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John 6. 34. Then they sayd vnto him, Lord geue vs euermore of this bread. And Jesus sayd vnto them.
John 6. 34. Then they said unto him, Lord give us evermore of this bred. And jesus said unto them.
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I am the bread of lyfe:
I am the bred of life:
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hee that commeth vnto me shall not hūger, and he that beleueth in me shall neuer thirst.
he that comes unto me shall not hunger, and he that Believeth in me shall never thirst.
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WE haue (dearlye beloued in our Lorde & sauyour Christ) we haue in this portion of scripture to consider:WE have (dearly Beloved in our Lord & Saviour christ) we have in this portion of scripture to Consider:
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First this petitiō or request which ye Iewes make vnto Christ in these words: Lorde geue vs euermore of thys bread.
First this petition or request which the Iewes make unto christ in these words: Lord give us evermore of this bred.
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Then, the answere that our Sauiour Christ maketh agayne? I am the bread of life, &c. Theyr request riseth of certayne wordes, spoken immediatly before, where Christ sayth:
Then, the answer that our Saviour christ makes again? I am the bred of life, etc. Their request Riseth of certain words, spoken immediately before, where christ say:
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My Father geueth vnto you from heauen the true bread. My Father Giveth unto you from heaven the true bred.
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For the bread of God is he that cōmeth downe from heauen, and geueth lyfe vnto the world. For the bred of God is he that comes down from heaven, and Giveth life unto the world.
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Through whiche wordes they breake out straight into this prayer: O Lord geue vs alwayes this bread.
Through which words they break out straight into this prayer: Oh Lord give us always this bred.
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These wordes they doe not vtter wyth any good affection, or longing desires to be partakers of the mercies, which are offered vnto all in Christ Jesu:
These words they do not utter with any good affection, or longing Desires to be partakers of the Mercies, which Are offered unto all in christ Jesu:
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but rather of a distēpered mynde, drawne into contrary desires, seeking by all meanes to fil themselues with happinesse,
but rather of a distempered mind, drawn into contrary Desires, seeking by all means to fill themselves with happiness,
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and yet to jeste and scoffe at the doctrine of Christ. The thoughtes of them myndes are made manyfest, both by these words of Christ:
and yet to jest and scoff At the Doctrine of christ. The thoughts of them minds Are made manifest, both by these words of christ:
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Ye seeke me because you eate of the loaues and were filled: and also by theyr owne wordes to the same effecte, where they say: You seek me Because you eat of the loaves and were filled: and also by their own words to the same Effect, where they say:
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our fathers did eate Manna in the wildernesse, likewise requiring yt Christ would so feede them still by miracle,our Father's did eat Manna in the Wilderness, likewise requiring that christ would so feed them still by miracle,
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and then they would follow him.
and then they would follow him.
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And afterward also when Christ had further taught them yt he woulde in no such sort feede them deintelye on earth,
And afterwards also when christ had further taught them that he would in no such sort feed them deintelye on earth,
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but if they would eate of the bread that he would geue they must renounce such fleshly concupiscence, crucify themselues vnto the worlde,
but if they would eat of the bred that he would give they must renounce such fleshly concupiscence, crucify themselves unto the world,
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and be with a liuelye fayth incorporate into hys bodye, then they shoulde eate of liuing bread:
and be with a lively faith incorporate into his body, then they should eat of living bred:
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as soone as they had heard this, they murmured at him, shewing yt he was not the bread that they did seeke for,
as soon as they had herd this, they murmured At him, showing that he was not the bred that they did seek for,
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and then declared what was theyr scoffing spirite, and sayd openly:
and then declared what was their scoffing Spirit, and said openly:
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Is not this Jesus the sōne of Joseph, whose Father and mother wee knowe? howe came he down from heauen? Thus dearely beloued, we learne what mindes these men had yt would so fayn haue bene fed with the bread of lyfe. Is not this jesus the son of Joseph, whose Father and mother we know? how Come he down from heaven? Thus dearly Beloved, we Learn what minds these men had that would so fain have be fed with the bred of life.
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They would liue for euer • but they woulde liue as they liste. They would followe Christ:
They would live for ever • but they would live as they list. They would follow christ:
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but they woulde neyther hunger nor thirst. They would do the will of God: but they would not crucifie theyr affectiōs.
but they would neither hunger nor thirst. They would do the will of God: but they would not crucify their affections.
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They would come vnto heauen, but they would not be led by Jesus the poor Carpenters sonne. Theyr carnall fancies beguyled them.
They would come unto heaven, but they would not be led by jesus the poor Carpenters son. Their carnal fancies beguiled them.
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Their scoffing at Jesus Christ made their hartes so blinde: and their desire of happines was nothing but the shew of their owne folye.
Their scoffing At jesus christ made their hearts so blind: and their desire of happiness was nothing but the show of their own folly.
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Now let vs beware by other mens harmes. Let vs not fall after the same example of disobedience.
Now let us beware by other men's harms. Let us not fallen After the same Exampl of disobedience.
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Yf we bring our carnall fancies to the worde of God, we shall neuer vnderstād it.
If we bring our carnal fancies to the word of God, we shall never understand it.
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The naturall man perceyueth not the things that are of God.
The natural man perceiveth not the things that Are of God.
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Such grose imaginations deceiued Nicodemus, that he knew not what it was to be borne a newe.
Such grose Imaginations deceived Nicodemus, that he knew not what it was to be born a new.
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Such fancies made blinde the weoman of Samaria, that she knew not howe to aske for the water of lyfe. Such fancies made blind the weoman of Samaria, that she knew not how to ask for the water of life.
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Such carnal imaginations made the children of Zebedie to aske of our Sauyour Christe, they knew not what. Such carnal Imaginations made the children of Zebedee to ask of our Saviour Christ, they knew not what.
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Yea all the disciples of our sauyour Christ, by such fleshly desires oftentymes vnderstoode him not. Yea all the Disciples of our Saviour christ, by such fleshly Desires oftentimes understood him not.
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And how muche more ought we to take heede that haue so barren hartes, not watered so plētifully with gods sprite? Whether shall we be led,
And how much more ought we to take heed that have so barren hearts, not watered so plentifully with God's sprite? Whither shall we be led,
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yf wee bryng vnto Gods word our sensuall appetites? sure euē thether, whether these Jewes are gone before vs, to murmur agaynst Christe, and despise his crosse.
if we bring unto God's word our sensual appetites? sure even thither, whither these Jews Are gone before us, to murmur against Christ, and despise his cross.
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Let vs thē take heede while it is yet tyme, and in obedience of Gods worde banishe farre from vs our own vnderstāding,
Let us them take heed while it is yet time, and in Obedience of God's word banish Far from us our own understanding,
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and yf we will be taught of the Lord God, let vs leade into captiuity all our own cogitations and seeke no better estate for the Gospell of God,
and if we will be taught of the Lord God, let us lead into captivity all our own cogitations and seek no better estate for the Gospel of God,
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then he hymselfe hath appoynted by hys holy wisedome.
then he himself hath appointed by his holy Wisdom.
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Otherwise it will surelye come vpon vs, that came so long agone vpon these carnall Iewes,
Otherwise it will surely come upon us, that Come so long ago upon these carnal Iewes,
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& wee shall haue so good liking of our owne delight, yt we shall contemne the poore Galilean,
& we shall have so good liking of our own delight, that we shall contemn the poor Galilean,
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& with a proude countenaunce wee shall thinke much scorne, that the Carpenters sonne should bee our mayster.
& with a proud countenance we shall think much scorn, that the Carpenters son should be our master.
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This is the fruyte yt groweth out of mans wisedome.
This is the fruit that grows out of men Wisdom.
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Here it is plainely testified in this 6. of John. It is testified in the Scribes and Pharisies, that so often scoffed at our Sauiour Christ:
Here it is plainly testified in this 6. of John. It is testified in the Scribes and Pharisees, that so often scoffed At our Saviour christ:
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in the Soldiours that vppon the Crosse had him in such derision:
in the Soldiers that upon the Cross had him in such derision:
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in the whole multitude of the Iewes yt stroke him and spitte on hym, & bid hym areade, who had hurt him.
in the Whole multitude of the Iewes that stroke him and spit on him, & bid him aread, who had hurt him.
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Thus after that by carnall reason they woulde needes iudge of Christe, they grewe more & more in hardnes of hart, till they thought it good wisedome to speake so great blasphemye.
