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truth_n	believe_v	faith_n	justify_v	5,380	5	8.8463	5	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

carrie the businesse wholly and plainly before vs whereas there be foure witnesses of this Truth it is needfull and profitable for vs to compare all these testimonies together for by this meanes if there be any seeming difference betwixt them they shall be accorded and so the Scripture shall bee iustified from contradiction Secondly so that which is defectiue in the one shall be supplyed in the other Thirdly so shall we be more fully perswaded of the truth hereof being confirmed out of the mouth of many witnesses and so we shall vnderstand the whole mind of God touching this businesse And because the Euangelist Mathew is more copious then any of the other his testimonie shall be the rule that we will compare reduce the rest vnto Math. 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes This that is this Cup or this Wine or this Sacrament as we heard the meaning was before and herein they all agree Is my Blood which if it be grossely and carnally to be vnderstood as the Capernaits did vnderstand it Iohn 6.51 and as the Papists doe in this verie case it is impossible in euerie Mans vnderstanding that Christ should giue them his Blood whilest he was aliue but if it were possible yet the speech is fearfull and the action sauage both on his part and theirs that he should poure out the Blood of his owne Body into the Cup and they should drinke of it If they had so taken his meaning trembling and horror would haue beene vpon them euen to death that they should drinke Mans Blood yea the naturall Blood of their louing Master and the Sonne of God this had beene a sauage thing But vnderstand it as he meant it spiritually and sacramentally then it is full of comfort This is my Blood that is the Signe and Seale and Pledge of my Blood as if he should haue said to them If ye drinke of this Wine and withall lift vp your Hearts and haue Faith in my Blood the Wine shall be thorough Gods ordinance and the liuely operation of the Holy Ghost as effectuall to you to all sauing purposes as if my owne Blood were as naturally or certainly in you as in my selfe The New Testament which is spoken in opposition to the former Testament There was a Testament before but that is old this is new and there was Blood before but that was of Beasts and Birds this is of himselfe My Blood of the New Testament Here is some seeming difference betwixt them Mathew and Marke agree This is my Blood of the New Testament Luke and Paul differ from them Luke 22.20 1 Cor. 11.25 This is the New Testament in my Blood This is onely in the manner of the speech not in the meaning the ioynt entendment of them all is to shew that this Blood is proper and peculiar to the New Testament in respect of the full exhibition of it whereby it is ordained ratified and confirmed and wherein the whole force and power of the New Testament consists as the former Testament was by the Blood of Buls and Goats so this is by the Blood of Christ and this we may see Hebr. 9.10 c. This is the Blood of the Testament which God hath appointed to you And hereto answers the speech of Mathew and Marke This is my Blood of the New Testament which is shed for you and in Verse 18. the Apostle saith The Old Testament was not ordained without Blood and so also the New Testament is not ordained without Blood So we see that though the witnesses differ in words yet their meaning is one and the same which is shed It was not then actually shed yet it was effectuall then and alwayes from the beginning It was the Blood of the Lambe slaine from the beginning of the World Times breake no square with God for there is no difference of times with him at all This is added purposely to shew that it is not simply the Blood of Christ that saues vs but his Blood shed And that when we come to the Lords Table we come not to celebrate his Incarnation so much whereby he tooke our Blood on him but his Death whereby he shed his Blood for vs and for many It is not for all the World in generall as some foolishly immagine but it is restrayned to some nor yet it is not limited to the Disciples onely nor yet to the Iewes onely as the former Testament was but to many If you will know who this many is looke into the first of Iohn To as many as receiued him To as many as beleeue in his Name euen to the whole many of the World that receiue Christ and beleeue in his Name Of all Nations some The Euangelist Luke and Paul add one thing further Which is shed for you Which is not meant of the Disciples onely but for the whole Church for the benefit of all the Faithfull And it giues vs further to vnderstand that whosoeuer comes to the Lords Table must receiue particularly for himselfe as if Christ were there present and should say vnto them This is for you and for you Lastly For the remission of sinnes there is the benefit of it I but will some say haue we no other benefit by it Haue we not our Regeneration and our Iustification c. by the shedding of Christs Blood Yes surely but that is set downe for all the rest I but haue I not remission of sinnes by his Body as well as by his Blood Yes surely but it is rather said so of his Blood because of the Sacrifices of the Law which were a Type of Christs Sacrifice and were offered by Blood Secondly howsoeuer his Body is auaileable to remission of sinnes yet it is