A silver watch-bell. The sound wherof is able (by the grace of God) to win the most profane worldling, and carelesse liuer, if there be but the least sparke of grace remaining in him, to become a true Christian indeed, that in the end he may obtaine euerlasting saluation. Wherunto is annexed a treatise of the holy Sacrament of the Lords Supper.

THE COVRT OF CONSCIENCE: Wherein euery Sinner may exa∣mine and trie himselfe, whether he be fitly prepared to receiue the blessed Sacrament of the Lords Supper.

DEarely beloued in our Lord and Sa∣uiour Iesus Christ, If we will be wor∣thy receiuers of the holy Supper of our most blessed Sauiour and Redéemer, it is neces∣sarie that we hearken vnto the holy Apostle S. Paule, in his first Epistle to the Corinthi∣ans, Chapter 11. verse 27. Where he saith thus: Whosoeuer shall eate this bread, and drinke the Cuppe of the Lord vnworthyly, shall be guiltie of the body and blood of the Lord, 28. Let a man therefore examine himselfe, and so let him eate of this bread, and drinke of this Cup. 29. For he that eateth and drinketh vnworthily, eateth and drinketh his owne dam∣natiō because he discerneth not the Lords body. &c. Here the Apostle sheweth vs the danger of the vnworthy receiuing the Lordes body and blood, and also the meanes how we may

bée worthy receiuers of the same: namely, by examining our selues: which examinatiō consisteth chiefly in foure pointes: That is to say, in Faith, Kepentance, Giuing of thanks to God, and loue towards our neighbours. First, we must haue Faith, that is to say, a certaine and infallible assurance, and firme perswasion that God is a mercifull Father vnto vs, in the name of his Sonne Iesus Christ our Lord, whom he deliuered to death for vs. Yea, euery sinner must apply Christ his merites particularly vnto himselfe. This Faith commeth not of vs, neither is it groun∣ded vpon vs, or vpon any thing that is in vs, but it commeth from God, and is grounded vpon God the Father, the Sonne, and the holy Ghost, and vpon the promises of the Gospell confirmed inwardly within vs, by the working of the holy Ghost, which cryeth in our hearts Abba, that is to say, Father. Furthermore, this faith is nourished, confir∣med, and increased in vs by the holy Sacra∣ments. For in the Supper, God as a good father (after that he had once brought vs into his Church by Baptisme) nourisheth vs spi∣ritually with the proper substance of his Sonne Iesus Christ, applying and making proper vnto euery one of vs, the merit of his

death and passion. To this ende and purpose is it, that Iesus Christ himselfe, giueth vs the Bread and Wine: that he commandeth vs, to eate and drinke it: that he saith, that the Bread is his body which is giuen for vs, and that the Wine is his blood which is shed for the remission of our sinnes: by which words he giueth himselfe wholly vnto vs, he will be out nourishment and spirituall life: he wil dwell in vs by his holy Spirit, and will that we abide in him by faith, that through beliefe we may not perish, but haue eternall life, whereof he is the onely heyre and giuer. In like sort the breaking of the Bread of the Supper, serueth to the confirmation of our Faith, and sure warranting of our saluation: insomuch as it assureth vs, and causeth vs to see with spirituall eyes, that Iesus Christ was once broken with the paines of death in Hierusalem, to deliuer vs from the same, and to get vs eternall life. Also, in that, that by the Commandement of Christ Iesus, we take the Bread in our hands, and then the Cup: moreouer in that, that we eate the Bread, and drinke the Wine, which turne into the nourishment of our bodies: we are certified, that by the hands of Faith, we take and im∣brace Iesus Christ our Lorde, for our onely

Sauiour and Redéemer, and that by the same Faith we eate his body spiritually, and drinke his blood, to the hope of eternall life.

Nowe, euery one of vs must liue by his owne faith, according as wée may make our Confession in the Beliefe, which is cal∣led the Apostles, in that euery man saith by himselfe, I beleeue in God, and saith not, Wée beléeue. We must not here cast our braines, or thinke vpon the beléeuing or vnbeléeuing, vpon the worthynesse or vnworthynesse of an other man, but vpon our owne. For S. Paul doth not teach vs to examine other men, or that other men should examine vs, but he saith, namely, Let a man examine him∣selfe. Therefore let euery one of vs for his owne part be assured in his heart, that Ie∣sus Christ the true Messias, is come into the world to saue sinners, amongst whom hée ought to account & estéeme himselfe (by the example of S. Paul) the chiefest. Let him be∣leeue that Iesus Christ came downe from Heauen into earth, to lift him vp from earth to heauen, that he was made the Sonne of man, to make him the child of God: that hée was conceyued by the holy Ghost, and that he was borne of the Virgin Marie: to pu∣rifie and cleanse his wicked conception

and birth.. Let him perswade himselfe that the Sonne of God hath ourcome the Diuel, to deliuer him from the tyranny and slauish subiection of the Diuell: that he hath fulfilled all the Lawe, (louing God his Father with all his heart, strength and might, and his neighbour as himselfe) to get him iustice: that hée appeared before Pilate an earthly Iudge, and receiued as an euill doer, sen∣tence of condemnation for this life: to exempt him frō appearing before the terrible iudge∣ment seate of Gods iustice, to receiue sentence of death and euerlasting damnation, for that he had offended one eternal and euerlasting God. Let him assure himselfe, that the same Iesus Christ went downe to Hell for him, that is to say, that hée suffered the sorrowes and terrours of the second death, and of the sincere wrath of God to deliuer him, that hée died a death accursed of God, in that hée was hanged on the Crosse, to purchase him life and blessing before God: that hée rose a∣gaine, for a gage and assurance of his resur∣rection: that he ascended into Heauen, for a certaine token, that hée also shall ascend thither, that hée sitteth on the right hand of God his Father: to be for him an euerlasting Priest, Teacher, King, defender, reconciler,

and aduocate: to be short, that he shall come at his last comming, for his comfort and full redemption. We must also euery one of vs for his owne part make proper vnto our selues: yea, and make ours all the goodnesse and all the riches that is in Iesus Christ: be∣cause that in giuing himselfe to vs, he giueth vs also his benefits. So then in that, that Ie∣sus Christ is God, it is to make vs partakers of his Diuinitie: in that, that he is heyre and Lord of the world, it is to make vs par∣takers of his Lordship and inheritance, and that we recouer in him the gouernment of all things, which we lost in Adam: in that, that he is well beloued of his Father: it is that we may be acceptable vnto him: in that, that he is rich it is to make vs partakers of his riches: in that, that he hath all power a∣gainst the Diuel, Sinne, Hell, Antichrist, the Worlde, and all our enemies, it is to de∣fend and shield vs: in that, that he is iust and good, it is to iustifie vs, and make vs good: in that, that he is happy and immortall, it is to make vs partakers of his blessednesse and immortalitie.