Thus After that by carnal reason they would needs judge of Christ, they grew more & more in hardness of heart, till they Thought it good Wisdom to speak so great blasphemy.
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Such Gospellers there were many in the primitiue Churche, that thought themselues wyse in makyng a ieste of Christ.
Such Evangelists there were many in the primitive Church, that Thought themselves wise in making a jest of christ.
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So Iulianus the Apostata when ye Christians asked helpe agaynst all theyr iniuryes with mockes and scoffes hee woulde aske why they did complayne, whē the Galilean theyr mayster bad them doe good for euyll:
So Iulianus the Apostata when you Christians asked help against all their injuries with mocks and scoffs he would ask why they did complain, when the Galilean their master bade them doe good for evil:
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yf any would take away theyr coate, that then they shoulde geue him also their cloke.
if any would take away their coat, that then they should give him also their cloak.
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So, many wicked Magistrates spoyled the Christians of theyr monye, and would taunt them merelye with the saying of theyr God:
So, many wicked Magistrates spoiled the Christians of their money, and would taunt them merely with the saying of their God:
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Quod Caesaris scis, Caesari da, geue that vnto Cesare that thou knowest is Cesars. Quod Caesaris Scis, Caesari dam, give that unto Cesare that thou Knowest is Caesars.
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Such Gospellers at this day, wee haue a great many in Englād, yt laugh smothly in their sleeues, at theyr madnes (as they thinke) that followe so earnestly y• Gospel.
Such Evangelists At this day, we have a great many in Englād, that laugh smoothly in their sleeves, At their madness (as they think) that follow so earnestly y• Gospel.
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So S. Peter hath borne witnesse generally of the wicked of all ages: So S. Peter hath born witness generally of the wicked of all ages:
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that they shall thinke it much madnes, that other will not runne to like effusion of riot:
that they shall think it much madness, that other will not run to like effusion of riot:
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but let them alone yt seeke willingly to goe so farre astray. This is the time of their reioysing.
but let them alone that seek willingly to go so Far astray. This is the time of their rejoicing.
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The daies of repentaunce are not yet come.
The days of Repentance Are not yet come.
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When they haue done with their mocking, them selues shalbe then mocked at, and for all their pleasaunt sporting, they shalbe called to Judgement.
When they have done with their mocking, them selves shall then mocked At, and for all their pleasant sporting, they shall called to Judgement.
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An other thing I noted vnto you in ye petition of these Iewes, & that was a desire of happinesse which they wished to come vnto:
an other thing I noted unto you in the petition of these Iewes, & that was a desire of happiness which they wished to come unto:
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and in ye middes of their malice, yet an inward sighing of spirite, that they might once eate of the bread of lyfe.
and in you mids of their malice, yet an inward sighing of Spirit, that they might once eat of the bred of life.
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They pleased them selues exceedingly in fighting agaynst Christ, and yet agayne in remorse of conscience, they wished to be partakers of eternall lyfe.
They pleased them selves exceedingly in fighting against christ, and yet again in remorse of conscience, they wished to be partakers of Eternal life.
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And this is that sparkeling of the grace of god, which is kindled in the harts of all men, of which S. John sayth, that Christ lighteneth all men that come into this worlde.
And this is that sparkling of the grace of god, which is kindled in the hearts of all men, of which S. John say, that christ lighteneth all men that come into this world.
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Cayne had this light, when the burden of his sinne seemed so heauy vnto him, that it could not be pardoned.
Cayne had this Light, when the burden of his sin seemed so heavy unto him, that it could not be pardoned.
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Esau had this light, when for losse of his fathers blessing, he lifted vp his voyce and wepte. Esau had this Light, when for loss of his Father's blessing, he lifted up his voice and wept.
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Pharaoh had this light, when in remembraunce of all his plagues he cried at the last:
Pharaoh had this Light, when in remembrance of all his plagues he cried At the last:
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The Lord is righteous, but I and my people are wicked. The Lord is righteous, but I and my people Are wicked.
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The sorcerers of Egipt, they had this light, whē God confounded theyr wisedome in a most vile creature, and they confessed before Pharaoh:
The sorcerers of Egypt, they had this Light, when God confounded their Wisdom in a most vile creature, and they confessed before Pharaoh:
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This is the finger of God. Pilate had this light: This is the finger of God. Pilate had this Light:
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when he washed his handes, and cried before all the Jewes, that he was innocent from the bloude of Christ.
when he washed his hands, and cried before all the Jews, that he was innocent from the blood of christ.
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Simon Magus had this light when hee wondred at the signes and miracles that were wrought by ye Apostles, Simon Magus had this Light when he wondered At the Signs and Miracles that were wrought by you Apostles,
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& would haue geuen monye for the holye Ghost. The Gentiles themselues, they had all this light.
& would have given money for the holy Ghost. The Gentiles themselves, they had all this Light.
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Antiochus when he wept for all the euill that he had done at Jerusalem. Julianus whē he cried, vicisti Galilaee, O man of Galile, thou hast gottē the victory.
Antiochus when he wept for all the evil that he had done At Jerusalem. Lulianus when he cried, vicisti Galilee, Oh man of Galilee, thou hast got the victory.
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Adrian at his death, whē he spake vnto himselfe, Animula vagula, blandula, hospes comès { que } corporis, quae nunc abibis in loca, n•• vt soles dabis iocos, pallidula, rigida, nudula? Brutus had this light,
Adrian At his death, when he spoke unto himself, Animula Vagula, blandula, Guest comès { que } corporis, Quae nunc abibis in loca, n•• vt soles Dabis iocos, Pallidula, rigida, nudula? Brutus had this Light,
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when the night before he was slayne, he thought he sawe a sprite that cryed thus vnto him:
when the night before he was slain, he Thought he saw a sprite that cried thus unto him:
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Ego sum tuus malus genius Brute: Ego sum Thy malus genius Brute:
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hodie me in Phillippis videbis, But what neede I (dearely beloued) to make this longe by examples, You your selues (I am sure) you can witnesse with this trueth.hodie me in Phillippis You will see, But what need I (dearly Beloved) to make this long by Examples, You your selves (I am sure) you can witness with this truth.
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There is none of you so far geuen ouer to vncleanes, but I am sure sometyme you say with these vncleane Iewes:
There is none of you so Far given over to uncleans, but I am sure sometime you say with these unclean Iewes:
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O Lord geue vs one day the bread of lyfe. Oh Lord give us one day the bred of life.
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This is the triumph that vertue hath our vice, that whereso euer she is most hated, there she is often wished for.
This is the triumph that virtue hath our vice, that whereso ever she is most hated, there she is often wished for.
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And this is the great punishment that God bringeth vpon the wicked, euen as the Poete sayde:
And this is the great punishment that God brings upon the wicked, even as the Poet said:
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Virtutem vt videant, intabescant { que } relicta, that though they loue not vertue, nor can not like to follow her,Virtutem vt See, intabescant { que } relicta, that though they love not virtue, nor can not like to follow her,
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yet they should pyne away with a lōging desire after her. And this I am sure it striketh deepe, & woundeth the conscience of the wicked.
yet they should pine away with a longing desire After her. And this I am sure it striketh deep, & wounds the conscience of the wicked.
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Though they haue set their harte as an Adamant stone, and made their face like stint,
Though they have Set their heart as an Adamant stone, and made their face like stint,
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yet grace perseth throughout their concupiscēce & they say sometime, ye way of vertue is better.
yet grace pierceth throughout their concupiscence & they say sometime, you Way of virtue is better.
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There was neuer so impure and disolute and adulterer, but he hath said sometime: ye chaste body is beste.
There was never so impure and dissolute and adulterer, but he hath said sometime: you chaste body is best.
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There was neuer so blasphemous nor vile a swerer, but sometyme he hath trēbled at Gods Maiestie.
There was never so blasphemous nor vile a swerer, but sometime he hath trembled At God's Majesty.
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There was neuer man so proud and ambitious, but sometyme he remembreth he is but earth and ashes. There was never man so proud and ambitious, but sometime he Remember he is but earth and Ashes.
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There was neuer such an vsurer, nor couetous wretch, but sometime he thinketh his Gold & siluer shall canker,
There was never such an usurer, nor covetous wretch, but sometime he Thinketh his Gold & silver shall canker,
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& the ruste of it shall be a witnesse agaynst him.
& the rust of it shall be a witness against him.
