy doth stand, which is risen betwixt Christ and the jews, it is manifest that this contention is of the doctrine of Christ, wherewith the jews in deed be of ●…ended, and the which they reprove: but Christ defended it. But Christ also himself when he sayeth: The words which I speak unto you are spirit, plainly signifieth, that here he speaketh of his doctryne●…, and expoundeth what his doctrine is. For the jews did fear, lest if they continued to be hearers, and followers of Christ, they should by his doctrine be cast into all kind of troubles, yea into death itself. But this f●…ar Christ refuteth, and he teacheth his doctrine not to bring death, but to bring life: not to bring destrucci on, but salvation.  
For the spirit in this manner of speaking is taken for spiritual, heavenly and divine doctrine.  
Therefore the manner of reasoning is short in deed, but worthy to be marked, saying: the spirit, that is, the spiritual and heavenly doctrine, giveth life. But the flesh that is carnal and human doctrine, as is the doctrine of the Phariseis, or of seditious persons, profiteth no thing, because it bringeth destruction and death. But my words be spirit, that is, be spiritual doctrine, and not carnal: wherefore they be life and bring not death or destruction as you judge. You have the reasoning of Christ. Let us now run over his parts: spiritual & heavenvly learning (saith he) giveth life, and bringeth salvation. But carnal and human doctrine, bringeth dysstruction, and death. What shall we say than of the law of the Lord? which although it be spiritual, and heavenly doctrine, yet bringeth it death, or, as Paul sayeth, killeth. What shall we say also of doctrines of men, of conscience Ma thematical, of Physic, and other arts, which partly be profitable for man's life, yea and partly after their fashion, necessary also.  
Shall we say that they also profit nothing, but rather bring men to destruction? Of the law of god therefore, thus must we think, that it mortifieth in deed, and killeth man, but that is not thorough the fault of the law but of the man. For if we should speak of the self nature of god's law, verily because it is a spiritual, and heavenly doctrine, it hath also the nature of giving life, and bringing salvation. Keep (saith he) my laws, and judgements, which the man that doth, shall live in them. They bring therefore of their own nature, life. And when Moses had made an end of the ministry of making a law, he said: Consider that now I have set in thy sight, life, and good. Christ also sayeth: If thou wilt enter into life, keep the commandments of God. And paul: the law is holy, and the precept is holy, just, and good. Stephen also sayeth: Moses (sayeth he) took the lively words, to give them to us. Wherefore as much as pertaineth to his nature, as it is spiritual and heavenly doctrine, so it bringeth also spiritual, and heavenly life. But because men be carnal, sold under sin, therefore it cometh to pass that the doctrine of the law bringeth rather death than life, and rather damnation, than salvation: which thing, sith it is not imputed to the law, but unto man and unto his sin, it doth yet remain sure, and steadfast, that spiritual learning doth give life.  
And as touching man's sciences, which be profitable in this world to keep the life of man, here we speak not. For this earthily, and corporal health, is one, and the spiritual, and heavenly health is an other. If we should speak of this bodily, and wordly health, there be many and divers doctrines, which profit very much. Physic profitteth to conserve and recover the good health of the body. Mathematical profiteth to know the marvelous motions of the bodies celestial, and to measure the earth. Housbandrye profitteth to the tilling of the ground: and who can in few words rehearse up the profit of all the sciences of men?  
But if we should speak of true spiritual, heavenly, and everlasting health, verily none other doctrine doth profit, save spiritual, and heavenly. All carnal doctrines be they never so profitable, are pernicious and deadly, if they be judged to be a perfect way, to get heavenvly health. Among carnal teaching most of all be deadly thee▪ teachings of the Pharasies', and of seditious men.  