When we shall thus particularly apply all the actions and benefites of Iesus Christ our Lord, and also all his essentiall qualities

vnto our selues, putting our whole trust in him, and in his promises, and distrusting our selues, then may we boldly come to the Lords Table, whereat we shall enioy Iesus Christ, God and man, by the benefit of faith, and shall feele moreouer a great increase and augmentation of the same.

But we must note, that it is vnpossible for vs to be vnite and made one with Christ, and to be made partakers of the treasures and riches which are in him, vnlesse we first renounce Antichrist and his kingdome, and vnlesse we detest all Idolatrie, superstition and traditions of men, directly contrary to the pure seruice of God, bounded and limit∣ted out in his word. For séeing that God is our onely Creator: and hée giueth himselfe wholy vnto vs in the person of his Sonne IESƲS CHRIST, the true Isaac, in whom all the nations of the earth are blessed, it is great reason, that likewise by Faith wee giue vp our selues, & yéelde vs wholy vnto God. And thence is it that God in his Lawe doth rightfully require of his people, that they haue no other Gods but him: And that they loue him with all their heart, with all their soule, with all their strength, and vnderstanding, that is to say, with all their

parts, aswel inward as outward. And thence is it also, that God doth not only rebuke and reprooue al them that halt on both sides: but commandeth also, that they which sacrifice vnto strange Gods, should be put to death. And to this purpose S. Paul (minding to warne the Corinthians to flée from Idolatry, vseth an argument taken from the knittting together and vnion that we haue with Iesus Christ our Lord in the Supper, speaking af∣ter this sort. The cup of blessing which wée blesse, is it not the Communion of the blood of Christ? And the bread which wée breake, is it not the Commmunion of the body of Christ? As if he would say, that séeing the Corinthians came not to the Supper to bée partakers simply of earthly Elements, but to be partakers really and in déede of the bo∣dy and blood of our Lord Iesus Christ, to bée made one with him by faith, and to be made flesh of his flesh, and bones of his bones, that therefore it were too great wickednesse & ab∣homination, to be present in the assemblies of Infidels, or to be partakers of their idola∣trie. And therefore the Apostle addeth after∣ward, that the Corinthians cannot drinke of the cup of the Lord, and of the cup of diuels: and that they cannot bée partakers of the

Lords Table, and of the table of Diuels. Whereby he signifieth, that it is impossible to serue God, and the diuel together, and that whosoeuer doth communicate with Idola∣trie, doeth manifestly renounce our Lorde Iesus Christ. Therefore, seeing that darke∣nesse is no more contrarie to light, vice to vertue, death to life, Paradice to Hell, then the Pope and his doctrine is contrary to our Lord Iesus Christ and to his holy Gospel: it behooueth all true faithfull people to with∣draw themselues wholy from Poperie, and cast off without delay the yoke of that Ro∣mish Antichrist, that they may giue them∣selues wholy to the seruice of this Sauiour and Redéemer Iesus Christ. But if so be that the Cōmunion that we haue with the sonne of God, and the promises of the heauenly Fa∣ther, cannot intice & perswade vs to yéeld our selues wholy to God, to put our trust in him onely, to serue and worship him onely, accor∣ding to his will, but that we wil yet cleaue vnto Antichrist & his seruants & Ministers: yet at the least, let the threatnings & iudge∣ments of God hinder vs, and feare vs so to doe: as when it is sayde, Goe out of her my people, that ye bee not partakers in her sinnes, and that ye receiue not of her plagues.

And againe, If any man worship the beast and his image, and receiue his marke in his foreheade, or in his hand, the same shal drink of the wine of the wrath of God, yea of the pure wine, which is powred into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels, and before the Lambe. And that stinke of their torment shal ascend-euermore: and they shal haue no rest, day nor night, which worship the beast and his image, and who∣soeuer receiueth the print of his name. And againe, The fearefull and vnbeléeuing, the abhominable murtherers, whoremongers, sorcerers, idolatrors, and all lyers, shal haue their part in the Lake which burneth with fire and brimstone, which is the second death. Let this therefore be well printed in our hearts, that we be not seduced and destroy∣ed with the vaine seruers of this worlde, which thinke it is a thing not impossible to serue God and the Diuell. Iesus Christ and Antichrist, to follow the commandements of God, and of men, and to satisfie the affections of the spirite, and of the flesh, all at once.

2. We must haue repentance.

THe preparation whereof we spake be∣fore touching faith, which applyed vnto euery one of vs particularly, Iesus Christ with all his riches and blessings, can haue no place in vs, vnlesse it bring foorth al∣so in vs a true repentance: that is to say, a true misliking of euill, & a burning loue and affection of goodnesse: as we sée the example in Dauid, Peter, Paul, and other holy men. We must haue a sorrow and vnfeined grief, for that we haue offended God, for that wée haue before times wickedly abused our crea∣tion, redemption, and Baptisme, for that wée haue prouoked God with all our members, for that we haue abused our vnderstanding, heart, tongue, féete, and hands: for that wée haue giuen and set foorth our soules and bodies (which are the Temples wherein God would dwell) to infidelitie, idolatrie, su∣perstition, filthinesse, blasphemie, whore∣dome, extortion, vsurie, robberie, gluttonie, drunkennesse, ambition, excesse, ryot, & other worldly vanities, which is asmuch as if we would haue lodged God the father, the sonne, and the Ghost, in a most stinking and filthy

