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cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

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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

risen c. Here you haue a great many of testimonies together God and Christ and the Angels Dauid and the Prophets Iohn Baptist and the Apostles and the Euangelists all ioyne together acknowledging him to be the Lord that is an absolute Lord it is an vsuall speech in the Apostles writings to call him The Lord Iesus or the Lord Iesus Christ and this title is so proper to him that whē the other Persons are spoken of together with him they oft-times are called by some other titles he by this 1 Cor. 8.6 For there is but one God which is the Father and one Lord Iesus Christ c. The Apostle calles the Father God and Iesus Christ Lord not but that Christ is God also and the Father is Lord but so it pleaseth the Holy Ghost to speake of them for causes best knowne to himselfe and so in the 1 Cor. 12.4 5 6. The same Spirit the same Lord God is the same c. and in Ephes 4.4 5 6. One Spirit one Lord one God and Father of all c. Now that none may thinke this to be a bare title onely it is sometimes giuen him with addition of diuers Royalties such as are peculiar onely to the Lord of Heauen and Earth as The Lord of Life Act. 3.15 The Lord of Power 2 Thes 3.16 The Lord of Glory 1 Cor. 2.8 Secondly He is such an absolute Lord as that he is Lord of Lords Reuel 19.16 and he hath vpon his Garments and vpon his Thigh a name written The King of Kings and Lord of Lords not onely as he being greater then they but also as they being at his command and whatsoeuer power and authoritie they haue they haue it from him Thirdly He is such a Lord as that he is the sole Ruler and Gouernor of the World 1 Cor. 15.27 For he hath put downe all things vnder his Feet Math. 28.18 And Iesus came and spake vnto them saying All power is giuen me in Heauen and Earth Lastly He is such a Lord as that he is specially the Lord and sole Gouernor of his Church and of the Faithfull for that is specially intended in the New Testament for as they are the speciall Iewels of the World so Christ Iesus who is Lord of all the World is by speciall relation the Lord ouer them Ephes 3.14 15. the Apostle in the fourteenth Verse hauing spoken of the Lord Iesus Christ in the fifteenth Verse he saith Of whom is named the whole Family in Heauen and Earth all the Faithfull receiue their denomination from him and therefore they challenge him by particular claime as their Lord 1 Cor. 16.23 The grace of our Lord Iesus Christ be with you and euerie one of them too as his Lord So did Dauid Psal 110.1 The Lord said vnto my Lord c. And so did Mary Magdalene Iohn 20.13 They haue taken away my Lord. And in Verse 28 so did Thomas My Lord and my God Nothing more frequent then this So you see the point is plainly proued by Scripture the Reasons are many Reas 1 First He is so in respect of his Being and Nature as he is the Sonne of God in the forme of God equall with God Phil. 2.6 He was God himselfe as the Scripture shewes and therefore he is truly and rightly the Lord of Lords if he had beene but the Sonne of God the reason would hold for if the Sonnes of Earthly Princes are Earthly Lords then the Sonne of God who is Lord of Heauen and Earth must needs be the Heauenly Lord the Lord of all Lords But in that it is said that he was in the forme of God equall with God it takes away all colour of exception and puts the matter out of all doubt that he is an absolute Lord. Reas 2 The second Reason is in respect of his Might whereby God hath manifested his Power Dominion and Maiestie visibly and sensibly to vs in the Person of Christ more then in any of the other Persons for howsoeuer God the Father is Lord and the Holy Ghost is Lord yet in God the Sonne the Lord hath visibly and sensibly manifested his power to vs more then in any of the other Persons and so he hath beene most plainly declared to bee the Lord 1 Cor. 15.47 Reas 3 Thirdly His workes proue him to be a Lord whatsoeuer belongs to a Lord that he hath done and he hath done that which none could doe but the Lord of Lords Who could haue done such Miracles as he did but the Lord onely And what belongs to a Lord to doe but to ouercome his Enemies and tryumph ouer them to rule and raigne ouer all as he will himselfe This the Lord Iesus Christ hath done he hath ouercome Death and destroyed him that had the power of Death that is the Diuell and tryumphed ouer Sinne and Hell and all the powers of Darkenesse vpon the Crosse and made his Enemies his Footstoole therefore he is an absolute Lord. His Resurrection Ascention sitting at the right hand of God his Father his quickning whom he will executing Iudgement by his power his sending downe of the Holy Ghost and returning to Iudgement at the last day to giue sentence on all Flesh