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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10398	Three and tvventie sermons, or, Catechisticall lectures upon the sacrament of the Lords Supper preached monthly before the Communion. By that late able, and painfull preacher, Master Iohn Randall Bachelour of Divinitie, pastor of Saint Andrewes Hubbart in little Eastcheape London, sometimes fellow of Lincolne Colledge in Oxford. Published by his executor Iosh. Randall, as he found it corrected by the authors one hand, in his study, since his death.	Randall, John, 1570-1622.; Randall, Joshua, fl. 1630.	1630 (1630)	STC 20682A; ESTC S115645	295,622	568

of obedience and the want of preparation that we may be fitted to this Sacrament that therein we may discerne Christ and hunger after Grace and receiue both the matter of Iustification and Sanctification is one cause why we want this assurance Vse 4 The last Vse of the Point Seeing it is so that the Sacrament is an effectuall pledge of the whole Couenant of Grace then we that are faithfull receiuers are Iustified and Sanctified Let vs therfore goe our way as our Sauiour saith and sinne no more least a worse thing befall vs. Now we are washed by the Grace of Iustification from our sinnes let vs not like the Swine wallow againe in the mire of finne Now we are loosed from the Fetters and Bonds of sinne from the Intanglement Snares of Sathan let vs not intrap our selues againe let vs not like a gracelesse Prisoner to day deliuered vse such courses as may bring vs to the same condemnation to morrow but esteeme our libertie verie deere and precious We are reconciled to God our debts are payd let vs not run in with him againe so much as in vs lyes but let vs resolue pray and indeauour our selues after the things that concerne our peace thus graciously confirmed vnto vs and auoyd all such as may hinder the same And though we get not the vpper hand of our selues at the first yet in time we shall find a senceable increase of Grace in vs Let vs know if we be faithfull and follow after these things God is faithfull and will make them good vnto vs. The Vse is this That seeing God vouchsafeth this mercy that here is giuen vs a finall acquittance of all our debts and sinnes seeing he giues vs his Promise and Grace and puts a pledge into our Hands that he is our God that he will forgiue vs and remember our iniquities no more seeing he hath promised to write his Law in our Hearts and to put his feare in our inward parts let vs go away changed from the filthinesse of Flesh Spirit let vs wait vpon God rest vpon his Promises let vs know he is faithfull and what he hath promised shall be performed if we beleeue his good words let vs beleeue his deeds if when he saith our sins are pardoned then much more when he giues this Bread Wine as a signe and pledge thereof Thus let vs labor to be fitted against the next Lords day let vs meditate on these things that we may come preparedly vnto this holy Table let vs labour to partake of the Couenant of Grace we may say O Lord how often haue we bin at thy Table and yet neuer the better we neuer vnderstood it before we now find this Sacrament to be of the New Testament a Seale of the whole Couenant of Grace of our Iustification our Sanctification a pledge vnto vs that our sins are pardoned that thou wilt put thy Law into our Hearts wilt write it in our inward parts These things heretofore we haue not considered let vs now take them to Heart repent vs of our former faylings so addresse our selues that we may come with our right Wedding Garment vpon vs and so be welcome into thy presence THE ELEVENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER BEcause of the Sacrament the next Sabboth God willing to be administred we are therefore to spend this Exercise vpon such matter as may make for our fit preparation thereunto for that is the course which hitherto wee haue obserued and which wee propounded in the beginning So that wee are to goe on where wee left the last day of preparation in the sixe and twentieth of Mathew and the latter part of the eight and twentieth Verse This is my Blood of the New Testament that is shed for many for the remission of sinnes We haue shewen the last day how these words are to be vnderstood with refference to the Sacrament of the Lords Supper and therein we obserued as you may remember that the Sacrament of the Lords Supper is proper and peculiar to the New Testament as here our Sauiours words are This is my Blood of the New Testament Secondly We shewed you that the Sacrament of the Lords Supper is an effectuall Seale and Pledge of the whole Couenant of Grace that is to say both of the matter of our Iustification and likewise of the matter of our Sanctification Now we are to speake in the last place touching the Persons here