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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

Christianitie specially you that haue proceeded so farr in it as to receiue the Sacrament of the Lords Supper you haue thereby absolute Communion you haue giuen your selues vnto Iesus Christ and he hath giuen himselfe likewise to you you are made one with Christ and he with you and with all the Faithfull this is set downe in the sixteenth and seuenteenth Verses On the other side saith he they that doe communicate in their religious Feasts that are consecrated vnto Idols they doe giue themselues ouer vnto those Idols and make themselues one with those Idols with them that worship them That you heard in the 1 Co. 10.20 marke what the Apostle inferres vpon it It is impossible to be one with God and one with Idols One with God and one with Diuels For these they are no better then Diuels it is impossible you should be so if once you giue your selues to the seruice of God ye renounce the Diuell if once you giue your selues to the seruice of the Diuel then ye renounce God and all the Faithfull We cannot be partakers of the Lords Table and of the Table of Diuels it is impossible that euer you should be so And therefore in any case partake not with them in any of their religious Feasts Thus the Argument stands You that are religious are made one with Christ and Christ with you and therefore it is impossible that ye should communicate and partake in the seruice of Idols or Diuels and in the Supper of the Lord that is to say it can neuer be done so the seruice that ye performe to God in the Sacrament cannot be acceptable to him the force of the reason stands in this in the proofe of the first point as many as professe Christ beleeuers and receiuers of the Sacrament of the Lords Supper they haue made themselues one with Christ and Christ with them that is proued in the 16 and 17 Verses and for confirmation thereof he makes them Iudges in it and he appeales to their consciences saying I speake but vnto them that haue vnderstanding Iudge you what I say The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breaks is it not the Communion of the Body of Christ As who should say I appeale to your consciences you know it is so any Man that knowes what belongs to the Sacrament of the Lords Supper knowes this to be true So then there is the occasion of the words Now concerning the meaning of the words He is to expresse what is meant by the Communion and then what is meant by the Body and Blood of Christ The Communion imports in the Originall either the act of communicating whereby there is a communion and fellowship made or else it imports the Communion it selfe which is made by such an act As for example when we speake of a Contract of Marriage or of a Bargaine the name may signifie either the act whereby the contract is made or the contract or bargaine which is made by such an act So this Communion signifies the contract betweene vs and Christ So then this Communion is of two sorts there is a Communion here meant between Christ and the Faithfull and secondly a Communion of the Faithfull among themselues First a Communion of Christ with the Faithfull and that is of two sorts first a naturall Communion and then a spirituall that we haue together The naturall Communion that we haue with Christ is in respect as he is a Man and as he doth take our nature vpon him as he was made Bone of our Bone and Flesh of our Flesh and this is generall to the whole Race of Man-kind there is a naturall Communion betweene Christ and the whole Race of Man-kind yet notwithstanding the sauing benefite and comfort of it is proper to the elect Children of God and hence it is that this Communion is appropriated to the Children of God Hebr. 2.14.16 For as much then as the Children are partakers of Flesh and Blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of Death that is the Diuel For he in no sort tooke on him the Angels nature but he tooke the Seed of Abraham and did communicate in the whole Race of Man-kind but yet so as onely the Children of God haue comfort thereby This Communion doth arise from vs vnto Christ Why Because our Nature was first before Christ was incarnate and he by taking of our Nature vpon him is made Flesh of our Flesh and Bone of our Bone and therefore this Communion is from vs to Christ The second Communion is a spirituall Communion as Christ is our Head and Mediator and as we are ingrafted as Members into his mysticall Body Now this Communion none are partakers of nor haue any part in it but onely the Beleeuers and in this Communion we are made Flesh of his Flesh and Bone of his Bone as in the other he was made Flesh of our Flesh and Bone of our Bone so in the spirituall Communion we are made Bone of his Bone and Flesh of his Flesh Ephes 5.30 the Apostle speakes there of a spirituall Communion betweene Christ and the Church now this Communion ariseth from him and by him vnto vs and the other Communion ariseth from vs to him for the grace of the Spirit of Life which is in Iesus Christ is that by which we are ingrafted and incorporated into Christ So then you see concerning both the naturall and the spirituall Communion that we haue with Christ Then the second Communion what is it Why the Communion that the Faithfull haue among themselues whereby they are ioyned together thorough the Bonds of Faith of Hope Loue and the Spirit of God and all of them made Members of one and