the Lord are pure as the psa 12. 6 siluer tryed in a furnace of earth fined seauenfold The lawe of the Lord is Ps 19. 7. 8. perfect the statutes of the Lord are perfect All thy commaundements are Psa 119. 86. verse 140. true Thy word is prooued most pure Gold had need to be fined but Gods word is without all drosse And therefore it is the fittest rule for all our actions Sixtly The word of God is liuely and mightie in operation and sharper then any two-edged sword entreth through euen vnto the deuiding asunder of the soule and the spirit and of the ioynts and the marrowe and is a discerner of the thoughts and the intents of the heart Heb. 4. 12. Therfore fit to be our Iudge and the Touch-stone of our tryall As in a * Non coâ—itationes solum et meâ—tis tuae consilia sed actiones etiam et viâ—aeinslituta adeoque te ipsum tibi tanquam aliquod illustre specuiuÌ„ oftendet et demonstrbit Mirrour or looking-glasse a man may discerne his face so by the word of God we may discerne our selues and see the faces of our soules As the Gold-smith doth iudge of gold by touching it with his stone so by viewing our selues by Gods word we may iudge of our states As the Corn-dresser may by his Fanne discerne the wheat from the chaffe so we by the word of God may distinguish betwixt vice and vertue and see whether there be more wheat of grace or chaffe of sin in the heape of our heart and whether the chaffe of fin and dust of corruption as ashes â—o the fire soÌ„times as chaffe doth wheat doth * couer and ouer-lay the good corne of Gods graces and whether they be mixed together as light and darkenesse in the twilight When REBEKAH felt the twins strugling in her wombe she went to aske the Lord so when thou art in conflict with thy self when doubts arise within the womb of thy heart not knowing what to do or what to determine or think of thy selfe aske counsell of the Lord in his word and thou shalt in due time receiue an answere as by Oracle from heauen Dauid saith that the testimonies of the Lord were his Counsellours Ps 119 24. To conclude wouldst thou know whether thine examination and preparation be right and good then consider the word of God for it is the * mouth the tongue Vox summi sensuâ—que Dei quem fudit abalta meÌ„te Deus the voice and sentence of the Lord the line of our loue the rule of repentance the squire of obeience the touch-stone of faith the determiner of truth and the surest Iudge both in and of our examination The word of the Lord is * Pro. 30. 5 Ps 59. 8. Lex Ctristi est lux Christiani et speculuÌ„ humanae animae pure in it selfe and giueth light vnto the eies of those that search belieue and obey it It is as a bright shining torch or candle in a darke night lending vs light both to try our selues and to discerne whether our tryall be as it should be right and good And so much for the second generall point By what we ought to prooue our selues CHAP. 6. THe third point is of what things we must examin our selues For it were absurd for a man to seeke he knowes not what or to cast his angle into the water not knowing why A Magistrate cannot examine a man of nothing neither can we make tryall of our selues of nothing Examination presupposeth aswell the thing to be examined as the person vpon whome it is to be made The thinges then wherof we ought to examine our selues that we may come well prepared to the Lords Table are these especially which I will propound in order and do coÌ„mend to your christian consideration They are in number eight First we must examine our selues concerning our knowledge for it is fit that euery receiuer should haue a three-fold knowledg First of God to wit that there is a God a Iehouah that there is but one God that he is a spirit that he is infinite for goodnesse mercy iustice wisedome power time and glory that he is the Creator and Gouernour of the world that he is distinguished into three persoÌ„s the Father begetting the Sonne begotten the Holy ghost proceeding from them both that these three are one in nature and essence and will but three really distinguished in their maner of subsisting the Father of himself the Son of the Father the holy ghost from both and this from all eternity finally that all these are one in worship will haue onely that worship performed to them which is prescribed in the holy scriptures and that in spirit and truth Secondly it is meete that he should not be ignorant of the three fold estate of man the state by creation the state of the fall the state of grace As first that man was created righteous and good yet mutably Secondly that he fel Eccl. 7. 31. voluntarily away at the suggestioÌ„ of the Deuill and so lost his originall purity and withal plunged himselfe into a gulfe of misery First in that he is become prone to all manner of wickednesse secondly in that he doth now dayly transgresse against God both by omitting good and committing euill Thirdly that he is now subiect to the curse of the lawe Gal. 4. 10. both in this life and in the end of it and in the life to come In this life in the body to diseases in his goods to losses in his good name to ignominie in the end of his life to death which hauing cut asunder the threed of life made a deuorce between the soule and body doth immediately set open Hell gate for his soule to enter in In the life to come in a dying life and a liuing death euen to euer lasting confusion of soule and bodie from the presence of God liuing alwaies like flesh in the waters of Gods wrath and neuer drowned liuing alwaies in Hell fire like a Salamander and yet neuer consumed alwaies in dying yet neuer dead alwaies aliue and yet alwaies dead Thirdly for the state of Grace we must first know that we are redeemed from this misery onely by Christ who fulfilled the law for vs by his death hath defaced death and sin the sting of death and satisfied for all our sins to the full Secondly we must know that we are regenerated by the Holy Ghost who is therfore called the Spirit of sanctification or holines It is he that by the fire of his operation Rom. 1. 4. eateth out the drosse of sin and purgeth our soules from wickednesse He is the water which washeth away the filth of our hearts and as salt he seasonethvs throughout with sauing graces If we either will well or worke well it is of the Lord onely who worketh in vs both the will and deede Phil. 2. 13 of his owne good pleasure