priuie. Wée must therefore bée sorry for our wicked life passed, vsing a true and seuere examining of our selues, which may bring foorth in vs a displeasantnesse and horrour of our forepassed renting and brea∣king by al manner of meanes of the Lawe of God, to follow the will of the Diuell, of the world, and of the flesh. Nowe the brea∣king of the breade of the Supper (which is omitted in the Passeouer of the Papists) should cause vs to acknowledge and detest our wickednesse, that is to say, whatsoeuer is founde in vs, contrary and repugnant to the pure and holy Lawe of GOD. For, in that, that the bread is broken for vs, or rather in that, that wée breake the bread of the Supper of our Lorde Iesus Christ: it signifieth vnto vs, that in déede it is we, that it is our sinnes and iniquities, which haue crucified and put to death the Lorde of life, who is the very same Iesus Christ our Lorde, So that wée must not doe, as in times passed the Infidels did, which made great lamentations and inuectiues against the Iewes, Pontius Pilate, He∣rode, Iudas, and them that had executed and put Christ to death, and in the meane season flattered themselues: vaunting of

their owne merites and desertes, and did not narrowly consider, that Iudas, Ponti∣us Pilate, Herode, were but executers and ministers of their impieties and sinnes.

Let vs therefore consider in the brea∣king of the breade, that our sinnes, yea, the sinnes of euery one of vs seuerally, cru∣cified the sonne of God, and brake him with the sorrowes of the first and second death, as namely the wordes of the Supper doe shew, that the body of Iesus Christ was bro∣ken for vs, and his blood was shed for the re∣mission of our sinnes. And our heauenly Father witnesseth the same, speaking of the death of his Sonne, For the sinnes of my people, haue I smitten him. Then if it bée so, that our sinnes being weighed in the bal∣launce of the iustice of GOD, were found to bée so weightie, and of so great importaunce, that his wrath coulde ne∣uer haue béene appeased towardes vs, but by the death of his onely Sonne, which maketh full satisfaction, I say, by the cruell ignominious deathe of the Crosse: how should not wée hence forward detest and abhorre our sinne, as that which is the cruell and bloody murderer of the only Sonne of God? Beholde the Sunne and

the Moone, beholde the Element, beholde the vaile of the Temple, beholde the stones and rockes, which were moued at the death of Iesus Christ, which shewed foorth tokens of sorrowe, and wée which beare within our selues the cause of his death, shal not wée haue in horrour and detesta∣tion this cursed enemie sinne, that is lodged within vs?

Shall wée suffer him to rule and dwell in vs, as before, that il may bring home death vnto vs? Not so: but wée must detest it, as that, that before time separated vs from God our chiefest happinesse: as that, that caused vs to loose the image and similitude of God, according to which wée were created at the beginning by GOD. It is that, that hath wholy destroyed vs, that hath depriued vs of holinesse and righteousnesse, that hath bani∣shed vs out of Paradice, that hath made vs slaues to the tyranny of the Diuell, that hath made vs subiect to so many mise∣ries and diseases: and to be short, both to the first & second death. It is that, which after it had set a barre and diuision betwéen God and vs, caused vs to sée our owne filthinesse, pur∣chased vnto vs shameful & vilainous infamy, made vs to tremble at the voyce of our God,

which was before most pleasant and louing vnto vs. It is that, wherby the wrath of God is heaped vpon men: that maketh the earth to become barren, & to bring forth thornes and thistles: that causes women to bring forth in sorrow, and that men eate their bread in the sweat & labour of their bodies. Séeing then that sinne bringeth forth, and procureth vnto vs daily so many miseries: it followeth that we ought to withdrawe our selues from it, if we wil not be wilful enemies of our owne happinesse & saluation. Now then, I cite here all disordered and slanderous persons, which notwithstnading are so impudent to present themselues to the Lords holy Table. I aske them what it is that they promised to God & his Church in Baptisme? They wil answere me, that they promised God to renounce the Diuel & all his workes. But one of the chiefe and principall workes of the Diuel, is sinne. Why doe they not then abstaine from it? Why are they traytours, and disobedient to God & his Church? Why haue they conspired with the Diuel, the world, & the flesh, against their own saluation? How dare they peesent themselues before God, to aske him pardon and remission of their sins: séeing that more and more they heape sin vpon sin, & crucifie &

kill againe (as much as in them lieth) the son of God, or at the least make a scorne & a scoffe of the purging of this blood, which was appli-vnto them in Baptisme. Put the case that a wicked man, poore, and destitute of all helpe, wete fallen into a mire, whence out he could by no meanes rayse vp himselfe, & that some young Prince passing that way, tooke the paines to draw him out of the ditch, to make him cleane, to cloath him with gorgious and precious apparell: if this wicked man, & poore miserable caytife, fall againe into this myre wilfully by his own folly, & beray both him∣selfe & his apparell, being moreouer in great daunger of his life: would not one think that this man were maruellously vnkind, and a contemner of that princely bounty and good∣nesse, & on the other side, a wilful and sworne enemy of his owne health, worthy to be lost and cast away without any helpe or assi∣stance? Euen so standeth our cause with Ie∣sus Christ. We fel al into the puddle of sinne, in the person of Adam,g we are all wicked doers, and worthy of an hundred thousande gibbets before God, we can by no meanes get out of our selues, and out of the ditche of destruction, whereinto we are all fallen by our owne fault.

Behold the son of God, the king of kings, the Lord of Lordes, which commeth to draw vs out of this puddle, which cōmeth to wash vs with his precious blood, which vouchsafeth to cloath vs with the proper cloake of his righ∣teousnesse and innocency. If we come againe to wallowe our selues in the puddle of sinne, if we please our selues in it, if we defile & be∣durt the robe of innocency which he hath gi∣uen vs in Baptisme, are we not manifest contemners of the inestimable loue & gift of Iesus Christ, & are moreouer worthy to rot a thousand times in our filthinesse, or rather to gnash our téeth euerlastingly with the di∣uels in hel? It is euident.

