Thou didst elect mee to life and glory before the foundations of the World were layd thou didst create me after thine owne Image wheras thou mightest haue made me the vilest of thy creatures And when thine Image was defaced thy fauours forfetted my selfe becom the bondslaue of sinne and Satan it pleased thee forth of thy exceeding mercy and compassion to send thy Sonne to be my Sauiour Redeemer and hast with him giuen mee all things belonging to life godlines Thou hast continually preserued me from those infinite dangers into which I haue cast my selfe by the demerit of my manifold offences Thou hast let me liue in these happy dayes of grace and peace wherein the sight of thy Gospell shines most brightly Thou hast vouchsafed mee many temporall blessings whereby my life might be cheerefull to me and my selfe carefull in thy seruice But when I remember thy vnspeakeable loue in that great gift of thine the Sonne of thy loue Christ Iesus and when I consider that thou makest him mine bringest him home to my heart in a wonderfull manner by participation of the blessed Sacrament it makes me say with admiration VVhat is man O Lord that thou art so mindfull of him What am I sinfull wretch that thou shouldest vouchsafe to make me partaker of so great mercies And now O blessed GOD what shall I render to thee for all thy vnspeakeable fauors I haue nothing Lord but the sacrifice of my vnworthy praise and thanks which I desire may be perfumed by the merits and offred vp to thee by the hands of my Sauiour Christ I will euer say to my soule which is all that I can say My soule praise thou the Lord and all that is within thee praise his holy Name Lord make me able willing to offer vp my selfe an holy and acceptable sacrifice to thee Lord pardon my great vnthankfulnesse make me daily more and more thankfull to thee and giue me grace to expresse my thankfulnesse by my obedience that I may walke worthy of thy mercies and liue as one that hath beene brought vp in thy house and fed at thy Table Lord let me finde the power of thy sauing and sanctifying grace by vertue of thy blessed Sacrament whereof through thy mercy I haue at this present beene made partaker Let my Sauiour bee vnto me as a good Corrosiue to eate out my corruptions that the power of sin may be daily weakned and the graces of thy blessed Spirit quickened and strengthened in me that my affections being wayned from the loue of this euill world they may mount vp to heauen and heauenly things that so in this life I may haue fruition of thy fauour and in the life to come be partaker of euerlasting blisse and glory and that through the merits and mediation of Iesus Christ my all-sufficient Sauiour and Redeemer So be it good Lord. So be it A Iustification of the gesture of Kneeling in the Act of receiuing the Sacrament of the Lords Supper ROM 14.19 Let vs follow after the things which make for peace and wherewith we may edifie one another LONDON Printed by ELIZ. ALLDE for Robert Allot 1631. To those who oppose and dislike the gesture of kneeling in the act of receiuing the Sacrament WHen our blessed Sauiour ascended he left this legacie to his seruants Ioh. 14.27 My peace I leaue with you Pacem dedit iturus pacem dabit venturus Aug. in Ioh. tra 77. my peace I giue you At his departure hee bequeathed to his Church peace spirituall and at his returne hee will giue to it peace eternall And for better conseruation of this rich legacie he gaue the blessed Sacrament as a badge and bond of vnity Is it not therefore lamentable to see this rich legacie neglected and that sacred ordinance which should be the bond become the bane of our peace But behold my brethren as it is the excellent worke of God to bring light out of darknesse and good out of euill so is it the malicious endeuour of Satan to bring darknes out of light and euill out of goodnesse For he beeing the first peace-breaker in the World labours continually to vexe the Church of God by raising vp the stormes of contention about the blessed Sacrament not onely betweene opposites who differ in substance but euen amongst brethren onely for matter of circumstance And albeit our gracious Soueraigne who if euer any a meere man may fitly be stiled a King of peace hath by excellent courses seconded that great Peace-maker yet alas through mens contentious dispositions his iust expectation hath beene frustrate and his worthy indeuours haue beene too fruitlesse which might discourage any man for entering into these lists yet when I see Hebrewes striuing together I cannot be silent but say to him that doth the wrong Why fmitest thou thy fellow Exo. 2.13 Not forth of any pragmaticall disposition or loue to contention as all that know