The pharisees do teach that men may satisfy the law of God by outward works, and that they do deserve by their obedience, justice and life everlasting before God. This is in deed a carnal doctrine, which leadeth men into perpetual destruction. The seditious men do teach that tributes must not be given to the Emperor of Rome, and that we must make battle against the Romans: that the jews, the Romans being cast out of their country, may bryuge themselves into liberty, and also subdue unto them other kingdoms of the world. This is very carnal doctrine which leadeth men into the jeopardy of all their riches & goods. Since there is therefore two manner of teach ynges, one spiritual, that giveth life, & saveth, an other carnal, that bringeth death, and destroyeth: I pray you, in what kind is the doctrine of Christ comprehended? My words (sayeth he) that I speak unto you are spirit. My doctrine is not flesh, nor is not carnal, but it is spirit, it is spiritual. It is manifest therefore that it is also life. I said s●…ply he that believeth in me, hath life everla sting. This is spiritual doctrine, heavenly, and divine. Wherefore he that receiveth it, receiveth also life. I spoke Metaphorically but in the same sense: I am the living bread which am come down from heaven. If any man eat of this bread he shall live for ever. And again: Except ye eat the flesh of the son of man, and drink his blood, ye have not life in you. This doctrine also is spiritual & divine. It remaineth therefore, that it is life, and that it giveth life, that it saveth men that receive it, that they may get everlasting salvation. But why do we not rehearse, though in few words, the kinds of the doctrine of Christ, that we may know the true use of it. For first Christ did sometimes expound the law of GOD as in Mathe, the. v. and the. vi. and as it is written in other places of the evangelists. To this branch or kind do pertain, the threatenings the rebukings, and the prophecies of the evils that are to come. This doctrine is not in deed the proper doctrine of Christ, but of Moses: yet is it said that it doth give life, be cause that showing the greatness and grievousness of sin, it stirreth men up, to seek for justice, and life in christ, our only saviour. Also it hath taught that salvation doth not depend upon man's merits, but by god's elec●…ion. No man (sayeth he) can come unto me except my father that hath sent me, shall draw him. And again: you have not chosen me, but I have chosen you.  
This learning also giveth life if a man can understand it well: for it doth strengthen their faith which believe in Christ, that they may have their salvation certain and thoroughly known. For if our salvation should stand upon man's merits, we could never be in a sure mind: because that the merits of man, as they are unperfit, so are they unsure.  
And in the Psalm it is spoken plainly. In thy sight shall not be justified all living creatures. But now because it dependeth of the only and free mercy of God which in his lonne Christ not only is opened, but also confirmed, his salvation cannot be uncertain that believeth in Christ. The mountains sayeth he, shallbe moved, & the hills shall tremble, but my mercy shall not go from you, & the covenant of my peace shall not be moved, said thy merciful lord. Wherefore saying this doctrine taketh out the dou●…yng of his salvation, from the heart of the believer, it is manifest, that it quykeneth him with a spiritual recreation, & saveth him, that he despair not, & die everlastingly. Finally Christ taught his Gospel, that he was come into this world to reconcile men with God the father, that all that believe in him should not perish, but have life everlasting.  
This is the doctrine that properly 
The gospel is properly y● do●… triu●… of Christ.  belongeth unto Christ. And this is the doctrine that giveth life in deed. There be divers kinds of afflictions and death among men. One is vexed, & almost dieth, for his great need, poverty, but if he have taken this doctrine of the gospel, & know ledgeth that God is merciful unto him thorough Christ, it cannot be but he must be so made alive, that he may manifestly perceive that he is in the number of them that Paul speaketh of: as poor men, yet enriching many: as having nothing, and yet possessing allthing. An other is troubled with the knowledge of sin, and in manner dieth for the greatness of the judgement of it. But if he give credit to the gospel of Christ & knoweth his sin to be forgiven thorough Christ, he go●…th so from death to life, that he which before as one that was dead durst not because of his sin lift up his eyes to heaven, now dare boldly, and cheerfully come to the throne of god's majesty. An other is stricken with the fear of death, and hell, and thinketh he shall be damned for ever. But if he will harcke to the Gospel of Christ, and believe in Christ, that he is the victor of death, and hell, and the redeemer of all that trust in him, not only is he saved in death, but he shall be ●…aysed in the last day, that he may receive even with Christ the hereditaunce of alheavenly joy and felicity. Wherefore let us bestow all our cares, and thoughts upon this thing, to receive with obedient faith the doctrine of the gospel of Christ▪ Whereby in all kind of tribulation and death, we may be made quick, and alive. And although Christ do plainly show that his doctrine is not hurtful ne deadly, as they judged: but to be spiritual, and wholesome, yet seeth he that it taketh no place among●… the greatest of his hear●…ts, & therefore saith further. There be some of you that do not believe. For jesus knew from that begynuing who were that unbelievers, and who should betr●…ye him. And said: Therefore have I ●…ould you that no man can come unto me, excerte it be given him of my father.  