Séeing then that it is so, that the end of our redemptiō, baptisme, & iustification, requireth of vs to abstaine from sin, (so farforth as pos∣sibly we may, & our fleshly infirmitie wil suf∣fer) we must take all paines and diligence by the vertue of the spirit of God, to cast out from vs all foulenesse & filthinesse: Idolatry, blasphemy, rebellion, hatred, murther, whor∣dome, theft, and vsury, & all other things con∣trary to the holy Lawe, if we will not bee more than ingrateful towards Iesus Christ, and open enemies of his Churche, and our owne saluation. But because it is not suf∣ficient

for the inducing of a true and he alth∣ful repentance, to acknowledge our misery, to abhorre it, to confesse it, and to abstaine from it, but we must also know, desire, and do that good which God cōmandeth in his word: we must consider the argument which ought earnestly to stirre vs vp to the sanctifying of the name of God. First, in that we are ioined and made one with Christ Iesus in the supper, in that we are made flesh of his flesh, and bones of his bones, in that we liue by his holy spirit. ought not this vpon good cause to exhort vs to conforme our selues to the I∣mage and likenesse of the holines of our Lord Iesus Christ? Can he dwel in vs, nourish vs with his own substance, quicken vs with his holy spirit: ioyne vs vnto himself by the bond of Faith, yet so, that he, his holy spirit, and faith, bring not forth in vs good & holy works? Moreouer, for so much as he doth not giue himselfe vnto vs halfemeale, and destitute of his qualities and riches, & accompanied with all spirituall giftes and blessings, adorned with righteousnesse and perfection, accompa∣nied with innocencie & sanctification: how can we receiue Iesus Christ enriched with all his graces, that the righteousnesse of our head, may not shine in vs which are mem∣bers:

yea, shine in all our parts as well in∣ward as outward: Must it needs be, that the two partes of our soule, that is to say, our mind and heart, which ought to apprehende and take hold of the promises of God, which ought to receiue by faith the body and blood of our lord Iesus Christ, that is to say, whole Iesus Christ true God, equal in euery respect to God his father, and true man made of hu∣mane body and soule: that this minde & heart (I say) must be applyed to the meditation and loue of worldly and wicked things, being destitute of the knowledge and loue of God, and of the loue of our neighbour: Doth it be∣houe our body, which is the temple of God, to be prophaned? That our eares, which were created of God to heare his voice, shuld be stopped against it, and be opened to vani∣ties, wanton talke, & vnchast worldly songes. Doth it behooue our tongue, which is bound by the right of creation, to sing the praises of God, and by the right of redemption, to shew forth the Lords death till he come: h That this tongue, which is so proper an instru∣ment of the glory of God, should be mute to goodnesse, incessantly occupied in backbiting, slaundering, blaspheming, or at the least in speaking idle words, whereof one day wée

shal yéeld an account before the throne of the Maiesty of God?i Doeth it behoue our mouth, which ought to receiue the blessed signe of the body and blood of our Lord Iesus, to sup∣presse the benefit of our redemption, and to haue adders poyson in it? Doeth it behooue our hands, which ought to take (at the sup∣per) the assured gage of the loue of God, the infallible pledges of his league with vs, the earnest penny of our saluation, to be voide of goodnesse? & beside that, be giuen to extortion, theft, murther, oppression, & violence? Doth it behooue our féete, which ought to runne and make hast to goodnesse, to be ready and light to runne to mischiefe: No surely, but as he which calleth vs, is holy, so likewise must we also be wholy holy: as he hath brought vs by holy Baptisme into his holy house, which is his Church, the Cōmunion of Saints: Euen so likewise must we lead therein a good & ho∣ly conuersation: as he hath washed vs from our sinnes, by the precious blood of his sonne Iesus Christ, so must we dye to them, & liue in righteousnesse: as he hath called vs to the the incorruptible hope of the blessed resurrec∣tion & eternal life: so must we lift vp our harts on high, and not be buried like Moles in this fraile and transitorie earth. To be short, sée∣ing

that the grace of God is set before vs e∣uery day, and his holy word soundeth in our eares,l to this onely end, that it may be salua∣tion vnto vs, and that (renouncing all vngod∣linesse, & worldly desires) we should liue so∣berly, iustly, and godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God, and of our Sa∣uiour Iesus Christ. We must pray vnto this good God, that he would giue vs grace, so to behaue our selues towardes him in liuing godly, so towards our neighbours in liuing iustly, so towards the poore in reléeuing them charitably, & so towards our selues in liuing soberly, that we may be found at the day ir∣reprehensible, by the meanes of that his wel beloued Sonne our Lord Iesus Christ.

3 Thirdly, we must giue thanks to this good God, for the benefit of our redemption: & for this cause it is, that the Auncients called the holy supper, Eucharistia, that is to say, grate∣fulnesse, good grace, giuing of thankes. For if so be that our ordinary food, and daily bread, which GOD giueth vs for the nourishmēt of our bodies, ought to be sanctified by the word, & receiued with thankesgiuing: ought we not much more to thanke God for the heauenly bread, & for the nourishment of our

soules, which is offered vnto vs, & really gi∣uen vs in the holy Supper of Iesus Christ?

And we sée also, how Iesus Christ himselfe sheweth vs an example hereof. For when he tooke the bread of the Supper, S Matthewe, and S. Marke say, that Iesus Christ blessed. And S. Luke expoundeth this word to blesse, when he saith, that he gaue thankes.

Now then, séeing that we sée, that Iesus Christ, when he tooke the bread of the supper, gaue thankes to God his father, as he did also when he tooke the cup, & that for the re∣demption of mākind: it is our duty to do the like. And that we may be the better moued to giue thanks to God, we haue to consider, the greatnesse of the benefit of our redemp∣tion, and the excellency of the gift which God giueth vs at his holy table, which cannot bée done, vnlesse we consider our miserable con∣dition, which was before figured by the tem∣porall captiuitie of Egypt.

We see there, how Pharaoh was strong and mighty, how he knew not the generall, how he went about to kill all the séede of the Israelites, by the suppression and death of their men children: we sée also how excessiue∣ly he caused the Israelites to worke without any hope of wages, how he would not suffer

them by any meanes to sacrifice to the Lord, nor to goe forth of the land of Egypt.

