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sin_n	cause_n	death_n	meritorious_a	3,322	5	12.3613	5	false

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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

We left in Math 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes which place as I shewed you doth most copiously and plainly proue vnto vs this title that belongs to the Sacrament of the Lords Supper namely that it is called the New Testament for that is the head we did reduce this place vnto Wherein we haue shewed you First concerning the New Testament the Matter and Subiect here spoken of Secondly we haue shewen concerning the Blood of the New Testament whereby this the Testament is confirmed and sealed This is the Blood of the New Testament Thirdly the benefite both of this Testament and of the Blood of Christ Remission of sinnes Lastly the Persons that are partakers of this benefit That is many The whole World of Beleeuers This is the Blood of the New Testament shed for many So much then shall suffice to be spoken of these words as they are considered absolutely in themselues so as they concerne the death of Christ We are now further to consider of them as they are respectiuely intended and applyed to the Sacrament of the Lords Supper for you shall vnderstand that our Sauiour here performed two businesses in one First he sheweth the redemption of the beleeuing World by his sauing Death This is my Blood shed c. This Blood of the New Testament it is the onely procuring cause of remission of sinnes and of the Saluation of you and of all that are or shall be saued and to this effect tends all that hitherto hath beene spoken The second thing our Sauiour performes here in this case is the confirmation or applycation of this his sauing Death to the Disciples and the rest of the beleeuing World in and by the Sacrament of the Lords Supper This is the Blood of the New Testament c. That is to say This Sacrament which I now haue in hand is a speciall and excellent meanes whereby to apply this my sauing Death to you and to euerie beleeuing Receiuer And thus and in this sence we are now to treat vpon it This is the Blood c. As it is spoken respectiuely by applycation to the Sacrament of the Lords Supper Thus we must conceiue of it that it is vttered by our Sauiour by a kind of maiestie and speciall grace of speech This these Elements this Bread and Wine this Sacrament this Action we now haue in hand For indeed it imports an institution of a new Sacrament and of a most excellent Sacrament As if he should say All the Faithfull that euer haue liued from the beginning of the World haue had some Sacrament or other as the Cognisance of their profession as the nourishment of their Faith as outward testifications of the mutuall Couenant betwixt God and them But this saith our Sauiour is the Blood of the New Testament This is a new Sacrament such as none of them euer had this is a more liuely and sensible representation of your reconciliation vnto God then euer the Faithfull before you were made partakers of This is the Blood of the New Testament To make our Sauiour his meaning plaine and perfect to euerie Mans vnderstanding we must supply two Rules that are here implied and presumed vpon The first is this That euerie Couenant betwixt God and Man must be confirmed by some outward signe and Sacrament The second that there must be a due proportion betwixt the Couenant that is confirmed and the Sacrament that doth confirme the Couenant The first Rule euerie Couenant betwixt God and Man must be ratified and confirmed by some Sacrament and outward signe God deales with vs herein in great wisedome and mercie meeting both with our Infidelitie and with our Apostacie our slipperinesse to fall from him with our Infidelitie because we hardly will beleeue him vnlesse he bind himselfe to vs by some outward signe with our slipperinesse to fall from him because we easily start and budge from him except we be bound to him by some outward signe as by a continual remembrancer calling vpon vs to hold fast our hope we haue in him The second Rule There must be a due proportion betwixt the Couenant that is sealed and the Sacrament which ratifies and seales it Old and weake Couenants and well enough if they be sealed with old and weaker Sacraments But saith our Sauiour This is a New Testament and then here must be a new Sacrament An old Couenant an old Sacrament A new Couenant a new Sacrament A new Sacrament and a new Couenant agree But a new Sacrament and an old Couenant are mis-matcht they must be sorted in their kind our Sauiour giues the Rule Marke 2.21 22. which by application may be alleaged in the case No Man puts new wine into an old Vessell c. Old Sacraments doe not agree with the New Testament let them goe with the old This New Testament must haue new Sacraments This Testament saith our Sauiour which I come to make and to seale with my Blood Is the New Testament and therefore here is also anew Sacrament The Testament being better then the former the Sacrament must therefore be better then the former And here it is that he speakes with such a maiestie as if he should say This is such as neuer any of the Faithfull had before my comming in the Flesh And so much for the fitting of this speech