me can witnesse but forth of a heart vnfainedly affecting the peace of Sion and desirous by appealing to your better cogitations to effect it That worthy fact of Master Caluin hath euer affected mee much who seeing some take offence at the Wafer cakes vsed in the Church of Geneua Beza in vita Caluini perswaded them not to raise vp any contention about that which was indifferent and shall not I doe so in a matter of like nature Bethinke your selues my Brethren what distractions these diuisions doe cause and can these diuisions be without great thought of heart Iudg. 5.15 whilst we stand like Cato and Scipio in the Senat with mihi videtur mihi non videtur The one approues the other reiects the ordinances of the Church The godly are grieued the weake are troubled the wicked are strengthned yea as Nazian speakes Cur hosti cōmuni gladios porrigimus Nazi aduer Eunoni Oratio Non quia vera sed quia sua est wee by our contentions doe put a sword into the hand of our common enemy Remember I pray you that as Saint Austin saith There is some man who defends his opinion not because it is true but because it is his owne for so selfe-loue doth draw men into error Consider that opinions though grounded on error through time become strong resolutions Bethinke your selues carefully what holds you in opposition Is it a doubt that yeelding may disparage your persons or discredit your Ministery Consider that the Ancients haue neuer gained more honour then in retracting their errors Or is it zeale to Gods glory Consider then I pray you how this affection hath transported diuers very excellent and eminent members of the Church of God and this will make you looke rather how safely then how speedily you sayle Ponder I beseech you seriously how many faithfull and famous seruants of God yea some of which haue layd downe their liues for the testimony of Iesus haue aduisedly and willingly yeelded to this ordinance of the Church And hath it not
beene the Author of Reconciliation betweene God and man so he may be an effectuall reconciler of man to man that it may be said of him as it is of Iacob Gen. 32.28 Because thou hast had power with God thou shalt also preuaile with men Againe such is the excellency of this vertue that it graces seasons all others And as all Iosephs brethren were welcome for Beniamins sake so all Christian duties are accepted for Charities sake Otherwise if a man gaue all his goods to the poore 1. Cor. 13.14 and his body to the fire yet if he haue not loue it profiteth him nothing Againe whereas other vertues haue their period in this life Chrysostome saith Charitas inchoatur in mundo perficitur in coelo Charity is begunne on eâ—rth but perfected in heauen Whereas others euen the great cardinall vertues Faith and Hope 1. Cor. 13.13 doe vanish this excellent vertue of Loue remaines and vnites vs to God to Christ to the Saints and Angels for euer Yea such is the excellency of Loue that God himselfe is called Loue. Though he be iustice power wisedome truth whatsoeuer else is good yet it pleaseth him to be stiled especially by this Name as Saint Iohn saith 1. Ioh. 3.8 God is Loue. In a word as the fire from heauen gaue approbation to the ancient Sacrifices so this feruor charitatis this fire of Loue kindled in our hearts by the Spirit of God makes the Sacrament acceptable to God and comfortable to our owne soules And contrarily as God regarded not the sacrifice that was offered with broyles and teares of discontent Mal. 2.13 so will he not looke vpon that Sacrament which is receiued with an vncharitable heart or hand Hee that receiues the Sacrament in this kinde August serm ad infant de sacram as S. Austin saith receiues not the mysterie for himselfe but a testimony against himselfe Yet behold men dare yea doe come to the Sacrament with hearts full of rancour malice enuy bitternesse alas what comfort can such haue by comming Hierom writes Hieron li. 3. super epist ad Gal. that when St. Iohn was grown so old that he was faine to be led betwixt two and when through feeblenesse he was able to say no more yet would he still ingeminate this exhortation Filioli diligite alterutrum My little children loue one another And so say I my brethren that you may be worthy partakers of the blessed Sacrament Loue one another Lo beloued these are the Anchors you must cast forth these are the Interrogatories whereof you must examine your selues If vpon diligent examination you find in your selues a competent knowledge of those matters and mysteries afore mentioned a stedfast Faith in Christ Iesus serious repentance for your sins and vnfained loue to your brethren then need you not to feare the danger of vnworthy receiuing then need you