All these are so many Cognisances and badges that Christ Iesus is the Lord of all Reas 4 Fourthly He is the Lord by the appointment and assignement of his Father Act. 2.36 God hath made him both Lord and Christ c. which is not to be vnderstood of his Nature but of his Lordly Office the Office of his Mediatorship and hence he hath a large Patent and an absolute authoritie giuen him Math. 28.18 All power is giuen me both in Heauen and Earth and in Iohn 5.22.27 The Father iudgeth no Man but hath committed all Iudgement to the Sonne and hath giuen him power to execute Iudgement in that he is the Sonne of Man And that which agrees most to this in hand is in Phil. 2.9 10 11. Wherefore God hath highly exalted him and giuen him a name aboue euerie name that at the Name of Iesus euerie Knee should bow both of things in Heauen and things in Earth and things vnder the Earth and that euerie tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father He obtained this Lordship by his Mediatorship and it is such a Lordship as all in Heauen and Earth and vnder the Earth doe acknowledge Reas 1 Now the particular Reasons why he is Lord specially of his Church are these two First because he redeemed them He bought the Church with his owne Blood Act. 20.28 The reason of the name Lord is this when any were taken Prisoners and Captiues he that redeemed and ransomed them was called their Lord and they were his Seruants We were Captiues vnto Sinne and Hell and Damnation and Christ he redeemed and ransomed vs and therefore he is our Lord and we are his Seruants Reas 2 Secondly because the Church is giuen by God

violating of the practise of our Sauiour and a manifest contradiction to the nature of a Communion for how can it be so tearmed when there be no Communicants How doe the Faithfull here communicate one with another If there be any extraordinarie worthinesse in their Persons then indeed the beholders may fare the better or if there be any extraordinarie worthinesse in their Actions but their Persons or Actions be no more worthy then our Sauiours He gaue it to his Disciples and bad euerie one of them eat it for themselues and therefore you see a plaine violation of the first institution of that Ordinance and an abuse of the Sacrament hereby But they returne vpon vs why haue not you your priuate Communions in England and in other Reformed Churches I answer we haue priuate Communions and so haue others but that is verie sparingly and neuer but when vrgent occasion requires but besides where we haue any it is not as theirs is the Minister neuer communicates alone as theirs doe but hath alwayes some to communicate with him In case we goe to communicate with the sicke our State inioynes that there must be many of vs and therefore not priuate in their sence as they vnderstand it So that still whether priuate or publike there must still be an Assembly that is so many as conueniently may be had Concerning that matter of priuate Communion as I haue obserued the carriage of it hath beene this that the sicke Man might receive it if any were weake and could no wayes come to it and yet had a desire to receiue and were fit for it the Ancient haue not stucke to communicate with them in the priuate House but it was most warily obserued For this was their vsuall custome when the Communion was administred in the House of God in publike then and at the same time the Minister went and carried the Communion priuately to the partie absent and so it was but one and the same Communion and there is no question but the partie sicke being a Member of the same Congregation in Gods acceptance is a Communicate of the same though absent and so both publike and priuate is but one and the same Communion Thus the priuate Communion is the publike for it is not the difference of the place that breakes off the Communion the sicke haue with of the rest of the Congregation if they desire and thirst after it But this I thought good to speake of because the Point leads me to it and it is prouided by our State that there must be many Another sort of People to be reproued are those that causelessely absent themselues from it they leaue the roomes vnsupplyed and forsake the Lords Table vpon Communion daies I deny not but sometimes Men may haue cause to be absent but let euerie Man examine himselfe well let him debate the matter well whether he hath a good iust and sufficient cause or no for if he haue not such a cause as God approues of his sin is exceeding great in absenting himselse Some absent themselues for the World Luke 14.18 c. One said he had bought a Farme another a Yoke of Oxen c. Sinfull Man shall the World hinder thee from God Shall the businesse of this life hinder thee from the matters of thy Saluation Put the case thou gettest the whole World by being at home and losest thine owne Soule by being absent from the Lords Table O then what shall it profit