❧ The xliiii. Sermon of M. Gialio of Milane, touching the lords supper.  
Dedicated to the worshipful mystres Anne Carowe.    

The xliiii Sermon of Master Giulio of Milane, touching the lords Supper.  
SAthan in all times hath devised, how he might by subtlety defile and deface with all kind of superstition the lords supper. In the time of Saint Paul God did smite and sharply punish the Church of the Corinthians, because they did evil use this Sacrament. In our times (because we will not recount the errors of all worlds) be brought in, sundry kinds of superstitious hypocrisies, about the usage of this Supper. All which I will not now name in particular, for spending of time. I will only entreat of that which is of most force, that we may learn after what sort we ought to present ourselves to this holy table. Some writers moved by these words of S. Paul: He that cateth unworthily of this bread and this wine, cateth his own judgement: they have taken in hand to declare how a man may worthily use this Sacrament. And after much debating, they have thus resolved themselves: that a man hath than worthily eaten this bread, when he is in the state of grace. And passing on a little further, they have expounded & said, that a man is than in state of grace, when he is purged and cleansed of all mortal and venial sins. In this sort they resolve themselves, because their study is to understand after what sort sins be purged, & how a man may come into the state of grace. The writers of these days be of divers judgements touching this matter. Some say that through contrition, confession, and satisfaction of works, a man is purged from all sin, and doth deserve the state of grace. But when a man doth diligently search what is this meritorious work of this great goodness, they do very ill agree upon the matter. For some say that this satisfactory work is fasting, accompanied with tears and prayer. Other add this and say that our prayers must be done with sackcloth and other chastisements of the flesh. Others do say, that not only these works be necessary to deserve the state of grace: but also there must be almose, the which doth cleanse a man from sin.  
The further we be separated from the pure time of the Apostles, so much greater is the number of satisfactions, and the thing is so augmented, that men's consciences be brought into fear, error, and desperation, and in themselves so confounded, that they know not where to find the beginning. Wherefore a man is never certain to do these satisfactory works so perfectly that he may deserve to be in the state of grace: No more there is no conscience of any living man, be he never so holy, that can assure himself to be without sin, if he shall behold his merit, and the dignity of his own works. Let us then leave of such encomberaunce of conscience: and for the eating of the lords supper, let us follow the fashion that was used by the Apostles. Paul doth not bring our minds to this desperation and doubtfulness, when he doth exhort the Church of the Corinthians to use worthily this Supper: But this he saith, that than do we worthily use this sacrament, when we do acknowledge ourselves to be unworthy, and lay open our sins before jesus Christ, that he through his mercy would make us worthy. That we should also despair of our selves, & all our works: for that we might receive comfort in him, that we should humble our selves, that in Christ we might be exalted: that we should acknowledge ourselves sinners, that in Christ jesus we might be justified: therefore we may not think to come to this Sacrament voyde of sin, neither that we be worthy to deserve so great a benefit. But let us thus think, that we being poor, do go to a liberal giver: that being sick, we go to a gentle physician: And being sinners, do run to our saviour. Thus the dignity whereof Paul speaketh that is in this Supper, is performed by faith, at those times when we believe that all the merits of Christ be ours: And that we behave ourselves in love towards our neygbours as this day shallbe declared.  
This error that I have now spoken of, is one of the most notable errors that is in the church concerning the usage of the lords Supper. The second error is this, the which hath been and is continually preached, that under bread and wine is contained the body & blood of Christ jesus. These preachers & scoolemasters of men's consciences, do only occupy themselves to persuade two things to the people.  
The first, that in this sacrament is the body and blood of Christ. The other, that all Christians ought with great desire to receive this Sacrament, because they do receive the body & blood of jesus Christ. And these reverend fathers say, that men may search no further, because that all matters of faith ought to be believed simply. But to what end a man ought to use this Sacrament, and what commodity a Christian getteth by it: these our reverend fathers have not so much as touched one word, to comfort such consciences as be in trouble. These fathers do not consider that this their faith may be in the devil, and in all his members. It is no hard thing to persuade this their article to the people. For if they believe that jesus Christ is risen from death, that by a miracle he entered, the gate being shut, into the house where the Apostles were gathered together, without any hurt to his body: also if they believe many other miracles that was done of the Lord while he lived here upon earth: By the same reason it is an easy matter to persuade the Christian people, that in bread and wine there is the body and blood of jesus Christ. This this were a small matter whereupon to stay: but we must search something further. These spiritual masters think to have done their office, whensoever they have persuaded this to the people: that in the sacrament is the body of jesus Christ, and that they be bound to receive it.  