not dread the strict examination of Almighty God Yea then may you offer your selues to his examination and say as it is in the Psalme Psal 26.2 Examine me O Lord and proue mee try my reines and my heart Then may you come to the Sacrament with cheerefulnesse and receiue it with comfort then shall the Sacrament be a meanes to build you vp in sauing grace in this life that you may be partakers of eternall glory in the life to come A Prayer before the receiuing of the Sacrament O Eternall GOD most gracious and louing Father in Iesus Christ I thy vnworthy seruant doe here humble my selfe and present my prayers before the throne of grace confessing from the ground and bottome of my heart that I am a miserable and wretched sinner If I stood guilty of Adams transgression onely the same were enough to condemne mee but behold my owne personall sinnes are exceeding many and grieuous they are great and heynous that I haue committed against thee in thought word and deed I haue neglected many blessed opportunities whereby I might haue glorified thy name and gained much comfort to mine owne soule and I haue committed many iniquities the least whereof were sufficient to plunge mee in the gulph of despaire Yea I haue deserued by my manifold sinnes to be depriued of all the fauours and comforts that I haue receiued from thy gracious hands to taste in a deepe measure of thy heauy indignation in this present life and to be subiect to eternall condemnation in the life to come But this is my comfort Lord that thou art a gracious and a mercifull God to them that are truly penitent and lay hold vpon thy Sonne Christ Iesus with a liuely faith In regard whereof I am bold to come vnto thee in his Name beseeching thee for his sake to haue mercy and compassion vpon me to pardon and forgiue me all my sinnes to clense me with his bloud and clothe mee with his righteousnes Strengthen good Lord my weake and feeble faith mortifie the corruptions of my vile nature giue me true and vnfained repentance for all my transgressions assist me with thy blessed Spirit agaiast Satans dangerous assaults and the Worlds vaine allurements Yea sanctifie me I beseech thee with that blessed Spirit of thine in soule and body and spirit that I may sanctifie thy Name in holinesse and righteousnes all the dayes of my life And forasmuch as thou hast ordained the holy Sacrament to be an especiall meanes of working these other graces in the hearts liues of thy seruants I humbly beseech thee for Christ his sake that thou wilt vouchsafe both now and at all times to blesse this thy holy ordinance to me and to prepare me for the worthy receiuing of it Lord open my vnderstanding that I may by the eye of faith behold thy deare Sonne and my blessed Sauiour the author and matter of this blessed banquet that my Soule may be imployed in the diligent meditation of these sacred mysteries that by partaking thereof I may find those sweet comforts wherewith my heart may be abundantly refreshed Lord make me able in this holy Sacrament to bâ—hold the death and Passion of my Sauiour and in his death and Passion his wonderfull loue and compassion and that the consideration thereof may kindle in my heart those excellent graces of loue and zeale to thy glory and may stirre me vp to compassion and loue to my brethren Make roome in my heart for the entertaining of Christ and grant me grace to receiue him into the house of my soule like the Centurion humbly and yet like the Publican cheerefully and ioyfully That by this heauenly foode I may haue thy mercies in Christ sealed vp vnto me that so I may be preserued to the glory of thy sauing grace through Iesus Christ my Lord and onely Sauiour Amen Amen Thanksgiuing after the receiuing of the Sacrament I Humbly thanke thee most gracious God and louing Father for all thy blessings benefits bestowed vpon me who am not worthy the least of all thy mercies
to Iudas Ioh. 13.26 For that soppe was at a second course which they vsed to haue after the Passeouer before the Supper of the Lord. As may appeare page 205. This confounding of the elements takes much away from their seuerall significations As in the time of the Law the sacrifices were so killed and offered that the bloud was distinctly shedde by it selfe so our Sauiour in the institution of the Supper doth take consecrate and giue the bread and wine seuerally and fitly because the Sacrament doth represent Christs passion Ro. 5.7.9 wherein the shedding of his bloud is noted as a distinct thing The Schoolemen doe vrge very iustly the consecrating of wine by it selfe because it did flow apart from the body of Christ at his passion and if it be necessary in the act of Consecration why not also of