Christ doth prophecy of the falling away of his hearers, & of the treason also of judas Ischariot: Of the why che thing because jesus will warn his disciples again in the end of this Chap. we will let alone till that place, what soever shall be thought meet to be spoken of this thing. And here he repeateth again the cause of unbelife, which he rrehersed before. No man (saith he) can come unto me that is, believe in me, except it be given him of my father. Thou wilt say then: If the matter be so, the fault of unbelife in men is rather of god that fa ther that will not give it, nor that will not draw unto Christ, than of men.  
God forbidden. The father which will have all men, saved offereth faith unto all men, and draweth all men as touching himself to Christ, but all men receive not faith, neither do they obey unto the will and drawing of the father. I know that no man can resist the omnipotent power of God, but the most part of men withstand the will of God which he himself openeth by his word. How often (sayeth he) would I gather together thy children, and thou wouldst not? And a gain: you have always withstand the holy ghost, as your fathers have done so do you also. Were not in the parable of the king which made a marriage for his son, and of the man that had prepared a great supper, many bidden to come? And the rest that were not bidden, yet are called, yea and some of them were compelled. But behold the sluggishness, and lewdness of man. Some despised, and go about their business, some did villainy and killed his servants, that bade them to the marriage. Other although they come, yet bring they not with them their marrying garment. Wherefore the fault of unbelief must not be ascribed to god, but to the wicked will of man: which furiously rejecteth that good thing, that god mercifully offereth. For where Christ sayeth, no man can come unto me except it be given him of my father, he sig nifieth not that god is the author of ungodliness in men, but he sygni fi that in deed he will obey the will of his father, neither that he will take upon him any outward regiment, whereby he may compel men violently to receive him: and that god the father is no regarder of per sons, but that he bringeth to his son, and giveth unto his son those, which receive the gospel of his son thorough faith, yea what so ever they ●…eme to be in their per●…ons. For God looketh not upon the multitude, not the power, not the wisdom, not the outward holiness and honesty of life, but he looketh only upon his own mercy: wherewith he chooseth them, which will receive their election, and obey their vocation, whether they be few or abjects, or despised of all other men. I thank the father (saith he) O lord of heaven, and earth, that thou hast hid these things from wise men, and prudent men (for they will not receive these things) and hast showed them to little ones. verily fa there so hath it pleased the. No man therefore ought to be moved either with the multitude or with the power, ei ther with the wisdom or holiness, of unbelievers and naughty men, to cast away the gospel of Christ, & follow even together with the unbelievers an other doctrine: but must knowledge the gospel of Christ thorough faith, & still continue in that with constant faith. If he do this, there is no doubt, but god the father will so give him to his son Christ, that he shall never lose his salvation for ever. But for asmuch as we have expounded this saying of Christ before also, let us now go forth & run over the rest. From that time forth many of his Disciples forsook him, and went away, nor walked any longer with him.  
That that Christ saw should come, & did prophecy of, that thing came now to pass in deed. The greatest part of the hearers & Disciples fell from Christ: The twelve only abode stil. Here therefore consider me partly the wickedness of man, partly their ingratitude. It was wickedness, that they believed him not, which had so many witnesses of his authority. But this was a common fortune to Christ & his gospel, that men fell from him, when they saw that by him there came no comfort of worldly felicity. And it is ingratitude that for one word, a little as they judged to hard they did despise and forsake their benefactor. For a little be●…ore they had received of Christ a great benefit in the desert. And I doubt not but there were many in this company which obtained health by him. For or ever Christ showed the miracle of the five loves, and two fishes in desert, and made this ser mon he had healed all those that were sick, which were come unto him, and that were diseased with divers sicknesses and ●…ore pains and such as were possessed of dyvyls' lunatic, & y● had the paulsy. Yet lo all these were so unkind, & froward that they could not bear in their benefactoure, not so much as one hard, a●…d sharp word. And put case (I say let us put case) for in deed no such thing can be spoken, no nor thought nether of christ, that christ in his words had a little swerved from the truth, or that he had been somewhat to vehement or hard, other than i●… had been meet, ought they not to have pardoned so little a fault, for so great and so many benefits?  
