and neglect or respect not the knowledge of Gods word are not vnlike those foolish childreÌ„ which busie them selues in turning ouer the leaues of their bookes to looke for fine letters and painted babies nothing regarding the solide substantiall matter which is conteined in their bookes and not much vnlike Martha who was busied Luk. 10. 41 about many things but not about the best or the Pharisees who tythed Mint and Commin but omitted the waightiest matters Mâ—t. 23. 23 which the law required Let vs therefore search the scriptures as our Sauiour commaundeth and labour to vnderstand the will of Iohn 5. 39 God reuealed in them and so we shall be able to vnmaske our sins and discouer our soules and fit our selues for the Lords Table Dauid saith I wil meditateon thy precepts Psalm 1 â—9 â—5 54 and consider thy waies thy statutes haue bene my songs in the house of my pilgrimage And praieth Blessed 12 art thou o Lord teach me thy statutes open mine eyes that I my see the wonders of thy law and make me to vnderstand the way of thy precepts And the Holy ghost describing a blessed man saith that his delight is in the law of God that he dooth meditate therin day and night As Psalm 1. 2 we therefore respect the commaundment of Christ and the practise and resolution of Dauid and as we desire to be in the rolle of the blessed assured that we are out of the rank of reprobates of vnprepared communicants let vs acquaint our selues with the word of God and make it alone the Touch-stone of our tryall and the line to measure all our actions and the Iudge to determine of all our waies and of our whole estates Thirdly forsomuch as we are commaunded to vse this examination as a meanes to make vs fit for the Lords table we are all taught to take heed that we make not Gods decree a meanes to make vs negligent and secure For there are some desperate and prodigious wretches who make conscience of no duety nor of any religious action because they say it is to no purpose seeing God hath set all thinges downe in an vnchangeable vnresistable irreuocable decree It is true indeed that Gods decree is eternall constant and immutable and yet neuerthelesse we may yea we must vse all honnest lawfull meanes for the effecting of that which is conuenient and good Because as God hath ordained the end so he hath also subordained the meanes wherby it shal be brought to passe Because God hath decreed either the victory or the ouerthrow vnto an army must the captaines therefore be negligent supine and lazye Must the Souldiers therefore cast away or not vse their weapons Must they therefore abstaine from praier from fighting God hath decreed the destruction and desolation of the whore of Babilon so he hath also ordained the meanes to effect it Ten Kings shall hate her and make her desolate and naked Reu. 17. 16. In like manner as the Lord hath decreed that a man shal receiue the Lords supper aright so he hath also to that end decreed that the same man shall prooue and prepare himselfe Paul was not ignorant of Gods decree yet we see that he requireth the performaÌ„ce of this duety which he would neuer haue done if he had iudged it needelesse and of no vse And indeede we must not make Gods decree or secret will the squire and rule of our actioÌ„s but his reuealed wil. Whatsoeuer God commaundeth vs in his word to do that we must do with all lowlinesse of spirit without grumbling disputing His word is our warrant and his precepts must be our practise Abraham must go when God bids him goe though he knowe not whether euen so we must proue our selues seeing God commaunds vs though * But wee knowâ— hyâ— aâ— beâ—ore wâ—s 〈◊〉 we knew not why For God is our supreme absolute Lord his commaundements are not idle or vnreasonable and as Pliny writeth of the Pi. Rom. 13. 8 ralis or Fire-fly that it liueth so so long as it abideth in the fire dyeth if it leape out and fly any thing farre into the ayre so it may be said of vs that by desart we die so soone as we do transgresse any of Gods commaundements and either break downe or leape ouer the pales of his precepts Reue 22. 14 But blessed are they that keepethem for they shal liue they do liue the life of grace and shall liue the life of glory Ezek. 18. 22. Fourthly all those communicants verse 4 are in fault who receiue the Sacrament without due tryal before they come They neither respect the thing they take in hand nor regard the Apostles exhortation and therefore they bewray their disobedience and disloyall hearts and shew themselues negligent and carelesse of their owne peace welfare For what peace is there or what comfort can there be in sinning against God and leauing those things vndone which he willeth to be done Those which know their Maisters will and Iame. 4. 17 will not do it shall be beaten with many stripes Luke 12. 47. And to him that knoweth how to do well doth it not to him it is a sinne Fiftly seeing that examination Verse 5. of a mans self is commaunded to be made before this sacrament be receiued we see plainely that those ought not to be admitted vnto it which are not able to examine themselues as mad men and children and all such as haue either no knowledge of Christ at all or not sufficient albeit they do professe Christian religion Ebrius infamis erroneus atq furentes â—uâ—â— pueris domini noâ— debent sumery corpus For not onely Drunkards Theeues Mad-men Heretiques such as are infamous for some notorious vice but children also and ignorant persons though for conuersation ciuill must not be permitted to receiue this Sacrament For first examination is required of euery receiuer secondly 1 Cor. 11. 25 meditation and remembrance of Christs death thirdly the rites or actions vsed in this sacrameÌ„t are not fitting to infants as receiuing eating drinking Lastly circumcisioÌ„ was vnder the old testament apointed for children so acordingly we baptize children but the Pasouer belonged to those onely that were of age at least to aske what it meant It is true indeed that the Sacrament or signe seale belongeth to those to whome Christ the thing signified doth appertaine but yet onely according to Gods determination and appointment propper to each Sacrament to wit so as that the sacrament of initiation admission or entrance into the church be giuen both to children and men of yeares bu to the male onely in the olde testament and that also not before the eight day but in the new testament that is now both to male and female without limitation of time and that the sacrament of Nutrition and continuance in the Church be giuen to those onely that