mentioned so farre as they haue their interest in the Sacrament of the Lords Supper so as the things themselues that are here spoken are intended in a double sence First absolutely to the Death of Christ it selfe Secondly respectiuely to the Sacrament of the Lords Supper So the Persons that are here spoken of are to be considered answerably in both these sences First as they haue their interest and part in the Death of Christ And secondly as they haue their part and Interest in the Sacrament of the Lords Supper Wee haue spoken of the Persons in the first sence heretofore as they haue their interest in the Death of Christ We are now to speake of them as they haue interest in the Lords Supper and for to furnish this Text so farre forth as it makes for our present purpose The Persons here spoken of as you see are set forth in generall tearmes Many But Luke in his two and twentieth Chapter and the twentieth Verse reports this saying of our Sauiour as being spoken with particular reference and applycation to the Disciples the Persons onely then present at this businesse This is the New Testament in my Blood shed for you Mathew saith for many Luke for you Both one and the same speech of our Saviour and if wee vnderstand them both aright and expound the one of them by the other we shall find a sweet concurring and agreement betwixt the Euangelists themselues and likewise much profitable matter by this their ioynt testimonie concerning the Sacrament of the Lords Supper The Sacrament it selfe in respect of the institution and vse of it is a publike Ordinance that is common to many The whole Church of God and all the Faithfull from time to time are to take the benefit and to make vse of it to the end of the World and that is one part of Mathew's meaning here when he saith for many But the particular administration of this Sacrament at that time when it was first instituted was peculiar to the Disciples onely as they onely then receiuing it and that is some part of Luke's meaning when he saith for you But yet further also wheresoeuer this Sacrament shall be thus in vse and thus administred it must be done in an Assembly Many must be present at it And that is the other part of Mathew's meaning when he saith for many On the other side those Persons to whom it shall be thus administred must receiue it with particular apply cation It must be for you

with an eie and respect to his Death on the Crosse his Body broken his Blood shed yet notwithstanding that is not all we are not to stay there but it hath a further reach otherwise those that stood by our Sauiour Christ when he was crucified put the case that one of them had sprinkled his Body with the Blood of Christ should he haue had a Communion then with Christ Certainly no. Therefore our Faith must reach further and not stay in the Body and Blood of Christ but it must reach to the fruit and comfort that comes thereby to sanctification and eternall life For so Christ spake Math. 26.28 This is my Blood which is shed for many for the remission of sinnes Consider of Christ his Death his Body broken his Blood shed we must haue a further reach to discerne the sauing fruits and benefits of his Death as forgiuenesse of sinnes sanctification and eternall life So then we see what is meant by the Body and Blood of Christ The Communion of the Body and Blood of Christ Now the third point to be spoken of is the manner of the performing and accomplishment of those things in the Sacrament or Supper of the Lord. We must vnderstand it to be thus performed that is to say that this Communion with Christ or the Communion that we haue among our selues we must not so vnderstand it as if it were begun or made but so performed as according to the nature of the Sacrament will reach vnto it that is to say it is there confirmed ratified and sealed vp vnto vs the Body and Blood of Christ is communicated vnto vs by the way of Seale of Pledge of Ratification the Sacraments doe not beget Faith in vs but they confirme Faith where it is begotten already Rom. 4.11 After he receiued the signe of Circumcision as the Seale of the righteousnesse of Faith which he had when he was vncircumcised c. The Sacrament that comes and seconds it and ratifies it vnto vs. Then here is the case at our first conuersion when God gaue vs an effectuall calling God drawed vs neere to himselfe and worked Faith in vs and touched our Hearts by his Spirit and so makes this holy Communion betweene Christ and vs and so makes vs one with him and he with vs. Well Faith being thus begotten in vs by the preaching of the Word the Vnion being thus made then God admits vs to his Table to the Sacrament of the Lords Supper the point now in hand He admits vs there that so this Communion already made betweene Christ and vs might be further confirmed and ratified The