We be come now to this pass: let a man ask a Christian if he will communicate, he wylin answer yea. And if you ask him wherefore he will do so, he answereth, because the Church hath so ordained. But if we should consider the matter something more deepelye, and search for what purpose and to what end this was ordained: he will answer, to receive the body and blood of Christ jesus. And they think to know enough, when they can after this sort give account of their conscience. But as I have already said, if this thing be no otherways considered, this faith is nothing: because every naughty person can have this faith. And he that can give no better account of his faith, then is commonly done now a days, let him take heed to receive this sacrament. To admit unto the supper those people thus evil instructed: is as a man should admit a brute beast to an holy banquet, to the great ignominy of jesus Christ, and confusion of the church, It is then erpedient that the Christian be otherways instructed, and that he know what thing this Sacrament is, and for what end the Lord hath ordained it, for what cause also the church doth use it: what profit the faithful do receive by it: and many other things which be necessary to understand, as this day is made manifest. I say the minister ought to use in this Sacrament the self same means, as is used in baptism, when a child is baptized, or yet any other person grown in years. The which party when he goeth to be baptized, it is not sufficient to desire to be united to the church & that he believeth surely that this washing is baptism, and that this sacrament is ordained of God: No nor it is no sufficient cause that the party doth desire to be baptized, because this belief may be both in good and evil. But the principal point that the minister doth desire to know of him that is baptized, is this: Whether he doth forsake the devil with all his works, and that he that is baptized do confess so to do openly. That done, the minister doth ask if he believe in the father, in the son, and in the holy ghost. In which demand the minister doth search out the faith of him that receiveth the Sacrament: of which faith, the Church must be assured. Therefore it is needful that every one that is baptized, should know to give account of their faith in the face of the congregation. How much more than ought this to be done in the Sacrament of the lords supper, the which is only ministered to such as be of sufficient years, & that be able to understand the word preached.  
Therefore when any man shall first communicate, it is erpedient to hear his confession upon this article. For by that confession the Church may judge if such a person be a fit vessel to receive such a Sacrament: that by this means there may be a difference of judas and other brutysshe creatures. There is then to be wished some other faith, much differing from this of the hypocrites, the which think they have done enough, when they have performed that work, because it is so ordained. Were it not a great folly if one of ripe years should be baptized, and if he were asked wherefore art thou baptized could make no other answer but that he is baptized because it is so ordained. And having no other stay whereunto the Christian faith should stay upon: should not such one be almost judged and taken for a dissimuled Christian? Seeing than the Sacraments be witnesses of our faith: it is needful that they which will present themselves to this table, be well instructed to give accounts of their faith. Therefore it is convement that such should be eramined of the minister of the Church.  
First the minister doth ask the Christian what is this sacrament? The faithful doth answer, that this sacrament is an assurance and gage, left of jesus Christ in his church, for that none should doubt, but that his body is dead for us, & that his blood is shed for the remission of our sins. Then the minister shall ask him what he intendeth to do, when he doth present himself to this supper. The faithful doth answer, I do believe to receive all the merits of jesus Christ, and to receive them in such sort, that they be no more Christ's, but that they be mine, in no less force than if I with my own proper body had merited the kingdom of heaven. Then the minister doth this ask and say: what assurance hast thou to assure thyself after this sort of the works of thy Lord? The faithful doth answer, I do this assure myself upon the words that jesus christ spoke in his last supper, when he said, take and eat, this is my body, this is the cup of the new Testament in my blood, the which shallbe shed for you. Again the minister doth ask, after what manner dost thou think to eat this body, and drink this blood? The faithful doth answer: I do believe to eat it spiritually, in such sort as the gospel under the signs of bread and wine doth offer, & my faith doth receive. The minister doth ask, wherefore dost thou not think to eat the carnal body of Christ? The faithful doth answer, because it is the spirit that giveth me life, & the flesh profiteth nothing. For this cause sayeth the Christian, am I come hither unto the company of the faithful for to receive this sacrament, because I believe that the body of my Lord is dead for me, & that his blood is shed for my redemption: therefore my faith is confirmed & comforted by this sacrament. The minister doth demand, what profit & commodity receiveth thy soul of this holy supper? The faithful doth answer, the commodity that I receive thereby, is the I am made a member of Christ, who is the head of the Church: And I do transform myself into my neighbour, so the I become one soul, one heart, & one will with him. With these & other like instructions, ought the Christian people to be instructed, when they do first present themselves to this holy supper. This Sacrament is a witness of our faith, 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 church ought to admit none to this supper, who were not very well instructed, and also openly had made confession of these things: And when this faith is not, all things be decayed and of no force. Let us now then consider what difference is betwixt the first faith & this second. Thou believest by thy first faith, that in this sacrament is the body and blood of jesus Christ.  