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There was neuer so riotous a person, sumptuous & prodigall, but sometyme he condemneth hys owne doing, and sayth with the Prophet:
There was never so riotous a person, sumptuous & prodigal, but sometime he Condemneth his own doing, and say with the Prophet:
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The vnrighteous man boroweth and payeth not agayne. The unrighteous man borroweth and payeth not again.
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And what should I say more? There was neuer so high minded nor vayneglorious a king,
And what should I say more? There was never so high minded nor vainglorious a King,
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but hee hath sōtyme thought his crowne would fall from his head, and the crowne of righteousnes was better, which was in the kingdome of Heauen.
but he hath sometime Thought his crown would fallen from his head, and the crown of righteousness was better, which was in the Kingdom of Heaven.
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And this dearely beloued, as it is in a wicked lyfe, so likewise it is in corrupt religion.
And this dearly Beloved, as it is in a wicked life, so likewise it is in corrupt Religion.
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Truth that is strongest and ouercommeth all, in Religion forceth the enemy oftentymes to confesse her.
Truth that is Strongest and Overcometh all, in Religion forceth the enemy oftentimes to confess her.
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There was neuer papist that so magnified merites, and talked of his workes of supererogation, but oftentymes in his cōscience he would surely confesse, that when he had done all, yet he was vnprofitable.
There was never papist that so magnified merits, and talked of his works of supererogation, but oftentimes in his conscience he would surely confess, that when he had done all, yet he was unprofitable.
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There was neuer any so great an enemy to fayth, but whē his conscience was touched with the greife of sinne, he would cry a loude:
There was never any so great an enemy to faith, but when his conscience was touched with the grief of sin, he would cry a loud:
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Fayth alone doth iustifie. There was neuer (I am sure) papist yet so dronken, that made so much of all his fleshlye worshippinges, of Organes,Faith alone does justify. There was never (I am sure) papist yet so drunken, that made so much of all his fleshly worshippings, of Organs,
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and singing, of altares and altareclothes, of francomesence and sweet 〈 ◊ ◊ 〉 sauours: of banners & streamers: of goodlye tunes and melody:
and singing, of altares and altareclothes, of francomesence and sweet 〈 ◊ ◊ 〉 savours: of banners & streamers: of goodly Tunis and melody:
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of siluer crosses and chalices, but he hath sayd sometime, who required these things at our hands? the true worshippers do worship in spirite & veritie. of silver Crosses and Chalice, but he hath said sometime, who required these things At our hands? the true worshippers do worship in Spirit & verity.
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There was neuer Papist in so deepe a sleepe of pardons and of purgatory, but hee hath surely sayd it, such weake engines can breake downe but paper walles,
There was never Papist in so deep a sleep of Pardons and of purgatory, but he hath surely said it, such weak Engines can break down but paper walls,
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and such could water can quench but paynted fyres.
and such could water can quench but painted fires.
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There was neuer Pope nor generall counsell so desperately bent to set vp worshipping of Images,
There was never Pope nor general counsel so desperately bent to Set up worshipping of Images,
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but theyr owne hartes haue often cryed within them:
but their own hearts have often cried within them:
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they haue mouthes and speake not, they haue eyes and see not, they haue eares & heare not, they haue noses and smel not, they haue handes and touche not, they haue feete and walke not: they have mouths and speak not, they have eyes and see not, they have ears & hear not, they have noses and Smell not, they have hands and touch not, they have feet and walk not:
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thou shalt not bow downe to them, nor worshyp them. thou shalt not bow down to them, nor worship them.
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There was neuer Papist so blinded wyth the great absurditie of transubstantiation, but some tyme seyng the wyne in the chalice, he hath bene afrayde to say:
There was never Papist so blinded with the great absurdity of transubstantiation, but Some time sing the wine in the chalice, he hath be afraid to say:
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by this and by nothing els, let my sinnes be washed and seing the cake in the Priestes handes:
by this and by nothing Else, let my Sins be washed and sing the cake in the Priests hands:
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thou alone hast redemed me, and alone by thee I looke to be saued.
thou alone hast redeemed me, and alone by thee I look to be saved.
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This doubt ye not (dearly beloued) is the working of the Lord in the hartes of all his enemyes.
This doubt you not (dearly Beloved) is the working of the Lord in the hearts of all his enemies.
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Refuse hym how ye wyll in lyfe or in Religion, you shall cary day and night a witnesse in your brest agaynst your selues,
Refuse him how you will in life or in Religion, you shall carry day and night a witness in your breast against your selves,
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& your hartes will condemne you, that cry euermore agaynst you: yt way vnto true happines is neyther by sinne nor superstition:
& your hearts will condemn you, that cry evermore against you: that Way unto true happiness is neither by sin nor Superstition:
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neither by open rebellion, nor yet by accursed idolatry.
neither by open rebellion, nor yet by accursed idolatry.
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And thus farre out of this petition of ye frowarde Iewes I haue noted vnto you, what I haue thought best for our common instruction.
And thus Far out of this petition of you forward Iewes I have noted unto you, what I have Thought best for our Common instruction.
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The Lorde graunt vs that we make the like request, but with a better spyrite and pray euermore vnto hym:
The Lord grant us that we make the like request, but with a better Spirit and pray evermore unto him:
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O Lorde geue vs alwayes the bread of life. Oh Lord give us always the bred of life.
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Now let vs consider the other part which (I sayd) is ye an̄swere of our Sauyour Christe. in these wordes: Now let us Consider the other part which (I said) is the annswere of our Saviour Christ. in these words:
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I am the bread of lyfe, he that commeth vnto me shall neuer hunger, and he that beleueth in me shall neuer thirst. I am the bred of life, he that comes unto me shall never hunger, and he that Believeth in me shall never thirst.
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Out of this place (dearly beloued) I will note vnto you, as the text geueth me occasion, these three poynts.
Out of this place (dearly Beloved) I will note unto you, as the text Giveth me occasion, these three points.
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First who is the bread of lyfe, then by what meanes he is eaten, and thyrdly, what fruite commeth of such sustenaunce.
First who is the bred of life, then by what means he is eaten, and Thirdly, what fruit comes of such sustenance.
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Who is thys breade, Christe sheweth in these wordes: I am the bread of lyfe. By what meanes he is eaten, it is shewed in these wordes:
Who is this bread, Christ shows in these words: I am the bred of life. By what means he is eaten, it is showed in these words:
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He that commeth vnto me, he that beleeueth in mee. What fruyte commeth of it, it is shewed in these wordes:He that comes unto me, he that Believeth in me. What fruit comes of it, it is showed in these words:
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he shall neuer hunger, he shall neuer thyrst. I am the bread of lyfe. he shall never hunger, he shall never thirst. I am the bred of life.
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These words they signifie thus much, that in Christe alone we haue life, and all confidence of saluation must bee grounded on hym & on none els.
These words they signify thus much, that in Christ alone we have life, and all confidence of salvation must be grounded on him & on none Else.
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Christ crucifyed is a continuall sacrifice of reconciliation standyng betweene God & vs, so that what so euer grace, mercy,
christ Crucified is a continual sacrifice of reconciliation standing between God & us, so that what so ever grace, mercy,
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and peace is poured vpon vs by God the Father, it commeth downe through the body of Christ vpon the crosse:
and peace is poured upon us by God the Father, it comes down through the body of christ upon the cross:
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and what soeuer ioy or comforte we can haue in beyng vesseles of mercye, thus it is made perfecte:
and what soever joy or Comfort we can have in being vesseles of mercy, thus it is made perfect:
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whē with a liuely fayth wee looke through Christ crucified, and so go with boldnesse vnto the throne of grace.
when with a lively faith we look through christ Crucified, and so go with boldness unto the throne of grace.
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Thus Christ is called the bread of lyfe: the foode of our soule & nourisher vp of our consciences to a perpetuall quietnes.
Thus christ is called the bred of life: the food of our soul & nourisher up of our Consciences to a perpetual quietness.
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This the scriptures testyfy most plentifully in all places witnessing, that when soeuer wee feele our selues hungrye, that is, laboring & heauy lodē with the burden of our sinnes, we must come vnto Christe:
This the Scriptures testyfy most plentifully in all places witnessing, that when soever we feel our selves hungry, that is, labouring & heavy laden with the burden of our Sins, we must come unto Christ:
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and he will refresh vs. Frō our first father Adam vntil the last man that shal be borne vpon earth, neuer was nor shall be one yt shall finde other foode of life.and he will refresh us From our First father Adam until the last man that shall be born upon earth, never was nor shall be one that shall find other food of life.