Sacrament doth this not as an efficient cause but as an outward instrumentall cause It is not done by the deed done as the Papists say the deed done is not enough to conferre grace no it is no such matter the Sacrament of the Lords Supper is the Communion of the Body and Blood of Christ The meanes that Gods children are conuerted by and effectually called is the Word thereby Faith is wrought in them and a holy Communion made betweene Christ and them after they are admitted to the participation of the Sacrament by which Sacrament as an outward instrumentall cause this Communion being already begun and made is further ratified and confirmed This is the meaning of those words that it is the Communion of the Body and Blood of Christ Now we come to the obseruations that here ariseth for our instruction First concerning the Communion betweene Christ and the Faithfull and then the Communion between the Faithfull and themselues The Communion that is betweene Christ and the Faithfull is confirmed vnto vs in the participation of the Lords Supper that is it is an effectuall Bond Pledge and Seale of that holy and blessed Communion that the Faithfull haue with Christ and Christ with them In Math. 26.26 the Text saith there that our Sauiour tooke Bread and gaue it to his Disciples that is Christ communicated himselfe to vs in the Sacrament Now we are to proue that Christ communicated himselfe to vs in the Sacrament He gaue it to his Disciples what freer then the guift And withall he presseth it vpon them and bids them take eat this is my Body What can be spoken more frankly and more freely And therefore being spoken by him that neuer spake any thing that he meant not in his Heart it must needs be a verie franke and free bestowing of himselfe Yet as you will say here is Bread and here is Wine frankly and freely giuen but what is this to Christ his owne Body Yes that Bread in a Sacramentall sence is the Body of Christ he giues the name of the Signe to the thing signified this Bread is his Body whatsoeuer he speakes and performes concerning the one he doth concerning the other He was not so franke free and liberall in giuing Bread as he was in giuing his Body to feed vpon So the like is concerning the Cup in Vers 27.28 First here you see then that the Sacrament of the Lords Supper in regard of the first institution is a Bond and Seale of the blessed Communion that we haue with Christ He gaue himselfe to vs. In Iohn 6.51 52. there Christ tels them that He it the liuing Bread which came downe from Heauen if any Man eat of this Bread he shall liue The meaning is that Christ gaue vs his Flesh to eat spiritually In Vers 53. it is said Except ye eat the Flesh of the Sonne of Man and drinke his Blood ye haue no Communion with Christ But that which is most pregnant for our purpose is in Vers 56. where it is said He that eats my Flesh and drinkes my Blood dwelleth in me and I in him What neerer Communion can there be then this that we dwell in him and he in vs Who are they that partake of this He that eats my Flesh and drinkes my Blood dwelleth in me and I in him And is not this his Flesh eaten and his Blood drunken In the participation of the Lords Supper is ratified the sweet Communion that is betweene Christ and vs. I doe not say that that in the sixth of Iohn is vnderstood properly of the Sacrament of the Lords Supper but is mystically applyed to this of eating Christ by Faith and therefore iustly agrees with this of the Lords Supper when we meditate vpon Christs workes in the Sacrament or out of the Sacrament not eating his Flesh and drinking his Blood after a spirituall manner that is in the generall there if we doe this in the vse of the Sacrament we doe it in a particular manner So then it is so in all our spirituall eating of Christ and drinking of his Blood we dwell in him and he in vs then much more in the participation of the Sacrament of the Lords Supper when our Faith is lift vp to Christ that we feed vpon him more thoroughly and earnestly and therefore much more doth that place take hold of our

a Diuel Iohn 6. Iohn 13. why then did he administer the Sacrament vnto him amongst the rest Answ I answer Our Sauiour knew this not as he was a Minister but as he was God and that was not belonging to the Office of his Ministerie but in regard of the power of his Godhead so that it must not be drawne into the Office of his Ministerie because he knew he was a Reprobate yet he deliuered it vnto him We cannot know certainly that any Man is a Reprobate we are to cast him out if he so carrie himselfe till such time he reformes himselfe But our Sauiour as being a Minister knew him not to be reprobate and therefore was not to repell him The Reasons of the Point are these Reas 1 None haue part in Christ but Beleeuers and therefore none must haue part in this