What profit hast thou by this belief? The devil and any wicked person may have this faith, and yet for all that shall not be saved. Thou believest that to use this sacrament, is a good work. The devil believeth also & knoweth that it is a good work: so the this common faith maketh man no better than the devil, or any other naughty person: Therefore it is requisite to have some other faith. But so soon as the true & lively faith springeth in our hearts, and speaketh to our conscience, it sayeth: Ah from henceforth be merry, seeing Christ is wholly thine in all respects, because that in this supper thou dost receive all his merits, he hath supped up in his blood all thy sins. Confess therefore from henceforth openly in this Sacrament, the death of thy Lord, because he is present in all thy doings.  
This second faith far passeth the first, the which maketh thee no better than the devil, no nor then any hypocrite. But this second christian faith, doth give unto thee, all that treasure enclosed, and promised in these words of jesus Christ: Take & eat this is my body. Therefore it is needful that the minister of the Church be well advised in giving this sacrament to any body, if he have not before understand his faith. And by that confession which the Christian hath made in the church, to judge that he is worthy to eat this supper, and to be made one body with jesus Christ. This confession is to be had of necessity, because that sacraments be ordained for this end, that they may be witnesses, & also an open confession of our faith. It is expedient that we live after such sort in this mortal life, that we help our neighbour, & that we should show our faith, the which is hid in our hearts, openly by some outward token to the Church. That is by baptism, & with the supper of the lord. The gospel must be confessed openly with our mouth, and for this cause also is this sacrament ordained, that all the world may know that we be Christians: he that useth not the sacrament of this sort, doth grievously offend his lord. What shall profit thee this first faith of the hypocrites, when in passing over of this world, the devils shall tempt thee? if thou shalt say I believe that I have received the body of christ, because it is so ordained: In like sort will the devil say. And I believe also that thou haste received it. This faith will nothing profit thee, nor yet ease thee of thy troubles. But if thou be instructed in the true faith: thou shalt answer the devil & say. Ah Satan thou tyrant, what power hast thou in me? I am armed in this sacrament with the merits of jesus Christ, who is made mine and I am become his: what canst thou do against me? I do not esteem thee, use thy force, I do not fear it: my lord is greater than thou. With this faith ought every one to be armed, not only to pass over this life, but also in all perils whiles we shall here live. After this sort it becometh a Christian to be instructed, if this sacrament should profit him. For if thou hast not this faith, although thou haddest all the Priests of the world about thee with the Sacrament in their hands, it should profit thee nothing. We read in the book of the Kings, that the people of Israel fighting with the Philistines, were overthrown, put to flight, and dispersed. After this overthrow, the Elders of the people of Israel, gathered themselves together and said to them: for this cause are the Philistines lords and conquerors in this war, because the ark of the covenant is not 
1. Reg. 11  with us. It was then ordained that the ark should be brought into the army, of which when it came, all the people were glad. The jews cried with great joy, thinking thereby to have made afraid the Philistines, triumphing of victoritie, not yet gotten. The people of Israel being proud for the presence of the ark of the Lord, they began battle a fresh with the Philistines, but with great loss and more shame, they were put to flight & overthrown. How came this to pass, that the jews were thus subdued & evil handled? The ark of the lord was present, in which they had such confidence, that they thought God to be present, and that he had there a peculiar habitation. Of this they had no less confidence, then hath the hypocrites of this sacrament. Why did not God help the jews: because the hebrews were void of faith, thought by the presence of the ark, to have god to be favourable. The very self same thing doth come to pass in our times, to such as trust in the outward work of this sacrament, and be not instructed with the true faith where with a christian aught to be endued. Therefore the devil hath more power of such, after they have received the sacrament, than ever he had before. Let us then leave of this illusion, and believe, that that Christian which is partaker of jesus Christ by faith, doth become of the self same substance with his lord. This is that conjunction of the church with Christ, whereof Paul spoke saying: that we should increase 
Ephe. 11  by all means in christ, who is the head, whereunto the body fastened & joined by every kind of conjunction, according to the power & measure of every part, causeth the body to increase in edifying itself by charity. Our bodies be members of jesus christ, and the habitation of the holy ghost. These benefits be given unto us, because our lord is joined unto us both in spirit & in body. This conjunction that we have with jesus christ, can not be declared, with greater praise than Paul did, when he said, that our flesh is the flesh of Christ, and 
Ephe. v.  our bones the bones of him. In no less force than was the bones and flesh of Eva form of Adam.  
