SAthan in all tymes hath de­uised, howe he might by subtil­tie defyle and de­face with al kind of superstition the Lordes sup­per. In the time of Saint Paul God did smite and sharpely pu­nishe the Churche of the Corin­thians, because they dyd euyll vse this Sacrament. In our tymes (because we wyll not re­coūt the errours of all worldes) be brought in, sundry kyndes of supersticious hipocrisies, about the vsage of this Supper. All [Page] whiche I wyll not nowe name in perticuler, for spendynge of tyme. I wyll onely intreate of that which is of most force, that we may learne after what sorte we ought to present our selues to this holy table. Some wry­ters moued by these wordes of S. Paule: He that cateth vnworthelye of this breade and this wyne, cateth his owne iudgement: they haue takē in hand to declare how a man may wor­thely vse this Sacrament. And after much debating, they haue thus resolued them selues: that a mā hath than worthely eaten this bread, whē he is in the state of grace. And passing on a little further, they haue expounded & said, that a man is than in state of grace, when he is purged and clensed of all mortall and veni­all sinnes. In this sort they re­solue [Page] them selues, because their studye is to vnderstande after what sort synnes be purged, & howe a man may come into the state of grace. The writers of these dayes be of diuers iudge­mentes touchyng this matter. Some say that through contri­cion, confession, and satisfacti­on of workes, a man is purged from all sinne, and doth deserue the state of grace. But when a mā doth diligently search what is this meritorious worke of this great goodnes, thei do very yll agree vpon the matter. For some say that this satisfactorye worke is fastyng, accompanyed with teares and prayer. Other adde this and say that our prai­ers must be done with sackcloth and other chastisementes of the fleshe. Others do saye, that not [Page] only these workes be necessarye to deserue the state of grace: but also there muste be almose, the whiche doth clense a man from sinne.

The furder we be seperated frō the pure time of the Apostles, so much greater is the nomber of satisfactions, and the thyng is so augmented, that mens con­sciences be brought into feare, error, and desperation, and in them selues so confounded, that they knowe not where to fynde the beginning. Wherfore a man is neuer certayne to do these sa­tisfactory workes so perfectlye that he may deserue to be in the state of grace: No more there is no conscience of anye lyuynge man, be he neuer so holye, that cā assure himself to be without sinne, yf he shall beholde his [Page] merite, and the dignitie of his own workes. Let vs then leaue of such encomberaunce of con­science: and for the eatyng of the Lordes supper, let vs folow the facion that was vsed by the Apostles. Paule doeth not bring our mindes to this despe­ration and doubtfulnesse, when he doth exhorte the Churche of the Corinthians to vse worthe­lye this Supper: But this he saith, that than do we worthe­ly vse this sacrament, when we do acknowlege our selues to be vnworthye, and laye open our sinnes before Iesus Christ, that he through his mercye woulde make vs worthye. That we shoulde also dispayre of our sel­ues, & all our workes: for that we myght receaue comforte in hym, that we shuld humble our [Page] selues, that in Christ we myght be exalted: that we shoulde ac­knowledge our selues sinners, that in Christe Iesu we myght be iustified: therfore we mai not thynke to come to this Sacra­mēt boyde of sinne, nether that wee be worthye to deserue so great a benefit. But let vs thus thinke, that we being poore, do go to a liberall geuer: that be­yng sicke, we go to a gentle phi­sitian: And beyng sinners, doo runne to our sauiour. Thus the dignitie wherof Paul spea­keth that is in this Supper, is perfourmed by fayth, at those tymes when we beleue that all the merites of Christ be oures: And that we behaue our selues in loue towards our neygbours as this daye shalbe declared.

This error that I haue nowe [Page] spoken of, is one of the most no­table errours y^t is in the church conserning y^e vsage of the lordes Supper. The seconde error is this, the which hath ben and is continuallye preached, that vn­der breade and wine is contey­ned the body & bloud of Christe Iesu. These preachers & scoole­masters of mens consciences, do only occupy them selues to per­swade two thynges to the peo­ple.

The first, that in this sacramēt is the body and bloud of Christ. The other, that all Christians ought with great desyre to re­ceaue this Sacrament, because thei do receiue the body & bloud of Iesu Christ. And these reue­rend fathers say, that men may search no further, because that all matters of faith ought to be [Page] beleued simplye. But to what ende a man ought to vse this Sacrament, and what commo­ditie a Christian getteth by it: these our reuerēde fathers haue not so muche as touched one worde, to comfort suche consci­ences as be in trouble. These fathers do not consider that this theyr fayth may be in the deuyl, and in all his members. It is no hard thing to perswade this theyr article to the people. For yf thei beleue that Iesus Christ is rysen from death, that by a miracle he entred, the gate be­yng shut, into the house where the Apostles were gathered to­gether, without any hurt to his body: also if they beleue manye other miracles that was done of the Lord whyle he lyued here vpon earth: By the same reason [Page] it is an easy mater to perswade the Christian people, y^t in bread and wine there is the body and bloud of Iesu Christ. This this were a small matter whervpon to stay: but we must search som­thing further. These spirituall masters thynke to haue done theyr offyce, whensoeuer they haue perswaded this to the peo­ple: that in the sacrament is the bodye of Iesu Christe, and that they be bounde to receaue it.