Sacrament but Beleeuers None haue right to the signes but they that haue right to the thing signified They that beleeue shall not perish And therefore none ought to communicate but Beleeuers Reas 2 Secondly It is so in the other Sacrament it is to be administred to them that professe Faith Marke 16.16 Acts 8.39 Philip said vnto the Eunuch If thou beleeuest thou mayst be baptized At the least a profession of Faith is required Reas 3 It holds likewise by proportion to the Sacrament of the former Testament in roome whereof this succeeded No Stranger but such as would become formable to the Congregation of the Israelites to partake in it Reas 4 Likewise It holds by proportion to the outward signes None can partake of the outward signes vnlesse they haue Hands and Mouthes and Stomackes to take feed and digest them And so no benefit in the spirituall Grace without the Hand of Faith the Mouth of Faith and the Stomacke of Faith the Hand of Faith to lay hold of it the Mouth of Faith to feed on it and the Stomacke of Faith to digest it No benefit without this and therefore none ought to partake of it but such as haue it Vse 1 The vse is matter of instruction to the Ministers of God that they be choyce and warie in admitting the People to the Lords Table They must haue some good probabilitie that they be found Christians they must deale with them in publike and priuate to see if they be fit and they must labour to make them fit Vse 2 But specially it concernes the People and therefore it teacheth them in the second place to examine themselues whether they be fit to come or no whether they haue on this Wedding Garment or no. Haue you Faith Are you Beleeuers Doth the Spirit of God witnesse so much within you Doe you find the fruits of Faith in holinesse of life conuersation Then come and welcome If otherwise you find not this more or lesse assuredly you haue no part nor portion in this busines Many scorne to be examined specially the elder sort they are loath to haue their infirmities their weakenesse insufficiencie and ignorance to be knowne Proud Hearts they had rather goe to Hell then to haue their infirmities discouered But all in particular must examine themselues and because they that are not of the Ministerie cannot so search themselues as we can therefore they must come vnto vs and if we vpon tryall say vnto them Now you are fit then they may come with cheerefulnesse Gods Messenger vpon the conference had with them hath bid them come and therefore they may come with much more cheerfulnesse and certainly shall find much more profit But what measure of Faith is required will some say Surely this I will speake no measure of Faith that Man can attaine will serue in Gods Iustice but any measure shall serue in the acceptance of Gods Mercie If true Faith though neuer so little and weake be of good cheere it shall saue thee Let it proceed from a good cause and yeeld good fruit within thee and then as I said though weake and small yet it is accepted of God in Christ It was the case of these Disciples at the same time Were they Men of great Faith No of small Faith for the most part were ignorant at the least doubting of the Resurrection of Christ without which all Faith is in vaine at the least they were not so thoroughly perswaded as they ought to be and yet well welcome in those beginnings and rudiments of Christian Faith He administred the Sacrament vnto them And therefore let vs looke our Faith be true and let vs desire and groane after more and then though it be mixed with many doubtings and failings yet the Lord will accept it and in mercie will couer our infirmities in the obedience of Christ and so we shall find the fruit of sauing Faith in the vse of this Sacrament He shall make it good vnto vs for all sauing purposes * ⁎ * The end of the eleuenth Lecture THE TWELFTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to divert and turne aside into the Argument of the Lords Supper specially against this season of the yeare above all other wherin not only those which are sincere in Religion but even those that are counterfeit in Religion pretend a kinde of conscience to come to receive the Lords Supper The fist head that we reduced all those things which wee purposed to propound concerning the doctrine of the Lords Supper were the names and titles that are given to it wee have shewed foure of them namely the Lords Table the Lords Supper the Communion the New Testament now we are to proceed to a fifth name or title that the Sacrament of the Lords Supper is stiled withall that is the memoriall or remembrance of Christs death though the Sacrament be not expressely and in so many termes so called in any one place of Scripture yet it is very necessarily and directly gathered both from the words of our Saviour himselfe as also from the words