so farre forth as it is crucified and his Blood shed and thus we are to conceiue of these things Now we come to the points of Doctrine and Instruction that arise from hence The first thing that our Sauiour speakes of is the New Testament that is the ground of all Doct. 1 The point we obserue from hence is this The state of all the Faithfull that haue liued or doe liue or shall liue from the death of Christ to the Worlds end doth stand and hold by a new Testament or Couenant betwixt God and them Testament and Couenant are not all one amongst Men but in matters of Grace and Saluation betwixt God and Man they are all one Gods Couenant is his Testament and his Testament is his Couenant Circumcision though it were a bare Couenant not ratified by the death of the Testator and therefore properly no Testament yet it is called a Testament Act. 7.8 All the interest that euer any Man had in the free grace and saluation of God they had it meerely by force and vertue of a Couenant For Man hauing nothing but what he receiues from God he can haue no assurance to nor any good by any thing but what he

the proportion betweene the signe and the thing signified requires as much What is signified by the bread and wine the body and blood of Christ and they have an active power and virtue to cherish and nourish our foules to eternall life and therefore the bread and wine must bee such in the Sacrament as hath power also to nourish the body to a temporall life but if onely the shew of bread and wine were there present then there were no power to nourish for it is the substance of the bread that yeelds power by the blessing of God to sustaine life the maintenance of our life ariseth from the substance of our food and therefore it followes that as the outward forme must needs bee there present so the substance of the bread must be there also in the very true being or else it is no true Sacrament Reason 3 The last reason is this our owne judgement our owne eyes or owne taste sense and naturall parts our teeth and stomach finde the bread and wine there and shall they tell us that it is not there when we see feele and taste it Doe wee thinke that God doth so delude us as oft as we receive the sacrament to make us beleeve that there is bread and wine when there is none will God deceive us when we come to doe him service in the use of his owne ordinances Except God delude us which we are sure he cannot nor will not there must be the bread and wine there present And surely it is Gods gracious purpose herein to lead us as it were by the hand from our bodily feeding to our spiritull feeding that while our bodies feed upon the signes and finde and feele the taste and rellish and comfort of the bread and wine our soules may be lifted up by faith to meditate of the thing signified and so to feed upon the body and blood of Christ and finde comfort in them That we may truly say Looke the bread and wine comforts my body thus thus doth the blood of Christ comfort my soule and by faith I am assured of the forgivenesse of my sinnes by the blood of Christ as by sense I feele the benefit of those outward elements Thus the Lord vouchsafeth to lead us on by the hand as it were by that which is done outwardly in this Sacrament to that which is to be done spiritually Vse 1 The first use serves to confute the Papists opinion of Transubstantiation the meaning of it is this that so soone as ever the blessing is pronounced the words of consecration are used which are these This is my body and this is my blood presently say they the substance of the bread and wine is vanished away and in comes the body and blood of Chirst for this they hold that two substances cannot be in one place together and therefore say they if the body and blood of Christ come in then the other substance goes away We need no other place against this dreame of theirs than this in hand that the Apostle calls it by the name of bread after consecration And this should teach us much more to hate and loath that grosse practice of theirs in adoring the Sacrament and indeed it comes from this Transubstantiation Transubstantiation is the mother of adoration because they thinke the body of Christ is there bodily present therefore they adore it horrible Idolatry the Apostle cals it bread and they make it their God and therefore judge you whether we doe not justly challenge the Papists that they worship a breaden god that which the Holy Ghost calls bread that they worship as God and therefore they worship a breaden god this is fearful Idolatry this is a main matter of their religion An Idoll saith the Apostle is nothing in the world and surely this is a great Idoll of theirs and yet it is nothing that is nothing that hath any true being Here is bread but no true God as they fondly imagine this is nothing but a fancie of theirs to thinke that Christ is there bodily present they fondly imagine such a thing to be there that is not and therefore they adore and worship that which is not True it is that Christ is there really present to all saving purposes in the use of the bread and wine to every faithfull receiver and it is the comfort of our soules that he is present by the power of his Spirit to make good unto the faithfull the worke of our Redemption But that he is there bodily present we have no warrant Vse 2 The last use teacheth us how to expound such places of Scripture As where it is said This is my body to expound them sacramentally