But the unkindness of man is very great. Except you always conti●…ue to heap benefits upon benefits, and still to increase them, they will not knowledge and confess them, no, nor they will not knowledge them although you do so in deed. And the proverb that is used in our contrei is veritrue, that the ingratitude of men is so great, that if you would carry a man to Rome upon your ●…hulders, and lay him down somewhat ungoodlye or hardly, you should lose all your benefit. Wha shu●…d we do then? Should the ingra titude of man be so much regarded of us, that we should therefore do good to no man? God forbid. Let us do our duty, that God hath commanded us. For although man be unkind yet God is very kind with whom a great reward is laid up for all men that do good deeds. And now let us see, what Christ taketh upon him to do against these that fall from him. Peradventure he will strike them with lightning, or will kill them with his sword. verily nothing so. For where the Lord saith in Moses: He that will not hear the words which he shall speak in my name, I will be the reu●…nger, Christ giveth the revengement to his father. And turneth himself to his twelve apostles, which only of all the number of his disciples ●…aried s●…yll, and said unto them.  
Will you also go yo●… way.  
And he axed them not that he was ignorant of the purpose of their mind, but that by this occasion they should show unto him their faith, and they should be strengthened in it.  
●…imon Peter therefore answered him: Lord, to whom shall we go? Thou haste the words of eternal▪ life. And we do believe, and have known, that tho●… art Christ the son of the living God.  
This is an excellent confession of jesus Christ, of the which the like is in Math. in the. xvi. Chapt. And first that Peter only answereth unto Christ, he signifieth not that he should be a chief ruler in th●… church of Christ, but he signifieth that he shall be the mouth of his other fellows, and as they call it the proctor. For that, that he speaketh, he speaketh not in his own name onli, but in the name of his fellows. Also he commendeth, and setteth for ward by his confession, as well Christ's person as his doctrine.  
Of his doctrine he saith: Thou haste the words of eternal life. This is a great commendation of Christ's gospel, and worthy to be marked.  
Whither shall we go saith he? Unto the Phari●…es? But they beat in to our heads nothing else b●…t trifles of garments s●…irtes, of washing of hands, of the tithing anise seed and cumin, and such other things. And their doct●…ine, although they take in hand any thing to be taught by the law, doth nether make us hot nor cold, yea they so teach the works of the law, that if a man would follow their opinions, he should be destroyed for ever. Shall we go to Moses, he in deed teacheth godly and heavenly things, but we are so week, that we can not perfectly obey the doctrine of his law, and therefore he appointeth us to death and everlasting damnation.  
Wherefore we will not seek any other teacher, but we will remain with thee, for thy doctrine bringeth true and everlasting life. For the doctrine of other men, either is profitable only for this corporal life, or it leadeth the hearers to death. But thy learning only leadeth to everlasting life. With this confession of the gospel of Christ, agreeth this also that Christ in an other place saith: Preach the gospel to all creatures. He that believeth & shall be baptized, shall be saved. And Paul. The gospel, saith he, is the power of God to health, unto all that believe. Let us therefore tarry in the doctrine of christ, that being delivered from death we may get life and health. Of the person of jesus Peter spea ●…eth: Thou art Christ the son of the living God. In these very few words, Peter gave unto the person of jesus double maiesti: that is to say, the highest of all. The one that jesus is the very Messiah or. christ of the which the prophets prophecy. This is a majesty which 
The majesty of Mes sias.  passeth the glory of all the Princes of this world. An other that jesus is the son of the living God: that is, that he is true and eternal God. For there be two sons: One natural, an other by adoption or chosen. But christ is not the chosen son of God, but begotten of god. I have begotten thee, saith he, this tyme. Wherefore he is the natural son of God. If he be the natural 
Christ is the natural son of God.  son, it resteth, that seeing of God nothing is gotten but God, as of man nothing is gotten but man, Christ is the true and eternal God. This is the majesty which passeth not only the glory of this worldly kingdom, but the glory also of all creatures as well in heaven as in earth. What should we do then? This is the confession, and the doctrine, upon the which the church of Christ is founded, and the which properly is called the apostolic church. Let us therefore hold this confession with such a su●…etie, that we suffer it not to be stricken out of our heart and belief, by no tyranny of persecutors, by no deceits of heretics, by no vaniti●… of jews, by no crudelitye of Mahumete and Turks, nor finallly by no lies of the devil.  