Which thing continued not for one yeare or two: but for the space of foure hundred and thirtief yeares. Here may we liuely beholde a draught of our misery. We were all lost and destroyed in Adam. Wee were hol∣den captiues in the helly Egypt, vnder the Tyranny of a spirituall Pharaoh, which is the Diuell. This Tyrant was strong and mighty: hee suffered vs not to serue our GOD. He made vs to labour incessantly in slauish and vnfruitfull workes of sinne, to the establishment of his owne kingdome. He slew not onely our men children, but he led vs all indifferently, to vtter ruine and de∣struction. And this Tyranny had not onely continued for a certaine time, but had béene eternall and for euer permanent, if the mercy and power of our God had not plucked vs out of it by the ministery of the true Moses, which is our Lord Iesus Christ, who is the true Lambe which the heauenly father hath deliuered to death, to deliuer vs from it, and purchase vs eternall life. As it is saide, that God so loued the world, that he hath giuen his onely begotten sonne, that whosoeuer beléeueth in him should not perish, but haue

euerlasting life. Now then séeing this good God hath done in vs so great a pleasure, as to frée vs from the tyranny of the Diuel, of sinne, of death, of hel: séeing that his loue was so great, that he deliuered his onely Sonne to the cruel and ignominious death of the Crosse, for vs, which were the seruants and bondslaues of Sathan: his welbeloued, for vs, which were his enemies: the iust, and the Lambe without spotte, for vs, which were sinners and corrupt: the onely heire of Pa∣radice, for vs, which were worthily heires of hel: ought we not to be rauished with ad∣miration of this great and vnspeakeable loue of God towards vs: & our tongues to be for euer displayed to publish with a loud voyce the praise of the benefit of our redemption? It is very reasonable, and therefore we sée, that Iesus Christ admonisheth vs of our dutie in this behalfe, speaking of the cele∣bration of the holy Supper. Doe this in remembrance of me. And S. Paul expresseth what remembrance this is, when he ad∣uertiseth vs, that as often as wée shall eate this bread, and drinke this cuppe, wée shewe the Lords death till he come. Séeing thē that God requireth of vs a true acknow∣ledging of his benefits, which wée receiue

at his hands & bountifulnesse, by the meanes of our Lord Iesus Christ: let vs take heede, that we be not spotted with the fault of in∣gratitude, especially, if we will not incurre the wrathful displeasure of God, and ac∣knowledge him for Iudge, whom we would not acknowledge for a gentle and mercifull father: as Saint Paul also to this purpose threatneth the ingrate and forgetful, when he saith, Whosoeuer shal eate this bread, and drinke the cup of the Lord vnworthily, ea∣teth and drinketh his owne damnation. And rightfully is the vengeance of God display∣ed against them, which wickedly suppresse the glory of God, in that, that concerneth their owne saluation. For if so be that a mur∣therer ready to be hanged for his wicked déedes, casting away and reiecting his prin∣ces gratious pardon (and not vouchsafing to thanke him for it) deserueth worthily the gal∣lowes: or if a childe deserue the rod, for not giuing once I thanke you to his father, when he hath receiued at his handes great and singular benefits: much more wee, which for our sinfull and wicked déedes deserue to bée hanged in hell, if wée contemne the grace of God our soueraigne Prince, and make no count of this euerlasting benefite,

which our heauēly father presenteth vs with∣al in Iesus Christ, who is offered to vs in the supper, by good right and reason we are wor∣thy to perish for our vnkindnesse & vnthank∣fulnesse. But here must we diligently marke the pointes that followe.

First, this acknowledging must be made to one onely God, by his onely sonne Iesus Christ. For euen as God by his onely sonne hath created vs, & redéemd vs frō euerlasting death: so wil he that to him alone, and by him alone, in whom he is well pleased, we render thanks for all his benefits. As we sée how S. Paul setteth this forth vnto vs in many pla∣ces, and precisely in the Epistle to the Ephe∣sians, where he saith, Blessed be God, euen the father of our Lord Iesus Christ, which hath blessed vs with all his spirituall blessing in Heauenly things in Christ, as hee hath chosen vs in him before the foundation of the world: but they which call vpon Saints, and put their trust in them, or in their merites, they also which make them patrons and ad∣uocates to GOD warde, and likewise they which trust in their owne strength, in their owne frée will or good workes, robbe God of his glorie, and cannot giue him true thankes for the benefit of redemption. For we cannot giue to any creature, the least ioy

that may be in the matter of our saluation: but we commit sacriledge against God the Creator.

And therefore renouncing our selues and euery liuing creature, let vs say with the A∣postle, Vnto the king euerlasting, immortall, inuisible, vnto God only wise, be honour and glory for euer and euer.

Secondly, thanks must be giuen, not with the mouth onely: but with the hart also. For, séeing that God is a spirit, he requireth a ser∣uice of vs, that is agréeable to his nature: that is to say, he will be serued of vs in spirit and truth. And therefore, when that praysing of God for the benefit of redemption, com∣meth in question, we must haue our hearts lift vp on high, and there must be a consent and mutuall agréement betwéen our inward affections and our tongues, as we sée how Dauid exhorteth himselfe to the same, when he saith, My soule praise thou the Lord, and all that is within mee praise his holy name. My soule (I say) praise thou the Lord, and for∣get not all his benefits. And the blessed Vir∣gin singeth the selfe same in her song, say∣ing: My soule magnifieth the Lord, and my spirit reioyceth in God my Sauiour. Now all hypocrites, and wicked persons, also

they that sing and praise in an vnknowne tongue, are here reproued. For where there is no vnderstanding, there is no affection nor wil, and consequently no faith, without which, whatsoeuer we doe, bee it neuer so faire and glorious before men, it is but sinne and abhomination before God. Let vs take héede therefore that in this behalfe we wan∣der not, and goe astray, least we be condem∣ned with the Iewish people, which honoured and serued God in vaine, insomuch as they came neare vnto him onely with their mouthes, and honoured him with their lips, but not with their hearts.

Thirdly, it must be done at all times and seasons, that is to say aswel in affliction, as in prosperity: & to this purpose Dauid prote∣steth, That he will alwaies giue thanks vnto his Lord, and that his prayse shall be in his month continually. And Saint Paul admo∣nisheth the Thessalonians. To giue thanks in all things: adding, For this is the wil of God in Christ Iesus. But this is cleane contrarie to time seruers, and to all them which in time of prosperity lawn vpon the Gospell, and are wel cōtent for that time to praise God, whom afterward in time of affliction they defie and set at naught.