our cause and shal not see our case Therefore especially take heede of these three that followe trye not your selues by them neither in their sentence nor example The first is within thee but not of thee neither ouer thee if thou be Christes and if Christ bee in thee and that is thy Flesh thy Concupisence thy Corruption This seekes for shelter in thy soule and for harbour in thine heart and therfore cannot indure that thou shouldest search thy selfe least finding of her out and perceiuing her noy somnes thou shouldest either turne her out as a saucie guest or seeke to kill her as a secret foe Secondly Paul saith Rom. 8. 1. that those which are in Christ Iesus as we al professe our selues to be doe not walke after the flesh but after the spirit like men that are absolued by the Iudge and haue discharged what the lawe requireth who do now no more walke in the prison but in the open ayre and are no longer ruled by the Iaylor but liue at liberty yet perhapps sauouring of the Dungeon and carrying the prints of their Bolts and fetters and not wholye stripped of their prison garments Now if we be in Christ as we say and if wee either doe or at least ought to walke after the spirit and not after the flesh or corruption of our hearts what reason haue wee to make her our Iudge in the tryall of our states Thirdly wee promised God in our Baptisme that wee would forsake and detest the flesh but if wee make her our Iudge wee shewe that we doe not forsake her but fauour her and that we doe not hate her but rather harbour and hearten her Fourthly the wisdome euen the best part of the flesh is death Ro. 8. 6. and therfore her sentence can in no wise be iust and good Who would meddle with that which is the cause of death and make it his Iudge and if the wisdome of the flesh be folly with the Lord as sure it is then is the flesh a verie foole and makes those foolish that are ruled by her therefore wicked men are tearmed fooles in the Scripture Now who would bee iudged or examined by a foole whose wisedome is folly yea and death working death and destruction to those that subscribe vnto it and will not renounce it Fiftly Saint Paul saith Rom. 8. 5 That they that are after the flesh doe sauour the things of the flesh but they that are after the spirit the thinges of the spirit But if wee will needes be tryed by the flesh and wil be content with her determination we plainely demonstrate that we sauour not the thinges of the spirit but that we are bewitched with the flesh and therefore that we are not guided by the holy Ghost but gouerned of the flesh Sixtly the very wisedome of the flesh is not onely an enemie but enmity against God Rom. 8. 7. wherefore doubtlesse if the flesh be our iudge her sentence will be against God not for him but most odious in his sight Furthermore it is no childe-like affection nor property of a gracious sonne to rest in her who is a flat fierce and irrâ—â—onciliable eenemie to his father But such is our flesh to God yea and he also that in will and worke doth with a full resolution subscribe vnto it cannot but bee an enemy vnto him Seauenthly the wisedome of the flesh is not subiect to the law of God neither indeede can it be Rom. 8. 7. Now such is the tree as are the fruites the vvisedome of the flesh is an vtter and most desperat rebel against the law therefore also the flesh it selfe For for what any thing is thus or thus that thing for which the thing is so is it selfe much more so Now if the flesh rebell against the law and cannot be ruled by it vve must needes confesse that it is an vncompetent Iudge for vs for it will not condemne it selfe nor speake wel for the law it vvill not discouer her ovvne vvorkes vvhich are bastard plants set by sathan in the seminary of our soules and fructifiing in our liues no nor let vs see the vvorkes of God vvithin vs if any be nor commend them to our loue Eightly they that are in the flesh cannot please God Rom. 8. 8. But he that makes his flesh his Iudge or the Touchstone to try himself withall and doth with full consent of heart subscribe vnto her iudgement and liue acording vnto her lust this man is in the flesh therefore he cannot please God Now what true pleasure can any man take when God the fountaine of all true pleasures is not nay can not be pleased what pleasure caÌ„ Man take to liue in that estate wherin God the Lord of life cannot be pleased what peace can please or what ioy can any man enioy while he hath no peace with God while the wel-spring of all constant ioyes is grieued displeased with him If thou wouldest not be in the ranke and roll of those that can not please God and doe not serue him then make not thy flesh thy Iudge subscribe not to her sentence and liue not as she lusteth Ninthly the flesh makes vs doe that we wold not leaue vndon that we neither wold nor should omit Paul calleth it a body of death and cryeth out O wretched man that I am I who shall deliuer mee Ro. 7 24 from the body of this death It is the bane of the soule and the poyson of the sinner It is like the worme that eates the wood wherein it was bred Pliny writeth that the Leontophone breedeth in no countrie but where there bee Lyons Plin. Naet Hist 8. 