the same Body and this Communion ariseth from the former The Communion of the Faithfull among themselues ariseth from the Communion of vs with Christ therefore are we ioyned together because all our Members doe agree together from Christ our Head The Apostle deliuereth the point and the illustration of the point together in 1 Cor. 12.12 Though the Members be many yet all the Members concurre together in one Body That is true though many Members yet all of them concurre in one Body and vnder one Head and so is Christ So stands the case of the comparison betweene Christ and the Church there is a Communion betweene Christ and the Church why so there is a Communion between all that haue fellowship one with another because they concurre ioyne together vnder one Head So much shall serue to haue spoken concerning the Communion The next thing that is to be vnfolded is the Body and Blood of Christ that is to say Christ wholly his Body his Blood his Death his Resurrection and all his Merits For howsoeuer it be that the Lord Iesus Christ is tendred vnto vs in the Lords Supper

it I will charge you with my Commandement of Loue in a speciall manner He prepared them with an example of Loue before and after giues them a Commandement of Loue to teach them that this Sacrament is a Communion of Loue. 1 Cor. 11.17 c. the Apostle being to redresse such abuses and corruptions in the Church of Corinth as had crept into this Sacrament doth specially tax those that are against this duty of Loue Verse 18. dissentions Ver. 21 22. eating and drinking asunder Verse 33. not tarrying one for another The Apostle in the 1 Cor. 10. had called this Sacrament a Communion now all these practises are directly opposite to a Communion these are breaches and separations and therfore if euer they will celebrate this Sacrament aright according to the will of God and the nature of the Sacrament and for their owne good it must be done with all the offices of Loue that may be In the 1 Cor. 12.13 For by one Spirit are we all baptized into one Body c. and haue beene all made to drinke into one Spirit To drinke into one Spirit whether it be meant directly of the Lords Supper as the phrase sounds or the signification of the other Sacrament insinuates for it is so in Baptisme that is a meanes of this Communion therefore also in the Lords Supper Or whether but by consequent for so it is meant at the least yet it proues it that the Sacrament of the Lords Supper is a Sacrament of Loue and Amitie amongst Gods Children Act. 2.42.46 The Church that was there conuerted continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayer they continue in the Apostles fellowship as who should say that was a fitting of them to the Lords Supper which is meant by the breaking of Bread noting that they which partake of the Lords Supper there should be a louely Communion amongst them Reas 1 The Reasons First all the Faithfull doe beleeue in one and the same heauenly Father euen the Father of our Lord Iesus Christ who hath giuen his Sonne for vs on the Crosse and daily giues him to vs in this Sacrament Gal. 3.26 We are all the Sonnes of God by Faith in Christ Iesus and thereby we become one Verse 28. Iew and Gentile Bond and Free Male and Female are all one in Christ Iesus and when we come to the Lords Table there we professe it in a speciall sort that we are the Sonnes of our heauenly Father What neerer naturall bond then to be Children of the same Father What sweeter name of Loue then the name of Father And is it so in Nature how much more in Grace to be spirituall Brethren and Children of our heauenly Father Therefore this is a testification and bond of a most louely Communion which the Faithfull haue amongst themselues This is the Fountaine of our Communion Reas 2 Secondly Wee are all Members of the same Body vnder Christ our Head Ephes 4.15 16. and from him we receiue Life and Grace and Spirit this is a verie neere Communion and verie liuely testified expressed in the vse of this Sacrament where we all eat and drinke together of his Body and Blood as Members incorporate into his Mysticall Body This is the matter of our Communion Reas 3 Thirdly Wee are all partakers of the same Spirit 1 Cor. 12.13 We all drinke into one Spirit And this also we professe in this Sacrament Iohn 6.63 It is the Spirit that quickneth the Flesh profiteth nothing And this is the life of our Communion Reas 4 Fourthly All the Faithfull are of one and the same Religion which euen in false Religions binds Men strongly together How much more in the true Religion And this likewise is here publikely testified in this Sacrament 1 Cor. 10.20 21. This is the Seale of our Communion Reas 5 Fifthly We all partake and sit at one and the same Table and this makes Men grow to a louely fellowship and societie nay the sauage Beasts by eating at one Racke it hath bred peace amongst them and this we doe not onely professe but act and practise in the Lords Supper we all sit at one Table and therefore this must needs nourish a louely fellowship and societie amongst vs. This is the Badge of our Communion Reas 6 Sixthly The actions which we performe at this Table are speaking signes of Loue and vnitie we eate and drinke as it were one to another and pledge one another for howsoeuer euerie one there eats and drinkes for himselfe yet withall still remember that thou doe it with a charitable nourishing and cheering vp of thy Fellow-Guests These are ordinarie actions and yet