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Adam by whose sinne we were all condemned, when hee was cast out of Paradise, that is, out of Gods fauour and the place of rest, he could not feede his soule neither with the labour of hys hand,
Adam by whose sin we were all condemned, when he was cast out of Paradise, that is, out of God's favour and the place of rest, he could not feed his soul neither with the labour of his hand,
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nor with the sweate of his browes, but the first foode of life he found in this promise, that the seede of the Woman shoulde tread down the head of the serpent.
nor with the sweat of his brows, but the First food of life he found in this promise, that the seed of the Woman should tread down the head of the serpent.
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Abraham, Isaak, and Iacob, in al theyr wandryng iorneyes, they liued not by this, that theyr posteritie should be multiplied, Abraham, Isaac, and Iacob, in all their wandering journeys, they lived not by this, that their posterity should be multiplied,
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and enioy a land that flowed with milke & hony, but this was the breade of lyfe that made theyr harte glad,and enjoy a land that flowed with milk & honey, but this was the bread of life that made their heart glad,
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euen the sight of Christe, and by thys promyse euery one of them liued: In thy seede all the nations of the earth shalbe blessed.
even the sighed of Christ, and by this promise every one of them lived: In thy seed all the Nations of the earth shall blessed.
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The law that came after and taught vs true obedience, we learned nothing by it, but the knowledge of our sinne,
The law that Come After and taught us true Obedience, we learned nothing by it, but the knowledge of our sin,
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nor it wrought nothyng in vs but the multiplying of our iniquitie. nor it wrought nothing in us but the multiplying of our iniquity.
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The lawes and ordinaunces, which were in meates and drinkes, aud carnall rites and ceremonies, they could not feede the conscience of him that did the seruice:
The laws and ordinances, which were in Meats and drinks, and carnal Rites and ceremonies, they could not feed the conscience of him that did the service:
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the sacrifices and offeringes were not such yt they coulde geue vnto vs the foode of lyfe:
the Sacrifices and offerings were not such that they could give unto us the food of life:
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It was al: together vnpossible, that the bloud of Bulles and Goates shoulde take away sinnes, It was all: together unpossible, that the blood of Bulls and Goats should take away Sins,
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but so farre the law did feede our soules, as it shutte vs vp in the faith that should be reueled,
but so Far the law did feed our Souls, as it shut us up in the faith that should be revealed,
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and led vs as a scholemaster vnto Christ The Prophetes that came after, raysed vp of God to teach his people, they shewed no other marke to looke on,and led us as a Schoolmaster unto christ The prophets that Come After, raised up of God to teach his people, they showed no other mark to look on,
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nor other hope to liue by, but that child that shoulde bee borne vnto them, and that sonne that should be geuen them, whose name was wonderfull, coūseler, the mighty God, the euerlasting Father the Prince of peace.
nor other hope to live by, but that child that should be born unto them, and that son that should be given them, whose name was wonderful, Counsellor, the mighty God, the everlasting Father the Prince of peace.
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The Apostles & Euangelistes now sent in these latter dayes for the worke of the ministery, to gather together the saintes, The Apostles & Evangelists now sent in these latter days for the work of the Ministry, to gather together the Saints,
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and buyld vp the bodye of Christ, they feede vs not with the foode of our owne workes or weldoing,and build up the body of christ, they feed us not with the food of our own works or welldoing,
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but to make our fayth strong, & the promise of God sure, they tell vs:
but to make our faith strong, & the promise of God sure, they tell us:
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Christ is our peace, and there is no other name vnder Heauen geuen vnto men, by which wee shall liue, saue onely the name of Iesus Christ. christ is our peace, and there is no other name under Heaven given unto men, by which we shall live, save only the name of Iesus christ.
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Thus Christe is our bread of lyfe, and if we will builde our selues vpon Abraham, Isaak, or Jacob, to be of theyr posterity if we will be led by the lawe and the Prophetes, by the Apostles & Euangelistes, to finde the foode of life: Thus Christ is our bred of life, and if we will build our selves upon Abraham, Isaac, or Jacob, to be of their posterity if we will be led by the law and the prophets, by the Apostles & Evangelists, to find the food of life:
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if we heare Christ himselfe, or wilbe his disciples, thē this is our Religion:
if we hear christ himself, or will his Disciples, them this is our Religion:
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Christ is the bread of life, to to wretched haue the preachers bene yt haue called you from this bread, to feed you with theyr corrupt leauen, from this fountayne and welspring, to theyr owne puddles that can hold no water. christ is the bred of life, to to wretched have the Preachers bene that have called you from this bred, to feed you with their corrupt leaven, from this fountain and wellspring, to their own puddles that can hold no water.
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Thus they haue all done that haue ledde you any whether sauing to Christe alone, yt haue taught you to praye vnto sayntes, aungels,
Thus they have all done that have led you any whither Saving to Christ alone, that have taught you to pray unto Saints, Angels,
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or archangeles, to be your mediatours, that haue tolde you of iustification in your owne workes, that haue sold vnto you their Masses as sacrifices propitiatory for the quicke and dead, that haue bid you truste in pardons and indulgences for remission of sinnes, yt haue broughte you vnto the Pope, a sicke head of an ill disposed sinagoge, to hange your fayth vppon his sleaue, that hath told you of generall Coūcels, they coulde not erre,
or archangeles, to be your mediators, that have told you of justification in your own works, that have sold unto you their Masses as Sacrifices propitiatory for the quick and dead, that have bid you trust in Pardons and Indulgences for remission of Sins, that have brought you unto the Pope, a sick head of an ill disposed synagogue, to hang your faith upon his sleeve, that hath told you of general Counsels, they could not err,
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but what so euer they shoulde decree, you shoulde so receaue it, as the holy Euāgelists.
but what so ever they should Decree, you should so receive it, as the holy Euamgelists.
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Thus haue these mōsters spoken, and thus they haue deluded you, and yet they say still:
Thus have these monsters spoken, and thus they have deluded you, and yet they say still:
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wherein haue we offended? but the Lord be praysed, that hath deliuered vs out of the kingdome of such darknesse,
wherein have we offended? but the Lord be praised, that hath Delivered us out of the Kingdom of such darkness,
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and brought vs againe into the light of hys Gospel.
and brought us again into the Light of his Gospel.
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Let vs nowe walke in it accordingly, and confesse Christe alone to be the bread of lyfe.
Let us now walk in it accordingly, and confess Christ alone to be the bred of life.
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The second thing that I noted vnto you in this aunsweare of our Sauyour Christ, is:
The second thing that I noted unto you in this answer of our Saviour christ, is:
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how we do eate of this bread, & that (I said) was shewed in these wordes, he that commeth vnto me, he that beleeueth in mee.
how we do eat of this bred, & that (I said) was showed in these words, he that comes unto me, he that Believeth in me.
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To come vnto Christ, to beleue in Christ, this is to eat Christ, so that we may wel say as S. August. said:
To come unto christ, to believe in christ, this is to eat christ, so that we may well say as S. August. said:
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Quid paras dentes aut ventrem, crede & manducasti? It is no neede to prepare tooth or belly, beleue and thou hast eaten. Quid paras dentes Or ventrem, crede & manducasti? It is no need to prepare tooth or belly, believe and thou hast eaten.
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But here (dearlye beloued) I must first admonish you that thys place, nor this vi. Chapter of John. is not ment of the Sacrament,
But Here (dearly Beloved) I must First admonish you that this place, nor this vi. Chapter of John. is not meant of the Sacrament,
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as some popish interpreters haue ignorātly told you.
as Some popish Interpreters have ignorantly told you.
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The Sacramēt was not yet instituted, nor any nowe present knewe whether hee would euer ordaine any such Sacramēt of his body & bloud, or no:
The Sacrament was not yet instituted, nor any now present knew whither he would ever ordain any such Sacrament of his body & blood, or no:
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So that yf he had spoken thereof, he had tolde them that, whiche they coulde not vnderstand.
So that if he had spoken thereof, he had told them that, which they could not understand.
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But this Christ doth, without all consideration eyther of Sacrament or no Sacramēt.
But this christ does, without all consideration either of Sacrament or no Sacrament.