38. sin among all corporal creatures is ingeÌ„dered in none but in man And as that little creature is so venemous that the Lyon king of beastes dieth presently if he taste neuer so little of his venome so our flesh the corruption of our natures is so corrupt and deadly that as so one as man the chiefest of creatures is polluted with it hee becomes obnoxious vnto death both temporall and aeternall Therefore as the Lyon dooth abhorre that beaste and crusheth him with his pawes so soone as he doth espye him so ought wee to detest and hate this Sinne abhor this Flesh accurse this corruption and labour to crush and kilâ— it so farre we ought to be from electing her to bee our iudge This were not to hate the flesh but to honour it and not to fighâ— against it but to foster it Moreouer Paul accounted himself wretched because he was turmoyled with his flesh as with a yoake about his necke a chaine about his legge and a burthen vpon his backe wished to bee deliuered from it as the tyred Oxe dooth from his yoke the prisoner from his fetters and as men wearied doe from their burthens which they beare It is therefore against reason right all religion for any man to giue consent vnto his flesh or to trye his
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 Macarius Homill 27. Offerrur in Ecelesia panis et vinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnem eius et sanguinis et sumentes de visibili pane spiritualiter carnem Domini manducant LONDON Printed by Edw Allde and are to be sold by H. Rockit at his shop in the Poultry vnder the Diall 1609. TO THE RIGHT Noble and Honorable Gentleman HENRY CAREY Sonne Heire to the right Honorable Iohn Lord Hunsdon SIR THere are you know three different opinions wherewâ—th the Châ—â—stian World is much distracted concernng the presenâ—â— of our Lorâ— in the holy â—â—charill one orthodoxe and ancienâ— the other nouell and vnwarrantable The first teacheth that Châ—â—st is in his Roâ—y â—â—d Blouâ— there present 〈◊〉 anâ— really in respect both of the Signes and of the Communicants In respect of the 〈◊〉 he is present 〈◊〉 that is not in regard of place and Coextstence but atione sacramâ—nâ—â—li by a â—acramentall reason or relation In respect of the Câ—mmunicantâ— his presence is not 〈◊〉 or locall but spirituall â—eally presenting himself vnto all prepared persons who by faith receiue and apply him to themselues Nam fide tangitur Christus non corpore Ambros The second is of Italian Aâ—chymists that imagin a corporall presence though not visible peâ—mâ—dum quantâ— by reason of a substantial transâ—uration of the â—â—emense into the very holy blood of Christ after the recitation of the words of coÌ„â—ecration But this opinion was first forged vpon the Anuil of their owne brâ—ines at length determined of innocencâ—us the third by name of Transubstantiation in the Laterane Councell 215 yeares after Christ Neither is it so new as â—aughâ— being directly contrary both to Philosoâ—â—y and Theoâ—â—gie Poâ— first â—ne and the 〈◊〉 body cannot occupy many distinct places at â—nâ— and the selfâ—â—same instant One man cannot be circumâ—â—â—stible and incircum scriptâ—t â—in one Articlâ—â—â—time And as Daâ—ascenâ— truely speaketh 〈◊〉 nature is not capable of coâ—â—â—â—itant â—ssentiall â—â—fferences As for Miracâ—â—â— they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aboue nature Neither doth God alwaies that which he can do reâ—ue potest 〈…〉 Secondly the heauens Act. 3. 21 do conteine him â—the scriptures name no other place neither can there be â—â—â—siâ—able of holy writ with a genuine construction produced to confirme their conceipt The word â—st wherat they stâ—ble be tokens only a sacramentaâ— Esse is as much as Retâ—â—t Reâ—â—asentâ—t siâ—mficat as will be cleared by the due diâ—eâ—â—ssion of many texts of Scripture In tranoeÌ„ legis â—â—cit que salues 〈◊〉 leâ—â—â— senâ—entiam eius circumueâ—â—â— Thirdly by this opinion a very Reprâ—bate may receiue the Body of Christ But S. Augustine truly saith Nullos comedeâ—e corpus Christs nâ—sicos qui sunt in corpore Christs Besides that which entreth in at the mouth goeth downe into the belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the body Mark 7. 18. 19 and blood of our Lord are no belly cheare they enter not into the Belly but into the Heart therfore the Apostle saith that Christ doth dweâ—l in our hearts by faith And albeit the Fathers called Ephe. 3. 17 the Bread and Wine the Body and Blood of Christ yet did they not meane that they were so properâ—y by transubstantiation But analogically by diuine ordination through which they do become the seaâ—es and symbols of them And to conclude if this must needes be held for truth what shall we thinke of Gregâ—ry the seauenth who thrâ—w the Eucharist that is by their doctrine Christs body in a rage into the fire because it did not answere to his questions And what will they say to the death of Pope Victor and of * 1154. William Archbishop of Yorke and of Henry of Lucemburgh the Emperour all which were poysoned the two former with that which was in the Chaâ—â—ce and the third with the Host which a Monke had poisoned Heere against all reason we see the Body and Blood of our Lord made Venenâ— Vehicuâ—â— and subject to cruell entertainment But our faith doth teach vs that he liueth in the heauens in al honor happinesse maiesty and glory The third opinion is theirs that thinke the Body and Blood of Christ is In With Vnder or about the bread and wine