seeing we have now made manifest the instruction that ought to be kept when a Christian will use this sacrament or supper: It is now needful to declare what fruit and commodity we have of this supper. I say this supper doth bring forth two fruits to a Christian. The first is, that we become after a sort the brethren of jesus christ, and that we be the self same substance with him. The second fruit is, that we be transformed after a sort with our neighbour, that we become one heart, and one soul with him. And after this sort all the whole Church is united with jesus christ and in itself. These two fruits be described of saint Paul who saith: The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Because that many be one bread and one body, therefore all we be partakers of one bread, whensoever we do eat of this bread, that witnesseth that this meat is common to all believers. And seeing that in this sacrament all things be common: let us receive together that, the which christ hath wrought for us. This is that commodity of which I have so often spoken. If the christian have faith, and believe that the body and blood of the lord be his, he hath then jesus Christ in him with all his benefits. Thenceforth the heart is meri, rejoiceth & triumpheth, trusting to be saved, not by his own goodness, but by the innocent blood of jesus Christ. This is to be transformed into christ, and to be his body & blood: for that he taketh upon him all our miseries, all our unhappiness, & all our mishaps. These two things be joined together, and agree in one, that is the goodness of Christ and our sin, that we should be of the same health and strength, if we be one soul with jesus Christ: what thing should we desire more than that. These and such other like things, aught to be preached and taught the people, when they fall a reasoning of this sacrament, for that end, that the christians may understand to give account to the Church of their saith. But hypocrisy hath now such power and force, that the Christians be only given to ceremonies, the which be more superstitious than godly. They use this sacrament only because it is so ordained: because they think to receive the body of jesus Christ: there they stay. And leaving the true use of this sacrament, they have framed of their own heads, many other commodities without the warantise of the word of god. The first commodity is this, if a man hear mass, all day he can have no harm: If thou haste lost any thing, or if thou be rob, cause mass to be said, and thou shalt find thy things, and that shallbe restored that was rob. If thou will find grace in marriage, or be healed of any disease, or if thou wouldst have a prosperous journey, or delivered from any peril, cause mass to be said of such or such a Saint, unto whom the wisdom of man hath graven their peculiar office. These be not the commodities of this supper. For it is not entitled that a man should thereby obtain prosperity, honour, riches, and other worldly goods: but it is principally ordained for a remembrance of the lords death, that we should be united to him, never to be separated. There is also an other cause, wherefore this sacrament is ordained, and that is: that it should be in stead of an erhortation to stir us up to love and unity with our neighbour. For this cause doth the Lord participate his body to us, that he may be wholly united to us, and we joined together with him. And being all joined in one mystical body, we should be the members one of another. This society which we ought to have together, is figured by the bread and wine which be offered in this supper. The bread is made of many corns, the which be after a sort made one and mingled together, so that the one can not be separated from the other. Even so we Christians ought to be united together with ●●ch charity, that one could not be separated from another. This unity was described of Saint Paul as I have said before: who said that all those which were partakers of this holy bread, be one body. The Christian than shall reap a great profit by this Sacrament, if he shall be transformed into his neighbour, and