of our Sauiours to the Sacrament of the Lords Supper For in the words there is no difference Apply them to the Death of Christ and then the case is plaine This is my Blood c. That is My Blood of the New Testament is effectuall for the forgiuenesse of sins Apply them to the Sacrament and in a Sacramentall sence It is the very Blood of Christ shed for the remission of sinnes We come to such obseruations as here arise for our instruction when it is said This is my Blood speaking of the Sacrament hence obserue that Doct. The Sacrament of the Supper is proper to the state of the New Testament onely This is my Blood of the New Testament Our Sauiour appropriates this Sacrament to this Testament onely 1 Cor. 10.21 It is called there by the name of the Lords Table which very name proues the point in hand the Lords Table that is the Table of the Lord Iesus not onely such a Table as where in Christ was the Food fed vpon for so he was in some sort in the Sacraments of the former Testament but such as wherein the Lord Iesus himselfe was bodily present in his Flesh such as he himselfe with his bodily presence did speed ordaine and institute for a memoriall of those things he had done and suffered alreadie for the worke of our Redemption as a Mediator and therefore may well be called the Table of the New Testament as Luke 22.20 Christ already come Christ bodily present amongst vs this belongs to the New Testament Hebr. 10.7 c. Loe I come In the

his owne Sonne having taken our sinnes upon him when we consider this right then wee begin to fall out with sinne and to hate it and to defie this cursed brat of the Devill that hath brought the Sonne of God to such a cursed and shamefull death so in our mortification we can never attaine to any true measure of it till we have toyled our selves in the due meditation of Christs death when we see and consider that Christ himselfe hath suffered such things afflictions temptations infirmities death it selfe then we begin to dispence with our owne mindes and are contented to suffer together with him and to mortifie our flesh and to crucifie the old man and with patience to undergoe and endure all the fiery tryalls It is the Apostles rule 1 Pet. 4.1 2. so in the matter of temptation the best helpe and strength wee have is Christ crucified Rev. 12.11 they overcame Satan in the blood of the Lambe When the Tempter comes our faith presently takes hold upon the blood of the Lambe upon the death of Christ we know that by that Satan was overcome and so by that we have comfort against temptation we consider we have crucified Christ by our sins already and therefore we will not harken to him to crucifie him the second time we consider that all the promises of God are sealed up unto us in the blood of Christ and thereby wee stand fast striving and suffering and waiting upon God in faith and patience and so we overcome the enemie in the blood of the Lambe so in our expectance of any good thing to come from God first wee are perswaded that Christ died for us that God spared not his owne Sonne but gave him to death for us and thence we doe comfortably conclude how shall he not with him give us all things also Rom. 8.32 In the matter of our perseverance we still are fearfull and faine we would be comforted how we should persevere Meditate soundly upon the death of Christ and there thou shalt have sound comfort for thy perseverance Rom. 5.9 10. If God reconcile us to himselfe by the death of Christ when we were his enemies much more now being reconciled by his blood we shall bee saved by his life the Lord that hath shewed us so great mercy as to bring us out of the state of sin and damnation when wee were his enemies will surely so uphold us being reconciled unto him that wee shall never finally fall into that cursed state againe Lastly for the matter of our repentance we can never truly repent till we meditate soundly upon the death of Christ Zach. 12.10 They looke upon him whom they have pierced and then they lament and be sory as for their first borne when they see him pierced and consider that they have pierced him then they shall lament In that Sermon of Peter Acts 2. whereby so many were converted unto God though many powerfull and profitable instructions were delivered yet they were never thereby stung till hee tells them in verse 36. This is Iesus whom you have crucified this went as a dagger to their hearts for presently they were pricked in their hearts and cryed out Men and brethren what shall we doe verse 37. here beginnes repentance when they see they have crucified the Lord of life and so it is with us when once the Holy Ghost takes us along into the meditation of Christs death and presseth it soundly upon our hearts that we be they that have crucified the Lord of life then we are astonied and at our wits end and then we repent and forethinke our selves of the evill we have done we can never understand what a broken heart is till we find our owne hearts broken with the meditation of the death of Christ when we consider advisedly with our selves concerning Christs sufferings what an agony he endured in the garden where he sweat water as it were drops of blood and was faine to be comforted by the Angels and when we thinke with our selves that we heare him complaine