The cause of this mischiefe is, for that they haue not yéelded themselues to the Church of GOD, for a good end and purpose, as to extoll the glory of God, to séeke their own sal∣uation, and the saluation of their brethren, but rather to make themselues greater in their goods and honours, and to satisfie their owne affections. And therefore it commeth to passe, that as soone as the diuell lifteth vp his hornes against the Church of God, and persecutions be at hand, they melt away by and by in afflictions, as doth waxe before the fire: they are offended, and parched with the Sunne of the crosse, they are sorie for the good they haue done, they repent themselues that they were so hasty to confesse the name of our Lord Iesus Christ in the assembly of the faithful, they wish they had neuer known GOD, nor his word, nor his Church, nor his Ministers, because they make greater account (as Esau did) of one messe of pot∣tage,q than of the birth-right and bles∣sing of the heauenly father. But let such man∣ner of persons knowe, that it shall no more profit them, that they made a faire begin∣ning and iolly holding vp of their buckler: then it did Cain, Esau, Saule, Iudas. For séeing that sentence is generall, that whosoeuer

continueth vnto the end, he shall be saued: it followeth by the contrary, that all they which doe not continue constantly in the confession of the sonne of God, & are hindered by their goods and honours, loue of the world, ease of their flesh, to set forth and declare with a con∣tinuall traine, the benefit of our redemption: it followeth (I say) that such persons shal goe to ruine and euerlasting destruction.

Last of all, this acknowledging must not onely be priuate, but publike, in the face and presence of the whole Church: and there∣fore as Dauid saith,r What shall I render vnto the Lord for all his benefites towardes me? I wil take the cuppe of saluation, and cal vpon the name of the Lord. I wil pay my vowes vnto the Lord, euen now in the presence of all his people,s And againe, (I haue declared thy righteousnesse in the great congregation: Loe, I haue not refrained my lips, O Lord, thou knowest, I haue not hid thy righteousnesse within my heart, but I haue declared thy truth and thy saluation. I haue not concealed thy mercy & thy truth from the great congregation. So then this ought to be wel printed in the heart of the weake, & those that are ashamed to confesse and praise openly our Lord Iesus Christ. For

séeing that God doeth auouch vs openly for his people, and giueth himselfe fréely vnto vs, and to our children, in the person of his welbeloued Sonne our Lorde Iesus Christ, wee can doe no lesse, then auouche him publikely for our God and Sauiour, in the person of that same his welbeloued sonne Iesus Christ our Lord.

4. Of Loue.

FAith, Repentance, and Acknowledging of GODS benefits, cannot haue place in vs, and in vaine are we called Christi∣ans, or that we bragge of our selues for the practise of the Commandements of the first Table, which concerne the seruice of God be∣fore mentioned: vnlesse we shew the effects by the kéeping of the Cōmandements of the second Table, which concerne the loue of our neighbor, without which wée cānot worthily present our selues to the holy Table of Iesus Christ our Lord. And therefore it is, that Ie∣sus Christ himselfe in the Sermon of the Supper, which he made to his Apostles the same night that he was betrayed and deliue∣uered to death for vs, did diligently beat this point into their heads, saying, By this shall all

men knowe that yee are my Disciples,a if yee haue loue one to another.b And againe, This is my commandement, that yee loue one ano∣ther, as I haue loued you. Greater loue than this hath no man, when any man bestoweth his life for his friendes. Yee are my friendes: if yee doe whatsoeuer I commaunde you. To this same ende tendeth also that, that the same night IESVS CHRIST washed the féete of the Apostles:c after which wa∣shing, hée said vnto them, Knowe yee what I haue done to you? yee call mee Maister and Lorde, and yee say well, for so I am. If I then your Lorde and Maister haue washed your feete: yee also ought to wash one anothers feete. For I haue giuen you an example, that yee should doe euen as I haue done to you.

Wee must therefore (according to the com∣maundement and example of the Sonne of GOD) be furnished with true and hote loue, that we may worthily present our selues to the Lordes Table. If wée will haue a true description of this loue, wée must take it of Saint Paule, which painteth it out in liuely colours, writing to the Corinthians in this sorte.d Loue (saith hée) suffreth long, and is bountifull, Loue enuyeth not, loue doeth not boast it selfe, it is not puffed vp, it disdaineth

not, it seeketh not her owne things, it is not prouoked to Anger, it thinketh not euill, it re∣ioyceth not in iniquitie, but reioyceth in the trueth. It suffereth all things, it beleeueth all things, it hopeth all things, it endureth all things. Sée what manner of loue ours ought to bee, euerie one of vs must ende∣uour, that all the partes of this description may rightly agree vnto vs. Wée are many wayes and in sundrie sortes exhorted to this loue, and brotherly concorde in the holy Sup∣per of our Lorde Iesus Christ.

First in that, that wée must waite one for another,e and that it is not lawful for euery one of vs to celebrate the Supper particu∣larlie and aparte: but when the whole con∣gregation is assembled together, all the faith∣full together must take, eate, and drinke, the Bread and Wine of the Supper, accor∣ding to the commandement of Iesus Christ.f Take yee, eat yee, and drinke yee all of thit. It is a true figure anst testimonie of the vanitie that ought to bee among vs.

Moreouer, in that, that wée béeing all gathered togeather in one house of God, which is his Church, wée do there all call vp∣on one selfe same father, which is in Heauen, wée haue all one selfe same heade, Aduocate,

and intercessour,g which is Iesus Christ: We are all quickened with his holy Spirit which dwelleth in vs; in that, that we all haue one selfe same Word of God, in that, that we all eate of one selfe same Spiritual meate, and drinke all of the selfesame spirituall drinke, in that also that we all pretend as brethren to one selfesame inheritance, which is the king∣dome of heauen: ought not this to enflame vs with true and hote loue?