administration Againe forasmuch as the bread and wine doe remaine distinct substances from the body and bloud of Christ the Romish adoration grounded on a vaine supposition of Christs locall presence is no lesse then odious idolatry whilest that is giuen to the creature Rom. 1.25 which is due onely to the Creator who is God blessed for euer Againe the matter of the Sacrament may be a motiue to vnity It should be our vinculum pacis the bond of Peace or glutinum charitatis the cement of Charity as Barnarâ— calls it Bern septuagâ—sâ—ser 1. That as many graines arâ— vnited in one loafe and many grape in one cup so our hearts and soules should be ioyned in one according to the Apostles speech 1. Cor. 10. 1. Cor. 10.17 For wee that are many are one boar because we are made partakers of â—â—e bread St. Paul exhorts the Ephesians Ep. 4 3-6 to keepe the vnity of Spirit in the bond of peace because There is onâ— Lord one Faith one Baptisme onâ— God and Father of all So let vs coâ—sider my brethren that we weâ—â—â— one liuery serue one Master haue one God to our Father one Churcâ— to our Mother wee feed and feastâ— one table Oh how well then doth this vnity accâ—â—d with that we prâ—fesse to be That wee may b◠〈◊〉 those wâ—rthy Christians who were as it were one soule in many â—â—diâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—t 〈…〉 Our Sauiour Christ makes this vnitâ— of affections a 〈◊〉 an espâ—ciall badgâ— of his â—â—â—lowers Ioh. 13.35 saying Bâ— this shall all mâ—â— know that you are my Disciples if you loue one another Were it onely our generall profession the same were suâ—ficient to moue vs to vnity for we acknowledge our selues members of one body but adde hereunto the mutuall participation of Diuine graces and Gods sacred ordinances amongst others the comfort of the blessed Sacrament and the same must needes be a singular bond of vnity peace and amity Lastly from this significant relation of the visible signe with the inuisible grace there riseth a meditation of singular comfort For Christ is our bread our wine he is our strength our refreshing our cure our comfort If we consider our own estate condition we shall find what neâ—de we haue of Christ Faciles sumus ad se lucendum debiles ad operandum Bern. frâ—giles ad resistendum We are easily seduced a lesse baite then the fruit of Paradise will intice vs a wâ—aâ—â—r enemy then the subtill serpent can seduce vs. Gen. 3.1 We are feeble in doing the Lâ—rds wi l hauing many incumbrances withour our owne infirmities withiâ— being of our selues not aâ—le so muâ—h as to thinke a good thought 2. Cor. 3.5 We are fraile in resisting the temptations of the Deuill For the case stands betweene him and vs 1. Sa. 17.33 as Saul said of Dauid and Goliah Thou aâ—t but a child anâ—â—he is a man of warre from his youth Yâ—t behold Luk. 11.22 here is a stronger man that ouercomes him takes from him his armour and deuides the spoyle Neither doth Christ retaine this strength to himselfe onely but communicates it in some measure vnto his seruants so that they are able to doe all things through the helpe of Christ that strengthens them Our soules doe receiue deadly wounds in our spirituall combats Phil. 4.13 but behold bere is a gracious Physician that applyes both the mundifying wine and mollifying oyle of his mercy and by his word is able to cure euery one that lyes at this poole of Bethesda Whose spirit is not sometimes deiected with the terrors of sinne What tender heart is not sometimes ready to cry out with these mournefull Conuerts Men and brethren what shall we doe Act. 2.37 But loe here is a blessed Comforter who bindes vp the broken heart Luk. 4.18 speakes peace to the wounded soule and giueth ioy vnspeakeable and glorious In a word 1. Pet. 1.8 all sufficiency of Grace is to be had in Christ Amb. de virgin lib. 3. Omnia Christus est nobis saith St. Ambrose Christ is to vs whatsoeuer our hearts can desire Are our soules wounded with sinne behold he is our Physician If we be loaden with iniquity hee hath taken the burthen vpon him hee is made our Righteousnesse If we be weake and feeble he is our strength If we feare death he is our life if we desire to come to heauen he is our way if we would be free from darkenesse hee is our light if wee be thirsty hee is the fountaine of liuing water if wee be hungry he is our meat Gustate igitur videte quà m suauis est Dominus Psa 34.8 O come and taste and see then how sweet the Lord is Blessed are they that put their trust in him THE THIRD Sermon The Inuisible Matter of the Sacrament 1. COR. 11.25 After the same manner hee tooke the cup c. YOV haue heard of the visible matter of the Sacrament which leades vs as it were by the hand