as though we were present with him My soule is heavie unto the death when wee consider him how his hands and feet and sides were wounded and nailed and pierced upon the Crosse and how tender his pretious body was one goring to him in his sinlesse body being more to him than many thousands to our bodies that are hardned with sinne and when we consider what a fearfull complaint came from him in the anguish of his soule My God my God why hast thou forsaken me how can we chuse if wee have any tendernesse of bowells in us in the world but melt and bee broken in our hearts and spend our spirits in the compassionate meditation of such a wofull spectacle but then if we consider further that all this was endured for us Innocent Lambe hee had done nothing amisse but it was all for us and for our sinnes This should make us more broken hearted at the thought of these things yea if wee had but good nature in us for who is there among us who being condemned to dye if any other should take our death upon him but wee would bee wonderfully moved in the thought of his death how much more then ought we to be compassionately moved at the thought of that cruell and shamefull death which the Sonne of God endured for us I say if we had but good nature in us But consider lastly how that he hath not only endured these things for us but that wee in a despitefull manner have brought all these things upon him and see if we have not just cause to breake our hearts asunder with griefe at the thought of Christs death the Iewes hands were the outward instruments our sinnes the actors they cryed out on earth to Pilate Crucifie him crucifie him but our sinnes cryed our in heaven to God much lowder Crucifie him crucifie him and that was the voice that prevailed and brought him to that shamefull death when the sinfull soule considers this with it selfe I have crucified the Lord of glory I have killed the Lord of life then the heart melts and relents and is gored and pierced with these thoughts as sensibly as our Saviours body was with the nailes and speare and the blood did not more freely gush out of his sides and body than bleeding teares doe gush out of a broken heart and wounded spirit of a poore wretched sinner thus affected with the meditation of the death of CHRIST Lastly this teacheth us what manner of remembrance of Christs death it is wee must labour for it must bee both religious and affectionate the Iewes remember Christs death but not religiously they doe it in scorne and hatred of him Hypocrites remember Christs death and that as a matter of religion as they professe but it is without affection and without truth but thou that desirest to remember Christ rightly and savingly thou must labour and see that thou remember him religiously and affectionately

we haue no Grace but we must encrease in it 1 Thess 4.9 The Apostle giues the Rule Concerning brotherly loue I need not write to you you haue loue It should seeme therefore needlesse to write But I would haue you to encrease in the same more and more You say you haue Loue and therefore what needs the Sacrament Yes though you haue Loue yet encrease in this Loue more and more Vse 2 Secondly It shewes the excellencie of this Sacrament in regard of the vse of it that it associates vs to all the Saints and Children of God both in Heauen and Earth for it reacheth to them in Heauen for they are Members of the same Body they tryumphing we fighting It is true their state is a glorious state they are out of harmes way we are subiect to many dangers but yet we haue a sweete Communion euen with them in Heauen and we must thinke this we are here at the Lords Table and all the Saints in glorie haue beene glad of this they which now sit in Heauen with God and thorough Gods mercie it will be as beneficiall to bring vs thither and though we come short of that blessed estate yet let vs tread the same steps and then the time will come when we shall be in glorie as they are And so in regard of the Children of God in Earth it makes vs be partakers one with another though one be in the East and another in the West yet in this blessed Supper their loue is sweetly confirmed The benefit is this when we are in afflictions we know that they who liued before were so and those that are now in our troubles they mourne with vs if there be any cause of reioycing they reioyce with vs but aboue all this we haue this Communion amongst our selues and with the Saints in Heauen that we haue interest and right in all their Prayers which they make to God Vse 3 The third Vse teacheth vs when we come to the Lords Table that then we bring Loue with vs it must not then be to begin it must be in vs before it is here to be encreased and nourished in vs It is our Sauiours Rule Math. 5.23 24. If thou bring thy guift to the Altar and then remembrest that thy Brother hath ought against thee leaue there thine Offering before the Altar and goe thy way First be reconciled to thy Brother then come and offer thy guift First be reconciled to thy Brother get his loue then come and offer thy Offering and so it will be acceptable to God and profitable and comfortable to thy selfe There be many Reasons to stirre vs vp to this dutie We come to the Lords Table to receiue a Pledge and Pawne of Gods Loue in Christ the