withall they are speciall tokens of vnitie and friendship And these are the Exercise of our Communion Reas 7 Seuenthly The outward Elements vsed at the Lords Table are framed proportionably hereunto One and the same Bread yet made of many Cornes the same Wine yet made of many Grapes To teach vs that though diuers Persons Sexes Trades States partake in this Sacrament yet all must be of one Heart and Mind and Affection therefore the Apostle saith we are but one Bread though a great many Cornes yet but one Bread which is a plaine testification and bond of Loue and amitie And this is the Patterne of our Communion Reas 8 Lastly Prayer that is a speciall dutie to be performed in the participation of the Lords Supper and this requires and entends loue Math. 6. And this is the Sparkles of the holy Fire of our Communion Now lay all these particulars together and then we shall see that they all conclude it with a generall acclamation that the Sacrament of the Lords Supper is a publike Testification a comfortable Nurse a mutuall Bond a sure Confirmation of that spirituall Communion which the Faithfull haue amongst themselues First Wee are all Children of the same heauenly Father There is the Fountaine of our Communion Secondly We are all Members of that Body whereof our Lord Iesus is the Head There is the Matter of our Communion Thirdly We ate all partakers of the same Spirit There is the Life of our Communion Fourthly Wee are all of one and the same Religion There is the Seale of our Communion Fifthly We all sit at the same Table There is the Badge of our Communion Sixthly The actions we performe at this Table They are the Exercise of our Communion Seuenthly The outward Elements vsed at the Lords Table They are the Patterne of our Communion Lastly Prayer is the Flame or Sparkles of this holy Fire of our Communion Vse 1 The Vses First this teacheth vs the needfull vse of the Sacrament specially in these times wherein as it is Math. 24. Loue waxeth cold we had need to be stirred vp and seeing this Sacrament is a meanes for that purpose we had need to frequent it But some will say if we haue Loue before what need we then come thither to haue it encreased I answer yes for

Guest It is noted that when the Passeouer was to be eaten and celebrated that they were to looke for a Chamber trimmed a cleane neate Roome so we when we come to the Lords Table must be fitted and prepared by Faith and Repentance and a purpose to lead a new life We find that Ioseph of Aremathea begged the Body of Iesus when he was crucified and he tooke a cleane Linnen cloath and wrapr it in sweet cleane and neat entertainment for the fleshly Body of his crucified vpon the Crosse then much more cause haue we that receiue the Body and Blood of Christ after a spirituall manner What need haue we to purge our selues of all our filthinesse and vncleanenesse and to wrap the Body of Christ in cleane cloathes and to lay him in a new Sepulcher where neuer Man was layd And therefore whosoeuer comes to the Lords Table see that you come fitted and prepared Vse 5 The last vse teacheth vs that we should frequent the Lords Table Is it so that it is the Body of Christ who can euer thinke he hath enough of that You know what the Apostle saith O Lord give vs euermore of this Bread If we did but consider when we come to the Lords Table of this sweet Communion that is ratified between Christ and vs then we would say Euermore let vs come to thy Table and as the Apostle Peter said Not my Feet onely but my Head and my Hands also when he knew the benefit of the washing So if we knew the benefite of the Lords Supper we would not come once a yeere nor once a month but euerie day if we could It is the ignorance of the benefite of it that makes vs come so seldome to it as wee doe The end of the fourth Lecture THE FIFTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to make digression into the matter of the Lords Supper and so according as we began to pay our monthly tole as it were to our Lord Iesus Christ in remembrance of his death and passion in preparing our selues to a worthy receiuing of the Sacrament of his blessed Body and Blood that so we may be fitted to come with glorie to God and comfort to our owne Soules The third name It is called a Communion as you haue heard out of the 1 Cor. 10.16 The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breake is it not the Communion of the Body of Christ Where the Apostle entends a double Communion One that the Faithfull haue with Christ their Head Another which the Faithfull haue amongst themselues That which we haue with Christ is double Naturall and Spirituall Naturall and that is by his incarnation as he is Man and this Communion is common to all Men but yet the sauing benefite of it reacheth onely to the Faithfull Hebr. 2.14 For as much therefore as the Children were partakers of Flesh and Blood he also himselfe tooke part with them that he might destroy thorough Death him that had the power of Death that is the Diuell The Spirituall Communion is from Christ our Head to vs by grace The Naturall Communion is from vs to Christ The Spirituall Communion is from Christ to vs In the former he is made Bone of our Bone and Flesh of our Flesh In the latter we are made Bone of his Bone and Flesh of his Flesh as in Ephes 5.30 For we are Members of his Body of his his Flesh and of his Bones The second Communion is of the Faithfull amongst themselues and this stands in Faith and Hope and