Finally, the making of the bread and Wine of the Supper, doth teach vs also what vnitie and concord we ought to haue one with another: for as we sée, that the bread is made of many cornes, and yet not∣withstanding afterwardes is but one selfe same lumpe of bread: as wée sée also that the Wine is made of many clusters of grapes, & yet after it is made, is but one onely wine: in like sort must the Christians, which are many in themselues, bée ioyned together throught loue into one body, which is the Church, whereof Iesus Christ ought to bée the onely head and leader. But wée must note, that this loue, whereunto we are ex∣horted by so many reasons of the Supper, cannot bee where there is enuie, braw∣ling, contentions, rancour, debate, and diui∣sion:

and therefore, before wée come to the Supper, (which is a witnes of our agréement as well with Christ, as with his congrega∣tion) if wee haue had any strife and conten∣tion with our brethren: wée must louinglie reconcile our selues vnto them. If any man haue offended vs, wée must franckely and fréely forgiue our brethren,h yea our ene∣mies, as wée would that our good GOD should pardon vs, and as wée sée how IE∣SVS CHRIST our Lorde hath left vs an example of his loue, when he praied to GOD his Father for his enemies which put him to death:i as wée read also that Saint Stephen did the same.k Againe, wée must also marke, that this loue ought to bee practised in all e∣states. Kings must loue their subiects, they must be Nurcesl of the Churche of GOD, louers of common peace, they must vse their people with all moderation and clemencie. So likewise must the people honor the King,m they must pay him their tribute faithfullie, they must be obedient to all his Lieftenants and Officers. The Pastour must loue his flocke,n hée must watch, take paines, and pray incessantly for it.o. So likewise must the shéepe loue their Pastour, the fathers their children, the children their fathers and mo∣thers,

the wife the husband, and the husband the wife, the maisters their seruantes, and the seruants their maisters: and euery one in his calling must endeuour to exercise loue in that vocation wherevnto God hath called him. For otherwise it wil be impossible for vs to doe our dueties faithfully, aswel towards God, as towards men, if the rule of loue doe not guide and gouerne vs in all our doings.

Other necessarie obseruations for them that will come to the Lordes Table.

IN the foure Articles aforesaid, consisteth the true examining of our selues: notwith∣standing, we must take good héede to these poynts and notes which follow.

First wée haue to note, that wée must not cast our heads, and bende our braines to exa∣mine curiously another mās life: as many do which stretch out and scanne so narrowly the blemishes of their brethren, that they forget their owne. It is to be wished, and wée must procure it as much as lyeth in vs, that the Church of God may be maintained in purity,

without shew of offence. But forsomuch as in this world corne shall alwaies be mixed with chaffe, wéedes with wheate, good fishe with bad, Iudas with true Apostles, foolishe Virgins with wise, yet none of vs must be affended therefore. And moreouer, let euery man indeuour to finde that perfection in himselfe, which he desireth to bring into an other.

Secondly, we must not thinke that faith, repentance, giuing of thankes, and loue, and other vertues which GOD requireth of vs, can be perfect here in this worlde: for there will be alwaies in vs, what regenerate and newe borne soeuer wée be) some remnantes of sinne, of incredulitie, of lacke of repen∣tance, of vnthankfulnesse, & selfe loue, which is directly contrary and opposite to the true loue of our neighbour. As long as we liue, the flesh will fight against the Spirit, the Diuel and the worlde will make warre against vs: as the life of the Patriarches, Prophettes, and Apostles, doe sufficiently witnesse vnto vs: so that, euen to the last breath of our life we shall haue néede to craue of our God, that he would forgiue vs our sinnes, through his sonne Iesus Christ.

Notwithstanding, so farre it is that the

imperfections which are in vs, should cause vs to drawe backe from God, and from this holy banquet, that rather (so that we are dis∣pleased with our selues for them) they ought to cause vs to come the sooner, to the intent, that as poore famished creatures, we might more gréedily, & with greater desire, receiue Iesus Christ, which is the true shepheard of our soules.

Thirdly, although it be not required of the worthy comming to the Supper, to haue a perfect faith, perfect repentance, perfect gi∣uing of thanks, perfect Loue: yet must they be (notwithstanding) true, and procéede from the heart, and from the spirit. Our faith must not be feigned, our repentance must not bée counterfeit and painted, as that of hipocrites: the thanks which we giue to GOD, must not come onely from the mouth, neither must we loue our brethren in word onely, and not in déede: but let the whole profession of our faith, and Christian life, aboue all things, bée farre from ostentation and hypocrisie, so that we take more paines to be good Christians in déede, and before God, then to be so coun∣ted and taken before men.

Of those that refuse wilfully.

BVt as there are many which do amisse in presenting themselues vnworthily to the Communion: so there are manie which doe amisse on the contrary side, in that they wil by no meanes come, nor pre∣sent themselues to this holie banket, for feare of communicating (as they say) vnwoorthily: and so consequently to be culpable of the body and blood of Iesus Christ. But let them that abstaine of set purpose from the Lordes holy table, knowe, that it is no lesse faulte, vpon an vnthankfulnesse and contempte, to abstaine from the holie and sacred meates which God presenteth to vs at the Supper, then to re∣ceiue it vnworthily: as we see that a Patient, which being very sicke, maketh no account of the receyte and dyet which the Phisitian hath prescribed: is no lesse faultie then hee which abuseth, or vseth it not competently, as the Phisitian hath appointed.

Therefore, let not this sorte of people flat∣ter themselees, as though by this meanes they could be excused doth before God & men, seeing that it is a most certaine truthe▪ that so hainous an ingratitude is in no wise to be ad∣mitted,

or worthy excuse. For first of all, such men doe willingly contemne the commande∣ment of Iesus Christ, which saith to all his, Do this, take yee, eate yee.

Secondlie, they contemne the blessed re∣membraunce of the death and Passion of the Sonne of GOD, who commaundeth all the faithfull to celebrate the Supper in remem∣braunce of him.

Thirdly, they contemne the price of their redemption: that is to say, the precious body and blood of Iesus Christ, which are giuen & distributed to all faithfull Christians in the Supper: according as it is saide, This is my body, which is giuen for you: This is my blood, which is shed for the remission of your sinnes. Finally they despise the church, and the vnity thereof, and willingly excommunicate them∣selues from the communion which the faith∣full haue in the Supper, as well with Iesus Christ, as one with another. Wée sée there∣fore, how fondely these contemners of the Lordes holy Supper doe fall, and are vtterly inexcusable. And therefore let vs take good héede, that wée followe them not, if wee will not bée punished with them, which for their Oxen,a Farmes, Wiues, and Trafficque of Marchaundize, refused is come to the marriage in the Gospel.