doth prefer the wealth, honour, and profit of his neighbour before his own. Out of this great charity springeth these good thoughts in us, which can not offend, which can not despise, nor by any means torment our neighbour. And by that means is not jesus Christ offended, neither torn, nor yet rent in pieces. Therefore we can not be separated from our neighbour, but we be also separated from jesus Christ: we can not love our brother, if we love him not in jesus Christ. We ought to have the self same care of our neighbour, as we have of ourselves. We be one the member of another, and we be altogether the body of jesus Christ, who is the head. Like as there is no one part in our carnal body that is hurt, but that all the rest of the members feel smart by the same: Even so ought we to have compassion one upon another, when he is in trouble, and suffereth any sorrow: and our neighbours business ought no less to be ours, than our own. This is to be merry with them that be merry, & to sorrow with them that sorrow, and to be disposed with the self same mind one towards another. These two fruits be at large set forth of S. Augustin, who said: The faithful do now know this to be the body of Christ, not to despise to be the body of Christ. They become the body of Christ if they will live by the spirit of Christ: of the spirit of Christ liveth nothing but the body of Christ. Understand this brethren that I have spoken. Thou art a man and hast a spirit and a body: thy spirit is invisible, thy body visible. Tell me what liveth? liveth the spirit by the body, or the body through the spirit? The body to conclude liveth by the spirit. Wilt thou ti 〈◊〉 〈◊〉 by the spirit of Christ, become Christ's body. Tell me, liveth my body by the virtue of thy spirit? my body liveth by his own spirit, and thy body by the virtue of thy own spirit. The body of christ can not live but by the spirit of Christ. Therefore Saint Paul making manifest this bread, said: we be one bread and one body. O Sacrament of Godliness, O sign of unity, O knot of charity. What oration either of Demosthenes, or yet of Marcus Cicero, or of any other famous writer, could stir up or move more vehemently to the love of our neighbour, than this sacrament moveth? What provocation can be more lively and sensible than this? Let all the orators of the world come forth and persuade us to the love of our neighbour with their polished Orations: Let them use all the colours of Khethoricke and all their cunning, they shall never bring such a persuasion as this sacrament doth preach.  
The wise men of the world persuade us to love our neighbour, because we be of the self same substance tha● we should live together civilly and without disorder: But this Sacrament doth erhorte us unto charity, because that jesus Christ is transformed in us, that we should live by his spirit, and being thus joined together to our head jesus christ, one should be the members of another. Out of this fountain springeth all these erhortations of Paul, which do erhort, that we should love together in such sort as Christ hath loved us, who hath given his life in a sweet sacrifice for our salvation. This is to be clothed with christ, to be inflamed with the love of thy neighbour, to be continually charged 
Ephe. v Roma. ● Gala. v.  with charity, ever desirous to serve thy brother. O how much hath the Christian profited in this sacrament, if he be moved & stirred with a will to serve his neighbour. Not without cause than did S. Augustine name this Supper a Sacrament of Godliness, a sign of unity, and the bond of charity. For as this Sacrament is a spiritual meat, and sweet to those that be incorporate with jesus Christ, and with their neighbour: Even so of the contrary, it is a mortal poison to them which put not their whole trust in jesus Christ, & be separated from their neighbour. The natural meat when in findeth a body full of naughty humours, turneth to poison, corrupteth & hurteth: Even so doth the spiritual meat if it find the soul unfaithful, it driveth it to utter overthrows, because that to an unfaithful man, every-thing is unfaithful and damnable.  