Bread and Wine are Pledges of the same therefore we must come in loue we come to haue our Faith confirmed and encreased how can this be without Loue 1 Cor. 13.2 If I had all Faith and not Loue I were nothing If we want Loue all is nothing so we come there to ioyne with the Congregation in Prayer If we pray without Loue in wrath and hatred it is damnable 1 Tim. 2.8 Againe we come to receiue the forgiuenesse of our sinnes at Gods Hand then we must forgiue one another Math. 6.15 If you doe not forgiue Men their trespasses no more will your Father forgiue you your trespasses Besides this Sacrament is a Seale that depends vpon the Word but we cannot profit by the Word without Loue. Iames 1.20 The wrath of Man doth not accomplish the righteousnesse of God That is when Men are of a wrathfull and filthy disposition the Seed of the Word will not grow in their Hearts 1 Pet. 2.1 2. Wherefore laying aside all maliciousnesse and all guile and enuy c. As new-borne Babes desire the sincere Milke of the Word that ye may grow thereby If we cannot profit by the Writings without Loue then we cannot profit by the Seale which depends vpon them without Loue. Therefore we must bring Loue with vs to this Sacrament and resolue to maintaine it and not breake it for any thing especially for trifles But some will say I would faine be friends but he that is falne out with me will not be reconciled Well what then Hast thou tendred it bona fide and dost thou desire it heartily And dost thou for thine owne part forgiue freely Dost thou pray that God would turne his Heart And dost thou take all opportunities and vse all good meanes to draw him to it And art thou willing to humble and disparage thy selfe rather then fayle And art ready to embrace him vpon any lawfull conditions that thou mayst win him And dost thou doe all this for Gods cause that he may be honoured and serued and thy Brother cured and thy selfe in better case to doe thy duty Why then though he be at variance with thee yet thou art at peace and vnitie with him the sinne is his and not thine I but what if I haue done thus and haue beene reconciled to him and he breakes forth againe must I seeke to him againe I cannot yeeld to this Yes thou must doe it againe our Sauiour teacheth vs that we must doe this seuen times yea seuentie times seuen times though it be neuer so oft thou must seeke reconcilement and not let this hinder thee from the Lords Table I but what if I cannot parley with him by reason of the distance of place or else he is a great person of great place I answer thou must vse either a Letter or Messenger to him if conueniently thou mayst if not discharge thy selfe cleerely before the Lord and if it be a knowne iarre then tell them of it that are chiefely acquainted with it and make profession that thou wouldest faine be reconciled and this will discharge thee I but what if I cannot dispence with my owne Heart I grant it is my sinne yet I cannot be at peace with him Well then thou canst not be saued If thy Heart be so hardned against thy Brother that it cannot forgiue him assuredly the Lord may iustly and will harden himselfe against thee But whether am I in such a case to come or to forbeare Many will come and aske this question of the Minister and it is a captious question to him For if he say Come then it hardens them in their mallice If he say Forbeare then he hardens them in their profanesse Each way is a double notorious sinne but in the meane time it is a foolish and sencelesse question to them For whether they doe come or whether they doe forbeare being in that case they cannot be saued for thou hast no part in these businesses None of Gods Ordinances will saue vs vnlesse we submit our selues to them we can tell you no other way to Heauen then God hath told vs therefore if you beleeue it and be aduertized by it well and good but if thou wilt none of God in being ruled

doubt and therefore because we should not be thus perplexed and in despaire he giues vs his Spirit to witnesse to our Spirits that he hath in the Blood of Christ smelt a sweet Sauour of rest that our sinnes are pardoned and we reconciled Againe we may know it by peace of Conscience Rom. 5.1 Being instified by Faith we haue peace towards God He giues vs peace of Conscience when he forgiues vs our sinnes all is then pacified our Consciences which before were like the Surges of the Sea tumultuous and raging are then layd into a sweet calme I doe not say that this shall be alwayes so but we shall know it some times or other and find it to be as the pledge of the forgiuenesse of our sinnes and howsoeuer by reason of our sinne and weakenesse that may faile for a time in our sence yet the truth of God stands sure for euer Againe we may know it by the dying of sinne in vs for it is effectuall to kill sinne as the shedding of Christs Blood was the death of himselfe so his Blood is the death of our sinne This is one sure token that our sinnes are pardoned when we find this bond of sinne loosed and that we are set at libertie Vse 2 The second Vse teacheth vs the excellencie of the state of Gods Children that the Faithfull are aduanced to they are freed and haue remission of all their sinnes A Man that liues and lyes in his sinne vnpardoned is in a wofull case his sinne is bound