thee to get the whole World and to lose thine owne Soule Others cannot come because of their sinne that is to say because they haue not repented they are not thoroughly prepared they are not in charitie with their Brethren they despaire c. It is true here is a iust cause that they must not come but this is no good cause that therefore they may not come A good cause is that which God so approues of in mercie that though Men be absent yet he accepts of them as if they were present as in other duties when he is pleased to dispense with them because they haue such a necessarie hindrance and so imputes it not as sinne vnto them If there be matter of necessitie to with-hold vs that is a good cause we may absent our selues without sinne but if a Man be out of charitie and therefore comes not here the cause is as bad and as they not comming it is a iust cause that he must not come but not that he may not come Simon Magus his Heart was not vpright in the matter of the guifts of the Holy Ghost and therefore this was a hindring cause that he might haue no hand in it but yet this exempted him not from sinne in that case because the ground was not good If we be out of charitie and therefore come not this is a iust cause why we must absent our selues but yet this doth not free vs from the imputation of sinne because our cause is not good It is our owne fault that we cannot come and so it doubles our sinne Vse 2 Another Vse of the Point is matter of exhortation It should stir vs vp to hearken to the voyce of God when he calles vs we must imbrace the sauing Ordinances of God we must accept of his gracious offer be there tendreth vnto vs. Euerie Man must labour to make vp a full Assembly to fill vp the roome God hath prouided at his Table to come our selues to bring our Wiues Children and Seruants so farre forth as they are capable of it that they and we may prayse the Lord honour his Name in the vse of his sauing Ordinances as the Prophet saith in the great Congregation Our Sauiour inuites vs he calles vs to come if it were nothing else but a louing call we should iustly be blamed if we were negligent herein but this his inuitation is a charge to come and therefore we sinne if we come not Besides consider in what need we stand of this we stand in need of comfort in need of the sealing vp vnto vs of the loue and fauour of God by his Spirit of the increase of Grace and Sanctification these things we stand in need of and these things may be had in the Sacrament if we come obediently If we be well prepared we shall receiue much comfort and shall we forsake our owne good On the other side we disable our selues and make our selues a prey vnto Sathan when we vse not those Ordinances whereby we may be fenced against him and therefore it must stirre vs vp to looke to our selues The Congregation wee are of vnlesse we haue iust cause to absent our selues let vs labour to make it vp a full Assembly that many of vs may assemble together to celebrate his Ordinance to incourage one another in the vse of this holy Ordinance Vse 3 Another Point to be obserued is that which Luke reports namely That it is shed for you Mathew saith For many that is many shall

vnregenerate haue no interest in the Couenant and therefore no part in this businesse Lastly it reproues Pharisaicall and Iustitiarie Receiuers that stand vpon their owne Righteousnesse This is a Sacrament of the New Testament the New Testament is the Couenant of Grace free pardon and remission of sins through the Blood of Christ Whosoeuer then stand vpon their owne Righteousnesse and thinke to be saued by the least measure part or contribution of their owne workes or merits haue no part in the New Testament and so haue nothing to doe with this Sacrament This is onely for such as haue their share in the Testament that apply and cast themselues vpon God Here I am a wretched and damnable sinner I haue nothing to say for my selfe I haue deserued thy wrath I cast my selfe vpon thy promises for the free remission of my sinnes in the Blood of the Lord Iesus there is my plea. Thus come and welcome But otherwise as Peter said to Symon Magus thou hast no part in this businesse So much for the first point that the Sacrament of the Lords Supper is proper to the state of the New Testament In the second place whereas in is said that the Sacrament is of the New Testament Hence obserue thus much that Doct. 2. The Sacrament of the Lords Supper is an effectuall Pledge and Seale of the whole worke and Couenant of Grace We shall not need to seeke farre for proofe but onely to the words of institution here and elsewhere vsed That which is in Luke 22.20 This Cup is the New Testament in my Blood which is shed for you some read it and so the originall of the Text requires because of the Particle that That it is spoken in reference to that in Ierem. 