But our Sauiour saith not My body is in with vnder or about this bread but he saith expresly This that is this bread is my body And if there were such a bodily presence as is imagined why should this holy feast be celebrated as a memoriall of him Finally this opinion giues him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodilesse body ouerturning the charachteristicall and essentiall properties of a body which are as inseperable from it as heat from fire moisture from water and light from the sun True it is that the faithfull receiâ—e Christ in the bread and wine as a thing signified in the signe non 〈◊〉 coÌ„â—entum â—n continenâ—e but not as gold in a bag or as water in a pot Thus a possession may be said to be giuen a man in a Deed or Writing because the Deed doth assigne it to him and not because the Possession doth exist in With or About the Deed. Now the ready way for a man to discerne the truth in this warfare and diuersity of opinions is to seeke to God by praier to walke in humility and sincerity with feare and trembling and not to be peruerse turbulenâ— contentioâ—s for The seccret of the Lord is reuealed to them that Psal 25. 24 feare him and his couenant to giue them vnderstanding The froward is an abâ—ominationto him Prouer. 3. 32 but his secret is with the righteous To this end but especially that vve might be furthered and furnished to the lawfull and audable vse of this blessed Sacrament and so may safely â—aile betwixt the arroneous doctrines of some and the profane practise of others as betweene two dangerous and almost ineuitable Rocks I haue bene bold to publish this little booke where in the nature and right vse thereof is succinctly and vvith perspicuity described The successe vvherof I commend vnto the Lord humbly desiring his Majesty to honor you with all noble vertues in this life and to crowne you with eternall glory in the life to come And thus notdoubting of your kinde acceptance of this my boldnesse I take my leaue remaining euer At your honorable commaund In Christ THOMAS TVKE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Graij ad Authorem Edatur Momi cur namque Verebere dentes Hic liber a cambus nil quod edatur habet
Eiusdem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Lectores Quaeritis a Domino qualis conuiua probâ—tur En vobis qualem finxerit iste liber Lotus cas etlaetus edas gâ—atusque recedas Scilicet hos mores caelica mensa petit Ad Lectorem Christi Christi-colis conuluià lauta parantur Hic recte vt comedant pagina quaeque docet Georgius Taylerus Errata Page 7. line 21. read him Page 18. line 21 read destroy Page 19. line 1â— read by Page 24. line 3. read to a. line 7. read Fifh P. 91. l. 21. read fift p. 136. 5. read commended 1. Cor. 11. 28. Let a man therefore examine himselfe and so let him eat of this bread and drinke of this drinke CHAP. 1. THe holy Apostle Saint Paul hauing reprehended the Corinthians for sundry misdemeanors amongst them one whereof was their disorderly receiuing of the Lords Supper he doth in these words prescribe a remedy for the same For correction is not ynough without direction and reprehension is defectiue without instruction A kinde Chiruigian will not onely discouer the wouÌ„d but apply the salue A faithfull friend will not onely shew his friend his fault or errour but he will also giue his best aduise vnto him that he might see to correct and preuent it for the time to come The office of a true teacher is as well to teach the truth as to confute and refell falshoods as he must reprooue and condemne euill manners so should he also be carefull to shew what is good how the euill may be preuented amended We count him a bad Guide that onely tels the Trauellers of their wandring and not of their way and we iudge it the duty of a Maister-Mariner to shew his folowers in the Arte of Nauigation not onely syrts sands rocks and the danger of them but also the course to escape them so a good Minister ought not only to shewe his people their sinnes and the daunger of them but also the means to mend the way to performe their dueties as GOD requireth This Paul hath done The Doctrines followe THat it is our duetie to search and Doct 1 to prooue our selues before wee come to the Lords Table I wil here shew first the reasons why we should make this triall secondly by what we ought to make it thirdly wherof it must be made fourthly how it ought to be done The reasons that should mooue vs to make this triall are many First it is the expresse coÌ„mandment of God Let a man examine him-selfe Now the will of GOD must bee the rule of our workes What God biddeth that must we bend our selues to do And in his seruice wantes no solace For as Paul saith 1. Cor. 7. 19. Circumcision is nothing nor vncircumcision is nothing but the keeping of Gods commandements And the Scripture further saith Reuel 22. 