Loue and this proceeds from the first for therefore the Faithfull are knit together amongst themselues as Members because they are first knit to Christ their Head We haue spoken of the first Communion already so farre as it concernes this Sacrament Now we come to the second Communion which the Faithfull haue amongst themselues And that we may proceed vpon a good and sure ground we must first see that this second Communion is here entended by the Apostle as well as the former For howsoeuer the word Communion may be indifferently vnderstood of each as well the Communion which the Faithfull haue amongst themselues as of that which they haue with Christ yet if the Apostle doth not here so intend it wharsoeuer we shall speake of it though happely true and fit for the Argument in hand yet it may iustly be distasted as not seasonable because it is not pertinent to this place but when we plainly see that it is part of the Apostles reach to shew that the Lords Supper is a Communion of the Faithfull amongst themselues wee shall much better relish and digest those Doctrines which shall be raysed from it Now that such is the entendment of the Apostle it appeares thus He saith in Verse 16. The Bread which we breake is it not the Communion of the Body of Christ And so proceeds and saith Verse 17. For we that are many are one Bread and one Body because we all are partakers of one Bread Where you see it is an next to the former by way of reason Now ye know that the reason must be answerable in sence to the proposition that is thereby confirmed Therefore except we will make the Apostle to speake absurdly and without sence to set downe the proposition of one thing and to render the reason of an other It must needs be granted that looke what Communion he speakes of in the reason Verse 17. the same Communion he speakes of in the proposition Verse 16. and so on the contrarie looke what Communion he speakes of in Verse 16. the same he speakes of in the 17 but in Verse 17 he speakes expresly and distinctly of the second Communion as well as of the first for when he saith in the latter part of Verse 17. We are all one Bread there is our Communion with Christ And in the former part We that are many are one Bread and one Body there is the Communion which we haue amongst our selues And marke the latter part containes the cause of the former and is rendred as a reason of it because we are all partakers of one Bread shewing not only that there is such a Communion amongst themselues in and by the vse of the Sacrament but also how it is effected namely because all partake of one Christ that thorough the Communion which euery one hath thereby in the Body and Blood of Christ they haue also a Communion amongst themselues And for further confirmation hereof he giues instance in two cases of like nature one in Verse 18. Israel which is after the Flesh are not they which eat of the Sacrifices partakers of the Altar As who should say It is so with those Israelites that still obserue the carnall Rites as the Apostle else-where calles them that communicate together in their seruice and therefore so doe you in yours The other instance is in

And likewise by consequent they must be such Persons so quallified in some measure as the Discipies were that is to say They must be Beleeuers that it may be truly said of them as of the Disciples It is for you And this is the other part of Luke's meaning for you Take it thus The Sacrament of it selfe in generall is for many the whole Church of God must make vse of it The particular administration of it at that time was for the Disciples because they onely were the Receiuers But yet further wheresoeuer it shall bee so administred in particular Congregations there must be many at it many must communicate in it and likewise those many that communicate in it must be such as receiue it with particular applycation It must be for you They must be Beleeuers qualified as those Disciples that it may be truly said of them as of the Disciples This is for you This is the straine of our Sauiours speech and this is the according of both the Euangelists in substance agreeing together and these bee the points God willing we will now insist vpon The first thing we are to consider is this It is for many I shewed you one part of Mathew's meaning was this namely That the Sacrament it selfe is a generall and publike Ordinance for the whole Church to make vse of it Doct. The point is this That the Sacrament of the Lords Supper is a perpetuall Ordinance of Christ to be obserued in his Church for euer In the first of the Cor. 11.26 As oft as you eat of this Bread and drinke of this Cup you shew forth the Lords death till he comes That is to say Till he comes to Iudgment Which is a plaine proofe that the Sacrament of the Lords Supper was instituted by our Sauiour and left that it might be a perpetuall Ordinance of continuall vse in the Church of God from time to time to the end of the World Reas 1 The Reason of it is this There can be but one meanes one way one course to Saluation Now this is the meanes that our Sauiour appointed the Disciples to be saued by so farre forth as the nature of a Sacrament reacheth vnto and therefore all the Faithfull from time to time ought to be made partakers of the same sauing Ordinance for their Saluation Vse 1 The Vse teacheth vs the inuiolablenesse of this Ordinance of God that it must stand for euer without change not onely without abolishment but it