to take notice of the inuisible which is the body and bloud of Christ and this is full of comfort For by how much the body is more excellent then the shadow by so much doth this heauenly substance excell the earthly When we say that the body and bloud of Christ is the inuisible matter of the Sacrament we comprehend vnder them whole Christ both soule and body with all his diuine Graces and Merits Yea the Diuinity also in respect of efficacy yet because the humane nature of Christ is as it were the Conduit pipe by which the Diuinity doth conuey grace to vs therefore we mention onely the receiuing of that in the Eucharist But the truth is that whole Christ both God and man is made ours by the worthy participation of this Sacrament The elements and author of saluation are both receiued at one instant if the heart and hand of the receiuer doe their mutuall offices as the Minister giues the visible signe so the Spirit of God imparts the inuisible Grace As Iohn Baptist said when he
spake to Elias Vp and eate come with cheerfulnesse to this holy table I doubt not but some of you haue found much heauenly comfort by receiuing the Sacrament So that you are able to say with the Psalmist Psa 66.16 Come and I will tell you what the Lord hath done to my soule Yet for your further comfort I must wish you to remember that the banquet is onely begunne in this life which shall bâ— perfected in the life to come When Christ shalâ— say in heauen as it is in the fift of the Canticles Cant. 5.1 Come my friends eate and be merry Now the Spouse hath Christ in sacramento but then she shall haue him sine velamento Bern. de Coena Domini now she recâ—iues him in mystery then she shall enioy him apparantly Hic dulce praeludium illic nuptiale conuiuium Here is but the first course like the preludium to a song but there shall be the banket kept with all ioy and heauenly harmony Lastly for as much as Christ is offred to vs in the SacrameÌ„t it shall be very necessary that we examin whether hâ—uing receiued the Sacrament we haue receiued Christ Because as Saint Augustine saith Aug. cant Faust Mani lib. 13. c. 16. Et tract 59. in John there are many which eate panem Domine but not panem Dominum They receiue the outward signes but not the inward grace I will therefore deliuer a few but infaillible markes wherby wee may know whether wee haue receiued Christ First where Christ is receiued he workes mortification in the soule of the Receiuer abates the strength of those corruptions which otherwise would be potent and violent So saith St. Paul in the eight to the Romans Rom. 8.10 If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnesse sake As a good corrosiue eates away the dead flesh so the body and bloud of Christ doe eate away the fleshly corruptious of dead workes Therefore Chrysostome Chrysost in Gen. hom 1. calls Christ curatorem animarum the Curer of soules And indeede where Christ comes he makes a threefold cure he cures the heart the hand the tongue He banisheth euill motions out of the heart Bern. de Aduent serm 5. bindeth the hand from euill actions and bridleth the tongue from euill speeches A second note of our receiuing Christ is our viuification quickning of our soules to liue the life of God For as the body of the dead man 2. Reg. 13.21 by touching the bones of Eâ—zeus receiued life So by touching and tasting of the body of Christ our soules that were dead in trespasses doe liue the life of grace and our selues are quickned to the performance of all Christian duties Ber in Cant. serm 17. For vnxit Deus vt vngeret therefore was he anointed with the oyle of grace that of his fulnesse we might receiue grace for grace Ioh. 1.16 both the grace of remission and the grace of sanctification so that we are able to lay with Saint Paul Gal. 2.20 Now I liue no more but Christ liueth in me A third note of our receiuing Christ is our alienation and estranging from the world according to that of St. Paul in the third to the Colossians Col. 3.2 If you be risen with Christ set your affections on things that are aboue The young man that onely came to Christ would not part with his wealth bring commanded Mark 10.22 but Zaccheus hauing receiued him into hiâ— house makes a voluntary offer of dispersing to the poore and making restitution Thus if we haue receiued Christ in our hearts the World will be crucified to vs and wee to the World The greatest pleasures and profits of the world will bee dung and drosse euen vile in our estimation in respect of him and the heauenly comforts wee receiue from him 4 Whosoeuer receiues Christ in the Sacrament receiues him into his heart as Zacheus did into his house ioyfully O blessed Iesus saith Bernard Luk. 