Contrariwise, of them which come vn∣woorthily to the holie Supper of the Lorde, or ought not to be thervnto admitted.

AL Atheistes, that is, suche as are with∣out GOD, misbeleeuers ignoraunt of God and his worde, all heretiques and false Prophetes, all Magicians, Idolaters, and superstitious, which are partakers of the table of Diuels: likewise all they which haue but an hystorical faith, all the adherents & mi∣nisters of the Romish Antichrist, and they that establishe by any manner (whatsoeuer) his kingdome, or depende thereon: also all they which haue not yéelded themselues to the Churche of God, and haue not made profes∣sion of their faith. Finally, all they that cu∣stomably sweare eyther by the name of God, or by their faith, and applie it to vaine mat∣ters, and causes of no value: all these ought to abstaine from the Lords table: for so much as they haue not a true trust in God, without the which wée cannot be members of Iesus Christe, nor consequently be apte and méete to receiue life of him, which is the onely head of the true fatthfull.

These haue not repentance.

AL they which liue slaunderously, all im∣penitentes, and vnthriftes, al contem∣ners of God, of his worde, and of his holy assemblies, al blasphemers, and denyers of the name of God, al despisers of correction, and Ecclesiastical Discipline: they also that haunt and frequent ordinarilie euill compa∣nie, which walke in the counsel of the wicked,a which stand in the way of sinners, which sit in the seate of the scorneful. To be shorte, they in whome appeereth no amendement of life, no regeneration, and they that committe heynous and infamous vices, and suche as are to bee punished by the Magistrate: all these, after that they are knowne to be suche, ought not to be admitted to the Supper: and if they present themselues vnto it, they ought not to be receiued, least that, that is holy, bée giuen to dogges and Swyne,b to the great dishonour of GOD, and slaunder of his Churche.

Of them which sinne against the third Article, which consisteth in gi∣uing of thankes.

VVIthout true faith and repentance, wée can not be méete to set foorth the praises of GOD, who wil not bée praised by the mouth of the wicked,a and therefore al Infidels, Ignorants, and Impe∣nitents, sinne also against this Article, and ought not to be receiued to the Lordes Sup∣per. Also, they that are madde, or fooles, either by nature, or some other accident. They also, which by reason that they be vn∣der age, (as little children) cannot shew forth neither the Lords death fit he come, nor are capable of the Supper of the Lord.

Finally, they which by fragilitie, vnkind∣nesse, and contempt, in time of persecution did forsake Gods cause, and renounce the name of our Lorde Iesus Christe, ought not also to bée admitted thither: vnlesse that they doe first make open confession of their faulte, and be reconciled to the Church of God.

Of them which sinne against the fourth Article, which consisteth in loue towardes our Neighbour.

THe disobedience to father and mother, to the Magistrate, and to al superiours, the seditious conspiratours, fighters,

murderers, and such as beare malice and ha∣tred against their neighbours, they that are carried away with the fire of reuengement, whoremongers, adulterers, incontinent bug∣gerers, Drunkards & Gluttons, Deceiuers, Théeues and Vsurers, Backebyters, Moc∣kers, False witnesses, Lyers and common periured Persons: and in summe, all they which make an Arte of the breache of Loue towarde their Neighbours, conteined in the second Table of the Lawe of GOD, ought not to bée receiued to the Supper. For, sée∣ing that the Scripture pronounceth thus, that such sort of men haue none acquaintance of God, are shut out of the kingdome of Hea∣uen,a and shall not dwell in the Lordes holy Mountaine: they ought of right to bée shutte out from the sacred signes, wherby the faithfull are ioyned to IESVS CHRIST, and made pos∣sessors of eternall life.

FINIS.

Notes

• Rom. 8, 15 Gal. 4.6.
• Mat. 26.26. Mar. 14.21. Luke 22.19. 1. Cor 11.14.
• Iohn 3 36.18. Psal. 8.7. Mat. 11. Heb. 1.2. Iohn 17.12.27. and 28.
• Psal. 22.1
• Gene. 17.18.
• Gen. 12.18.
• Eccle. 20.2.
• 1. Reg. 18.20. Deut. 13.1. and 17.5.
• 1. Cor. 10.16.
• 1. Cor. 10.21.
• Apoc. 14.9.••0.11.
• Apo. 21.8.
• Esa. 53.3.
• Mat. 27 451.
• g

  Gen. 3.6 Psal. 39.15
• i

  Mat. 12.36
• l

  Tit. 2.11 12.13.14.
• Of thankes giuing.
• Exe, 1.3.
• f

  Exo. 12.30.
• Ioh. 3.16
• Luk. 22.19 1. Cor. 11.24.
• 1. Cor. 11.
• 1. Tim. 1.17
• Psa. 103.1
• Luke. 1.46
• Esa. 29.13 Mat. 15.8
• Psal. 34.1
• 1. Thes. 5.18.
• q

  Ge. 25.38
• r

  Psa. 116 12.13.14.
• s

  Psal. 40.9.10.
• a

  Iohn, 13 35.
• b

  Iho. 15.12.13.14.
• c

  Ihon. 13.12.13.14 15.
• d

  1. Co 13 4.
• e

  1. Cor. 1.35.
• f

  Mat. 26.26. Mark. 14.21. Luk. 22.19. 1. Cor. 11 14.
• g

  Mat. 12. Iohn. 11.17. 1. Tim. 2. 1. Iohn. 2.
• h

  Mat. 5.23.44.
• i

  Luke. 23.34.
• k

  Acts. 7.60.
• l

  Esai. 49.23.
• m

  1. Pet. 2.13 14.15. Ro. 13.2.3.
• n

  Acts. 20.28.31. 1. Pet. 5.2.3.
• o.

  Sa. 12.13.
• Mat. 3.12 Mat. 13 24 Mat. 13.47. Mat, 10. Mat. 25.
• Rom. 7.23.8.6.7. Galat. 5.1. 1. Pet. 5.8.
• a

  Mat. 12.7. Luke. 14.22.
• These haue not faith.
• a

  Psal. 1.1.
• b

  Mat. 7.6
• These are not thankful to God.
• a

  Psal. 50.16.
• These are voyde of loue.
• a

  Eph. 5.5. Psal. 15.