of the Apostle Paul from the words of our Saviour Luke 22.19 Doe this in remembrance of me but much more plainly out of the Apostles words 1 Cor. 11.26 You shew forth the Lords death till he come the eating of this bread and the drinking of this cup is the shewing or setting forth of the Lords death till hee come And these are the words that wee purpose 1 Cor. 11.26 God willing to insist upon for our proceeding in this businesse 1 Cor. 11.26 For as often as you shall eate this bread and drinke this cup you shew the Lords death till he come You know that names are justly given unto things according to the nature of the things named what is the nature of this Sacrament the Apostle shewes here that to eate this bread and to drinke this cup is to shew forth the death of Christ by way of remembrance till hee come therefore this is a fit and proper name to this Sacrament the memoriall or remembrance of Christs death Now because as you see

the Churches commended to us in Scripture for true Churches had these as Corinth Ephesus and the rest as might bee proved either directly or by necessary consequent in them all no nor any instance in the Scripture to the contrary so the doctrine is proved The Reasons are these First where these things are thus used there is the promise of Christs speciall presence and blessing Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them saith our Saviour What is it to be gathered together in his name but to joyne together in the true use of his owne saving ordinances in the Word Sacraments Prayer Fellowship and such holy duties Therefore where these are there is Christs saving presence and promises now Christs saving promises are peculiar to the Church he is the head the Church is the body the head hath no life to communicate to any but to its owne body therefore there is Christs true Church Now the Congregation there spoken of is a visible Congregation as appeares in the 17. and 18. verses where he speakes of excommunication and such like therefore where these are the Word truly preacht Sacraments rightly administred prayer to God and love to the brethren religiously and conscionably practised there is a true visible Church And this might further bee enlarged in every one of these particulars here mentioned where the word is truly preacht there is a promise of Christs presence and blessing and so where the Sacraments are rightly administred as we may see in Matt. 28.18 19. Goe teach all nations baptizing them c. and loe I am with you alway untill the end of the world And so for prayer the Lord hath promised his saving presence and blessing to those that are conversant in religious prayer Matth. 18.19 If two of you agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father c. And so for love to the brethrē God hath promised his blessing to be there for ever where this love is Psalme 133. the last verse If God promise then his saving presence and blessing to every one of these in particular then where all these meet together there is a promise of his saving presence and blessing much more now Christs saving presence and blessing being peculiar to his Church then where these are there is a true Church Secondly where these duties are truly practised there is true saving faith at least in outward profession Now what is a true visible Church but a company of those that openly and joyntly professe the true saving faith therefore where these are there is a true visible Church Let men professe what other Faith or Religion they will though never so plausible a Religion and never so zealously profest yet only the profession of this Faith and Religion makes a true visible Church yea where these duties are practised there is true saving faith indeed at least in some though not in all for they are the meanes to beget and confirme faith that is the Word and Sacraments and Gods blessing alwayes attends on the ordinary use of these means to make them effectuall to some for salvation And there also are the speciall exercises of saving faith prayer to God and love to the Saints and it cannot be at least charity forbids us to thinke otherwise but that though many amongst them yea most of them should bee Hypocrites yet some performe those exercises in the truth and singlenesse of their harts and so there is a true Church if it should so fall out that all should be Hypocrites yet professing and outwardly practising these duties they are a true visible Church in regard of the truth of the visibility of it But because alwayes in such congregations there are by the blessing of God some true beleevers therefore they are true Churches visible in regard of the truth of a Church among them And I take it this is the proper sense of the speech when we speake of a true visible Church that there be some true beleevers amongst them that