19.6 Ber. in Cant. serm 32. how oft when thou camst vnto me didst thou comfort my wounded conscience by powring vnto it the oyle of gladnesse As the Sunne arising vpon our Horizon makes it cheerefull glorious so the Sun of Righteousnesse when it ariseth vpon the Horizon of a sanctified heart causeth it to reioyce with ioy vnspeakeable glorious Yea all the blessings of God are made comfortable to vs 1. Pet. 1.8 as it was with those happy conuerts who did eate their meate together with gladnesse and singlenesse of heart Acts. 2.46 For vbi Christus ibi Angeli ibi lux ibi coelum Chrysost in Mat. ho. 49. Where Christ is there are the Angels there is the light of Heauen there is Heauen it selfe Yea the priuiledges are excellent we obtaine by receiuing Christ For as it is a meanes of our adoption so it is a pledge of our eternall saluation As many as receiued him Ioh. 1.12 to them he gaue this prerogatiue to be made the sonnes of God Rom. 8.17 And if we be sonnes we are also heyres yea coheyres annexed with Christ And as the Israelites had a taste in the wildernesse of the fruits of Canaan Nu 13.24 which afterwards they did enioy more plentifully in that promised Land So haue we in the wildernes of this present world the first fruits of that glory which hereafter we shall enioy in the celestiall Canaan more aboundantly for euer A fift note of receiuing Christ is our thankefulnesse of heart stirring vs vp to cheerefull obedience Dauid hauing receiueâ— râ—â—â—efe from Barzâ—llai giues this charge to his sonne Salomon Shew kindnesse to the Sonnes of Barzillai 1. Reg. 2.7 So Christ Iesus furnishing vs with this heauenly foode may iustly chalâ—enge at our hands all that wee can doe to manifest our thankefull hearts for such a singular benefit As the Kingâ—y Prophet saith VVhat shall I render to the Lord for all his benefits bestowed vpon me Ps 116.12 So must we consult all the faculties of our soules and enquire with what we may present our Sauiour Christ for this great mercy and our conclusion must be his resolution I will offer to thee the sacrifice of thankâ—sgiuing Vers 17. and call vpon the Name of the Lord. Thus if vpon the receiuing of the Sacrament we finde in some measure the strength of sinne abated grace augmented our affections estranged from the world our soules filled with heauenly ioy and our hearts stirred vp to vnfained thankfulnesse then may we with maruellous comfort assurance conclude that we haue truely receiued Christ And to such a Communicant I may say as our Sauiour said to Zacheus Luk 19.9 This day is saluation come into this house THE FOVRTH Sermon The Forme of the Sacrament 1. COR. 11.26 For as often as ye shall eate this bread and drinke this cup c. HAuing spoken of the Author
of absurdities vpon which they doe cast themselues to maintaine their errors should make them saile willingly downe the cleere chanell of truth Againe the necessary and significant vse of this action condemnes the practise of the Romanists who neglect the same and giue whole cakes to the people For as hereby they violate the ordinance of Christ so doe they depriue the people of a comfortable and significant ceremony Iansenius confesseth that the Eucharist was wont to be broken Iansen Concor ca. 131. but saith he Now it is not so lest any one should thinke he receiues lesse then another or doubt that he receiues not whole Christ But our Sauiour Christ and the Primitiue Church were much ouerseene that could not thinke of these inconueniences or else the Papists are too blame that cannot teach their people better or which is the truth these correcters of the Institution doe play the Impostors who to maintaine an opinion of their carnall presence haue abandoned this comfortable action of breaking the bread Lasty here the Communicants must obserue that when the bread is broken and the wine powred out they should then stir vp their hearts to meditate vpon the paines Passion of Christ and apply the same to their soules as a soueraigne cordiall of comfort For his sufferings were for our sakes His wounds his stripes his anguish of soule and torments of death were the blessed meanes to deliuer vs from the paines and torments of eternall death The fourth action of our Sauiour is the giuing of the Bread and the Cup. This action though it be not here expressed yet it is implyed in the word Take and is plainely mentioned in all the Euangelists Mat. 26.26 27. Mar. 14.22 Luk. 22.19 which speake of the institution of the Supper This action is of great moment for it representeth GOD the Father giuing his Sonne to vs with all the merits of his painfull Passion and perfect obedience Ioh. 6.27 Him hath GOD sealed as it is in the sixt of Iohn