A BRIEF HOMIly, wherein the most comfortable and right use of the Lords Supper, is very plainly opened and delivered, even to the understanding of the unlearned and ignorant.  
Made to be used throughout the Diocese of Lincoln, before every celebration of the lords Supper, in all such Churches and Parishes as have not a sufficient able Preacher allowed under the hand and authentic seal of the Bishop there, and to be read by the Minister of each such place, so distinctly and in such sort, that all which shallbe then assembled, may well hear and mark the same.  
IMPRINTED AT London for Ralph Newberie, dwelling in Fleetstreet a little above the Conduit.  
An. Dom. 1580.   

A BRIEF HOMILY, wherein the most comfortable and right use of the lords Supper, is very plainly opened and delivered, even to the understanding of the unlearned and ignorant.  
THat we do not come negligently to the lords table, whereunto we now prepare ourselves, let us call these things following to our remembrance. This Sacrament used according to the institution of Christ, consisteth of two parts, that is, the outward signs, which are Bread and Wine: and the inward thing, which is the body and blood of our Saviour Christ, the true food of our souls, which only nourisheth us to eternal life. Now as man consisteth of two parts, body, and soul: so the body feedeth upon the outward elements of Bread and Wine, but the soul feedeth in deed, and truly, upon jesus Christ crucified. The outward eating by the instruments of the body, causeth all our senses, our hearing, our seeing, our feeling, our tasting, to help our inward eating by faith, and by the same quickeneth, stirreth, strengtheneth, and increaseth our faith, that we may eat the body and blood of Christ more effectually and fruitfully. For when the faithful Christian heareth the words of Christ's institution sound in his ears. 
Matth. 26.26. Mar. 14, 22. Luk. 22.19. Rom. 10.17  This is my body that is given for you, etc. This is my blood that is shed for the remission of your sins. It stirreth up his faith (for faith is by hearing) to lay strong holdfast upon this promise, and in his heart, doth assure himself, that Christ died and shed his blood not only for the redemption of the whole world generally, but for his also particularly, and that he undoubtedly, is partaker of that blessed work of our redemption. 
1. Cor. 11.24  When we hear these words. Do this in remembrance of me. Our faith is assured that it is Christ's commandment, that we should use this Sacrament, to call to our remembrance, the benefit of our salvation by the death of Christ, and in heart and mind, at all times, but then especially, to show ourselves truly thankful to him, for the same. When our sight beholdeth on the Table, the Bread and Wine by Christ's ordinance broken, and powered out, for us to use, our faith is moved thus to think: as surely and truly, as my bodily eyes behold upon the table of the Lord, the creatures of Bread and Wine, as the outward part of his Sacrament, and see the same broken and powered out for me: so assuredly do I with the eye of my faith, behold the body and blood of Christ broken and shed for me upon the altar of the cross, and the same my saviour sitting now on the right hand of God the father, with the same body and blood, now glorified: wherewith upon the cross, he paid the price of my redemption. When we see the Minister offering to us the bread and the cup, and we receive the same in our hand, and by our sense feel them inwardly in our hearts, our faith is moved to have this cogitation. As truly as our Saviour Christ upon the Cross, by his body broken and his blood shed, wrought our redemption, and offered the benefit thereof, to all that would believe generally: so truly am I assured, that now in the use of this holy sacrament by his minister, he offereth the same to me particularly, to be applied to myself. And as surely as my hand receiveth the outward creatures: so surely, by my faith, do I receive Christ himself, and in my heart feel him, and with my spiritual arms embrace him, as the only price, and means of my salvation. When we eat of the holy bread, and drink of the reverend Cup, and by our taste have sense of the sweetness of them, and feel them pass down into our stomach there to rest, that they may be according to their nature, means to nourish and strengthen our body, and to continue it in life, our faith is stirred up by these senses thus to think. Even as certainly, as my taste feeleth, the sweetness of Bread and Wine, and thereby perceiveth in deed, that their operation, is to nourish and strengthen my body, and to quicken my natural spirits, which without such nourishment, would perish: even so the taste of my faith and sense of my heart, doth feel the sweetness of Christ his body & blood broken and shed for me and all mankind upon the cross, and perceiveth it thereby to be the only food of my soul, without which, should perish both soul and body, eternally. And as certainly as I feel with bodily sense that the bread and wine passeth into my stomach, and there according to their proportion feed, strengthen and quicken my natural body and spirits: so assuredly do I with my inward and spiritual sense, perceive the body and blood of Christ, and the whole benefit of his death and passion to pass into the stomach of my soul, and bosom of my heart, there through the strength of a true Christian faith, to be laid up, wrought, and digested, as that only nourishment that keepeth the life of the soul, and preserveth me, both soul and body to eternal life. They that will Christianly & charitably, and in the fear of God, weigh and consider these things, I trust, will not think, either that we make light account of the external sacrament, or in our doctrine teach a single and slight manner of eating of Christ by faith, as the favourers of the Church of Rome do charge us. And I appeal to the consciences of all them that follow their doctrine, whether ever they were taught to take such sweet instruction and comfort, in the use of that blessed sacrament, or no? These good fruits of that sacrament are much furthered and increased by sundry other godly cogitations, which the Scriptures teach true Christians to use in the administration of it. 