and in a spirituall sense This is my body in a sacramentall and spirituall sense that is this bread to every beleever that partakes it in a true manner beleeving in me and being raised up by this to a consideration of the breaking of Christ his body for the forgivenesse of their sinnes and so finde the benefit of it to themselves it is made actually and really yet spiritually the body of Christ to everie true beleever if ye will receive it This is Elias saith our Saviour what therefore should the Apostles conclude that therefore Iohn Baptist was Elias that his body was turned into his body no such matter but take it as it is meant this is Elias not that Iohn Baptists was Elias that his body was turned into his body but so he was called because he came in the spirit of Elias to doe that which he did So this is the body of Christ not that the bread is turned into the body of Christ nor the wine into his blood but if you will receive it this is my body and my blood to every faithfull receiver the Spirit of God is at hand to make good unto them the body and blood of Christ and all his merits the same Spirit that was in Christ when he performed the office of our redemption is in and at the Sacrament to make Christ really present yet spiritually to every faithfull receiver by the power merit and virtue of his body and blood for all saving purposes as the nature of the Sacrament requires These things if we could understand them and set our hearts upon them and live by faith wee should rest more solid in them It is want of faith that makes thē dote upon the bodily presence of Christ whereas if they could be perswaded that the Spirit of God doth performe effectually all saving purposes as if Christ were bodily present if they did but consider and beleeve this it would make them renounce the doctrine of Transubstantiation and therfore we that are the people of God and know that as God is a Spirit so he will be worshipped in spirit and in truth we must labour to walke in the spirit and to live by faith we must beleeve that Christ is really present yet spiritually to everie

strengthens our faith but having the seale of it which is the Sacrament here is a more sensible fastning of this truth upon us this strengthens our faith much more we doe pray to God to increase our faith doe wee thinke that God will encrease it without meanes that is preemption but wee pray to God to blesse the meanes unto us that it may be powerfull to encrease it but doe we pray to God to blesse the meanes without our frequent use of the meanes that also is presumption too we must make use of the meanes that God hath appointed tor the encrease of our faith now the Sacrament of the Lords Supper being such a speciall meanes whereby the faith of Gods children is strengthned therefore a speciall care they must have to frequent the same often Reason 3 The third reason is somewhat agreeable unto this our assurance that our sinnes arc pardoned and forgiven unto us is a sweet and precious thing many of Gods children would give all they have in the world to enjoy that grace and that comfort the more oft they have it the more comfort they have the seldomer they have it the more uncomfortable their life is wee know that there is no meanes whereby wee have this assurance of the forgivenesse of our sinnes more sensibly fastned upon us than by the receiving of the Sacrament of the Lords Supper for therein is Christ delivered as it were unto us and his merits even by actuall possession the Lord puts the signe into our hands and the things signified into our hearts if we doe beleeve and come as worthy receivers and therefore how oft ought we to be in the participation of this blessed Sacrament when as we receive such a benefit by it as the assrance of the pardon and forgivenesse of our ssinnes if we have the assurance of our pardon to day we are so fickle that it may be to morrow wee doubt of it againe Now we are assured of it anon we sinne and then our conscience is troubled and doubts arise and so we thinke with our selves Oh I had thought I had beene reconciled to God and my sinnes had beene pardoned but it was but an imagination it is gone away like a dreame this we know we are subject unto and therefore how ought we to fence our hearts and to keepe the life of God afoot in our hearts for the assurance of the pardon of our sinnes is the very life of God in our hearts and therefore to be carefull of the frequent use of the meanes by which this assurance may be confirmed unto us and that is by the participation of the Sacrament of the Lords Supper for that is the speciall means by which this is most sensibly fastened upon us I have heard that it was the worldly wisedome of a Treasurer in this land in Queen Elizabeths time that he would never be a fortnight or a month at the most without his Quietus est that whatsoever changes and alterations might come yet he might be in that respect in some good security See how wise men can be for the matters of the world how foolish they are for the matters of heavē every mā that wil address himselfe to come into Gods presence at his table and prepare himselfe by faith and repentance he may have this Quietus est and receive an actuall acquittance from God and God shall tell him by his Spirit that his sinnes are pardoned and forgiven and he reconciled to him in Christ wee have this opportunity offered unto us once a moneth and yet such is our dulnesse