We be come nowe to this passe: lette a man aske a Christian yf he wyll communicate, he wylī aunswere yea. And if you aske him wherfore he wyll do so, he aunswereth, because the Chur­che hath so ordeyned. But yf we shoulde consyder the matter somthyng more deepelye, and searche for what pourpose and [Page] to what end this was ordeined: he wyll aunswer, to receaue the body and bloud of Christ Iesu. And they thynke to knowe e­nough, whē they can after this sort geue accompt of theyr con­science. But as I haue already sayde, yf this thing be no other­wayes considered, this fayth is nothing: because euery naugh­tye person can haue this faith. And he that can geue no better accompte of his fayth, then is commenly done nowe a dayes, lette hym take heede to receaue this sacrament. To admit vn­to the supper those persōs thus euyll enstructed: is as a manne should admit a brute beast to an holy banquet, to the great igno­minie of Iesu Christe, and con­fusion of the church, It is then erpedient that the Christian be [Page] otherwaies instructed, and that he knowe what thing this Sa­crament is, and for what ende the Lorde hath ordeyned it, for what cause also the church doth vse it: what profite the faithful do receaue by it: and manye o­ther thinges which be necessary to vnderstande, as this daye is made manifest. I say the mini­ster ought to vse in this Sacra­ment the selfe same meanes, as is vsed in baptisme, whē a child is baptised, or yet any other person growen in yeres. The whi­che partie when he goeth to be baptised, it is not sufficient to desire to be vnited to the church & that he beleueth suerlye that this washyng is baptisme, and that this sacrament is ordeined of God: No nor it is no suffici­ent cause that the partie doeth [Page] desyre to be baptised, because this belief may be both in good and euyll. But the principall point that the minister doth de­sire to know of him that is baptised, is this: Whether he doth forsake the deuyll with all his works, and that he that is bap­tised do confesse so to do openly. That done, the minister doth aske yf he beleue in the father, in the sonne, and in the holye ghost. In which demaunde the mynyster doth searche out the fayth of him that receaueth the Sacrament: of which faith, the Church must be assured. There­fore it is nedeful that euery one that is baptised, shuld know to geue accompte of theyr fayth in the face of the congregation. Howe muche more then oughte this to be done in the Sacra­ment [Page] of the Lordes supper, the which is only ministred to such as be of sufficient yeres, & that be able to vnderstande the word preached.

Therfore when any man shal first communicate, it is erpedi­ent to heare his confession vp­pon this article. For by that confession the Churche maye iudge yf suche a person bee a fitte vessell to receaue suche a Sacramente: that by this mea­nes there maye bee a difference of Iudas and other brutysshe creatures. There is then to be wysshed some other fayth, muche dyfferynge from this of the Hypocrytes, the whi­che thynke they haue done e­nough, whē they haue perfour­med that worke, because it is so [Page] ordeyned. Were it not a great folly yf one of rype yeres should be baptised, and yf he were as­ked wherfore art thou baptised could make no other aunswere but that he is baptysed because it is so ordeyned. And hauynge no other staye wherevnto the Christian fayth should staye vp­pon: should not such one be al­most iudged and taken for a dis­simuled Christian? Seing than y^e Sacramentes be witnesses of our fayth: it is needefull that they whiche wyll present them selues to this table, be well in­structed to geue accomptes of theyr fayth. Therfore it is con­uement that suche shoulde be eramined of the minister of the Churche.

First the minister doth aske the Christiā what is this sacramēt? [Page] The faithful doth answere, that this sacrament is an assuraunce and gage, left of Iesu Christe in his church, for that none should doubt, but that his body is dead for vs, & that hys bloud is shed for the remission of our sinnes. Then the minister shal aske him what he intendeth to do, when he doth present him selfe to this supper. The faithfull doth aun­swere, I do beleue to receaue al the merites of Iesus Christ, and to receaue them in suche sorte, that they bee no more Christes, but that they bee myne, in no lesse force then yf I with my owne proper bodye had merited the kingdome of heauen. Then the minister doth thys aske and say: what assuraunce hast thou to assure thy selfe after this sort of the workes of thy Lorde? The [Page] faythfull doth aunswere, I do thys assure my selfe vppon the wordes that Iesu Chryst spake in his last supper, when he said, take and eate, this is my body, thys is the cuppe of the newe Testamente in my bloud, the whiche shalbe shed for you. A­gayne the minister doth aske, after what maner doest thou thynke to eate thys bodye, and drinke this bloud? The faithful doth aunswere: I do beleue to eate it spiritually, in suche sort as the gospell vnder the signes of bread and wyne doth offer, & my fayth doth receaue. The mi­nister doth aske, wherefore doest thou not thynke to eate the car­nal body of Christ? The faithful doth aunswere, because it is the spirite that geueth me life, & the fleshe profiteth nothynge. For this cause sayeth the Christian, [Page] am I come hyther vnto the company of the faythfull for to receaue this sacrament, because I beleue that the bodye of my Lorde is dead for me, & that hys bloud is shed for my redemptiō: therfore my fayth is confirmed & comforted by this sacrament. The minister doth demaunde, what profit & commoditie rece­ueth thy soule of thys holy sup­per? The faithful doth answere, the commoditie that I receaue therby, is y^e I am made a mem­bre of Christe, who is the head of the Churche: And I do trans­fourme my selfe into my neigh­bour, so y^e I become one soule, one hart, & one wil w^t him. With these & other lyke instructions, ought the Christian people to be instructed, when they doe fyrst present them selues to thys ho­lye supper. Thys Sacramente [Page] is a witnesse of our fayth, and also an open confession of the same: For when we do frequent it, we do declare the death of the Lord. The minister of the churh ought to admyt none to thys supper, who were not very well instructed, and also openly had made confession of these thyn­ges: And whē thys faith is not, all thinges be decayed and of no force. Let vs now then consider what difference is betwixt the fyrst fayth & this seconde. Thou beleuest by thy fyrst fayth, that in this sacrament is the bodye and bloud of Iesu Christ.

