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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	church_n	word_n	1,925	5	4.0979	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73323	A fit guest for the Lords table. Or, a treatise declaring the true vse of the Lords Supper Profitable for all communicants, as a preseruatiue against all profanesse and sundry nouell opinions.	Tuke, Thomas, d. 1657.	1609 (1609)	STC 24308; ESTC S125561	48,877	192

not for any present future or foreseene merit of ours If we conquer our selues or offer vp any sacrifice acceptable vnto God we must giue the praise to Christ who hath made vs Kings Priests vnto his Father He is the Altar that sanctifieth all Re● 1. 6. our sacrifices he with the vaile of his most precious blood doth couer al their imperfections And by his death he hath changed the nature of our death so by the vertue of his death he doth conquer sin within vs the cause of death vnto vs. Thirdly we must knowe that those that are in this state of grace redeemed by Christ and sanctified by the Holy Ghost shal so continue without finall or totall falling away till they atteine to the full fruition of the state of glory For the guifts of God are giuen without repentance Christes Ro. 11. 29. sheepe shal neuer perish for he giueth them euerlasting life Satan may batter vs but he cannot beat vs downe Peccatem in est non praeest sin is in the regenerate but Io. 20. 28. not ouer them Viuit non vincit it liues but subdues not Remanet● non regnat it remaines but rules not Bellat non debellat it warres but winneth not For God vpholds Psalme 37. 17. 24. and defends them by his grace his loue is * Ieri 31. 3. ●2 40 constant his couenant euerlasting The Sun shineth alwaies though it be not alwaies seene so the light of Gods loue Iohn 13. 1 continueth constantly to all his children though they do not alwaies discerne it The graces of a man regenerated may be couered as a Rocke may be with water in a mightie tide and yet remaine as touching their habit or nature aswel as the Rocke dooth remaine a rocke A knife may scrape the adamant but not cut it and Sathan may vexe him but he cannot vanquish cut but not kill because the Lord of Heb. 13. 5. life will not forsake him CHAP. 7. THe third part of knowledge which becommeth euery cōmunicant concerneth the sacrament it selfe And heere it is requisite for euery such person to know 1. What a Sacrament is 2. what this Sacrament is why it was ordained otherwise he shal take in hand he knoweth not what and come like an vnbidden guest to a banquet before he be inuited And yet it is to be feared that many do comming and know not well about what nor why like that confused concurse of people at Ephesus who for the greater part knew not wherefore they were come together Act. 19 32. But to the point in hand a sacramēt is a visible signe of Gods inuisible sauing grace or a corporall a visible outward signe seale instituted from aboue to represent and ratifie Gods grace vnto vs in Iesus Christ There be two * Sacrament is ●n a sacrādo dicitur quia per sacramenta deo quasicēsecramur Sacraments of the new Testamēt Baptisme the Supper of the Lord. It is called a Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caena first in respect of the time when it was first instituted which was the night before Christ was crucified secondly because it is a sacred feast or banquet for the soule Now in olde time their feasts were vsually at night The Greeke Latine words aboue named signifie not onely a bare supper but also a solemne feast or night-banquet Furthermore it is called the Lords supper First because it was instituted by the Lord. Secondly because it was ordained for to be a memoriall of our Lords death Thirdly it may be also because it was wont to be celebrated on the Lords day Act. 20. 7. Now the Supper of the Lord is a Sacrament whereby God doth signifie vnto and assure euery one that commeth aright prepared vnto it that as he receaueth eateth and drinketh the bread and wine so surely he shall be made partaker of the body and blood of Christ yea of whole Christ with all his merrits for his preseruation spirituall sustentation and foode vnto eternall life The Author and principall efficient cause of this Sacrament is the Lord ●esus the high priest and the king of his church The ministrant Efficients are onely the Ministers of the word lawfully called to whome the Keies of the Church are committed The matter of this Sacrament whereof it doth consist is two-fold one earthly outward and visible the other is heauenly inward and spirituall That is commonly called the signe and this the thing signified By the signe we are to vnderstand both the element or corporal substance seene with the eyes also the actions or rites vsed according to the deuine institutiō The Elementary signes in this sacrament are two Bread and Wine which two make but one sacrament for they do declare but one action of Christ to wit our whole spirituall nourishment and we know that in one feast there may diuers dishes varietie of drinks be vsed One man hath two parts one body many members one tree sundry brāches moreouer that is not onely said to be one which is simple indiuisible or continued but that also which is perfect Now this sacrament is one as touching perfectiō in as much as by those two signes our perfect foode or reliefe is signified and sealed to vs. Moe signes need not because these are sufficient to shew perfect refection and again if one were wanting the sacrament of perfect nourishment were maimed defaced It is an hungry dinner where there is no meat and a dry feast where there is no drinke The Actions vsed in the lawfull administration of the Lords supper are of two sorts some are of the Minister some of the Receiuer and all significant and liuely The action of the Minister is fourefold the first is his taking of the bread and wine into his owne hands The second is his blessing of them The third is the breaking of the bread and powring out of the wine The fourth is destributing of them The action of the Receiuer is two-fold The first is his taking of the bread and wine of the Minister the second is the eating of the bread and drinking of the wine thus much for the signe The thing signified is that which is meant by the signe and it is two-fold the former answering to the corporall and elementary signes the latter answering to the foresaid actions Of the first sort are the body and blood of Christ signified by the bread and wine Neither must we exclude his whole person for neither the deuinitie without the humanitie nor the humanitie without the deuinitie can performe the worke of mediation But because he suffered only in his humane nature therfore it is only expresly resembled though whole Christ and all his merrits must be vnderstood and not excluded For the merrit and efficacy of his death floweth from his deity from the dignitie of his person as from their proper fountaine And the scriptures by the death