make profession of the saving faith for whose cause they and others that joyne with them are rightly called a true Church visible and not onely a true visible Church but that they are as truly a Church as they are truly visible Thirdly there be the true and right causes of a true visible Church as first the efficient God in the ministery of his word Iames 1.18 Of his owne will begat he us by the word of truth Secondly there is the materiall cause Saints by calling 1 Cor. 1.2 Thirdly there is the formall cause their joynt and open profession in the use of Gods saving ordinances Lastly there is the finall cause the glorifying of God in the embracing of his saving Faith and Religion now where these causes are it is impossible but there should bee a true Church except the Lords owne labour bee in vaine which cannot be Lastly there be the true constituting parts of a true visible Church there is Christ the head as we shewed in the first reason and there bee the members Ministers and people The Ministers preaching the Word administring the Sacraments instructing and perswading to the duties of prayer and love And the people conscionably obeying and practizing those duties therefore there is the whole body of a true visible Church The Vses First use is matter of reproofe of sundry Adversaries first of those that oppose the first branch of the doctrine Some congregations say they have these and yet are no true visible Churches but let them shew me any such Congregations where these are in any true measure and then let them shew mee any just cause why these should not be a true Church They may be hereticall Churches and yet true Churches and they may be schismaticall Churches and yet true Churches except they overthrow the foundation and if they overthrow the foundation then the Word is not truly taught and received amongst them nor any other of these duties religiously practised Secondly it is for reproofe of those that oppose the other branch of the doctrine Some Congregations say they are true visible Churches and yet they have not these things yes they have them in some measure more or lesse or else they are no true visible Churches at least they have the Word truly preached amongst them which doth inclusively comprehend the other duties The state of a true Church is rightly to be weighed and considered and accordingly these things may be affirmed of it There is a beginning Church that hath the beginnings of these things and there is a flourishing Church and that hath all these things in some good beauty and perfection and there is a Church in persecution and that hath these things yet with many oppositions and interruptions there is a decaying or a dying Church and that also hath these things though decaying and dying as we may see in the

by his Ordinance to be receiued by Faith he giues it by his Ordinance wholly and therefore we receiue Christ wholly in his Word And so he is our Iustification and Sanctification Reas 6 Lastly Those that come vnworthily increase their own Iudgment damnation He that comes to the Lords Table without preparation and examination that he may be fitted to come into his presence to this heauenly Feast brings 2 euils vpon himselfe First he makes himselfe more guiltie of sinne And secondly he increaseth the hardnesse of his owne Heart He increaseth the guiltinesse of sinne which makes him further from Iustification And the hardnesse of his Heart which makes him further from Sanctification And therefore he that comes in Faith receiues both acquittance from the guilt of sinne which is his Iustification and strength against his sinne which is his Sanctification Vse 1 The Vses of the Point are these The first Vse teacheth vs that our Iustification Sanctification alwaies goe together these are but one In the acceptation of God there is but one the same Couenant whosoeuer dissunders them dissunders the onely Testament of the Lord Iesus Where Iustification is there is Sanctification If any Man be in Christ he is a new Creature 2 Cor. 5. They that are in Christ haue crucified the Flesh with the Lusts thereof Gal. 5.24 Whersoeuer the Heart is iustified by the free pardon and remission of sin there also is it sanctified to performe all holy obedience That we being deliuered from our Enemies might serue him in holinesse and righteousnesse all the dayes of our life Redemption there goes before the seruice of God And you see that the Prophet ioynes them together in Ps 32. Blessed is the Man whose sinnes are pardoned and in whose Spirit there is no guile Iustification in the first part of the Verse and Sanctification in the latter In the first branch is remission of sinnes Iustification In the second holinesse of life and Sanctification And therefore let no Man flatter himselfe as to thinke he is iustified and hath found