What profit hast thou by this beliefe? The deuil and any wic­ked person may haue this faith, and yet for all that shall not be saued. Thou beleuest that to vse this sacramēt, is a good worke. [Page] The deuyll beleueth also & kno­weth that it is a good woorke: so y^e this common faith maketh man no better then the deuyll, or any other naughtie person: Therfore it is requisite to haue some other fayth. But so sone as the true & lyuely fayth sprin­geth in our hartes, and speaketh to our conscience, it sayeth: Ah from henceforth be mery, seinge Christ is wholy thine in all res­pectes, because that in this sup­per thou doest receaue all hys merites, he hath supped vp in his bloud all thy sinnes. Con­fesse therefore from henceforth openly in thys Sacrament, the death of thy Lord, because he is present in all thy doinges.

This seconde fayth farre pas­seth the fyrst, the which maketh thee no better then the Deuyll, [Page] no nor than any hipocrite. But this second christian faith, doth geue vnto thee, al that treasure enclosed, and promysed in these wordes of Iesu Christe: Take & eate this is my body. Therefore it is nedefull that the minister of the Church be wel aduised in geuinge thys sacrament to any body, yf he haue not before vn­derstande his faith. And by that confession which the Christian hath made in y^e church, to iudge that he is worthye to eate thys supper, and to be made one bodi with Iesus Christ. This confes­sion is to be had of necessitie, be­cause that sacramētes be ordai­ned for this ende, that they may be witnesses, & also an open con­fession of our faith. It is expedi­ent that we liue after suche sort in thys mortall lyfe, y^t we helpe our neyghbour, & that we shuld shew our faith, the which is hid [Page] in our hartes, openly by some outwarde token to the Church. That is bi baptisme, & with the supper of the lorde. The gospell must bee confessed openly w^t our mouth, and for this cause also is this sacrament ordayned, that al the worlde maye knowe that we be Christians: he that vseth not the sacrament of this sort, doth greuously offend hys lord. What shall profit thee this fyrst faith of the hipocrites, when in passing ouer of this worlde, the deuilles shal tempt thee? if thou shalt saye I beleue that I haue receaued the body of Chryst, be­cause it is so ordayned: In lyke sort wil the deuil say. And I be­leue also that thou haste recea­ued it. This faith will nothinge profit thee, nor yet ease thee of thy troubles. But if thou be in­structed in the true fayth: thou shalt aunswere the deuill & say. [Page] Ah Satan thou tyraunt, what power haste thou in me? I am armed in thys sacrament with the merites of Iesu Christ, who is made mine and I am become his: what canst thou do against me? I do not esteme thee, vse thy force, I do not feare it: my lorde is greater then thou. With thys fayth ought euery one to be ar­med, not only to passe ouer this lyfe, but also in all parylles whiles we shall here lyue. After thys sort it becommeth a Chri­stian to be instructed, yf this sa­crament should profit him. For yf thou hast not thys fayth, al­though thou hadest al the Prie­stes of the worlde aboute thee with the Sacrament in theyr handes, it should profit thee no­thinge. We reade in the boke of the Kynges, that the people of [Page] Israell fyghting with the Phi­listines, were ouerthrowen, put to flyght, and dispersed. After thys ouerthrowe, the Elders of the people of Israell, gathered them selues together and sayde to them: for thys cause are the Philistines lordes and conque­rours in this warre, because the arke of the couenaunte is not 1. Reg. 11 with vs. It was then ordayned that the arke should be brought into the army, of whiche when it came, al the people were glad. The Iewes cryed with greate ioye, thinkinge therby to haue made affrayde the Philistines, triumphinge of victoritie, not yet gotten. The people of Isra­el being proude for the presence of the arke of the Lord, they be­ganne battell a freshe with the Philistines, but with great losse [Page] and more shame, they were put to flight & ouerthrowen. Howe came this to passe, that y^e Iewes were thus subdued & euyll han­deled? The arke of the lorde was present, in which they had such confidence, that they thought God to bee present, and that he had there a peculier habitation. Of thys they had no lesse confi­dence, then hath the hipocrites of this sacrament. Why dyd not God helpe the Iewes: because the Hebrues were voide of faith, thought by the presence of the arke, to haue god to be fauoura­ble. The very selfe same thinge doth come to passe in our times, to such as trust in the outward worke of this sacramēt, and be not instructed with y^e true faith where with a christian ought to be endued. Therefore the deuill hath more power of suche, after thei haue receaued y^e sacrament, [Page] then euer he had before. Let vs then leaue of this illusion, and beleue, that that Christian whi­che is partaker of Iesu Christe by faith, doth become of the self same substaunce with his lord. This is that coniunction of the church w^t Christ, whereof Paule spake saying: that we should en­crease Ephe. 11 by all meanes in Chryst, who is the head, whervnto the body fastened & ioyned by euery kind of coniuction, according to y^e power & mesure of euery part, causeth the body to encrease in edifiyng it self by charitie. Our bodies be mēbres of Iesu christ, and the habitation of the holye ghost. These benifites be geuen vnto vs, because our lord is ioy­ned vnto vs both in spirite & in bodi. This coniunction that we haue w^t Iesu Chryst, can not be declared, w^t greater prayse then Paul did, when he said, that our [Page] fleshe is the fleshe of Christ, and Ephe. v. our bones the bones of him. In no lesse force thē was the bones and fleshe of Eua formed of A­dam.