must not be changed As Christ hath left it to be a perpetuall monument in his Church so it must be obserued and in the verie same tearmes Vse 2 Another Vse is this It commends vnto vs the bountifulnesse of the Lord Iesus and the prouident care which he had ouer his Church that he was pleased to prouide not onely for them that were then present where he liued but for vs to the end of the World we that were then vnborne and those that as yet are not borne the Lord Iesus intended it to vs as well as to them that liued in the dayes of his Flesh he prouided it as the meanes euen of our Saluation But this point I onely touch as it were by the way The second is some-what more materiall and that is this That it is for many that is to say Not onely that many shall haue vse of it as of the World but that when it is vsed in a particular Congregation it must be done in an Assembly Many must be met together for this purpose The point is this Doct. 2 That the due and right administration of the Sacrament of the Lords Supper requires an Assembly or multitude of Receiuers met together to communicate in it The verie name of Communion whereby the Sacrament is set forth vnto vs sounds plainly to this effect 1 Cor. 10.16 The Bread which we breake is it not the Communion of the Body of Christ The Wine that we poure out is it not the Communion of the Blood of Christ You see there the Lords Supper is called by the name of Communion the Communion that is to say principally of the Faithfull with Christ their Head but respectiuely it is intended of that Communion which they haue amongst themselues Now this is sealed vp vnto vs in this Sacrament of the Lords Supper as well as the other as the Apostle proceeds to shew in the seuenteenth verse where he applyes it to this Communion of the Faithfull among themselues We that are many are one Bread and one Body because we all are partakers of one Bread The Bread is one that is Christ The partakers are many all the Faithfull from time to time but more specially those that communicate at the same time in the vse of the Sacrament So that whensoeuer this Bread is set before vs there must be many present to partake of it The words of our Sauiour in the first institution of it inforce it where bee saith Drinke ye all of this The Rule is perpetuall not onely for that Communion then celebrated but for all afterwards Drinke ye all of it How can all be said to drinke if not many there if not an Assembly at it In the two and twentieth of Luke and the seuenteenth Verse the Text saith He tooke the Cup and gaue thankes and said Take this and diuide it among you Now how should the Disciples diuide it among themselues how should the Faithfull also diuide it amongst themselues in the particular vse of it vnlesse there be a competent Assembly amongst them that one may diuide it to another Likewise the Rule of the Apostle for the reformation of the Abuses in the Sacrament of the Lords Supper confirmes this Point In the Church of Corinth many abuses were crept in 1 Cor. 11.21 c. one amongst the rest was this That they came together to eat but yet some did disorder themselues by eating and drinking before hand before the Congregation was all come in The Apostle reproues and reformes this abuse and corruption amongst them and wisheth them in the three and thirtieth Verse That when they were come together they should tarrie one for another Why so That there might be a competent and full Assembly to communicate together in those holy Mysteries of God And this the Apostle grounds vpon our Sauiours institution as appeares in the three and twentieth Verse thereby confirming that which we alleaged before namely that our Sauiour meant so in the institution of this Sacrament that still when there was any particular vse of it that many should be met together to communicate in it The practise of the Faithfull that likewise giues testimonie to this Truth For those verie Corinthians though they had much corrupted themselues in the matter of the Sacrament yet notwithstanding they still held this as a sure principle that whensoeuer they were to celebrate the Lords Supper they were to meet together as appeareth in the twentieth Verse I say howsoeuer when they were met

in memorie Marke the words of the Apostle there whereby you are saved saith hee if you continue and keepe in memory those things except yee have beleeved in vaine As if the Apostle should say they that are saved by the death of Christ they continue in the death of Christ they keepe the death of Christ alwaies in memory otherwise they beleeve in vaine they professe faith but it is but a shew of faith without this there is no true saving faith in them at all In 2 Tim. 2.8 The Apostle chargeth Timothy Remember saith hee What should hee remember that Christ Iesus made of the seede of David was raised againe from the dead according to the Scripture The Apostle covertly and joyntly under the name of Iesus Christ his Resurrection presseth upon Timothy the remembrance of the death of Christ Remember saith hee Christ crucified The Apostle had exhorted Timothy before that hee should suffer affliction like a valiant souldier that hee should looke to his ministery and fulfill that with a good conscience but whatsoever hee did or whatsoever hee suffered still hee must remember Christs death and his rising againe from the dead And see what a preparative the Apostle gives to Timothy in the Verse going before Consider what I say and