1. Cor. 11. ver. 24, 25, 26.  The word of God teacheth that the use of the external Sacraments, is a manner of confession, whereby men acknowledge themselves before God and the world, that they are Christians. Therefore the faithful receiver, when he cometh to the sacrament, thinketh this with himself: I by coming to this place, protest before God and his Angels, and before all the creatures of heaven and earth, that in my heart, I detest the religion of jews, Turks, Infidels, Heretics, and all other that deny salvation to come by the death of Christ, & I acknowledge myself unfeignedly, to be of the number of them, that hope to have the favour of God, and to be saved by the mercy and passion of Christ only. The word of God teacheth that sacraments, 
Gen. 6. ver. 18. & 9 ver. 9 & 19 ver. 9, 11, 12. Rom. 4. ver. 11.  are as it were seals to confirm the truth of God's promises, and to strengthen our faith. Therefore by this seal of the Lords supper, we assure ourselves, that we are partakers of all the legacy, which Christ our saviour in his last will bequeathed to us, that is, that his body was broken upon the cross for our redemption, & his blood shed for the remission of our sins. The scriptures teach, 
Gal. 3. ver. 26, 27, 28. 1. Cor. 12. ver. 12.13.27. & Io. 6. ver. 57 1. Cor. 11. ver 18, 21, 22. Ephe. 3. ver. 17.  that in the use of the sacraments, through faith we be united unto Christ, and engraffed into his mystical body, so that we live now only by him, & whatsoever is his, by the truth of his promise, is ours also. The word of God teacheth that the sacrament of the lords supper is a link of unity, that knitteth us together, as members of one mystical body, and therefore that we ought to be joined in mutual love, & charity among ourselves, and that it is a foul reproach both to Christ our head, and to the whole body, if we hate, hurt, or hinder one another. For by the use thereof, we confess that we are all members of one body, all servants of one Master, all children of one Father, all subjects under one Lord and king, & all partakers of one redemption, all heirs of one heritage, and gift of eternal life. And in so many links of unity, to be at discord among ourselves, is in God's judgement, an heavy testimony against us, in the day of his wrath. 
Io. 1. ver. 29. Heb. 9 v. 14 Io. 6. ver. 47 & Ephe. 3. ver. 17.  Finally, the word of God, teacheth us, that the Sacrament of the lords supper, is our heavenly feast, in which the lamb of God that taketh away the sins of the world, is offered unto us, spiritually to feed upon in our faith, that by him (as I have before declared) we may be nourished, strengthened, and preserved to eternal life. And therefore, that we ought to be very careful, so to prepare ourselves, that we may be worthy guests for that blessed table. Wherefore I think it necessary, in a word or two, to teach you, how Christians should prepare themselves, as worthy guests, to come to the lords Supper. And how that may be done, S. Paul in general words, briefly showeth. 