and backwardnesse in matters of salvation that we are most of us carelesse of this if we were so carefull for our soules as he was for his body wee would come every moneth to receive our acquittance because changes and alterations may come wee may dye before the next day come or tentations may assault us and such like and therefore let us labour to have our Quietus est from God alwayes in a readinesse Reason 4 The fourth reason is this our covenant with God is daily to bee renewed and therefore the Sacrament of the Lords Supper is daily to be received and frequented and participated in because that is a speciall meanes and occasion and bond of our renewing our covenant with God it is true we do or at least we ought alwayes renew our covenant with God in our daily prayers repentance of our sinnes and faith in Christ specially every Sabbath day we should doe this and we should consecrate our selves wholly to his service but most particularly when we come to the Lords Table ordinary people commonly doe make some kinde of preparation according to their manner when they come to receive the Sacrament of the Lords Supper and in the truth of the thing the most especiall renewing of our covenant is then when we come to partake of the Sacrament Now because our covenant is daily to be renewed this Sacrament being a bond of the renewing of it therefore this must oft be frequented That this is a speciall meanes and bond of our renewing of our covenant with God is cleare because that therein wee receive a pawne and pledge of the mutuall covenant and promise made on both sides a pledge from God whereby he bindes himselfe to be our God to forgive us our sinnes to give us his Spirit to justifie and sanctifie us and that he will save us and we by the receiving of it doe by this binde our selves anew to be his people and to beleeve in the promises of grace and salvation made in Christ and to subject our selves to the power work of sanctification we to betake our selves wholly to his obediēce thus I say is the covenant of Gods childrē renewed with God especially in the matter of receiving the Sacrament therefore it being our duty daily to renew our covenant with God therefore we ought to have access to it to receive the sacrament oft because in it our covenant is spccially renewed Reason 5 The fift Reason is our love towards our brethren the mutuall love betweene the children of God that must alwayes bee kindled their love must be like to that fire mentioned in Levit. 6.13 that must never goe out of the hearts one of another Fire we know will goe out if it be not kindled and supplȳed with fewell so the fire of love in the hearts of Gods children is ready to bee quenched many occasions of worldly matters and other businesses there are that breed such differences that it makes love many times cold and turns it into contention yea even in Gods children and therefore we must use the meanes whereby it may be kindled and kept still alive but there is no better meanes to kindle it and keepe it alive than the participation of the Sacrament of the Lords Supper there is no such bellowes to blow up the fire of love in their hearts as this when they come to the Lords

vnto us therefore the Sacrament that shewes forth the death of Christ lively to us too that the word shewes forth the death of Christ lively it appeares Gal. 3.1 Oh ye foolish Galathians who hath bewitched you that ye should not beleeve the truth to whom Christ Iesus was before described in your sight and among you crucified The Galathians they never saw Christ crucified in their lives but yet Paul did preach Christ crucified so plainly and so effectually to the Galathians that he did as it were present Christ crucified before their bodily eyes he did so worke by the operation of Gods spirit in his ministery that they had a more sure and plaine apprehension of the death of Christ within them then many of those that stood by and saw him crucified if it be so in the word it is so in the sacrament if the word do so lively represent him the sacrament doth it much more for the sacrament is a visible word that is to say looke whatsoever the word sounds unto us in our eares that the sacrament presents and exhibits before our eyes the sacrament is a visible word now that which I see to bee done before my face is more lively represented unto mee than that which I heare with my eares therefore if the Word describe the death of Christ lively then doth the Sacrament much more Reason 3 The third Reason is drawne from the end of the institution What was the end of the institution of the Sacrament what purpose had our Saviour when he instituted the Sacrament Even this purpose chiefly that he might leave among his Disciples to the end of the world a pledge a token and pawne as the memoriall of his death that he suffered for us the end that Christ aymes at he will not have frustrate that which Christ doth he will doe it throughly If hee come to set fire upon the earth what is his will but it should burne If Christ ordaine a memoriall of his death it shall be a cleare memoriall this Sacrament was ordained of purpose by him for his remembrance Doe this in remembrance of me saith hee therefore it is a lively representation of his death and except wee will impeach either the power or the goodnesse of Christ Iesus as who should say he could not make a lively representation of his death or else he would not we must needs confesse