31.33 I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my People I will forgiue their iniquitie and remember their sinner no more This is the New Testament now administred He saith not a part of it but that whole Testament which the Lord there promised by the Prophet is conferred vnto vs in this Sacrament So looke how farre the Testament extends that God made so farre this Sacrament extends it selfe The Testament extends to the matter of our Iustification that he will forgiue our iniquitie And to the matter of our Sanctification that he will put his Law into our Hearts and therefore the Sacrament being an effectuall pledge of that whole Testament doth as well extend it selfe to the matter of our Iustification as to the matter of our Sanctification in both which consists the Couenant of Grace And that which our Sauiour saith Luke 22.19 Doe this in remembrance of me proues as much He saith not in remembrance of my continuance and workes of this and that act but of all that euer I haue done and suffered for the accomplishment of your Redemption in remembrance of whole Christ as a Man would say And whereas it is here said and likewise by the other Euangelists For Remission of sinnes This proues the point by the nature of the phrase and likewise by the matter it selfe By the nature of the phrase Remission of sinne is but one part of the Couenant part being put for the whole as I shewed you in the opening of the Text But much more by the matter for the truth is this That God neuer remits any Mans sinne but he regenerates him And therefore if it be effectuall for the one it is also effectuall for the other If for our Iustification then also for our Sanctification Last of all when it is said by our Sauiour in Mather Marke Luke and Paul That it is the Testament in his Blood it shewes that it is a pledge of the whole Couenant of Grace For the Blood of Christ is the cause of our Iustification and also of our Sanctification The cause of our Iustification Rom. 5.9 The cause of our Sanctification 1 Pet. 1.2 That according to the foreknowledge of God the Father through Sanctification of the Spirit vnto obedience and sprinkling of the Blood of Iesus Christ The Blood is effectuall both to our Iustification and Sanctification The Sacrament in a Sacramentall sence is the Blood of Christ and therefore in a Sacramentall sence is effectuall as well to our Iustification as to our Sanctification It is an effectuall Seale of the whole worke and Couenant of Grace The Reasons of this are these Reas 1 The first is drawne from the shadowes of the Law For concerning the Passe-ouer what was that a signe to the People of Israel Of their departure out of Aegypt But was that all No it was also a token that God would receiue them to mercie that he would not onely deliuer them out of Aegupt but would also bring them into Canaan The principall thing wee looke for in the Sacrament is not our deliuerance out of Aegypt from the slauerie and bondage of sinne but that he will carrie vs thorough Temptations against our Corruptions Satans oppostions the inticements and allurements of the World thorough the Red Sea and Wildernesse of this World thorough all afflictions and will not leaue vs till he hath brought vs to our heauenly Canaan a place of spirituall rest and happinesse Reas 2 Another Reason is drawne from the nature of a Seale The Seale must extend it selfe as farre as the Writing the Writing extends it selfe to the whole Couenant of Grace and therefore the Seale doth so also Whether the Sacrament be a Seale of the Word that promiseth both or of the Blood of Christ his Blood being of both therefore the Sacrament is of both Reas 3 Againe Christ is giuen vnto vs wholly Body and Blood both for there is our acceptation of Gods loue towards vs his Body and Blood either of them had been sufficient but because he would meet with our dulnesse hardnesse of Heart and vnbeleefe he hath therefore appointed both of them that if any should thinke his Body more effectuall then this Blood either to Iustification or Sanctification he might be satisfied Thus the whole Couenant of Grace is plentifully deliuered and sealed vp in this Sacrament Reas 4 Fourthly Looke whatsoeuer was done vpon the Crosse the same is represented resembled and tendered vnto vs in the Sacrament of the Lords Supper But his obedience and sufferings vpon the Crosse were effectuall for our Iustification and Sanctification and therefore the obedience of the Lord Iesus procureth both at the Hands of God and therefore the same is tendered vnto vs in this Sacrament Reas 5 Fifthly In the true participation of this Sacrament the whole worke of Faith is implyed when we come we bring not a peece of our Faith but all that possibly we can Now Faith takes hold vpon the whole Couenant of Grace and therefore the Sacrament tenders vnto vs the whole Couenant of Grace Whatsoeuer God giues vnto vs by his Ordinance we receiue it by Faith Whatsoeuer God giues vs