But here mark we the marvelous state of christianity. Among so many thousand men, only twelve keep the true doctrine of Christ. And yet not these twelve are all sincere and pure. But one of them as Christ himself saith, is a devil, for so it followeth.  
jesus answered them. ●…aue I not chosen you twelve, and one of yo●… is a Deu●…▪ And he spoke of judas Iscarioth, for th●… was about to betray him, being one of the t. xii.  
Christ afore, monished his disci bless of the falling away of the multi tude, now he warneth them that amongst a few all would not be sincere, and he prophesieth of the treason of judas. And think not that Christ without great advisement, both did speak of this before, and now speaketh of it again. For first. Christ preacheth of these things, partly to declare, that things to come be known unto him, by the which miracle he would confirm all so the authority of his doctrine, part lie, that when he prophesieth of judas, he would signify, that he was not compelled by man's treason, but that of his own will, and godly purpose, he would take his passion and death.  
Also he maketh mention of his ●…allinge away, that they also which believe, should learn the fear of god, and beware that they sleep not care les, and be prevented by the devil: for not only amongst many, many do fall from their salvation, but also among a few, yea and those also cho sen. They arewonte to fall away, which keep not diligently the health they have received.  
Wherefore good men with all diligence ought to apply themselves to this study, that they walk in the fea●…e of the Lord, and sadly obey the vocation of God: lest if they lead a careless life, they lose thorough their sluggyshenes, the health that they have received. Furthermore Christ monisheth good men that whether many, among many, or the chief among few, do fall from the gospel, they should not be offended: but co●…inewe still, and stand in knowledging, and confessing the truth of the gospel.  
For although the greatest part of the disciples was gone away, yet for those doth he not reject the twelve which tarried still, but he loved them so much the more, because many were gone away. And although among the twelve also, one was a devil, not by nature in deed, but by wickedness, whereby he should become a traitor, yet the other eleven be so much the more loved of christ, how much the worse the twelfth was. Let us not therefore be moved with the multitude of evil men, but let us think if we follow the gospel of christ, that we be very well taken and well-beloved of God, whither they be many that believe or few. Furthermore this example also doth teach▪ a modesty. For it is a solemyne thing among unskylful men, that for one or two evil persons they will condem●…ne all men which be either of the same household 〈◊〉 craft. As in example: if there were a merchant or two, a tailor, a baker, or a miller, that were a crafty deceiver, they are wont to say that all other of the same craft are deceivers. But I say than, if we should judge generally after this rule, I pray the who might be counted honest▪ Yea I must needs count the also in the number of deceitful persons. For what kind of life is there, or what order & state of men, in the which naughty men may not be found? Finally Christ prophesieth of the falling away of the unbelievers, & of the treason of judas, to warn in time the unbelievers, and judas himself his Apostle to repent, & avoid the punish meant for his wickedness. For Christ made this sermon, as I think almost two year before he was betrayed of judas, and crucified.  
He signifieth therefore in this communication that one of his twelve Apostles should be a traitor, that judas which was noted by the name of the devil, should have space of repentance, and beware that he did not fulfil by his mischief in deed, that which he was called by word. This example is very worthy to be marked. For the scripture which is the revelation of the holy ghost, pro phecieth of the last times, in the which we now live, that many shall fall from Christ, and follow wickedness. The son of man saith he, when he shall come, shall he find faith in the world? And again. The gate is broad and very wide, which leadeth into mischief, and there be many that go in by that.  
And again: Many false prophets shall rise, and deceive many. And in an other place: Many which were first shallbe last. These and like to these, were she●… before to our adm●…nicion, that by all diligence, and obedience that we may, we learn that we ●…e not deceived with these many, and led into destruction: but that we tarry in the true faith of the gospel, and with good men, whether they be many or few, we may get the heavenly heredi●…aunce, thorough jesus Christ our Lord, which together with the father, & the holy ghost, is God blessed for ever.  
Amen.   

¶ Imprinted at London by John Day, dwelling over Aldersgate, and William Seres dwelling in Peter College.  
The yer●… of our Lord God M. D. L. the ●…th day of Apryll.  
¶ ●…um privilegio ad imprimendum solum