that this Sacrament is as lively a memoriall of his death as ever could be devised I might adde other reasons as namely concerning the state of the New Testament The state of the new Testament requires that all things should be most cleare and most plaine and especially the death of Christ that that should be most clearly represented unto us Zach. 12.10 I will poure forth my Spirit upon the inhabitants of Ierusalem and I will make them that they shall looke upon me whom they have pierced that is behold me as it were with their bodily eyes Now the meaning is that hee shall deale with them to this effect by his Spirit but yet collaterally it reaches also to the Word and Sacraments for if he doe deale with them so by his inward Spirit then the outward meanes must bee answerable so then the reach of the place is to teach us that in the time of the Gospell Christ Iesus shall be represented before our eyes and this shall bee by the Spirit of God in our hearts but still it must bee understood that the Word and Sacraments must be answerable hereunto and therefore the Word and Sacraments must represent Christ Iesus unto us as clearly as if hee were nailed upon the Crosse before our eyes Vse 1 The Vses of the Doctrine are these The first Vse is this First here is matter of instruction calling upon us for many good duties that the consideration of this doctrine should raise us up to performe Is it so that the Sacrament of the Lords Supper is such a lively representation such a fresh memoriall of the death of Iesus Christ then this should teach us that our private and publike preparation before wee come to the Sacrament of the Lords Supper I say our publike but especially our private preparation should be such as may bee answerable unto that businesse that we have in hand and seeing when we come to the Lords Table wee come to behold Christ here before us as it were with our bodily eyes in the outward signes and with the eyes of our mindes under and within those veiles therefore every one of us must labour so to be fitted and so prepared before we come hither that we may be worthy and profitable beholders of Christ crucified and worthy receivers of the mysteries and benefits of his precious death Take this for your rule and remember it well and let this bee practised if not in the same kinde yet in the like whensoever wee have a purpose to come to the Lords Table let us still have our hearts meditating upon Christs death all the weeke long but especially over-night and that morning that we are to receive let us labour carefully to endue and informe our selves with the thoughts of the death of Iesus Christ How should that be why reade some good booke of that argument especially reade the Booke of all Bookes I mean the Booke of God if thou canst not reade get another to reade it to thee read the 53. of Esay there we may see how lively he sets before us the death of Christ long before Christ himselfe felt the smart of it and so proceed to reade the story of his death in one of the Euangelists as Matthew Marke Luke or Iohn as all are very pregnant for that purpose and we know that howsoever there bee some men that have set forth this argument very worthily yet all of them come farre short of one line of the Holy Ghost one chapter in the Booke of God being well understood shall doe us more good being seriously meditated upon than all other Books besides I say reade the Chapters of the story of the death of Christ and as thou readest them take them to heart and pause deliberately upon them and consider of them well and pray to God to imprint the same into thy heart by the finger of his Spirit and if thus thou doest from one Communion to another thou shalt finde through Gods blessing that whensoever thou commest to receive the Sacrament of the Lords Supper thou shalt there see thy Saviour most clearly but if thou be not carefull thus to meditate of Christ before-hand thou shalt be but an unprofitable receiver and beholder of these mysteries I will make the matter somewhat cleare by a comparison If there were a Martyr to suffer for the profession of the Gospell two men having knowne him before goe together to see his death the one of them knows him but a little and hath heard of the cause only in some generall termes but the other hath more neere

saith vers 7. They being come together to breake bread the first day of the weeke Paul preached unto them The first day of the weeke what is that that is the Sabbath day the Lords day What is the breaking of bread what is meant by that why the receiving of the Sacrament of the Lords Supper The Disciples being come together that is to say after their usuall manner the first day of the weeke to breake bread Paul preached unto them The manner of speech declares that it was their practice their usual and ordinary practice at their comming together in their Christian assemblies to communicate in breaking of bread And it appeares to be so also by other circumstances there mentioned as namely the company many Disciples verse 4.5 being then in a strange place at Troas and in their journey travelling by the way If they did it abroad when they were travelling then much more would they doe it when they were at home and at rest and therefore these circumstances of the Text make it cleare that it was an usuall practice of the Church so to doe Act. 2.42 there it is said of them that were converted that they continued together in the