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He telleth them how and by what meanes his body can be eaten, whether it be in your inward fayth,
He Telleth them how and by what means his body can be eaten, whither it be in your inward faith,
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when secretly and with your selfe you feede vppon his body, or whether it be in outward signe or Sacramente, which is a helpe of our infirmity, the more liuelye to tast of his mercies.
when secretly and with your self you feed upon his body, or whither it be in outward Signen or Sacrament, which is a help of our infirmity, the more lively to taste of his Mercies.
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There is but one & the same way, neyther to eate his flesh, nor to drinke his bloude:
There is but one & the same Way, neither to eat his Flesh, nor to drink his blood:
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the whiche way playnely & expressely here is deliuered vs by Christe, that wee neede not to erre except wee will.
the which Way plainly & expressly Here is Delivered us by Christ, that we need not to err except we will.
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And this was Christs great mercy to prepare the harts of his children, that they shoulde not bee offended with any manner of vnderstandyng,
And this was Christ great mercy to prepare the hearts of his children, that they should not be offended with any manner of understanding,
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when they should heare in the institution of the sacrament, take, eate, this is my body.
when they should hear in the Institution of the sacrament, take, eat, this is my body.
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They are before well instructed, and they knowe what to beleeue. The grosse and carnall fancyes of transubstantiation, coulde not disquiete them.
They Are before well instructed, and they know what to believe. The gross and carnal fancies of transubstantiation, could not disquiet them.
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They knew there was no way to eate Christe, but to come vnto hym, nor to drinke his bloud, but to beleeue in him.
They knew there was no Way to eat Christ, but to come unto him, nor to drink his blood, but to believe in him.
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And thus fayth was ye more precyous, the further of his bodely presence was remoued from them, They knew faith was the taking hold and substaunce of things we hoped for,
And thus faith was the more precious, the further of his bodily presence was removed from them, They knew faith was the taking hold and substance of things we hoped for,
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and the sure apprehension & profe of thinges that were not seene. and the sure apprehension & proof of things that were not seen.
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So that they knewe howe to feede of hys bodye with great boldnesse to lift vp theyr soule,
So that they knew how to feed of his body with great boldness to lift up their soul,
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and take holde of his mercy that sitteth in heauen at the right hande of hys Father.
and take hold of his mercy that Sitteth in heaven At the right hand of his Father.
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Whence vndoubtedly all the merites of his passion doe presentlye flow vpon hys poore children.
Whence undoubtedly all the merits of his passion do presently flow upon his poor children.
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His conflictes and agonies with sinne and condemnation, to set vs free from Gods wrath & displeasure,
His conflicts and agonies with sin and condemnation, to Set us free from God's wrath & displeasure,
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and all his obedience shewed here in flesh, from his corporall, reall, and substantiall bodye, commeth downe vpon vs, to cloth vs wyth righteousnesse, that wee may bee found vnblamable before hys father.
and all his Obedience showed Here in Flesh, from his corporal, real, and substantial body, comes down upon us, to cloth us with righteousness, that we may be found Unblamable before his father.
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Thns much y• disciples well vnderstoode, and they murmured not at these wordes, this is my body. Thus muche let vs learne out of this place against we come vnto the sacrament, that to come vnto Christ & to beleeue in Christ, that is truely to eate Christ.
Thns much y• Disciples well understood, and they murmured not At these words, this is my body. Thus much let us Learn out of this place against we come unto the sacrament, that to come unto christ & to believe in christ, that is truly to eat christ.
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Thys beyng proued true vnto you, you well soone set your selues free frō all popish idolatry.
This being proved true unto you, you well soon Set your selves free from all popish idolatry.
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And how true it is, marke well, I beseech you, what are the wordes. I am sayth Christ, the bread of lyfe.
And how true it is, mark well, I beseech you, what Are the words. I am say christ, the bred of life.
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He that cōmeth vnto me shall not hunger. Yf Christe had spoken still properly, accordyng to ye metaphore, he had sayd thus:He that comes unto me shall not hunger. If Christ had spoken still properly, according to you metaphor, he had said thus:
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I am the bread of lyfe, he that eateth me, shall not hunger. Now he himself hath said:
I am the bred of life, he that Eateth me, shall not hunger. Now he himself hath said:
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he that commeth, in stead of this, he that eateth, if you will beleue him you must needes confesse it.
he that comes, in stead of this, he that Eateth, if you will believe him you must needs confess it.
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To eate Christe, is to come vnto him. So in this other sentence. He that beleueth in me, shall not thyrst.
To eat Christ, is to come unto him. So in this other sentence. He that Believeth in me, shall not thirst.
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If he had kepte ye property of speach, he had sayd thus: he that drinketh of me shall not thyrst.
If he had kept you property of speech, he had said thus: he that Drinketh of me shall not thirst.
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In stead of, drinketh, he sayth, beleeueth, and therefore it is moste certayne, to drinke of Christe, is to beleeue in Christe.
In stead of, Drinketh, he say, Believeth, and Therefore it is most certain, to drink of Christ, is to believe in Christ.
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So that this is now an vndoubted truth, to eate Christe, to drinke Christe, to come vnto Christe, to beleue in Christ, these are all one.
So that this is now an undoubted truth, to eat Christ, to drink Christ, to come unto Christ, to believe in christ, these Are all one.
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And who hath eares to heare and heareth not this? or whose iudgement is so blind that he can not perceyue it? Compare the sayings of Christ in this chapter:
And who hath ears to hear and hears not this? or whose judgement is so blind that he can not perceive it? Compare the sayings of christ in this chapter:
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you can not (if you wil not) be deceyued. He that beleeueth in mee hath euerlasting life. And after.
you can not (if you will not) be deceived. He that Believeth in me hath everlasting life. And After.
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He that eateth of this bread, hath euerlasting life. He that Eateth of this bred, hath everlasting life.
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Exceptye eate the flesh of the sonne of man, and drinke his bloud, you haue no lyfe in you.
Exceptye eat the Flesh of the son of man, and drink his blood, you have no life in you.
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He that beleueth on him that sent mee, hath lyfe euerlasting. You will not come vnto me that you may lyue. He that Believeth on him that sent me, hath life everlasting. You will not come unto me that you may live.
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Who seeth it not here, to eate, to come, to beleeue, is all one, Againe: He that beleeueth in me, I will rayse him at the last day.
Who sees it not Here, to eat, to come, to believe, is all one, Again: He that Believeth in me, I will raise him At the last day.
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And he that eateth my flesh, & drinketh my bloud, I will rayse him vp at the last day. And he that Eateth my Flesh, & Drinketh my blood, I will raise him up At the last day.
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After all those sayinges of eating his flesh in deede, and drinking his bloud in deede, at which the Capharnaites were offended,
After all those sayings of eating his Flesh in deed, and drinking his blood in deed, At which the Capharnaum were offended,
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& diuerse of his disciples forsooke him, Christe sayth then vnto hys Apostles, will you also go away? As if he should haue sayde, are these wordes so strange that you also will be driuen a way? Unto which Peter aunswered:
& diverse of his Disciples forsook him, Christ say then unto his Apostles, will you also go away? As if he should have said, Are these words so strange that you also will be driven a Way? Unto which Peter answered:
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Lorde to whom shall we go, thou hast the wordes of eternall lyfe, & we beleue and know, that thou art Christ the sonne of the liuing Lord. Lord to whom shall we go, thou hast the words of Eternal life, & we believe and know, that thou art christ the son of the living Lord.
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Loe here, how Saint Peter himselfe, of whose name the Pope braggeth so much, and yet vtterly renounceth hys fayth.
Lo Here, how Saint Peter himself, of whose name the Pope braggeth so much, and yet utterly Renounceth his faith.
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S. Peter (I say) vnderstandeth, all these wordes of life, of the eating and drinking of Christes flesh and hys bloud, he expoundeth them thus:
S. Peter (I say) understandeth, all these words of life, of the eating and drinking of Christ's Flesh and his blood, he expoundeth them thus:
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to beleue in Christe, and to knowe him to bee the sonne of the liuing God,
to believe in Christ, and to know him to be the son of the living God,
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euen as Christ hym selfe had before taught hym:
even as christ him self had before taught him:
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The wordes that I speake are spirite aad life, it is the spirite that quickeneth, the flesh profiteth nothyng. The words that I speak Are Spirit and life, it is the Spirit that Quickeneth, the Flesh profiteth nothing.