Seinge we haue nowe made manyfeste the instruction that ought to be kept when a Chris­tian will vse thys sacrament or supper: It is nowe nedefull to declare what fruite and com­moditie we haue of this supper. I saye thys supper doth brynge forth two fruites to a Christi­an. The fyrst is, that we become after a sort the brethren of Iesu Chryst, and that we be the selfe same substaunce with him. The second fruite is, that we be trās­fourmed after a sort with oure neighbour, that we become one harte, and one soule with hym. And after this sort al the whole [Page] Churche is vnited with Iesus Chryst and in it self. These two fruites be described of Saynct Paule who sayth: The cuppe of blessynge whiche we blesse, is it not the cōmunion of the bloud of Christ? The bread whiche we breake, is it not the communi­on of the bodi of Christ? Because that many be one bread and one body, therefore all we be parta­kers of one bread, whensoeuer we do eate of thys bread, that wytnesseth that thys meate is common to all beleuers. And seyng that in this sacrament al thinges be common: let vs re­ceaue together that, the whiche Chryste hath wrought for vs. Thys is that commoditie of whiche I haue so often spoken. If the christian haue fayth, and beleue that the body and bloud [Page] of the lorde be hys, he hath then Iesu Christ in him with all hys benifites. Thenceforth the hart is meri, reioyseth & triumpheth, trustyng to be saued, not by his owne goodnes, but by the inno­cent bloud of Iesu Christ. This is to be trāsfourmed into christ, and to be his body & bloud: for that he taketh vpon him al our miseries, all oure vnhappynes, & al our mishappes. These two thinges be ioyned together, and agree in one, that is the good­nes of Christ and our sinne, that we should be of the same health and strength, if we be one soule with Iesu Christ: what thynge shuld we desire more then that. These and such other like thin­ges, ought to bee preached and taught the people, when they fall a reasonynge of thys sacra­ment, [Page] for that end, that the chri­stians may vnderstande to geue accompt to the Church of theyr sayth. But ypocrisie hath nowe suche power and force, that the Christians be onely geuen to ce­remonyes, the whiche be more supersticious then godly. They vse this sacrament only because it is so ordayned: because they thynke to receaue the bodye of Iesu Christ: there thei stay. And leauyng the true vse of thys sa­crament, they haue framed of their owne heades, many other commodities without the wa­rantise of the worde of god. The fyrste commoditie is thys, yf a man heare masse, all day he can haue no harme: If thou haste loste any thynge, or yf thou bee robbed, cause masse to be sayde, and thou shalte fynde thy [Page] thinges, and that shalbe restored that was robbed. If thou wyll fynde grace in maryage, or bee healed of any dysease, or yf thou wouldeste haue a prosperous iourney, or delyuered from any peryll, cause masse to be sayd of suche or suche a Sainct, vnto whom the wysedome of man hath grauen theyr peculyer of­fice. These be not the commodi­ties of this supper. For it is not intituled that a manne shoulde therby obtayne prosperitie, ho­nour, ryches, and other worldly goodes: but it is principally or­dayned for a remembraunce of the lordes death, that we should be vnited to him, neuer to be se­perated. There is also an other cause, wherfore this sacrament is ordayned, and that is: that it should be in stede of an erhorta­tion [Page] to stirre vs vp to loue and vnitie with our neighbour. For this cause doth the Lord parti­cipate his bodye to vs, that he may be wholy vnited to vs, and we ioyned together with hym. And being al ioyned in one mi­sticall bodye, we shoulde be the members one of another. This societe which we ought to haue together, is figured bi the bread and wine whiche be offered in this supper. The bread is made of many cornes, the whiche be after a sorte made one and min­gled together, so that the one can not be seperated from the o­ther. Euen so we Chrystians ought to be vnited together w^t [...]ch charite, that one could not be seperated frō another. This vnitie was described of Saint Paule as I haue sayde before: [Page] who sayde that all those which were partakers of this holye breade, be one body. The Chri­stian than shall reape a greate profite by this Sacrament, yf he shall be transfourmed into his neyghbour, and doth pre­ferre the wealth, honour, and profite of his neyghbour before his owne. Out of this greate charitie spryngeth these good thoughtes in vs, which can not offende, which can not despyse, nor by any meanes tormēt our neyghbour. And by that mea­nes is not Iesu Christ offended, neither torne, nor yet rente in peeces. Therfore we can not be seperated from our neyghbour, but we be also seperated from Iesu Christe: we can not loue our brother, if we loue him not in Iesu Christe. We ought to [Page] haue the selfe same care of our neyghbour, as we haue of our selues. We be one the membre of another, and we be altoge­ther the bodye of Iesu Christe, who is the head. Lyke as there is no one part in our carnal bo­dy that is hurt, but that all the rest of the members feele smart by the same: Euen so ought we to haue compassion one vpon a­nother, when he is in trouble, and suffereth any sorowe: and our neyghbours busines ought no lesse to be oures, then our owne. This is to be mery with them that be mery, & to sorowe with them that sorowe, and to be disposed with the selfe same mynde one towardes another. These two frutes be at large set forth of S. Augustin, who said: The faithfull do nowe knowe [Page] this to be the bodi of Christ, not to despise to be y^e body of Christ. They become the body of Christ yf they wyll lyue by the spirite of Christ: of the spirite of Christ lyueth nothyng but the body of Christ. Vnderstande this bre­thren that I haue spokē. Thou art a man and hast a spirit and a body: thy spirite is inuisible, thy body visible. Tell me what lyueth? liueth the spirite by the bodye, or the bodye through the spirite? The bodye to conclude lyueth by the spirite. Wylt thou ti [...] by the spirit of Christ, become Christes body. Tell me, liueth my body by the vertue of thy spirite? my body liueth by his owne spirite, and thy body by the vertue of thy owne spi­rite. The bodye of Chryste can not lyue but by the spirite of [Page] Christ. Therfore Saint Paule makynge manifest this breade, sayde: we be one bread and one bodye. O Sacrament of God­lynesse, O signe of vnitie, O knot of charitie. What oration either of Demosthenes, or yet of Marcus Cicero, or of any other famous wryter, coulde stirre vp or moue more vehementlye to the loue of our neighbour, than this sacrament moueth? What prouocation can be more lyuely and sensible then this? Let all the Oratoures of the worlde come forth and perswade vs to the loue of oure neyghboure with theyr polyshed Orations: Let them vse all the coloures of Khethoricke and all theyr con­nyng, they shall neuer brynge suche a perswasion as this sa­crament doth preache.