14. Blessed are they that doe his commandments that their right may be in the tree of life may enter in through the gates into the Citie Now one of his Commandements is that we doe examine our selues before we come to the Lords Table Secondly another argument may be borowed from the verse next before going and next ensuing and may be thus framed If he that shall receiue this sacrament vnworthily be guiltie of the body and blood of Christ shall eate and drink his owne damnation then it behooueth euery man to search and examine how he stands and in what manner he commeth this will all men graunt But he that receiueth this sacrament vnworthily is guiltie of the body and blood of Christ a haynous sinne and eates drinkes his owne damnation a fearefull punishment Therefore it behoueth all men to trye their standing and to examine in what plight they come Thirdly a wise man will not come to the banquet of an earthly Prince without some competent preparation why then should any man presume to present himselfe in the presence of God and his Angels and to come to the banquet of the great Prince of all the worlde there to eate the flesh and drink the blood of his onely Sonne without due preparation and fitting of himselfe which cannot be without this search and examination Fourthly as preparatiues are necessarie before phisicke for the body so this examination prepares a way by Gods blessing for ouâ— right receiuing of those sacred elements as the phisicke of our souls For by it we shal knowe our estates discerne our harts by it we shall knowe how to discerne the Lords body and we shall perceiue the loue of God in Christ vnto vs who ordained this Sacrament for the confirmation of our faith the most entire affection of Christ vnto vs in that he gaue him-selfe to a shamefull and cursed death to redeeme vs being in bondage to sinne and Sathan as the Israelites were to the Egiptians and to Pharoah their King Fiftly this examination will occasion in vs both thankfulnes greater heede and watchfulnes Thankfulnes I say for after examination if a man perceiue his estate to be good that he commeth fitted and furnished in some competent measure he is stirred vp to magnifye the Lord who hath vouchsafed them this grace If on the contrarye he finde himselfe wretched or vnfit he hath occasion to praise the Lord that gaue him grace to search and see his condition and that hee hath winked as it were at his wickednes and vnpreparednes and hath not dealt with him as he hath deserued And will it not also be an occasion of greater heed and vigilancy for the time to come For euen as a man viewing and considering well by day how dangerous a Bridge ouer some very deep water he had safely passed in the darke wil be strucken with amazement and wil be made more carefull thence-forward of his way so when a man after examination of himselfe shall perceiue what infinite danger by reason of his sins he hath escaped through the mercie of the Lord he shal be prouoked to admire the goodnes of God and to become more circumspect in the time to come Sixtly we are bound to search and examine our selues at other times in truth we ought to doe it daily for we sinne daily and Sathan siftes and shakes vs daily and with the Sun we doe still either ascend or descend and with the salt waters continually either ebbe or flowe Now if we ought to proue our selues at other times how much more at this when we are to conuerse and deale not with mortall man but with God and that more neerely and in a moste speciall and weightie businesse Men should make the weightines of their affaires the rule of their care and labour Lastly a man will not build an house but he will examine and search his ground to see whether it be firme or false sound or sandy There is no good husband but will suruey his grounds search their nature a faithful Shepheard will duely obserue and search his sheep an
state and to prooue himselfe by her Nay rather as Christ scourged those out of the Temple which did prophane it so wee Ioh. 2 15. should scourge this Sinne and also scowre out this corruption out of the temple of our hearts which ought to bee as they were by creation Houses for the Lord to dwell in and not Holes for this Theefe to lurke in this deceitfull and double-harted Delilah which beguileth and abuseth vs as shee did Sampson Iu. 16. 18 It is true that Paul saith Ephesians 5. Chapter 29. verse No man euer yet hated his owne flesh but yet wee may yea wee must hate and detest this flesh for it is the Seede of that olde serpent Sathan whereof he dooth ingender children like vnto himselfe If the Iewes iniustlye stirred vp sundrie of the chiefest Citizens in Antiochia against Actes 13 15 Paul and Barnabas for preaching of the Gospell and expelled them out of their coastes with good reason may wee by prayer made in the name of christ incense the Lord against this sin and striue our selues by our spirituall armour to subdue driue it out of our hearts If the king of Ammon did disgrace the Messengers that Dauid did in curtesie send vnto him 2. Sam. 10. 2. 4. Wel may we both disgrace and deface our flesh this original corruption the messenger minister of Sathan an vtter enemye to the glorie of God a rebell against his law a burthen to the soule of a true Christian and that which worketh the death and destruction of al men by desert but of the reprobates indeed and truth Tenthly The flesh lucteth against the spirit or the illumined and regenerate part of man and the spirit against the flesh and these are contrary one to another Gal. 5. 17. First it is saide to lust or striue against the spiritul part of a man regenerated by the holy spirit like two mortall and implacable enemies and this conflict is without limitation of time so long as they liue together so long they doe one lust against another onelye death doth end the combate making a full and finall destruction of the flesh Now shall wee take part with our flesh against our spirit with the worke of Sathan against the work of God This wee shall do if wee chuse her for our Iudge and listen to her voice who like a Gnat begins with singing and endes with stinging soothing vs vp with her Syrenian songs but seeking indeede to destroy our soules and to quel the Graces of God within vs yea rather as the Lord promised his people Exodus 23. 