As God by his eternall decree did ordaine Christ Iesus to be our Sauiour who is the Lambe slaine from the beginning of the world Reu. 5.12 So hath hee sealed vp this mercy vnto vs in giuing vs the Sacrament 1. Ioh. 4.10 And here is that loue of God that he sent his Sonne to be a reconciliation for our sinnes This action yeelds matter of reprehension of consolation and instruction First from the person and action meeting together namely Christ giuing the Sacrament I may well collect that it belongs onely to the Minister who is Christs substitute to giue the Sacrament As none but he may take blesse and breake the Bread Canon 21. so none but he may deliuer it according to the Constitution of our Church As God by a speciall ordinance in time of the Law Nu. 3.10 De. 33.10 did separate Aaron and his sonnes for offering of the sacrifices so I may say in the Apostles words Hebr. 5.4 No man may take to himselfe this honour in the time of the Gospell to administer the Sacraments but he onely who hath an ordination to these sacred offices Secular men haue smarted for medling with sacred things Vzzah for the Arke 2. Sam. 6.7 2. Chr. 26.19 Vzziah and Saal for their sarcifices albeit they had faire pretences for their enterprises Therefore Tertul. Tertul. de Coron mil. c. 3. saith Eucharistiam nec de aliorum manu quà m praesidentium sumimus Gregory of Valentia saith that a Lay man may administer the Sacraments Tom. 4. dist 3 quaest 5. pun 2. for that the applying cause doth not concurre of it selfe to produce the effect But his Position is vnsound and his reason absurd For although the applying cause doth not of it selfe concurre to the producing of the effect yet by accident and the ordinance of God it may and doth Had any man beside Ananias put his hands vpon Pauls eyes hee should not thereby haue receiued his sight But Ananias Act. 9.17 being ordained by Christ for that imployment his hands were the effectuall applicant cause to conferre sight to the blessed Conuert It is obiected by some that our Sauiour said to his Disciples concerning the Cuppe Luk. 22.17 Deuide this among you But that is spoken of the Cup in the Passeouer as euery one may easily perceiue that will looke vpon the place in the Euangelist For this is before any mention is made of the Supper Againe this condemnes that lurching sacrifice wherin oft times the Priest giues none to others but retains all to himself What is this practice but the lighting of a candle to put it vnder a bushell For wherefore is the bread blessed and broken but to be giuen And in this wee must imitate our Sauiour Christ Compare Psa 68.18 with Ephe. 4.8 who receiued gifts that hee might giue them It is no lesse absurd for a man to affirme that another should receiue good by the Priests receiuing as the Rhemists teach then to hold that he may be fed by the meat another man eates or be saued by another mans faith which conceits were very absurd and ridiculous For a man must be nourished by his owne meate Hâ—b 2.4 and The iust must liue by his owne faith Therefore the faithfull Minister of Christ must be like the good Samaritan Lu. 10.34 who did not onely prepare but powre in the Wine and the feruent Communicant must say Ioh. 6.34 Lord euermore giue vs this Bread Againe this makes against the Romish Reseruation for the Sacrament is consecrated to be giuen and receiued not to be reserued The ancient practice of the Church doth controle this vaine corruption Saint Hierom shewes that which in all probabilitie was the generall custome of the Primitiue Church Hieron in 1. Cor. 11. In ecclesia communem caenaÌ„ comedentes pariter consumebant De hisce post caenamepulis loquitur Chrys in 1. Cor. ho. 27. prope finem Peracta pietatis celebratione consumitur Aug. de Trin. 3.10 Origenin Leuit hom 5. whilst their loue feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the celebration of the Supper were in vse namely that what remained of the Eucharist was spent with their other meats and drinks in these feasts And after the abolishing of those common Suppers we find for some hundreds of yeeres the practice of Churches though different yet vtterly against reseruation For Origen who liued in the second hundred yeeres after Christ writes that in his time what remained of the Eucharist was burned And Euagrius vpon occasion of relating a miracle that hapned in the dayes of Bishop a About 400. yeeres after ChristVetus fuit consuetudo Constantinopoli Euang. lib. 4. ca. 35. Menas who succeeded Epiphanius writâ—s that it was an ancient custome in the Church of CoÌ„stantinople that if any part of the SacrameÌ„t remained the young youth which frequented the Schooles did eate it But what speake I of the