Therefore saith Paul: he that 
1. Cor. xi.  eateth and drinketh unworthily, is worthy blame, and is also a betrayer of the Lord: such one as this doth eat and drink his own judgement, not judging the body of the Lord. By which place I understand that it is all one, not to judge the body of the Lord- and to eat it unworthily. Wherefore they which lack faith, & be void of charity, without all religion, and like hogs cast in themselves to this Supper: such as these make no difference of the lords Supper. Therefore seeing they believe not, that that body is their life, whensoever they do present themselves in the Church to receive this Sacrament: they do blaspheme, & do great injury to the body of Christ, they spoil it of all dignity, and receiving it after this sort, they be false betrayers of their Lord. Even so these that be in discord with their neighbours, the which do so hate them that they can not abide the sight of them, when they do come together in company to celebrate the holy supper, and to show that they be knit together with their brother in the band of charity: such do blaspheme God, divide the mystical body of jesus Christ, and tear in sunder the holy Church by piece and piece, Therefore worthily are they to be blamed, & be betrayers of the body of christ. I say not only that they be betrayers of the Church, which is the mystical body of christ: But I say they be betrayers of their Lord, no less than judas and the jews which crucified him. Eating after this sort, unworthily, they do receive their own damynation, for using this Sacrament without faith as the hypocrites do, they do confess that with their mouth, which they believe not in their heart. And to be present at this table, is no other thing but an abjuration which is done in every false religion. It is a confession that we believe to be saved only by the death of jesus christ. The hypocrite than doth condemn himself, doth pronounce sentence in his own condemnation, and provoketh the anger of GOD upon his own head. When a man doth not put his whole confidence in Christ, he can not love his neighbour with that Christian love wherewith this Sacrament doth bind him. Then a wicked person is cut of from his neighbours, and so he hath no part at all in the Church, nor yet may use this Sacrament, but feignedly. For when he outwardly showeth himself at this holy Table, he confesseth to be transformed into his neighbour, nevertheless in his heart, he is replenished with hatred. For this cause 
1. Cor. x1.  Paul willed that a man should 
〈◊〉 xi.  make trial of himself, before he did eat of this bread, & drink of this cup. The which words I do understand after this sort: that every one ought it their proper conscience, and with steadfast faith, believe that jesus Christ only is their redeemer, and the satisfier for all their sins. Also they ought to declare the death of Christ, that is, with tongue openly to confess that, the which he believeth in his heart. This is to confess Christ alone to be our Saviour in dangers, troubles and all persecutions of Antichrist. When a Christian hath tasted of this faith and confession, it is necessary before he receive this Sacrament, that he consider in his own conscience, whether he be ready to give himself wholly to the service and benefit of his neighbour as Christ hath done, who is made the servant of the whole Church: whether he be also desirous to help to defend and to govern his neighbour, because he is of the flesh of his own body. This is that preparation the which he ought to have, that mindeth to eat the supper of the Lord. This is that examination whereof Paul speaketh that he ought to make that will eat of this bread, and drink of this cup. He that hath not this faith and this charity, let him not go to this supper of the Lord: because if that any such who is void of faith and charity, doth present himself to this table, he is worthy of more blame, and becometh a betrayer of the body of christ. Let us now consider what difference there is bet wixt this first and common faith of the hypocrites, and of this second Christian faith. This first faith willeth that we should eat this supper, because it is so ordained, and because the body of christ is received. But because the wicked and reprobate, and the devil may have this faith: therefore the hypocrite doth not eat worthily the supper of the Lord. Let us then leave of this ●●●●…on hypocrisy, and being armed with faith and charity▪ ●…et us eat this bread, and drink this cup together with the other faithful, changing ourselves into our neighbours by charity, being replenished with all humility, of which we have at this present a rare example of our master Christ, which is written by S. john after this sort. Before 
john. xiii  the feast day of the passouer, jesus understanding that his hour was come that he must departed out of this life to his father: having loved his that were in the world, for ever and ever he loved them. When supper was done and the devil had moved the heart of judas of Simon Iscarioth which betrayed him: jesus knowing that his father had given into his hands all things, and that he came from GOD, and that he must go to God: he rise from supper, put of his garments, took a towel, gird himself: after that, put water into a basin, and began to wash the feet of his Disciples, and to wipe them with the to well where with he was girt. The evangelist dott describe the cause wherefore the father sent jesus Christ into the world, that by the means o● the cross, he must return to his father. Our merits then nor our good works, be not o● such pleasantness that the● have caused the son of god to descend into the earth. But th● great earnest love that he bar●… hath moved the heavenly father to give 〈◊〉 〈◊〉 his benefits in his beloved C●●●d.  
In this is made manifest th● 
i joh. iiii.  love of God toward us: In tha● he sen● 〈◊〉 only begotten son i● 〈◊〉 〈◊〉 corlde, that we should ly●●… 〈◊〉 〈◊〉 him. In this doth ap●●…●ys love, not that we lo●● 〈◊〉, but that he loved us▪ and sent his son a propitiation for our sins. The son hath followed the love of the father: therefore such as were at the first beloved, they were dear and favoured for ever and ever. Our Lord faileth not in his love, albeit his Disciples ran away & denied him. For all this he departed not from one jot of his good will, the all men might know that God is true, & man is but a liar. It is a small mention 
Roma. i●  that john maketh of this supper, because it was already throughli described of the other Evangelists. Now had the devil moved the heart of judas Iscarioth that betrayed him. And jesus understanding the his father had laid this burden upon his shoulders, te l●ue all believers by the means of the cross: he therefore gave into his hands the everlasting good things, that is, life, righteousness, remission of sins, he alth, redemption, judgement, and resurrection. All these good things were given into the hands of Christ, because he hath purchased them, & hath gotten the by the cross. This is the will of my father that hath sent me, that I should not lose one of those that he hath given me: that every one that seeth the son, & believeth in him, may have life everlasting. When Christ should be exalted above the heavens, he would first humble himself in washing his disciples feet, giving this for an example, that first in this mortal life we ought to be humble, if in the other life we will be glorious with jesus Christ. I pray and beseech you brethren, that every one of you consider with deep consideration, this fact of humility of our Lord, to the end that we should know that he came to this extreme baseness to eralt us. What manner of people were they (O master) whose feet thou washed? it was theirs who betrayed thee, denied thee, forsook thee in thy danger, fled away when thou stoodest in most need of them.  