that is he stands obliged therein to abide the danger and penaltie of eternall death and condemnation but when he is once forgiuen his sinne is loosed that is he is loosed from his sinne before he was hampered in the Snares of Sathan in continuall subiection to the terrors of Gods wrath fast held in the Fetters of an accusing Consocience linked in the Chaines of eternall death and condemnation But when God releaseth him he deliuers him from all these he quits him of this bond and breakes it in peeces and sets him free from all danger and not onely so but he bestowes a contrarie state of happinesse vpon him as he deliuers him from the power of Sinne and Sathan so he translates him into the glorious libertie of the Sonnes of God as it is said Thus shall it be done to the Man whom the King will honour So shall it be said of him whom the King of kings shall honour whose sinnes are pardoned in the Blood of Christ Vse 3 Thirdly This serues to reproue the Doctrine of Merit which generally is taught in the Popish Church howsoeuer many of them in priuate conference will not confesse it yet in their life and practise they shew as much There is a perfect contradiction betwixt Mans Merit and forgiuenesse of sinnes Mans Merit is a matter of Iustice Remission of sinnes is a matter of Mercie Mans Merit is a matter of Debt Remission of sinnes is a matter of Grace Mans Merit challengeth Saluation of dutie Remission of sinnes puts it wholly vpon Gods bountie all our Merit is Gods Mercie We thorough Grace are interested into the Merits of Christ without which no manner of Merrit doth concerne Mankind no not the name of it I am perswaded that the Children of God can neuer heare mention of Mans Merit but presently they thinke of eternall condemnation They that thinke they can merit I aske them did they euer sinne or no If they say no they lye For no Man liueth and sinneth not If they say they haue sinned Then I answer before euer they can merit any thing this sinne must first be forgiuen and tell me canst thou merit the pardon of this sinne No that must be remitted in the Blood of Christ for so the Papists themselues will coufesse If thou canst not fatisfie for one sinne much less for many and much lesse canst thou merrit newnesse of Life Grace and Saluation Whosoeuer challengeth this to themselues they detract from God and incroach vpon Christs Office and the power of his Blood which onely is meritorious But if these two could stand together yet they debarre themselues of the benefit of Christs Blood by which comes remission of sinnes So that these magnifiers of the Merit of Man while they thinke they goe the high way to Heauen they tread the high way to Hell and euerlasting destruction Vse 4 The last Vse teacheth vs the singular wisedome of God in working by contrarie meanes by destroying Sinne and Sathan by Death We despightfully shed Christs Blood and yet of this Blood the Lord made a soueraigne Plaster to take away our sinnes The shedding of his Blood was the grossest sinne that euer was heard of and yet see his admirable wisedome that by this he tooke away our sinnes Sinne and Sathan thought to haue destroyed Christ by Death by Death he vanquished and ouer-came them both We crucified him by our sinnes by Death he crucified and ouer-came our finnes We shed his Blood by our sinnes God in mercie and Christ in mercie made it to be a Salue for our Sores Our shedding of his Blood by his ouer-ruling Hand ouercame our wickednesse and was a meanes to take away our sinnes and to saue our Soules The end of the eighth Lecture THE NINTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER THAT you may be fitted and prepared for the worthy receiuing of the Lords Supper the next Saboth day we are now to make digression into the Argument of the Lords Supper Let this course not see me tedious to any nor let it not be vnprofitable to any for if we labour to be prepared and fitted against those dayes we shall receiue that profit and comfort by the Lords Supper that will make vs amends for all our labours We haue entred as you see into a place in Math. 26.28 where the Sacrament is called The Blood of the New Testamens which is shed for many c. I haue shewed you first concerning the New Testament which is the first thing in nature to be handled Secondly haue shewed you concerning the Blood of Christ which is the second thing in nature The third particular is the Remission of sinnes which is the benefit that comes by this New Testament and the Blood of Christ this point was handled last Now remaines the fourth and last particular and that is the Persons that are made partakers of this benefit Remission of sinnes by the Blood of the New Testament This is my Blood of the New Testament which is shed for many c. Here is no particular description of the Persons by their Place Qualitie Degree Nation State or any such matter of speciall note but onely in a generallitie by their number Many If we confider it well we shall find that it carries the force and intendment of a double exception The first is of restraint Not all but many The second is of inlargement Not few but many First of the exception of restraint Many

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

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