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If all this be not playne enough, looke yet, & let S. John expound hym selfe. Here Christ sayth:
If all this be not plain enough, look yet, & let S. John expound him self. Here christ say:
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he that eateth my fleshe, and drinketh my bloud dwelleth in me, and I in hym. he that Eateth my Flesh, and Drinketh my blood dwells in me, and I in him.
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The same S. John that wrote this, sayth thus agayne:
The same S. John that wrote this, say thus again:
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Who so confesseth that Iesus is the sonne of God, God dwelleth in him, and hee in God. Who so Confesses that Iesus is the son of God, God dwells in him, and he in God.
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Wherby it is playne, he that confesseth thus of Christ, he eateth his fleshe and drinketh hys bloud.
Whereby it is plain, he that Confesses thus of christ, he Eateth his Flesh and Drinketh his blood.
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This (dearely beloued) is no newe doctrine but taught by Christe, receiued by his Apostles, written for all ages by hys holy Euangelistes,
This (dearly Beloved) is no new Doctrine but taught by Christ, received by his Apostles, written for all ages by his holy Evangelists,
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now preached to ye comfort of all true Christiās, and in the primitiue Church beleeued of all the holy Fathers.
now preached to you Comfort of all true Christiās, and in the primitive Church believed of all the holy Father's.
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I would alledge you theyr owne sayinges but that the tyme passeth, & you haue thē plentifully set out vnto you, you may reade them when you will.
I would allege you their own sayings but that the time passes, & you have them plentifully Set out unto you, you may read them when you will.
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These places alledged out of the Scriptures, one expoūdyng an other, they are the surest witnesses, to know the meaning of the holy Ghost.
These places alleged out of the Scriptures, one expounding an other, they Are the Surest Witnesses, to know the meaning of the holy Ghost.
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And what if here I should reason out of our Christes owne wordes to proue, there can bee no transubstantiation.
And what if Here I should reason out of our Christ's own words to prove, there can be no transubstantiation.
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He sayth for proofe, that hys naturall body is rysen.
He say for proof, that his natural body is risen.
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See my handes and my feete, touch me and handle me, it is euen I. Seyng Christe will haue our senses to iudg of his body, let vs do so. See my hands and my feet, touch me and handle me, it is even I Sing Christ will have our Senses to judge of his body, let us do so.
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See feele, touch, tast, is it ought but bread? this argumēt me thinketh is good and well warranted by Christ him selfe,
See feel, touch, taste, is it ought but bred? this argument me Thinketh is good and well warranted by christ him self,
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and it semeth not so onely to me, but S. Augustine thought so nowe eleuen hundred yeare agon.
and it Seemeth not so only to me, but S. Augustine Thought so now eleuen hundred year agon.
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See, De doctrina Christian. lib. 3. cap. 16. & there yon shall finde it.
See, De Doctrina Christian. lib. 3. cap. 16. & there yond shall find it.
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But the tyme passeth, and I will come vnto that, that I thynke you looke for,
But the time passes, and I will come unto that, that I think you look for,
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and whych the Pope hath made the substance of all his masses. Christ saith thus: Take, eate, this is my body.
and which the Pope hath made the substance of all his masses. christ Says thus: Take, eat, this is my body.
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And what then? is there any obscuritye in these wordes? Is it not often and playnely spoken, what it is to eate is body? are not his disciples well taught? knew they it not lōg before? As it is playnely said:
And what then? is there any obscurity in these words? Is it not often and plainly spoken, what it is to eat is body? Are not his Disciples well taught? knew they it not long before? As it is plainly said:
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this is my body, so is it not playnely expounded, these wordes are spirite and lyfe? No man can here be offended, this is my body, so is it not plainly expounded, these words Are Spirit and life? No man can Here be offended,
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but he that is dull of hearyng, and hath not harkened before to the wholesome doctrine of truth.
but he that is dull of hearing, and hath not hearkened before to the wholesome Doctrine of truth.
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But you will say, why could not Christ as well haue sayd: this is a figure, or signe, or token of my body. I aunswere.
But you will say, why could not christ as well have said: this is a figure, or Signen, or token of my body. I answer.
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Fyrste these wordes are without daūger, that his disciples should dream of trāsubstātiation: they are so assuredly taught before how they should eate or drinke Christ.
First these words Are without danger, that his Disciples should dream of transubstantiation: they Are so assuredly taught before how they should eat or drink christ.
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Then I say, thys our sauiour Christ did choose to speake, to shew his great and aboundaut loue to warde vs, that wee should be so fully perswaded that he were our head,
Then I say, this our Saviour christ did choose to speak, to show his great and aboundaut love to ward us, that we should be so Fully persuaded that he were our head,
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& wee his members, as if hys naturall and reall body, were substantiallye within vs, that we should know, what so euer we could wish from his mercy to comfort vs, by this Sacrament or couenaunte of his mercy wee shoulde so assure our selues of it,
& we his members, as if his natural and real body, were substantially within us, that we should know, what so ever we could wish from his mercy to Comfort us, by this Sacrament or Covenant of his mercy we should so assure our selves of it,
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as yf we eate his very flesh, or drinke his natural bloud.
as if we eat his very Flesh, or drink his natural blood.
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The like phrases or speaches are plaine and often in the scripture, Christ is our head, and we his members hee dwelleth in vs and wee in him.
The like phrases or Speeches Are plain and often in the scripture, christ is our head, and we his members he dwells in us and we in him.
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He is the corner stone, & wee are the building vp. Hee the vine, and we the braunches. He is the corner stone, & we Are the building up. He the vine, and we the branches.
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His body is the meate aud wee the eaters. His body is the meat and we the eaters.
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Whose harte is so dull that is not stirred vp with these speaches? or who vnderstandeth not by these speaches yt Christ would shew the aboūdance of his loue toward vs,
Whose heart is so dull that is not stirred up with these Speeches? or who understandeth not by these Speeches that christ would show the abundance of his love towards us,
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and the great boldnes that Christ will haue vs to put in his mercy? As for transubstantiation, it is so straunge from the sence of the scripture, that yf the Pope had not bene, I thinke it neuer had bene thought of.
and the great boldness that christ will have us to put in his mercy? As for transubstantiation, it is so strange from the sense of the scripture, that if the Pope had not be, I think it never had be Thought of.
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And yf the Councell of Lateranne had not bene, it had neuer bene named.
And if the Council of Lateran had not be, it had never be nam.
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But let vs way the wordes a litle, and conferre thē with these late popish follies.
But let us Way the words a little, and confer them with these late popish follies.
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Christ sayth, take, eate, thys ys my bodye.
christ say, take, eat, this is my body.
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But the Pope sayth, take not, eate not, site a farre of, and tooke on, fall downe and worship. This is my body.
But the Pope say, take not, eat not, site a Far of, and took on, fallen down and worship. This is my body.
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Was not this theyr manner of preaching? How els could this haue bine your māner of practise,
Was not this their manner of preaching? How Else could this have bine your manner of practice,
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when you came to the Sacrament, or as you rather called it, the sacringe of your Masse? Christ sayth: Drink you al of this:
when you Come to the Sacrament, or as you rather called it, the sacring of your Mass? christ say: Drink you all of this:
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this is my bloud. The Pope vtterly denieth it, & proueth it by good reason. His body (sayth he) cānot be with his bloud: this is my blood. The Pope utterly Denieth it, & Proves it by good reason. His body (say he) cannot be with his blood:
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there is concomitantia, the one followeth the other, and therefore you shal not drinke it, yet it is his bloud.
there is concomitantia, the one follows the other, and Therefore you shall not drink it, yet it is his blood.
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Christ sayth, as ofte as you doe this, preach forth the death of the Lorde vntill he come. christ say, as oft as you do this, preach forth the death of the Lord until he come.
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The Pope sayth, that is not necessary.
The Pope say, that is not necessary.
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If you say Masse dayly, it skilleth litle, though you preache not once in a yeare.
If you say Mass daily, it skilleth little, though you preach not once in a year.
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What maner of vicar call you this man, that dispenseth his masters doctrin thus deceitfully? or what hope can you haue of trāsubstātiation,
What manner of vicar call you this man, that dispenseth his Masters Doctrine thus deceitfully? or what hope can you have of transubstantiation,
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whē it hāgeth vpon his credit, ye dealeth thus vnfaithfullie? O (dearely beloued) be not deceiued.
when it hangs upon his credit, you deals thus unfaithfully? O (dearly Beloved) be not deceived.
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These thinges bee to playne to be dissembled.