the Lord give thee understanding in all things By that preparative that hee gives to Timothie in the seventh verse he would raise him up to a more serious remembring of the death of Christ in the eight verse as that being the weightiest duty of all other the Apostle Paul gives himselfe for example in this case both in his preaching and likewise in his practice see it in his preaching 1 Cor. 2.2 I esteeme to know nothing save Christ Iesus and him crucified as if the Apostles heart and minde where wholy possessed and wholy swallowed up with the thoughts of Christ crucified or with the thoughts of the death of Iesus Christ that his tongue could runne upon nothing so readily as upon that and so likewise in his practice In the 2 Cor. 4.10 Every where saith the Apostle we beare about in our bodies the dying of the Lord Iesus Christ The Apostles remēbrance of the death of CHRIST was not such as ours commonly is a bare contemplation of him a bare thinking of his death but it was such as ours should bee a practicall feeling of it a practicall remembring of it certaine sensible effects in his body by affliction or by persecution still minding him of the death of Christ Wee beare about in our bodies saith hee the dying of the Lord Iesus and this was not onely for a time but it was continually so with them so saith the Text Every where doe we beare about in us the dying of the Lord Iesus The word in the originall signifies altogether that is to say at all times and in all places in all places wheresoever we come still wee beare about in our bodies the dying of the Lord Iesus Christ Every day and houre that goes over our heads still we beare about us the dying of our Lord Iesus that shall suffice concerning the proofe of this out of Scripture Now let us come to handle some Reasons of it the Reasons of it are these Reason 1 The first Reason is this why must the death of Christ be had alwayes in continuall remembrance of those that professe his name and embrace his Religion Why Christ himselfe hee alwayes remembers us ever did ever doth and ever will and therefore shall not wee alwayes remember him In Exod. 28.12 there you shall finde how that the two Onyx stones wherein were written the names of the Children of Israel they were to be put upon the shoulders of Aarons Ephod the Text saith in remembrance of the Children of Israel because that Aaron did beare the names of the Children of Israel alwayes in remembrance before the Lord. That was a type and a shadow here is the substance Christ Iesus is our Aaron the true High-Priest there spoken of that hath all the names of the faithfull written alwayes in his memory and carries them alwayes as it were upon his shoulder still presenting all his chosen before the Lord Hee alwayes remembring us remembring us in his whole life remembring us specially at his death for then he paid dearest for us now that being gone away frō us in regard of his bodily presence yet still hee remembers us and makes continuall intercession for us before the Lord Shall our vile persons being so gracelesse alwayes bee remembred by the Lord Iesus Christ and shall not the Lord Iesus Christ and his precious death bee alwayes and continually remembred by all of us Hearken what the Spouse saith in Cantic 2.6 compared with Cant. 1.12 in Cantic 2.6 the Spouse there speaking of Christ her welbeloved saith that his left hand is under my head and his right hand doth direct me Cantic 1.12 My beloved is as a bundle of mirr he unto me he shall lye betweene my breasts This Spouse is every beleeving soule every true beleeving soule When once we doe enter into a due consideration how dearly we are beloved of our Husband Christ that hee layes his left hand under our heads and embraceth us with his right hand that he still remembers us and nourisheth and cherisheth us then doe we presently fall into a holy resolution that surely wee will be kinde to him seeing he is so kinde to us and he being so kinde to us as alwaies to cherish us and remember us therefore we will remember him he shal rest and lie betweene our breasts we will alwayes make his death our continuall meditation and remembrance If an ordinary man should die for us that we by his death might escape and bee acquitted from death would not our hearts in common and naturall kindnesse evermore be running upon this mans death Surely it would Why then seeing the Lord IESVS CHIST hath interposed himselfe in our stead and dyed for us and by his death hath acquitted us from that death which wee should have suffered why should not our hearts and mindes bee alwayes running upon him and upon his death Some may say May I not remember Christ aright though I remember not his death I answer thou canst not remember Christ except thou remember his death for hee hath purchased his Church by his death and look what interest thou hast in him or he in thee it is onely by the death of Christ and therefore thou canst not remember him savingly without thou remember his death and have it graven within thy heart Can a woman forget her Child that she hath travelled for and endured so much paine for Can the Lord Iesus Christ forget us that hath endured so much paine for us farre greater then the travell of a woman No it is impossible Christ Iesus cannot forget us at any time therefore seeing Christ Iesus ever did remember us and ever doth and ever will and it is impossible that hee should

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