[Page] The wyse men of the worlde perswade vs to loue our neigh­bour, because we be of the selfe same substaunc [...] tha [...] we shuld lyue together ciuilly and with­out disorder: But this Sacra­ment doth erhorte vs vnto cha­ritie, because that Iesu Christe is transfourmed in vs, that we should lyue by his spirite, and beyng thus ioyned together to our headde Iesu Chryste, one shoulde be the members of ano­ther. Out of this fountayne spryngeth all these erhortati­ons of Paule, which do erhort, that we shoulde loue together in suche sorte as Christ hath lo­ued vs, who hath geuen his lyfe in a swete sacrifice for our saluation. This is to bee clo­thed with Chryste, to be infla­med with the loue of thy neigh­bour, [Page] to be continually charged Ephe. v Roma. [...] Gala. v. with charitie, euer desierous to serue thi brother. O how much hath the Christian profyted in this sacrament, yf he be moued & stirred with a wyl to serue his neyghbour. Not without cause than dyd S. Augustine name this Supper a Sacrament of Godlynesse, a signe of vnitie, and the bonde of charitie. For as this Sacrament is a spiri­tuall meate, and swete to those that be incorporate with Iesu Christe, and with their neygh­bour: Euen so of the contrary, it is a mortal poysō to thē whi­che put not their whole trust in Iesu Christe, & be seperated frō their neighbour. The naturall meat whē in findeth a body full of naughtye humours, turneth to poison, corrupteth & hurteth: [Page] Euen so doeth the spirituall meate yf it fynde the soule vn­faythfull, it dryueth it to vtter ouerthrowes, because that to an vnfaythfull manne, euerythyng is vnfaythfull and dam­nable.