1. Cor. 11.28.  Let every man (saith he) prove himself, and so let him eat of this Bread, and drink of this Cup. The means therefore, to come worthily to it, is to prove, and try ourselves, whether those things be in us, which the worthy guests of that table, should have. First therefore, we must look unfeignedly into ourselves, whether we have an appetite, or desire to eat of that blessed food, for a loathing stomach, never perfectly digesteth any meat that it receiveth, but turneth it to the hurt of the body. This appetite or desire cannot be in us, unless it be wrought by the sharp sauce of severe repentance for our sins, which we shall the better prepare, if we examine ourselves by the perfect rule of God's justice in his law, and consider how far we are from the same, & what danger hangeth over our heads for the want thereof. God saith in his law: 
Deut. 6. ver. 5. & Leuit. 19 ver. 18. Matth. 22 ver. 37, 39  Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy mind, with all thy strength, and thy neighbour as thyself: that is, we should love, we should hate, we should fear, we should hope, for nothing but in God, and to his glory: we should think and muse upon nothing in our mind & understanding, but that which may make to the honour and glory of God: we should employ all the powers of our body and all our worldly gifts to the same end: we should do nothing to any other man, which we would not willingly, be content should be done unto us. If we examine ourselves by this rule, we shall see we be so far from that we should be, that almost we have not one branch thereof in us, which will more evidently appear, if we will try ourselves by every particular commandment rightly and truly understanded. Seeing then we be so far from the justice of God's law, the curse thereof must needs be due unto us. 
Deut. 27. ver. 26. Gal. 3. v. 10.  For God saith, Cursed is he whosoever keepeth not all things written in the Book of his law. In this manner if we examine ourselves sincerely, we shall thoroughly know, what we are in the sight of God, as well by the corruption of our nature, as by the course of our evil and naughty life: we shall have sense of our own sin: we shall hate and detest it: we shall from the bottom of our hearts be sorry for it: with trembling minds, we shall fear the heavy judgement of God against us, and so will be stirred up in us, that godly appetite, & greedy desire to eat of that spiritual meat, which only can satisfy our troubled conscience, & cure our repentant, and broken hearts. But though the appetite, & desire be never so great, in vain he cometh to any table, that hath no mouth to eat, nor strength of stomach to digest. 
john. 6. ver. 47, 53, 54.  A true and strong Christian faith, is the mouth of the soul, and the power wherewith we do receive and digest Christ jesus crucified, as the food of our salvation. We must look therefore to ourselves, first whether we know and understand the mystery of our redemption: that is, that the unspeakable mercy of God, 
john. 3. ver. 16.  sent down the second person in Trinity, to take flesh of the blessed virgin, to live in the shape of a most contemptible man in this world, and in the end to suffer cruel death for the redemption of mankind. Secondly, whether we feel in our hearts a strong persuasion that we also through the merciful promises of God are partakers of the same work of our redemption. 
Mark. 1. ver. 24. & 3. ver. 11.  For a true Christian must not only have a general knowledge, but also by a firm faith, he must have a particular application of the same to himself. Furthermore, as it is necessary to have, both a desire to eat stirred by a sense and feeling of true repentance, and also an assured faith to receive and digest this wholesome and comfortable medicine of our soul: 
Rom. 6. ver. 1, 2, 3, etc.  so because God bestoweth not his mercy by his Son Christ in vain, or to the end we should still continue in sin: we must further try ourselves, whether we feel an unfeigned desire to rise to a newness of life, and in earnest study, hereafter to amend our former faults, and to frame ourselves to a godly and honest conversation, that God in us may be glorified, and the mouths of the enemies stopped. Lastly we must examine our consciences, whether we have a fervent & great desire to call to our remembrance the unestimable benefit of our redemption, 
1. Cor. 1. ver 24, 25, 26.  made by the price of his body and blood, and to acknowledge and confess the same unfeignedly, before God, and the world, and to yield unto him, most hearty thanks for the same, and the residue of his benefits, not at this present time only, but ever hereafter, until the time of his coming. This is the godly and Christian trial of ourselves, which if we do use, by the grace of God's spirit working in us, we shall become, either worthy guests, or much more fit than otherwise we should be without such trial. Happily some will think that this admonition, is a terror and torment to their consciences, to fear men from coming to this blessed Sacrament, rather than an exhortation or encouragement unto it. For if the danger, be in itself so great, 
1. Cor. 1. ver. 27.  as the unworthy receiver eateth damnation to himself, and the preparation and trial so strait, as you have made it, it were better never to come to it. For what one is there among a thousand that doth in this manner try his conscience? or if he do, he must needs feel so great want and imperfection, either in sorrow for his sins, or in sense of God's wrath, or in weakness of his faith, or in the study of new life, or in the coldness of his charity, or in his feebleness to give thanks, & to set forth the glory of God, or in all these things, that he must needs be overwhelmed in conscience, and feared to make himself partaker of these holy mysteries. But (dearly beloved) Let not this fear shake our consciences, nor drive you back from this blessed table. 