Wherefore we ought to consider in this washing of feet, the marvelous humility of our master, and the fervent love he bore towards his enemies. It was the manner in those days, to wash strangers feet when they were bidden to any man's house: therefore the Lord rebuked the Pharisey which washed not his feet. Paul would not receive a widow to the service of the Church, if first she were not known to be humble and of a godly life. And the Apostle minding to declare this humility, said: It is erpedient that 
●imo. v.  a widow should have w●●●ed the feet of saints. For if any do humble themselves after this sort, as to be content with so mean an office as to wash the feet of Saints, & to serve such as have sores and infirmities: this is an evident sign of a love that is unfeigned. He came unto Peter, & Peter said: Lord shalt thou wash my feet, jesus answered and said: What I do thou knowest not, but thou shalt know hereafter. The words of Peter being considered as they be in apparent, do declare great modesty, which in the world is worthy of praise. It is a sign of civility not to suffer without great need to be served of a man's better. But Christ in this that he did, had occasion, wherefore he willed that Peter should bear that service, although it were base. Therefore said Christ, thou shalt know hereafter Peter why I do this. At this answer ought Peter to have submitted himself, & suffered his feet to be washed, & to have declared a civil wisdom. Therefore it may be said, that in Peter doth appear the superstitious hypocrisy of our carnal nature. Peter made a conscience, and feared to declare so small reverence to his master, to suffer him to wash his feet. But after forgetting all religion, treading underfeets both the love and reverence to his dear master, with an oath forsook him when he ought to have confessed him. christ hath said: he that will not confess me before men I will not confess him in 
o'th'. 10.  the presence of my father. Peter made small account of the commandment of God, denied his master, making little conscience to swear falsely, with ●●●te shame and ignominy to jesus Christ: yet he after made a conscience, and thought it sin to suffer his master to wash his feet. Thus doth our natural hypocrisy: it reverenceth Christ and will honour him where is no need: And against his commandment he will after make small account of that true religion, wherewith god will be served and worshipped. Our reason knoweth not the cause of God's works, nor yet can not know them if the spirit of the Lord do not make manifest these secrets. Therefore Peter not knowing but as man, strove with his master, and said, thou shalt never wash my feet. Peter doth not only declare himself co●●●●…tious, but if we consider th●●…nswere, we shall find Peter a great blasphemer. The master had said before to his disciples, that it was not without cause that he washed their feet. Therefore Peter being obstinate, & resisting that he should not wash his feet at all, showed himself to be wiser than his master. And the answer of Peter hath this understanding. Albeit thou art my master, yet for all that thou shalt pardon me: for in this doing thou declareu thyself to have small experience touching worldly things. I know by experience it is not decent the servant would be served of his master: so that thy fact master doth gainsay the politic order of the world. And this that I do is done politicly. In Peter is declared a zeal of the honour of God: but this devotion was not grounded in the word of God. Let us see what answer the wisdom of God doth make to Peter. If I shall not wash thy feet, thou shalt have no part with me.  
Christ contendeth not with Peter, for that he should not be wilful and wise in his own conceit. What shall we say to the answer of our Lord? ah is it so great a matter to wash feet? was not judas feet washed? yet he had no part with Christ: it is very true his feet were washed, but not after that sort as Christ doth hear declare in this Gospel.  