Apopostles doctrine and fellowship and breaking of bread and prayers by breaking of bread we are to understand the participation in the Sacrament of the Lords Supper They continued in breaking bread Marke what the Text saith they continued in it not once or twice but they continued in it they made it their daily and continuall practice And see with what holy exercises it is ranged withall They continued together in the Apostles doctrine and fellowship breaking of bread and prayers as who should say it was as usuall and familiar with them to receive the Sacrament as to heare the word and to meet together in prayer and the ranging of this duty amongst other holy exercises seemes to give some secret intimation of a reason why they made this their ordinary and usuall practice because when these duties are performed together they are marvellous helpfull one to another one seconds and backs another they continued in the Apostles doctrine in fellowship love-meetings breaking of bread and prayer If we should looke into the state of the Church in succeeding ages we shall finde by stories that still the nearer the Church lived to the time of the Apostles the more frequent and more usuall was their practice in the receiving of this Sacrament often in so much that in some places it was every Sabbath in others at least every moneth the doctrine then is cleare both by the Commandement of Christ and also by the practice of the Church Reason 1 The first Reason is this The death of Christ is to be remembred often now the Sacrament of the Lords Supper is a cleare looking glasse to behold hold the death of Iesus Christ and the memoriall thereof most brightly and plainly and therefore that is oft to be received That the death of Christ is oft to be remembred I hope no Christian will deny the death of Christ a matter so weighty in it selfe the greatest businesse that ever was acted since the world stood the death of Christ being a matter of so great consequence to Mankinde that every man and woman so farre forth is saved or damned as they have their portion or have not their portion in the death of Christ the death of Christ being so comfortable to the faithfull that it is the very life of all the good that they have here or shall have hereafter and can we ever remember this oft enough and can we omit any occasion of the remembring of Christ his death without sin and without much dishonour to God much wrong and indignity to Christ and damage to our owne soules sturely we cannot I but some me wil say I can remember the death of Christ though not by receiving the Sacrament I can remember it in the word for there Christ is crucified before me and in my prayers and in all my good and holy meditations and in other things as well as in the Sacrament of the Lords Supper It is true thou maist and it is true thou must yet notwithstanding wee must conceive that the Sacrament of the Lords Supper is instituted of purpose for this meere end to remember the death of Christ and therefore if thou canst meditate profitably upon the death of Christ in other exercises then much more thou maist doe it in this yea we may be bold to expect a better blessing from God upon our remembrance of Christs death by the receiving of this Sacrament than by the hearing of the word and other good exercises because this Sacrament is ordained instituted meerly as it were of purpose for that end God will most blesse his own ordinances to the same end whereunto he hath so nearly fitted and appointed them Besides that in the Sacrament of the Lords Supper there is a most sensible occasion offered unto us to remember the death of Christ the death of Christ is as it were acted before our eyes by the breaking of the bread and the pouring out of the wine wherby we may fitly and must of necessity bee stirred up to remember with our selves how freely the Lord Iesus Christ gave his body to be crucified and his blood to be shed for the taking away of our sinnes If therefore the death of Chris must be remembred then the Sacrament wherein wee behold the death of Christ as in a glasse must needs be oft received and participated in Reason 2 Secondly it is for the confirmation of our faith our faith we know had need to be confirmed everie day the Sacrament is a notable meanes to confirme cur faith That we had need to be confirmed in our faith every day is certaine for we know this by experience that in the strongest of us our faith is weake and in the greatest of us our faith is small and while we are here it is still but upon the growing hand we know our weake and crasie bodies because they are weake must have a continuall supply of bodily food so our weake soules because we are weake in faith and apt to unbeleefe and distrust through our owne corruption of heart and Satans remptations our soules I say being so weake in faith therfore the strength of it must be continually relieved and supported by a continuall supply of spirituall food which is ministred unto us especially in the Sacrament of the Lords Supper so much more in it than in the word by how much more the assurance is given to the truth of an evidence by the seale than by the writing without the seale a writing without a seale shewes that such a thing is done but if the seale be set unto it then it confirmes it unto us the more God tells us in his word that wee are reconciled to him in the blood of Christ it is true we beleeve this and this begets and