30 to driue their enemies out of their land by little little so we ought to desire his Maiestie to consume and to driue out this euemy out of our hearts And as the Israelites were in expresse tearmes forbidden to make any couenant with those their enemies verse 32. so wee must make no couenant with our flesh no contract no peace at al neither of amitie nor of concord if I may thus speake which wee cannot auoide if wee trye our selues by her and rest in her determination Secondly Paul saith that these are contrarie one to another as fire to water and light to darkenesse and yet mixed together in one man as heate and colde in luke-warme water If now the corruption of our hearts the flesh bee flat contrary to the worke of grace within vs created in vs by the holy Ghost it were greate impietie for vs to shew the least fauour vnto it how much more wicked were it to set it on the Bench and to lend our eares vnto it Doth Paul count it a fault in the Corinthes to try their 1. Cor. 6. 6 causes vnder heathen Iudges and shal not we cōdmn it as a capital and grieuous sinne to try our states and proue our selues by our flesh which makes men heathen Athists aliants from the Common-wealth of Israel Haue we none to be our Iudge but her that is an enemy to God and to his grace within vs The flesh is contrary to the spirit not in condition only but in practise also not so much in name as she is in nature Eleuenthly Paul reckoneth vp Gal. 5. 19 not seauen but seauenteen mortal sinnes which flow from the flesh as from their Fountaine All which are Make-bates betwixt God and man and are ful of pestilent pernicious effects therefore it is vnfit to make the flesh our Iudge For vndoubtedly she will not condemne her owne workes neither can she indure to see them dispised forsaken Besides considering that her fruits are very poison to them that taste them we ought rather to labour that she may be stubbed vp then to shade our selues vnder her bowes or to shewe her the least grace or smallest curtesie Lastly they that are Christs haue crucified the Gal. 5. 24 flesh with the affections and the lusts We do all professe our selues to be Christes but if we make the flesh our Iudge and follow her desires we shall not crucifye the flesh but rather indeed take her from the crosse and put life and spirit into her yea and promote her highly For to be a Iudge or Counsellour is a state of dignitie and honor and if we followe her fancie and do as she prescribeth we plainely shew that we are not Christs but hers not his seruāts but her slaues Neither haue we crucified her lusts If we will needes be ruled by her set her vp for a Iudge in the triall of our states For it is her desire that we should so do and it is her worke if we either will so or worke so Thus we haue heard many reasons why we should not try our selues and examine our estates by our flesh against whome I haue much contended because very many are carried headlong by her into a gulfe of securitie flattering themselues and accounting their conditions good enough because the lawes can take no hold vpon them being in the meane while most miserable destitute of true faith and the filiall feare of God yet crying out peace peace and being ready to say as AGAG said to SAMVEL Truly the bitternes of death is passed when they are in dāger to be hewed in peeces with the sword of vengeance as AGAG was indeed by SAMVEL 1. Sam. 15. 32. 33. Thus much for the flesh CHAP. 3. SEcondly in the Examination of our selues we must take heede that we be not led by the counsel or custome of the world and multitude of Professours in those places wherein we liue For first what is the world but a Labyrinth of errour a Mirour of madnes an Ocean of iniquitie a shop of deceit and a Theater of wickednesse IOHN saith that this whole world lieth in 1. Iohn 5 19. wickednesse Therefore the world is no fit touch-stone for vs to try our selues by Secōdly the multitude as cōmon experience teacheth is vsually most ignorāt prophane and godles hauing the forme of godlines but denying the
in which regard flesh is likest to flesh but the strength or vertue to releiue and nourish which is greater in bread the staffe of life then in the flesh of any creature whatsoeuer By Cup the Apostle vnderstandeth the wine in the cup. Now Christ instituted wine to bee the signe of his blood for the resemblance that is between the properties and effects of wine and his blood For First as wine is a most sweete liquor comming out of the vine so the blood of Christ is a most delicate drinke for the soule hee is the Vine from whence it came Iohn 15. 1. and the Grape ouâ— of which it was squized Secondly as wine slaketh the thirst of the body so the merite of Christs blood quencheth the thirst of the soule Thirdly as wine maketh the Psal 104. 15. heart merrie so the blood of Christ receiued by faith doth coÌ„fort the soule and maketh the heart ioyfull Fourthly as wine warmeth the body and driueth away cold so the blood of Christ expelleth the coldnesse of charitie and heateth our hearts with zeale and loue Fiftly as Wine causeth the countenance to shine remooueth palenesse so the merite of Christes blood taketh away the palenesse of the soule and makes it looke fresh and faire as a rose It layeth the stormie windes of the conscience and makes vs seeme comely and amiable in Gods sight Whatsoeuer a man seeth through red glasse will appeare red â—o whatsoeuer God beholdeth through CHRISTES blood seemes louely faire and beautifull Sixtly as wine makes a man cheerfull stirring and actiue so the blood of Christ receiued by faith stirreth vp the soule and makes it cheerefull quicke and nimble about good workes Seuenthly as wine procureth speach and causeth the heart to breake out into Songs so the blood of Christ makes vs â—loquent and musicall in the confession and commemoration of his benefits conferred