inioy his presence and haue continuall conuersation and company with him he doth so co●●et to see his face and to haue his fellowship So if a man do truely belieue and know that God the Prince of all Princes did giue his owne and onely sonne to death to preserue him from death eternall and that this his sonne did die most willingly for him and that the Holy Ghost doth regenerate and sanctifie him flinging the gates of Hell from off their hinges within him and refining his soule from the drosse of sinne and printing a fresh the image of God within him he can not but sincerely and incessantly desire the societie of this blessed Trinitie He cannot but e●rnestly couet to see God He will wish with all his heart to see Christ to bemore familiarly acquainted with him The consummation of the world and his comming to Iudgement would be most welcome to him as being much wished of him CHAP. 9. THe third thing whereof this examination must be made is our Repentance which is a turning from all euill vnto God For auersion from sin and conuersion vnto God are the two poles or hinges whereon Repentance turneth Now repentance is meet to be made at all times of sinne For sinne ingendreth death buthe that repenteth of his sinne shall not dye but liue Eze. 18. 21. But if a man repent not God remits not God giueth pardon onely to the penitent Pliny Hist nat l. 16. c 34 saith that Iuy is good onely to harbour serpents and most comfortable for their cold constitutions so the heart of man before he doe vnfaignedly repent of his sinnes is in a manner fit for nothing but to make an harbour for the serpent Sathan and a lodge for vncleane spirits But especially must we repent or renew our repentance when we come to the Lords Supper For otherwise we shall come vnprepared He which commeth in his sins commeth to his sorrow He doth not rightly remember Christs death that dieth not to his sinne but liueth therin without repentance He makes himselfe vnworthy to receiue Christ that doth offend him without remorce and sinne without sorrow for sinne The paschall lambe was commaunded to be eaten with sower hearbs Exo. 12. 8. They that would feele the sweetenes of Christs blood must the tartnes of their own sinnes Dauid saith I will washe my hands in inno ency o Lord compasse Psal 26. 6 thine alter so must we do before we come to the Lords Table Men do not vsually receiue their bodily foode without washing their hands from bodily filthines so we ought to wash our hands and hearts from the filth of sinne whē we are about to receiue Christ Iesus our true spirituall food and heauenly M●nna No prophane person is fit for this businesse Proc●● hinc pr●culite propham Men prouide not good meat and dainty dishes for Kites or Crowes to feede vppon c●ryon is good inough for them No vncircumcised Exo. 12. 4● person might eat of the paschal lamb so none that are of vncircumcised hearts ought toreceiue the Lords Supper It is therefore requisite that before we receiue we examine whether we repēt or no whether we be dead to sin or dead in sin whether we b● in sin or whether only sin be in vs. This will apeare if we finde in vs these three workes of the Spirit appropriated to the penitent First if we hate sin because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt being an vtter enemy to Gods glory and our owne saluation secondly if we do heartily desire God to for giue it and to rid vs from it that it may neither condemne nor conquer vs thirdly if we do striue against it labour to leaue it if we take heed of all occasions and causes therof being also grieued that we do forsake it no more And in one word if we Scel●rum si bene penite● Eradenda cu●idinu prauisunt a●imenta Hor. be carefull to preuent and auoid falling into the same sins againe labouring against the custome of many men who returne like dogs to their vomit and fall to their old trade and bias resembling the Lizards called Stelliones who Pli. 18. c 31 cast their old coats as Theophrastus writeth after that eat them vp againe He that hath performed and as yet doth performe these things truely may assure himselfe that he doth truely repent of his sinnes CHAP. 10. THe fourth thing whereof a man must examine himselfe is of his spiritual hunger and thirst For it be hooueth euery one that cōmeth to this banquet to come with a good stomack or appetite The more hungry and thirsty a man is the more welcome he is to the Lord. He that comes with a good appetite shal not returne empty The way to get this good stomack is to pray to God for it secondly to labour to feele the want of grace goodnes thirdly to consider what a danger it is to famish or to pine away for lacke of food to susteine or relieue the soule fourthly to consider how vertuous and wholesome the body and blood of Christ are to feed and refresh it how pleasant they are to the taste of the soule and how comfortable refectory to the heart Lastly as the emptying of the stomacke of flegme and bad humors procureth an appetite to meat so if we would p●rge our selues of our sinnes clense our stomacks of the flegme of wickednes we should haue a great deale better appetite to the foode of our soules CHAP. 11. THe first thing wherof we must make our examination is of our hum●lity For we must come in all lowlinesse of spirit First therefore we must humbly confesse with Nehemiah that we haue Nehe. 1. 7. grieuously sinned and with Dani●l that we haue committed iniquity Dani●l 9. 5 and rebelled against God and that we are by nature children of wrath Ephe. 2. 3 as Paul a●●irmeth nothing belonging to vs but open shame confusion of ●●ce as Dani●l confesseth Dani. 9. 7 of himselfe and his country-men Secondly we must ascribe all good things in vs if any to the grace of God from whome they ●low as from their fountaine For we are naturally con●eiued in sin as David acknowledgeth borne Psal 51. 5 in iniquity and are dead in trespasses as Paul doth testifie Thirdly Ephe. ● 1 we must go out of our selues must strip our selues of al supposed righteousnes and opinion of personall merits and wholy relie vpon Gods mercy christs merits VVe must freely confesse in all humility that we are vtterly vnworthy of Gods loue and of the benefits procured by the death and obedie●ce of christ that we are vnworthy to pertake of those elements consecrated to such an holy vse I●co● ingeniously confesseth that he is not worthy of the least of all Gods mercies Finally Gen. 33. 10 we must humbly confesse that our purest actions are pudled with sin and that we do but our