These things be to plain to be dissembled.
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It is his owne mouth that speaketh these thinges, which (sayth he) can not erre.
It is his own Mouth that speaks these things, which (say he) can not err.
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Wee know that there is no truth in hym, and whatsoeuer hee doth, it is against Christ, and his eternall Gospell.
we know that there is no truth in him, and whatsoever he does, it is against christ, and his Eternal Gospel.
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For the wordes, thys is my body (I trust) I haue proued it, they be not wordes of errour, to make you beleeue the thing that is not: the meaning is plaine.
For the words, this is my body (I trust) I have proved it, they be not words of error, to make you believe the thing that is not: the meaning is plain.
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The bread is a warrant, & pledge vnto you, that as sure as you eate it, which is the signe? so sure your fayth feedeth on all the fruytes of his Passion,
The bred is a warrant, & pledge unto you, that as sure as you eat it, which is the Signen? so sure your faith feeds on all the fruits of his Passion,
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and the righteousnesse and true holines of his humaine bodye couereth all your sinnes before God his Father,
and the righteousness and true holiness of his human body Covereth all your Sins before God his Father,
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and clotheth you roūd about with ioy and gladnes.
and clotheth you round about with joy and gladness.
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These are the riches of Gods aboundant graces, which make the poore penitent sinner to seeme more glorious, then all ye worldly treasure.
These Are the riches of God's abundant graces, which make the poor penitent sinner to seem more glorious, then all you worldly treasure.
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This is the secret Manna with which God fedeth his elect, yt maketh the hungrie hart more glad & joyfull,
This is the secret Manna with which God feedeth his elect, that makes the hungry heart more glad & joyful,
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then all the bread of Princes.
then all the bred of Princes.
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These riches they haue spoyled you of, that haue sold vnto you so deare theyr transubstantiation. These riches they have spoiled you of, that have sold unto you so deer their transubstantiation.
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This foode they haue taken from you, yt haue fed you so long with a fancie of Christes naturall body.
This food they have taken from you, that have fed you so long with a fancy of Christ's natural body.
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For the wordes, this is my body, are not straunge. Such phrases in ye scripture are euer vsed vpon like occasiō.
For the words, this is my body, Are not strange. Such phrases in you scripture Are ever used upon like occasion.
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In ye 33 chapter of Gene. Iacob calleth his altar the mightye God of Israell:
In you 33 chapter of Gene. Iacob calls his altar the mighty God of Israel:
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yet ye altar was not God, but set vp in memory howe mightely God had preserued him. yet you altar was not God, but Set up in memory how mightily God had preserved him.
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In the 12. of Exod. God sayd to Moses of ye Pascall Lābe.
In the 12. of Exod God said to Moses of the Pascal Lamb.
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This is the Lordes passouer, & yet it was not the passeouer, but the sacrifice of the Lordes passouer, This is the lords passover, & yet it was not the passover, but the sacrifice of the lords passover,
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when in killing the first borne in the lande of Egypte, he passed ouer the houses of the children of Israell.
when in killing the First born in the land of Egypt, he passed over the houses of the children of Israel.
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In y• 7. chapter of Leuitieus, where God geueth to Aaron, ye shoulder and brest of the sacrifices for hys portion, he sayth thus:
In y• 7. chapter of Leuitieus, where God Giveth to Aaron, you shoulder and breast of the Sacrifices for his portion, he say thus:
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this is the annoynting of Aaron, yet the breste and shoulder of the beastes, were not the oyle wherewith Aaron was annoynted, this is the anointing of Aaron, yet the breast and shoulder of the beasts, were not the oil wherewith Aaron was anointed,
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but a signe or token of his annoynting. but a Signen or token of his anointing.
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In the 6. of Numery, when God setteth forth the law of the Nazarites, he forbiddeth them to defile them selues at the death of theyr father, mother brother, sister, & added this clause:
In the 6. of Numbers, when God sets forth the law of the nazarites, he forbiddeth them to defile them selves At the death of their father, mother brother, sister, & added this clause:
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Because the consecratiō of his God is vpon his head. Because the consecration of his God is upon his head.
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Yet the heare vppon his head was not his consecration, but the signe of his consecration. Yet the hear upon his head was not his consecration, but the Signen of his consecration.
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In the 5, of Numery, where God setteth forth the law of gelousie, the water whereby the woman is tried, 〈 ◊ 〉 5. 11 is called often the cursed water, and yet the water was not cursed,
In the 5, of Numbers, where God sets forth the law of jealousy, the water whereby the woman is tried, 〈 ◊ 〉 5. 11 is called often the cursed water, and yet the water was not cursed,
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but shewed the woman to be accursed & detestable.
but showed the woman to be accursed & detestable.
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In the 19. of Deuteronomye, speaking of a false witnesse, bothe parties are bid to stand before the Lord.
In the 19. of Deuteronomy, speaking of a false witness, both parties Are bid to stand before the Lord.
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Yet he meaneth before the Priest, in whose brest was Urim and Thummin, a liuelye representation of the Lord. Yet he means before the Priest, in whose breast was Urim and Thummim, a lively representation of the Lord.
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In the 26. of Deuteronomye, teaching what they shall doe that offer theyr first fruytes, it is written:
In the 26. of Deuteronomy, teaching what they shall do that offer their First fruits, it is written:
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Thou shalt say this before the Lord: Yet he meaneth before the altar, a present signe of the Lord.Thou shalt say this before the Lord: Yet he means before the altar, a present Signen of the Lord.
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Oftentymes in the law, the Arke is called the Lord God. Yet the Arke was not God but a liuely representation of the Lord God. Oftentimes in the law, the Ark is called the Lord God. Yet the Ark was not God but a lively representation of the Lord God.
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In the 17. of Genesis, God speaketh of circūcision:
In the 17. of Genesis, God speaks of circumcision:
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this is my couenaunt: Which yet God him selfe expoundeth in the verse following, this is the token of my couenaunt. this is my Covenant: Which yet God him self expoundeth in the verse following, this is the token of my Covenant.
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And what can be more plaine thē this? so S. Paule saith: the rocke was Christ. Yet Christ was not the rocke that was in Horeb:
And what can be more plain them this? so S. Paul Says: the rock was christ. Yet christ was not the rock that was in Horeb:
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but the water of the rocke was the signe of Christes bloud, which quencheth the thirst of all his elect and chosē.
but the water of the rock was the Signen of Christ's blood, which quenches the thirst of all his elect and chosen.
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So S. Paul calleth Baptisme, Lauacrū regenerationis, the washing of the new byrth: yet ye water doth not regenerate but the holy Ghost.
So S. Paul calls Baptism, Lauacrū regenerationis, the washing of the new birth: yet the water does not regenerate but the holy Ghost.
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An hundreth such speaches you haue in the scripture, where the signe hath the name of the thyng signified.
an Hundredth such Speeches you have in the scripture, where the Signen hath the name of the thing signified.
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And how are you so bewitched, that in this one Sacrament of the body and bloud of Christ, you can not beare yt phrase which is so vsual in the scriptures? But so it is, S. Paules prayer hath taken effect in the Popish kingdome:
And how Are you so bewitched, that in this one Sacrament of the body and blood of christ, you can not bear that phrase which is so usual in the Scriptures? But so it is, S. Paul's prayer hath taken Effect in the Popish Kingdom:
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he that is ignoraunt, let him be ignorant still. But I hope (dearly beloued) better of you. he that is ignorant, let him be ignorant still. But I hope (dearly Beloved) better of you.
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God I trust hath lightned you, and you doe vnderstand his holy scriptures.
God I trust hath lightened you, and you do understand his holy Scriptures.
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You wil come inspirite and trueth to these holy misteries, and you haue forsaken your olde leauen of al Romish Idolatry.
You will come inspirite and truth to these holy Mysteres, and you have forsaken your old leaven of all Romish Idolatry.
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Now a woord or two of the fruite of eating and drinking Christ, & so I will make an ende.
Now a word or two of the fruit of eating and drinking christ, & so I will make an end.
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To eate and drink Christ, is as I haue sayd, to come vnto Christ, to beleeue in Christ,
To eat and drink christ, is as I have said, to come unto christ, to believe in christ,
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and the fruit of this is: he that commeth vnto him, he shall not hunger. Againe, and he that beleueth in him, shall not thirst any more.
and the fruit of this is: he that comes unto him, he shall not hunger. Again, and he that Believeth in him, shall not thirst any more.