freely to vs. Lastly as wine stirreth vp the spirits and maketh men bold and hardie so the blood of Christ applyed by faith to the heart will make men stout valorours and constant and fill them with spirituall fortitude and magnanimitie By this Bread and this Cuppe the Apostle meaneth sacramentall bread and wine that bread and wine which is appointed and set apart to be the sacrament the signe and seale of the body and blood of Christ and to bee receiued of the Church in memoriall of his bloody death for the redemption of the Church This shall suffice for the explication of these words The Doctrines which remaine to bee collected from them and to bee propounded are especially two CHAP. 20. FIrst I conclude out of these wordes of PAVL that they Doct. 6 which eate the bread ought also to drinke of the cup in the Supper of the Lord bee they what they may be Ministers or others men or women of what state place or countrey soeuer without exception of any prouided alwayes that they bee baptized and do prepare prooue and approoue themselues as hath beene heretofore deliuered The Apostle expresly saith let him eat of this bread and drinke of this cuppe Hee will haue them to drinke as well as to eate Secondly the Greeke word which in the beginning of the verse is traÌ„slated Man is commune to both Sexes signifying women as well as men Thirdly the Apostles writeth to all Christians in Corinth and reprooueth the vnworthy receiuing of many and prescribeth a remedie to them all But the greater number were of the Laity or people and not ministers it was not a church consisting wholly of Pastors or Praelates and Ministers Therefore not onely Ministers but others also whether men or women may receiue the wine as wel as the bread and the bread as wel as the wine Yea when they doe receiue the one they must receiue the other not one onely but both For so they are commanded Christ saith Take eate Mat. 26. 27 drinke yee all of it And according to his commandement They All Mar. 14. 23. dranke of it Fourthly Christ instituted an entire Sacrament consisting of two signes kindes or parts to wit bread and wine and according to Christs Institution our Apostle prescribeth the receiuing therof vnder both kinds But it is horrible rebellion to repeale impugne the ordinances of Christ no small sin not to follow so great an Apostle in that wherein he followeth his Lord but to disobey his prescript and precept giuen vnto vs by Gods speciall inspiratioÌ„ Fiftly the new Testament remission of sins and the commemoration of Christes death doth belong not onely to Ministers but to Laye men and women also why then should they not be partakers of the cup or the wine in the cup seeing it is a signe and pledge of the newe Luk. 22. 20 Matth. 26. 28. Testament of his blood which was shed for the remission of the sinnes of many and doth notably resemble the effusion thereof vpon the Crosse Sixtly it was the * Communicating vnder both kindes was in the Church 1300. years The Cuppe was first by publike decree taken from the people in the counsell of Constance 1484 custome of the ancient Church to minister and receiue both the elements Chrysostome saith Non est apud nos vt in lege veteri vbi aliae partes ex b Hom. 8. â—ri Cor. 11. victimis dabantur Sacerdotibus aliae vero cedebant offereÌ„tibus sed nobis Omnibus idem Christi corpus proponitur atque idem poculum Vnto vs All is proposed the same body of Christ and the same Cuppe Ignatius saith to the Philadelphians One bread is broken to All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one cup was distributed to All. Gelasius saith that the Diuision of one and the same mysterie cannot be made sine grandi sacrilegio without great sacriledge Licet Christus suis dâ—scipâ—lis administ rauer it sub â—traquâ— panis â—inâ— specie c. And the Councill of Constance though it tooke the Cup away coÌ„fesseth plainely that the Communion vnder one kind was neither instituted by Christ nor vsed in the Primitiue Chuch Therefore the Church of Rome committeth sacriledge in robbing the people of the cup and sheweth her selfe to be of a rebellious arrogant refractary spirit ill beseeming a loyall and obeent wife in ouerth warting and crossing the holy ordinance of Christ and the practise of the ancient Church Therefore â—et vs heerein giue care to him that saith Come out of her my people reu 18. 4 Her argumeÌ„ts are very feeble and ridiculous and cannot abide the touchstone of sound reason and the sun-light of the Lord. False Wares are not for light shops and a true Touchstone will discrie copper CHAP. 21. SEcondly in that the Apostle saith let him â—ate of this bread and drinke of this Cup I conclude Doct. 7 that the Bread and VVine in the Sacrament are not turned into the very body and blood of Christ but doe still remaine as they were before as touching their nature