The answer of Christ is this. Peter hath not well understand my office, nor yet understandeth not home needful my service is to all the whole world. O thou fantastical man, why dost thou believe that I am a Messiah, a carnal king, a monarch of all the world, to whom all nations should be subject, thou thinkest to serve this Messiah, but Peter thou art deceived. For if I do not first serve thee, thou shalt never serve me: if I do not first save thee, thou shalt never come to be saved, if I do not first shed my blood for thee, if I do not first wash thy sins, thou shalt never be saved, nor yet have any portion with me. These words of jesus Christ, if I wash not thy feet, thou shalt have no portion with me: Albeit they be few, and appear simply, yet for all that, if we consider them deeply, we shall find that they destroy all false and cloaked religion. Although there be many amongst the jews, which live honestly, yet for all that they be not saved in the blood of christ, nor yet have they no part with him. The Turks albeit they say they serve god above, & glory that they have the true religion, and show with outward ceremonies, a cloaked holiness: yet they obtain not remission of their sins, because they be not washed in the blood of Christ. Our hypocrites although they do many good works, yet because they think to be washed in their own merits, and not in the blood of Christ: Therefore such hypocrites have no portion with Christ at al. But let us return to Peter who said: O lord not only my feet, but my hands and head also. At the first Peter was very obstinate, and would not suffer his master to wash his feet, but now he would have him to do more than was first commanded. The self same thing we see now to be done in many, who when they perceive the severity of the law, and the bond which we are bound in, they do as Peter did, they will not only observe the commandment of god, but they find of their own works besides the word of God. Therefore they think to merit remission of sins. partly by the merit of jesus Christ, and partly by the merit of their own work. Such be like Peter, for they will not only do that that god commandeth, but they will of their own heads find out other merits, whereby to deserve life everlasting. Peter not walking in the kings high way, jesus said unto him: he that is washed, hath no need to wash any part, but his feet, and than he is all clean. Our master reproved the unskil fullness of Peter by the common custom of these days. For such as be washed in a bathe, when they go forth, they set their feet upon the ground: And need not after to wash any thing but their feet. When any was bidden to feast to the jews, it was only needful to wash the feet, because they used to eat upon beds: As now amongst us, when any is bidden to feast, it is only needful to wash their hands, for all elles is clean. But Christ by this matter will in●●r a matter of more importance, & not only ●epr●hend the incivility of Peter. All they which by faith be made clean & pure, all such be all wholly cleansed in jesus christ, because the faith hath assured them of the pureness & holiness of jesus Christ. There is no damnation to those that be engrafted in jesus christ: with all this therefore is justified the sinner, & yet hath he his feet myered, the which continually have need to be cleansed.  
The feet be the carnal desires and the remanentes of the old man, the which ought continually to be chastened and mortified. The Christian in christ is wholly clean: but in himself he his filthy, foul, & full of carnal desires. And although he is not therefore condemned, yet he hath sins, the which were needful to be washed away: whilst therefore we live in this myery life, we have need to have our feet washed. That is, to walk in the spirit, & not in the flesh, because a Christian ought to serve with his mind the law of god, therefore ought he to take good heed not to serve the law of sin. When our master had washed his Disciples feet, he took again his garments, sat him down, and said unto them: you call me master and lord, so say you well, for so I am. If I then being lord & master have washed your feet, you ought also to wash one another's feet, because I have given you an example, that as I have done even so do ye. The lord hath now declared the cause that moved him to take in hand so mean an enterprise in the world. The Apostles did think that jesus christ ought to be the worldly messias that was looked for of the jews, that should be a king and monarch of the whole world. Our Lord had often preached unto them, that his kingdom was spiritual and not terrestrial, & that they should not set their felicity beneath in the earth. For to confirm therefore the truth of this his preaching, he did this base and mean office to wash his disciples feet. And our lord deferred this fact until his last supper, for that his doctrine should be more fresh in memory in our minds, being done at a time most worthy of remembrance, I have given you an example that you should do as you have seen me to do: you think that I am come into this world to enjoy an earthly kingdom, you receive yourselves. Therefore cast of from you all felicity that the world can promise you, take example by me that am made your servant. Thus follow my path and footsteps, be servants of all men, but be faithful. This only sayeth Paul is required in the ministers of the gospel, that they be faithful in their doctrine: none then shall glory in man, we shall only glory in jesus christ who is the true food of our souls. To whom be honour, power and glory for ever and ever.  
Amen   

¶ Imprinted at London by richard jug, Printer to the Queves Majesty.