Therfore sayth Paule: he that 1. Cor. xi. eateth and drynketh vnworthe­lye, is worthy blame, and is al­so a betrayer of the Lorde: such one as this doth eate and drynk his owne iudgment, not iudge­yng the body of the Lorde. By which place I vnderstande that it is all one, not to iudge the bo­dye of the Lorde- and to eate it vnworthelye. Wherefore they which lacke faith, & be voyde of charitie, without all religion, and lyke hogges caste in them selues to this Supper: such as these make no difference of the [Page] Lordes Supper. Therefore se­yng they beleue not, that that body is theyr lyfe, whensoeuer they do present them selues in the Church to receaue this Sa­crament: they do blaspheme, & do greate iniurye to the body of Christ, they spoyle it of all dig­nitie, and receauyng it after this sorte, they be false betray­ers of theyr Lord. Euen so these that be in discorde with theyr neyghbours, the whiche do so hate them that they can not a­byde the syght of them, whan they do come together in com­pany to celebrate the holy sup­per, and to shewe that they be knytte together with theyr bro­ther in the bande of charitie: such do blaspheme God, deuide the mistical bodi of Iesu Christ, and teare in sunder the holye [Page] Churche by peece and peece, Therefore worthely are they to be blamed, & be betrayers of the body of Chryst. I say not onely that they bee betrayers of the Churche, whiche is the mistical bodye of Chryste: But I saye they be betraiers of theyr Lord, no lesse then Iudas and the Iewes whiche crucified hym. Eatyng after thys sort, vnwor­thely, thei do receaue their own damynation, for vsynge thys Sacrament without fayth as the hypocrites do, they do con­fesse that with theyr mouth, whiche they beleue not in their harte. And to be present at thys table, is no other thinge but an abiuration whiche is done in euery false religion. It is a con­fession that we beleue to bee sa­ued onely by the death of Iesu [Page] Chryste. The hypocrite then doth condemne hym selfe, doth pronounce sentence in hys owne condemnation, and pro­uoketh the anger of GOD vp­pon hys owne head. When a man doth not putte hys whole confydence in Christ, he can not loue hys neyghbour with that Christian loue wherewith thys Sacrament doth bynde hym. Then a wycked person is cutte of from his neyghbours, and so he hath no parte at all in the Churche, nor yet maye vse thys Sacrament, but faynedly. For when he outwardelye sheweth hym selfe at this holy Table, he confesseth to be transfourmed into hys neyghbour, neuerthe­lesse in hys harte, he is repleny­shed with hatred. For this cause 1. Cor. x1. [Page] Paule willed that a man should [...] xi. make triall of himself, before he dyd eate of thys bread, & drynke of this cuppe. The whiche wordes I do vnderstande after thys sorte: that euerye one ought it theyr proper conscience, and with stedfast fayth, beleue that Iesus Christ onely is theyr redemer, and the satisfier for all theyr sinnes. Also they ought to declare the death of Christ, that is, with tong openly to confesse that, the whiche he beleueth in hys hart. Thys is to confesse Christ alone to be our Sauiour in daungers, troubles and all persecutiōs of Antichrist. When a Christian hath tasted of thys fayth and confession, it is neces­sary before he receaue thys Sa­crament, that he consider in his owne conscience, whether he be [Page] redy to geue hym selfe wholy to the seruyce and benefyt of hys neighbour as Christ hath done, who is made the seruaunt of the whole Churche: whether he be also desyrous to helpe to de­fende and to gouerne his neigh­bour, because he is of the fleshe of his owne body. Thys is that preparation the which he ought to haue, that myndeth to eate the supper of the Lorde. This is that examination wherof Paul speaketh that he ought to make that wyll eate of thys breade, and drinke of this cuppe. He that hath not this fayth and this charitie, lette him not goo to this supper of the Lorde: be­cause yf that anye suche who is voyde of faith and charitie, doth present hym selfe to thys table, he is worthi of more blame, and [Page] becometh a betrayer of the body of Chryst. Let vs nowe consider what difference there is bet wixt this fyrst and common fayth of the hypocrites, and of thys se­conde Christian faith. This first fayth wylleth that we shoulde eate this supper, because it is so ordayned, and because the body of Chryste is receaued. But be­cause the wicked and reprobate, and the Dyuell may haue thys fayth: therefore the hipocrite doth not eate worthely the sup­per of the Lorde. Let vs then leaue of thys [...]on hipocri­sie, and beynge [...]rmed with fayth and charitie▪ [...]et vs eate thys bread, and drynke thys cup together with the other fayth­ful, chaunginge our selues into our neyghbours by charitie, be­inge replenished with all humi­litie, [Page] of whiche we haue at this present a rare example of oure master Christ, which is written by S. Iohn after this sort. Be­fore Iohn. xiii the feast dai of the passouer, Iesus vnderstandynge that his houre was come that he muste depart out of this life to hys fa­ther: hauynge loued hys that were in the world, for euer and euer he loued thē. When supper was done and the deuil had mo­ued y^e hart of Iudas of Symon Iscarioth which betraied hym: Iesus knowing that his father had geuen into hys handes all thinges, and that he came from GOD, and that he must go to God: he ryse from supper, put of his garmentes, tooke a towell, girde himselfe: after that, put water into a basen, and be­ganne to washe the feete of hys [Page] Disciples, and to wype them with the to well where with he was gyrt. The Euangelyst dott describe the cause wherfore the father sent Iesu Christ into the worlde, that by the meanes o [...] the crosse, he muste retourne to hys father. Our merites then nor our good workes, bee not o [...] suche pleasauntnesse that the [...] haue caused the sonne of god to descende into the earth. But th [...] great earnest loue that he bar [...] hath moued the heauenlye father to geue [...] hys benifites in hys beloued C [...]d.