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This (dearly beloued) is that great fruyt, that vnspeaable benefite, yt endlesse mercye, which they taste and eate of that laboure and are loden and come vnto Christ:
This (dearly Beloved) is that great fruit, that vnspeaable benefit, that endless mercy, which they taste and eat of that labour and Are laden and come unto christ:
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My tounge can not expresse it: your eares cānot heare it:
My tongue can not express it: your ears cannot hear it:
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our hartes can not imagine it, what is ye fulnes of ioy that springeth out of this foūtain.
our hearts can not imagine it, what is the fullness of joy that springs out of this fountain.
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To thirst no more, to be no more an hungred, is to see God as he is and to contemne the world, to haue al teares wiped away frō our eyes,
To thirst no more, to be no more an hungered, is to see God as he is and to contemn the world, to have all tears wiped away from our eyes,
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and be no more sorowful, to haue the glory of God to shine vppon vs, & no more to regard the light of Sun or Moone.
and be no more sorrowful, to have the glory of God to shine upon us, & no more to regard the Light of Sun or Moon.
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This shalbe then perfect, when Christ shal appeare in glory and maiestie, and wee shalbe clothed with righteousnes and immortality.
This shall then perfect, when christ shall appear in glory and majesty, and we shall clothed with righteousness and immortality.
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Now in this body of sinne, this happines is tasted of, when we feele the spirite of adoption to crie vnto our spirite, Abba Father. When the mercies of Jesus Christ do so cōpasse the inner man, that we see & feele the kingdome of Heauen pictured in our consciences,
Now in this body of sin, this happiness is tasted of, when we feel the Spirit of adoption to cry unto our Spirit, Abba Father. When the Mercies of jesus christ do so compass the inner man, that we see & feel the Kingdom of Heaven pictured in our Consciences,
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when with a great and longing desire, euen as the hart longeth after the water brookes, we cry with saint Paule:
when with a great and longing desire, even as the heart Longeth After the water brooks, we cry with saint Paul:
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Cupio dissolui. When we be touched inwardly, and say with the saintes in ye reuelation: Come Lord Jesu, come quickly. Cupio dissolui. When we be touched inwardly, and say with the Saints in you Revelation: Come Lord Jesu, come quickly.
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These are yt beginnings of those euerlasting ioyes, that can neuer bee madefull till this mortallitie haue put on immortalitie, and this corruptible, incorruption, and wee haue geuen into our mouthes, the songes of our triūphe:
These Are that beginnings of those everlasting Joys, that can never be madefull till this mortality have put on immortality, and this corruptible, incorruption, and we have given into our mouths, the songs of our triumph:
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O death where is thy styng? O hell where is thy victorye? The songes of our joy, such as none can vnderstand, saue the hūdreth & foure and fortie thousand, that are bought from the earth. Oh death where is thy sting? Oh hell where is thy victory? The songs of our joy, such as none can understand, save the hūdreth & foure and fortie thousand, that Are bought from the earth.
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He that eateth of Christe to this purpose, he is nourished, and he that drinketh of Christ to this hope, he is quickned.
He that Eateth of Christ to this purpose, he is nourished, and he that Drinketh of christ to this hope, he is quickened.
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With this meate and drink, Abraham was filled, when he forsooke his fathers house, his kindred, his countrye, to go into a lande that God would shew hym.
With this meat and drink, Abraham was filled, when he forsook his Father's house, his kindred, his country, to go into a land that God would show him.
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With thys meate and drinke Moses was filled, when he rather chose to be a miserable seruaunte among his brethren of Israel, then to be a mighty Prince in the court of Pharaoh.
With this meat and drink Moses was filled, when he rather chosen to be a miserable servant among his brothers of Israel, then to be a mighty Prince in the court of Pharaoh.
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Psa. 84. 1 With this meate and drinke was Dauid filled, when he wished rather to be a dore keeper in the house of God,
Psa. 84. 1 With this meat and drink was David filled, when he wished rather to be a door keeper in the house of God,
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then to dwell in the Pallaces of Princes. then to dwell in the Palaces of Princes.
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With this meate and drinke was Paule filled, when hee sayde, he accompted all the worlde as dunge that he myght winne Christ.
With this meat and drink was Paul filled, when he said, he accounted all the world as dung that he might win christ.
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With this meate & drinke who so euer is filled, he will forsake father and mother, brother and sister, wyfe and children, house and landes,
With this meat & drink who so ever is filled, he will forsake father and mother, brother and sister, wife and children, house and Lands,
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yea euen his owne soule, & take vp his crosse and follow Christ. yea even his own soul, & take up his cross and follow christ.
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The remembrance of immortalitie that Christ shal geue vnto him, wil make him hartely to cōfesse, yt this life is but a momēt.
The remembrance of immortality that christ shall give unto him, will make him heartily to confess, that this life is but a moment.
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The length of his daies that liueth for euer, will make him behold his owne body, and say:
The length of his days that lives for ever, will make him behold his own body, and say:
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all flesh is grasse. The glory of hys maiestie that shineth world without end, will proue the glory of man to be but as a flower in the fielde. all Flesh is grass. The glory of his majesty that shines world without end, will prove the glory of man to be but as a flower in the field.
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It will make his harte to crye often within him: Lorde feede vs euer with this bread.
It will make his heart to cry often within him: Lord feed us ever with this bred.
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And sure (dearelye beloued) the cause is soone espyed, why the worlde is so droncken, with these transitorye vanities:
And sure (dearly Beloved) the cause is soon espied, why the world is so drunken, with these transitory vanities:
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they neuer felt what the thynges are, that abide for euer.
they never felt what the things Are, that abide for ever.
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He neuer tasted of Christ that hungreth & thirsteth after vayne glory, to become honorable in this world.
He never tasted of christ that hungereth & Thirsteth After vain glory, to become honourable in this world.
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He neuer tasted of Christ, yt heapeth vp siluer and gold, and cānot tell for whome he gathereth it.
He never tasted of christ, that heapeth up silver and gold, and cannot tell for whom he gathereth it.
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He neuer tasted of Christ, that spendeth his dayes in wantonnesse, and harkeneth not to the sentence that shalbe spoken vnto him:
He never tasted of christ, that spendeth his days in wantonness, and harkeneth not to the sentence that shall spoken unto him:
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Come, geue accompte of thy stewardshipe. Come, give accompt of thy stewardshipe.
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He neuer tasted of Christ yt hath his eyes open to behold vanitie, & seeth not Christ crucifyed for hys sinnes.
He never tasted of christ that hath his eyes open to behold vanity, & sees not christ Crucified for his Sins.
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He neuer tasted of Christ, that hath his eares open to al vngodlye 〈 ◊ 〉 and heareth not the Trumpet that one day shall blow a loude:
He never tasted of christ, that hath his ears open to all ungodly 〈 ◊ 〉 and hears not the Trumpet that one day shall blow a loud:
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Arise ye dead, and come vnto iudgement. To be short he neuer tasted of Christ, that is not crucified vnto the world,Arise you dead, and come unto judgement. To be short he never tasted of christ, that is not Crucified unto the world,
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and the world vnto him, so farre that synne raygne not in hys mortall body.
and the world unto him, so Far that sin Reign not in his Mortal body.
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The Prince neuer tasted of Christ, yt putteth the glory of hys court in concupiscence, in pride, in blasphemie.
The Prince never tasted of christ, that putteth the glory of his court in concupiscence, in pride, in blasphemy.
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The noble mā neuer tasted of Christ, that braggeth & boasteth of his parentage, and knoweth not yt he is but dust.
The noble man never tasted of christ, that braggeth & boasts of his parentage, and Knoweth not that he is but dust.
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The magistrate neuer tasted of Christ that sufferth this great carding & dising, that leaueth sinne vnpunished, & vertue vnrewarded.
The magistrate never tasted of christ that sufferth this great carding & dising, that Leaveth sin unpunished, & virtue unrewarded.
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The Man or Woman neuer tasted of Christ, that cryeth not in spirite: O Lorde thou art myne inheritaunce.
The Man or Woman never tasted of christ, that Cries not in Spirit: Oh Lord thou art mine inheritance.
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The Father of all mercy, and God of all consolation, strēgthen vs with his grace, that we may tast of Christ 〈 … 〉
The Father of all mercy, and God of all consolation, strengthen us with his grace, that we may taste of christ 〈 … 〉
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