Psal. 78. ver 39  This examination and trial must be within the bounds of human frailty, and God in this, as in all other doings, for Christ his sake, will use his mercy and clemency, for he knoweth our corruptions and imperfections, and will have regard of our infirmities. Only let us not be secure, slack and negligent, but feeling by this trial great want in ourselves, let us with lowly, humble, & confessing hearts, acknowledge the same, and say unto God. I am sorry (O Lord) for my sins, but not as the grievousness of them requireth, augment (O Lord) by thy spirit, the sense of thy wrath in me. I believe and know with other Christians, that thy son hath shed his blood for me, but increase my faith, (O God,) & help mine unbelief. I desire to live according to the calling of a Christian, but the flesh and the world maketh this study cold in me: therefore do thou strengthen me with thy blessed spirit. I know it is my bounden duty to yield unto thee immortal thanks, aswell for all other thy benefits, as principally for the whole work of our redemption by the death of thy dearly beloved son. But I feel this zeal to be so faint and feeble, that it is nothing according to my duty, and for that cause, I lift up mine eyes to the throne of thy mercy, & humbly desire thee, to pardon all my imperfections, and to heal all mine infirmities. The sense and knowledge of my weakness, may not fear me, from this holy table. For this heavenly feast, is a medicine for them that be sick, a comfort to them that be penitent sinners, a free and liberal gift, to such as be poor and have nothing of themselves. 
john. 6. ver. 36.  Christ in this feast is given as meat, without which, we know, we must of necessity perish. And he is given as life unto us, & therefore without him, we can have nothing but death. The best worthiness, that we can bring to these reverend and holy mysteries, is, that we confess our own unworthiness, that thy mercy may make us worthy: that we despair in ourselves, that thy grace may comfort us: that we humble ourselves, to the end thy goodness may raise us up: that we accuse ourselves, to the end thy son by his merit may justify us. For though of ourselves we are able to do nothing: yet by him, we shallbe able to do all things. These or like cogitations if we have in preparing ourselves, to that blessed nourishment of our souls: he that breaketh not a bruised reed, nor putteth out smoking flax, will not cast aside our infirmity, but will mercifully receive us. The sorrowful Father, which with care for his son cried unto Christ. I believe Lord, 
Mark. 9 ver. 24.  but help mine unbelief, Though his faith, as it might appear, was very weak yet obtained he his purpose at Christ his hand to have his son by miracle healed. If our faith be but as a grain of mustard seed, 
Matth. 17. ver. 20.  yet it will much prevail with God's mercy. The Apostles of Christ which were admitted to his last supper, were notwithstanding weak, & touched with many infirmities, although they were not altogether wicked & faithless, as judas was: they believed in Christ, they loved Christ, & they loved one another, & yet at the very table of the Lord, they showed their weakness. Peter not without some reproach of the residue, preferred himself before them all, 
Matth. 26. ver. 33.  Though all other (saith he) be offended by thee, yet will not I be offended by thee. They ambitiously contended among themselves, which of them should be the greater. I will not mention, that immediately after Supper, they through timorousness fled from Christ, & for the time forsook him, which was an evident token, of the weakness of their faith, after the knowledge of his doctrine, & experience of many & wonderful miracles. Yet it pleased the great mercy of our saviour, favourably to accept them, and to admit them as singular instruments of his grace. We may not therefore, for our weakness, & imperfection despair or refuse the comfort of that heavenly table, but rather let us in all dutiful sort, approach thereunto, & pray most heartily (every one of us all) that we may be fit and worthy guests for the same, which God our Father grant us for his sons sake, Christ jesus our saviour, by the working of his most holy, & comfortable spirit, to whom be all honour, praise, and glory, for ever and ever. Amen.  
FINIS.