In this is made manyfest th [...] i. Ioh. iiii. loue of God toward vs: In tha [...] he sen [...] [...] only begotten sonne i [...] [...] [...]rlde, that we should ly [...] [...] him. In this doth ap [...] [...]ys loue, not that we lo [...] [...], but that he loued vs▪ [Page] and sent his sonne a propiciati­on for our synnes. The sonne hath folowed the loue of the fa­ther: therefore such as were at the first beloued, they were dere and fauoured for euer and euer. Our Lorde fayleth not in his loue, albeit his Disciples ran away & denyed hym. For al this he departed not frō one iote of his good wyl, y^e all men myght knowe that God is true, & man is but a lyer. It is a small men­cion Roma. i [...] that Iohn maketh of this supper, because it was already throughli described of the other Euangelistes. Now had the de­uyll moued the harte of Iudas Iscarioth that betrayed hym. And Iesus vnderstandyng y^e his father had layd this burden vp­pon his shoulders, te l [...]ue al be­leuers by the meanes of the [Page] crosse: he therfore gaue into his handes the euerlastynge good thinges, that is, lyfe, righteous­nesse, remissiō of sinnes, he alth, redemption, iudgement, and re­surrection. All these good thin­ges were geuen into the handes of Christe, because he hath pur­chased them, & hath gotten the by the crosse. This is the wyl of my father that hath sente me, that I shoulde not lose one of those that he hath geuen me: that euerye one that seeth the sonne, & beleueth in him, maye haue lyfe euerlastynge. When Christ shoulde be exalted aboue the heauens, he would first hū ­ble him self in washyng his dis­ciples feete, geuing this for an example, that first in this mor­tall life we ought to be humble, if in the other lyfe we wyll be [Page] glorious with Iesu Christe. I praye and besech you brethren, that euery one of you consider with deepe consideration, this fact of humilitie of our Lord, to the ende that we shoulde know that he came to this extreme basenesse to eralt vs. What ma­ner of persōs were they (O ma­ster) whose feete thou washed? it was theyrs who betrayed thee, denyed thee, forsoke thee in thy daunger, fled away when thou stodest in moste nede of them.

Wherfore we ought to consider in this washynge of feete, the marueylous humilitie of oure master, and the feruent loue he bare towardes his enemies. It was the maner in those dayes, to washe straungers feete when they were bydden to any mans house: therfore the Lorde rebu­ked [Page] the Pharisey which washed not his feete. Paule would not receaue a wydow to the seruice of the Churche, yf first she were not knowen to be humble and of a godly lyfe. And the Apostle myndyng to declare this humi­litie, sayde: It is erpedient that [...]imo. v. a wydowe shoulde haue w [...]ed the feete of Saintes. For if any do hūble them selues after this sorte, as to be content with so meane an office as to washe the feete of Saintes, & to serue such as haue sores and infirmities: this is an euidente signe of a loue that is vnfayned. He came vnto Peter, & Peter sayd: Lorde shalt thou washe my feet, Iesus aunswered and said: What I do thou knoweste not, but thou shalt know hereafter. The wor­des of Peter beyng considered [Page] as they be in apparent, do de­clare great modestie, whiche in the worlde is worthy of prayse. Yt is a signe of ciuilitie not to suffer without great nede to be serued of a mans better. But Christ in this that he dyd, hadde occasiō, wherfore he willed that Peter should beare that seruice, although it were base. Therfore sayd Christe, thou shalte knowe hereafter Peter why I do this. At this aunswere ought Peter to haue submitted hym selfe, & suffered his feete to be washed, & to haue declared a ciuill wise­dome. Therfore it may be sayd, that in Peter doth appeare the superstitious hypocrisie of our carnall nature. Peter made a conscience, and feared to declare so smal reuerence to his master, to suffer him to washe his feete. [Page] But after forgettyng all religi­on, treadyng vnderfeet both the loue and reuerence to his deare master, with an othe forsoke hym when he ought to haue cō ­fessed hym. Chryst hath saide: he that wyll not confesse me before men I wyll not confesse him in ath. 10. the presence of my father. Peter made smal accompt of the com­maūdement of God, denyed his master, makyng lytle conscience to swere falsely, with [...]te shame and ignominie to Iesu Christ: yet he after made a con­science, and thought it sinne to suffer his master to wasshe his feete. Thus doth our naturall hipocrisie: it reuerenceth Christ and wyll honour hym where is no nede: And agaynst his com­maūdement he wyll after make small accompt of that true reli­gion, [Page] wherwith god wyl be ser­ued and worshipped. Our reasō knoweth not the cause of Gods workes, nor yet can not knowe them if the spirite of the Lorde do not make manifest these se­cretes. Therfore Peter not kno­wyng but as man, stroue with his master, and sayd, thou shalt neuer wasshe my feete. Peter doth not only declare hym selfe co [...]tious, but yf we consider th [...] [...]nswere, we shall fynde Peter a great blasphemer. The master had sayde before to his disciples, that it was not with­out cause that he wasshed theyr feete. Therfore Peter being ob­stinate, & resisting that he shuld not washe his feete at all, shew­ed him selfe to be wiser then his master. And the aūswere of Pe­ter hath this vnderstandynge. [Page] Albeit thou art my master, yet for all that thou shalte pardon me: for in this doyng thou de­clareu thy selfe to haue smal ex­perience touching wordly thin­ges. I know by experience it is not decent the seruaunt woulde be serued of his master: so that thy fact master doth gaynesaye the polytyke order of the world. And this that I do is done poli­tikely. In Peter is declared a zele of the honour of God: but this deuotion was not groūded in the word of God. Lette vs see what aunswere the wisdome of God doth make to Peter. If I shall not wasshe thy feete, thou shalt haue no parte with me.

Christ contendeth not with Pe­ter, for that he shuld not be wil­full and wyse in his owne con­ceite. What shall we saye to the [Page] aunswere of our Lord? ah is it so great a matter to washe feet? was not Iudas feete wasshed? yet he had no part with Christ: it is verye true his feete were washed, but not after that sorte as Christ doth heare declare in this Gospell.