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
in vs if we do not diligently and throughly try our estates and examine our selues Thus we see how we ought to examine our selues As Christ saith Take heed how ye heare so I say take heede how ye examine There is Luke 8. 18 an ill manner of hearing and an ill manner of examining he that will examine and try himselfe aright must not onely try by the right touch-stone but in the right fashion It wil not be here amisse to declare also the end why we must prooue our selues The end is two-folde principall inferiour The principall end is the glory of God which ought aboue all things to be sought for of all men in all their actions therfore Paul saith 1. Cor. 10. 31 Whether ye eat or drinke or whatsoeuer ye do do all to the glory of God The inferiour end is two-folde First that we might know our selues and the case we are in that so we might prepare our selues for the receiuing of the Lords supper SecoÌ„dly that we might confirme the good assurance or perswasioÌ„ that we haue of our good estate before God For true new obedience vnto the commaundments of God doth plainely demonstrate that the obeier is the childe of God the member of Christ within the kingdome of grace and an heir apparent of the kingdome of glory But obedience performed to this one commaÌ„dment of examination in the right manner which I haue before declared is true and new obedience is in him onely that is carefull to obserue all other commaundements which he knoweth to be Gods Therefore he that obeieth this one precept as he ought to do may assure himselfe that his state is good before God in this world and shal be glorious with God in the world to come And so much for the fourth generall point for the doctrine it selfe The vses thereof come now to be deliuered CHAP. 16. FIrst we are taught to take heed that we do not come to the Lords table without serious sound examination of our selues How can we know that we goe prepared if we do not proue ourselues And how can we know the depth of our hearts vnles we souÌ„d them to the bottome A man shall receiue very litle heat from the fire if he stay not at it but passe hastily by the hearth So we shall but ill discern vnderstand our hearts if we do but glance at them as by the way and search them onely superficially and not narrowly Who can know the nature and course of the sunne without serious search and study Euen so no man can rightly know the nature and course of his soule and the disposition and motions of his hart except he do very diligently seriously laboriously search examine them For mans heart is a mine of wickednes and a gulfe of deceit It is full of secret corners and winding staires and wil apeare often more glorious then indeede it is All is not currant mony which hath the Kings picture vpoÌ„ it neither are our hearts alwaies good mettall when they seeme good therefore if we will not be deceiued let vs search them truely and touch them throughly and neuer cease prouing them till we may with good warrant approoue them For as winde and fire gather strength in proceeding so the further we proceede in the diligent performance of this duery we shall be made more able to goe through-stitch with it And as naturall bodies the nearer they come to their places do moue so much the more swiftly so shall we in the course of this examination to our great comfort and commodity And thus by our carefull constant tryall of our selues we shal manifest our obedience vnto God we shall declare the care we haue of our owne welfare and welldoing and the more eager we shall make our selues vpon this duety and procure such an appetite affection to it as that we shall be more swift and nimble in performing of it and not easily driuen from it till we haue finished it in some honest and laudable manner Secondly as we must in examining our selues beware of the coÌ„mon custome of many which slubber ouer this and all other christian dueties or else passe by it without any regard therof at al so also we must take heed of the wily stratagems pleasant inchantments of Sathan and our owne Flesh which are false hearted and full fraught with fraud and subtilty Lastly we must beware that we do not conceiue of this sacrament and of those other things whereof we must examine our selues according to the sentence determination of the Romish Sinagogue which is the chaire of pestilence the throne of Antichrist Beware of the leauen of the Pharises take heede of her partie-coloured linsi-wolsi doctrines and because the Light oâ— word of the Pro. 20. â—7 Lord is the breath of man searcheth the bowels of the belly is a discerner Heb. 4. 12 of the thoughts intents of the heart and therefore the fittest touchstone Occultum nil esse sinit latebraâ—e per ovâ—nes intrat obstrusâ—â— explorat quâ—squeâ—â—eâ—ssus to try our selues withal it is meet that we should acquaint our selues with it The more we are ignorant in Gods word the more vnfit we are and vnable to performe this duety For it is the only true rule of our examination And as the Marigolde or Dazie doth open and shut with the day-light so should our examination begin and end with and in the word The loue of ignorance is the life of ignorance and the life of ignorance is the death of the ignorant for the wages of euery sinne is death yea an â—uer-liuing and an euerlasting death For Eze. 18. 31 Rom 6. 23 Is 66. 34 this death is life and that life is death a life of horrour and an horrible death a death of terror a terrible life Now what wise man would indanger his soule expose both soule and body to such infinite such inextricable misery by taking delight in ignorance in Gods word Men are carefull to shun small and momentary dangers were it any wisedome then to thrust themselues vpon this that is so great as it can neither be described with pen nor vttered with tongue no nor yet conceiued of the minde Many men bend their thoughts vpoÌ„ the search of naturall things and many spend much time in labouring to know the states and fashions of countries and kingdomes and to haue vnderstanding in liberall illiberall sordid yea and impious arts sciences and shall not we study to vnderstand the sacred scriptures which are the Oracles of God and his Law-booke by which we may see and sift our selues and learne to direct our feete to gouerne our very thoughts and to prepare dispose our selues for euery good worke whatsoeuer whether it concerne God immediately or our neighbour or our selues in speciall Those which affect the knowledge of things naturall and politique or ciuill