mercie vnlesse he find some true degree of Sanctification God hath not forgiuen thy sinne vnlesse thou hast in some sort receiued a Heart and affection to cleaue vnto him vnlesse he hath giuen thee a care and conscience to serue him and again if thou dost find some measure of true Sanctification neuer doubt but that the Lord hath pardoned thy sin and hath receiued thee to mercie Though thy sinnes be great and thou seest not that God hath forgiuen them yet be perswaded Sanctification is a true effect of Iustification If thou findest a true indeauour to feare and serue him in all holy obedience be sure he hath had mercie on thee to forgiue thee Vse 2 The second vse teacheth vs that seeing the whole Couenant is tendered vnto vs in this Sacrament that therefore whensoeuer we come to receiue it we should indeauour our selues to receiue it accordingly We must first labour to discerne herein that it is both our Iustification and Sanctification Secondly we must hunger and thirst after them we must desire to receiue assurance that our sinnes are pardoned increase of Grace and Sanctification And lastly we must labour and we must stirre vp our selues and pray vnto God that we may profit by it that we may receiue the whole Couenant of Grace thus freely tendered vnto vs If we consider the signes they are in the singular wisedome of God fitted to our capacities to performe this dutie There is Bread and Wine both of them fit either for comfort or strength Wine specially for comfort Bread for strength as the Scripture speakes of them What better comfort then the forgiuenesse of sinne when the Soule receiueth assurance that sinne is pardoned The Wine cannot so comfort the Heart naturally But the assurance of Gods loue in Christ that sin is forgiuen doth comfort our Hearts spiritually a great dealemore How sweet is matter of Iustification As Wine refresheth the Heart so the assurance of the pardon of sinne comforts the Soule Here is also Bread which strengthens the Heart what greater strength is there then that when the Heart is strengthened by Grace when we are setled in a stedfast purpose to lead a godly life when he establisheth vs with his free Spirit The Bread doth not so much strengthen our naturall life as the blessing we receiue in this Sacrament the sanctifying Grace of God our spirituall life in the wayes of godlinesse These things we must raise vp our minds vnto we must not thinke that these Elements are idle signes but powerfull to seale many excellent things vnto vs if we haue Hearts to discerne such excellencies as the Lord therein hath treasured vp for vs. Let vs discerne in these Elements matter of our Iustification and Sanctification matters of excellent comfort and strength the true comforts and strength of God against our sinnes and against the temptations of Sathan Here is Wine to comfort our Hearts but God to comfort our Soules much more Here is Bread to strengthen vs but the Bread of God to strengthen vs much more The Grace of Iustification to comfort vs against sinne already committed the Grace of Sanctification to strengthen vs against sinne raging in our mortall Bodyes So then we must consider with our selues these things we must be raysed vp and prepare our selues to be quickned accordingly that we may comfortably receiue the things deliuered in this Sacrament of the Supper the things also shadowed in these Elements Vse 3 Another Vse of the Point is this It teacheth vs that our Iustification and Sanctification are both certainly to be beleeued that is to say we must be perswaded of them that they are certaine things and shall be performed to vs they are not onely certaine in themselues but to vs for thus much the Sacrament intends for seeing it tendreth vnto vs the whole Couenant of Grace seeing it reacheth and giueth vnto vs possession of these things as if God should say Here is Christ take him here is Iustification and Sanctification take them they be thine These things I say being thus tendered vnto vs herein if therefore we bring Paith we shall receiue them we may assuredly be resolued that they shall be made good vnto vs. The want of this assurance makes many woundings in our spirituall life the want of assurance of our Iustification puts vs to many feares and much distrustfulnesse and the want of the assurance of Sanctification or because we beleeue not that God will sanctifie vs which should hold vs against temptations against Sathans malice and the wickednesse of the World and our owne corruptions it makes vs find many faylings in our selues whereas if we would beleeue God vpon his word and vpon his pawne that he giues vs in this Sacrament it would perswade vs sufficiently that these things shall certainely be performed vnto vs the want I say of this assurance causeth many faylings in our state both of Faith and