and substance being changed onely in respect of their vse for so much as they are now consecrated to signifie and seale vnto vs the body and blood of Christ yea whole Christ with all his benefits For the confirmation of this conclusion wee haue first besides this other expresse phrases of Scripture secondly other arguments grounded vpon the word and vpon good reason thirdly the iudgement of the Primitiue Church for many hundred yeares together after Christ For the first Paul saith The cup of blessing which wee blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ For wee that are many are one bread and one body because we are all partakers of one bread 1. Cor. 10. 16. 17. And againe As often as yee shall eate this Bread and drinke of this Cup ye shew the Lordes death till hee come Wherefore whosoeuer shall eate this Bread and drinke the Cup of the Lord unworthily shall he guâ—â—tie of the body and blood of the Lord. 1. Cor. 17. 26 27. Here is not a word of any transubstantiating or turning the bread and wine into the substantiall and true body and blood of our Lord but a plaine distinction made betwixt the signes and the things signified without annihilation or corporall alteration And Christ himselfe saith at his last Supper after that he had blessed the cup I will not drinke hencefoorth Matth. 26. 29. of this fruite of the vine c. By which it is euident that hee and his disciples dranke true wine It is true I confesse that Christ saith expresly This is my body but Matth. 26. 26. Christs body is threefold naturall mysticall and Sacramentall without doubt his meaning was not that the bread was truely turned into his body For first it were very absurde to imagine that Christ did eate his owne bodie and therefore also as absurde to say that the disciples did eate it Now the bread is his sacramentall bodie that is the Sacrament the signe and seale this bodie and the word Iâ— is as much as signifieth as in Luke 8. 21. For he and they did eat of one thing Secondly there are other places of the Scripture like vnto this which shew that his speech was not proper but figuratiue and it is strange that they which stand so much vpoÌ„ figures could perceiue none heere Gen. 17. 10. Circumcision is the Couenant that is a signe of the couenant Ex. 12. 11. The Lambe is the Lordes Passeouer that is a signe and pledge thereof 1. Cor. 10. 4. The rocke was Christ that is a signe of Christ Thirdly wee must needes vnderstand a figure in the word Cup and a figure is granted of all euen of the Aduersaries of this doctrine wherefore then should it sound against reason to hold that speech to bee vnderstood by a figure For the second It is against common sense that Christs bodie which is finite and circumscriptible should bee in so many places together so farre distant one from an other and that accidents should remaine without a subject as if the whitenesse of the snow should continue when the snow it selfe is melted It is true indeed that the power of God is great but yet hee neither doth nor wil doe whatsoeuer he is able by his power for to doe He can of stones make children vnto Abraham hee can consume the world at one instant but hee doth not neither will doe And againe there are some things which God cannot doe He cannot lie he cannot deny himselfe hee cannot breake his promise and goe against his word Hee hath said that the heauen must containe Act. 3. 27. Christ till the time that al thngs be restored therefore he shall bee there aboue is not here below Yea further God cannot make one thing to be not to be at one instant He cannot make the aire to be wholly both fire and water at one moment God cannot make the body of Christ to bee both a true bodie and not a true bodie circumscribed not circumscribed to haue dimensions and to bee without dimensions to bee in heauen and vpon the earth also in a thousand distinct places at one and the same Article of time and to be as long as broad and as thicke in a peece of bread as it was when it hanged vpon the Crosse Secondly wee beleeue that Christes bodie was conceiued in the wombe of the Virgine Marie therefore sure it is not made of Bakers bread Thirdly the nature of a Sacrament requireth that there should be an outward visible and corporall signe as well as an inward and spirituall thing signified but the doctrine of Transubstantiation doth ouerthrow the signe Fourthly if wee allow of transubstantiation wee shall not receiue the body that was deliuered to death for vs but some other thing which an houre before was not a bodie but plaine bread Fifthly when a Mouse eateth hallowed bread what eates she doth shee eate the shadow the shape and likenesse of bread For those Alchimists hold that the substance of the bread is gone Now it were absurd to say that a mouse could feed vpon naked accidents or mere colours What theÌ„ doth she eate the body of Christ How absurde and impious were it to imagine It remaineth therefore that the substance of the bread doth still continue If the bread after Consecration bee burnt to ashes and the wine cast into the fire whence come the ashes And whence is the smoke hizzing Surely they cannot come of mere accidents as shape colour dimensions c. Therefore it is safest to hold the continuance of the Elements as touching their substance For the third we haue herein also the consent of the ancient Church Ambrose saith that the signes are the same Quaeerant which they were De sacra l. 4. c. 4. Theoderet saith that those mysticall signes do not goe from their nature after consecration Post sanctificationeÌ„ noÌ„ receduÌ„t a natura sâ—a Diâ— 2. Gelasius saith that the signes remaine in the propertie of their owne nature Gelas-contra-Eutye Augustine saith we cannot with the hand touch Christ sitting in the heauens but by faith we can touch and apprehend him In Ioh. Tract 1. Irenaeus saith that a Sacrament requireth two things the one earthly and the other heauenly Walefridus saith that Christ deliuered the Sacraments or signes and seales of his body and blood to his disciples In panis vini substantia in the substance of bread wine cap. 16. And because many stand vpon the bare words of Christ saying This is my body will admit no exposition but the literall acknowledging no figure in them let vs obserue the iudgement of two or three ancient Doctours Augustine saith that the Lord stucke not to say This is my body in so much as hee did giue the signe of his body Contra Adimant c. 12. Cyprian saith that the SacrameÌ„ts haue the names of those things