The aunswere of Christ is this. Peter hath not wel vnderstand my office, nor yet vnderstandeth not home nedeful my seruyce is to all the whole worlde. O thou fantastical man, why doest thou beleue y^t I am a Messias, a car­nall king, a monarche of all the worlde, to whom all nations should be subiect, thou thinkest to serue this Messias, but Peter thou arte deceaued. For if I do not fyrst serue thee, thou shalte neuer serue me: yf I do not fyrst saue thee, thou shalt neuer come to be saued, if I do not fyrst shed [Page] my bloud for thee, yf I do not first wash thy sinnes, thou shalt neuer be saued, nor yet haue ani porcion with me. These wordes of Iesu Christ, yf I washe not thy fete, thou shalt haue no por­tion with me: Albeit they bee few, and appeare simply, yet for al that, if we cōsider them depe­ly, we shall fynde that they de­stroy all false and cloked religi­on. Although there bee many a­mongest the Iewes, which lyue honestly, yet for all that they be not saued in the bloud of christ, nor yet haue they no part with him. The Turkes albeit they say they serue god aboue, & glo­ry that they haue the true reli­gion, and shewe with outwarde ceremonies, a cloked holynes: yet they obtayne not remission of their sinnes, because they be not washed in y^e bloud of Christ. [Page] Our hipocrites although they doe manye good workes, yet be­cause they thynke to be washed in theyr owne merites, and not in the bloud of Christ: Therfore such hipocrites haue no portion with Christ at al. But let vs re­turne to Peter who said: O lord not only my fete, but my hands and head also. At the first Peter was very obstinate, and would not suffer hys master to washe his fete, but now he would haue him to doe more then was fyrst commaunded. The selfe same thinge we se nowe to be done in many, who when they perceaue the seueritie of the law, and the bonde which we are bounde in, they do as Peter dyd, they wyll not only obserue the commaun­dement of god, but they finde of theyr owne workes besydes the worde of God. Therefore they [Page] thinke to merite remission of sin nes. partly by the merite of Ie­su Christ, and partly by the me­rite of their owne worke. Such be lyke Peter, for they wyll not only do that that god commaū ­deth, but thei wil of their owne heades finde out other merites, wherby to deserue lyfe euerlast­ynge. Peter not walkyng in the kinges high way, Iesus said vn to hym: he that is washed, hath no nede to washe any parte, but his fete, and than he is al clene. Our master reproued the vnskil fulnes of Peter by the common custome of these dayes. For such as be washed in a bathe, when thei go forth, they set their feete vpon the ground: And nede not after to washe anye thynge but theyr feete. When any was byd­den to feast to the Iewes, it was onely nedeful to washe the fete, [Page] because they vsed to eate vppon beddes: As nowe emongest vs, when any is biddē to feast, it is only nedeful to wash theyr han­des, for all elles is cleane. But Christ by this matter wyl in [...]r a matter of more importan̄ce, & not only [...]epr [...]hend the inciuili­tie of Peter. All they whiche by fayth be made cleane & pure, all such be al wholy clensed in Iesu Chryst, because y^e fayth hath as­sured thē of the purenes & holy­nes of Iesu Christ. There is no damnation to those that be en­graffed in Iesu Chryst: with all this therfore is iustified the sin­ner, & yet hath he his feete mye­red, the which continually haue nede to be clensed.

The feete be the carnal desires and the remanentes of the olde man, the which ought continu­ally to be chastened and mortifi­ed. [Page] The Christian in Chryste is wholy cleane: but in him self he hys filthy, foule, & ful of carnal desires. And although he is not therfore condemned, yet he hath sinnes, the which were nedeful to bee washed awaye: whylest therefore we lyue in this myery lyfe, we haue nede to haue oure feete washed. That is, to walke in the spirite, & not in the fleshe, because a Christian oughte to serue with his mynde the lawe of god, therfore ought he to take good hede not to serue the lawe of sinne. When our master had washed hys Disciples feete, he toke agayne his garmentes, sat him down, and said vnto them: you call me master and lorde, so say you well, for so I am. If I then beinge lorde & master haue washed your fete, you ought al­so to washe one anothers feete, [Page] because I haue geuē you an ex­ample, that as I haue done euē so do ye. The lord hath now de­clared y^e cause that moued hym to take in hand so meane an en­terprise in the world. The Apo­stles did thinke that Iesus christ ought to be the worldly messias that was loked for of y^e Iewes, that shoulde be a kinge and mo­narche of the whole world. Our Lorde had often preached vnto them, that hys kyngdome was spirituall and not terrestriall, & that they should not set their fe­licitie beneth in the earth. For to confirme therfore the trueth of this his prechyng, he did this base and meane offyce to washe his disciples feete. And our lord deferred this fact vntill his last supper, for that hys doctryne should be more freshe in memo­rie in our mindes, being done at [Page] a tyme moste worthy of remem­braunce, I haue geuen you an example that you shoulde do as you haue seene me to doe: you thynke that I am come into this world to enioye an earthly kyngdome, you receaue youre selues. Therefore caste of from you al felicitie that the worlde can promyse you, take example by me that am made your ser­uaunt. Thus followe my pathe and fotesteppes, be seruauntes of all men, but be faythfull. This onely sayeth Paule is re­quired in the ministers of the gospel, that they be faythfull in their doctryne: none then shall glory in man, we shal onely glo­ry in Iesu Chryst who is y^e true fode of our soules. To whom be honour, power and glory for euer and euer.

Amen