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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	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

reioyce in trembling All the parts of Gods worship are reuerently to be performed the greatnesse of the glorious Maiestie of God requires it whose businesse it is likewise the excellencie of the worke requires it also the strictnesse of the Commandement of God requires it then againe the benefite we looke to receiue by it requires it yea also our owne voluntarie submission to Gods Ordinance that also necessarily requires reuerence at our hands no Man in the World can religiously vndertake any part of Gods worship without promise of due reuerence Therefore this being a principall part of Gods worship it should prouoke vs and stirre vs vp to attaine to all reuerence humilitie deuotion and christian affection that euer we can reach to in the participation of this Sacrament The Feast of Christ the Supper of Christ and the Table of Christ is attributed to him by a kind of excellencie How should this stirre vs vp reuerently to come to him We know ordinarie manners teacheth vs that if we be to come to the Table of a great Man we will looke to our selues that our Hands be washt and that our Cloathes our speech and whole carriage be reuerent and answerable to the greatnesse of his Person with whom we sit Is it so amongst Men Then for shame let Religion teach vs to doe that at the Lords Table as ordinarie manners teacheth vs to doe at Mens Table seeing it is the Lords Table let vs looke to our Hands and Eyes but specially and aboue all let vs obserue and looke to our Hearts and see that all our actions be well composed with due reuerence and deuotion fitting the high Maiestie of the Lord Iesus Christ Marke what Solomon saith Prou. 23.1 2. When thou commest to sit before a Ruler or a great Man consider diligently what is before thee c. that is to say when thou commest before a great Man carrie thy selfe with that due reuerence as is fitting the greatnesse of his Person carrie thy selfe with all sobrietie True indeed that the Lord Iesus Christ whose Sacrament we come to partake of is not a captious Ruler as the Holy Ghost speakes of that seekes aduantage at vs but yet know that he is a iust and a righteous Iudge a iealous God that cannot endure any mis-behauiour in his presence nor that his Victuals should be wastfully and riotously spent nor his Table abused and therefore come not to the Table of the Lord Iesus without you be furnished with holy sobrietie and Christian manners as becommeth a Guest of the Lord Iesus If we could but see the Lord Iesus to come amongst vs bodily in the Lords Table if we should see and heare him say this Table and this Feast and this worke and whole businesse is mine If he should come but in bodily presence and lay clayme to that we could not chuse but tremble at it and be astonished Why shall not our Faith in Christ being in Heauen sitting at the right Hand of God stirre vs vp to more reuerence and awe then to behold him bodily with our Eyes And therefore knowing this is his Table his worke and whole businesse and that he layes right and clayme to it then what manner of Men and Women ought we to be in all manner of holy conuersation as at other times so especially at this Vse 2 The second Vse It should serue to stirre vs vp to thankefulnesse Is it the Feast and the Table of the Lord How much are we bound to Christ that hath vouchsafed vs this fauour as to admit vs bid vs and inuite vs to his owne Table 2 Sam. 9.7 Dauid had a purpose to shew some fauour and kindnesse to Mephibosheth for his Fathers sake now how would he doe it but in making him to eat Bread at his Table He could not shew his kindnesse more nor expresse it more then in bidding him to his Table So Christ he hath a purpose to shew fauour and kindnesse vnto vs for our heauenly Fathers sake now wherein can he expresse it more then in inuiting and admitting vs to his Table to participate of his heauenly blessings This should stirre vp our Hearts to thankfull obedience that seeing Christ is so gracious so louing and kind to vs as to feast vs at his Table therefore should we consecrate our selues ouer-to his seruice and exercise that he hath ordained vs for Who should haue the vse and seruice honor of our strength but he that gaue vs our strength and from whom we receiue it We receiue all from Christ it is he that feeds vs and nourisheth vs by his Word and by his Sacrament and therefore see that our spirituall strength be faithfully and wholly imployed to the honour of Christ Now to stirre vs vp to the performance of this more effectually let vs consider and obserue some particulars which may be greater spurres to stirre vs vp to more thankfulnesse 1 First Consider the excellencie of his Person that inuites vs it is Christ himselfe the King of Glorie of Heauen and of Earth he of whom it is said Dan. 7.10 That thousand thousands ministred vnto him and ten thousand thousands stood before him It is he that makes vs his Fellow-guests O what thankfulnesse doth this require at our hands 2 Secondly Consider the daintinesse of the Fare it is not Bread and water and cold commons that we are inuited vnto it is not perishing Food but Food that lasteth for euer euen the Body and Blood of the Lord Iesus Christ that he here feasteth vs withall What lesse thankfulnesse then this can we giue to him then Body for Body and Blood for Blood 3 Thirdly Consider the benefite of this we receiue not onely temporal comfort but spiritual as forgiuenesse of sinnes grace sanctification and life eternall This deserues therefore eternall thankfulnesse to be rendred to Christ in our liues and conuersations 4 Fourthly Consider further who we are that are admitted to this Feast Why alas poore base wretches miserable and damned sinners not worth the ground we tread vpon yet Christ admits vs as Guests to his Table We are those spoken of that are poore and hault blind lame and naked we are vagrant Persons that lye vnder the Hedge Luke 14.21 22. that Christ calles and comples to come to this Banket Churlish Nabal 1 Sam. 25.11 he grudged when Dauid came and asked him bread and reliefe in his distresse Shall I saith he take my Water and my Bread that I haue prouided for my Shearers and giue it to them that I know not whence they are But the Lord Christ he stucke not at a greater matter but he gaue his owne Body and Blood for vs he did not onely bestow vpon vs his Bread and his Wine poore wretched sinners of whom he may more iustly say then Nabal said of Dauid Goe your wayes I know you not The rich Man in Luke 16. would not afford poore Lazarus the crummes that were vnder his Table but the Lord Iesus Christ

hee should come and deliver us from hell death and damnation now if so be that it were so in the Sacrifices and Sacraments of the Old Testament it must needs be so in the Sacraments of the New Testament too if it were so with them that lived before the death of Christ that had but the shadow in respect of us how much more must it be so with us that live in the cleare light Christ having already suffered in the flesh I grant we have no sacrifices propitiatory for sinne as they had Christ Iesus himselfe the onely true propitiation for our sinnes being once sacrificed on the Crosse there is no further place or use for any other propitiatory sacrifices whatsoever but yet seeing our Sacraments are as much to us as both sacrifices and sacraments were to the Iewes still the reason holds that if the sacrifices and sacraments of the Law tended chiefly to the meditation of the death of Christ Iesus the Messias as that being the chiefe object that they were therein to lay hold upon then certainly the principall and chiefe matter in the Sacraments of the new Testament and so particularly of the Lords Supper must be the death of Christ Iesus Reason 2 A second Reason is drawne from a comparison of the Word with the Sacrament it is so in the Word therefore it is so in the Sacrament it is so in the Word that Christ Iesus is the very substance of the Word the chiefe contents of the Gospell and therefore the Gospell is called the preaching of the Crosse of Christ that is to say the preaching of the death of Christ or the preaching of Christ crucified 1 Cor. 1.18.23 We preach Christ crucified unto the Iewes even a stumbling block and unto the Grecians foolishnesse And the Apostle in 1 Cor. 2.2 saith I esteemed not to know any thing among you save Iesus Christ and him crucified or as we may expound it according to the originall I esteemed nothing worthy to be knowne save Iesus Christ and him crucified What nothing else worthy to be knowne is not the rejecting of the Iewes a matter worthy to be knowne is not the calling of the Gentiles a matter worthy to bee known is not the resurrection of the dead a matter worthy to be known Yes all these are worthy to be known but nothing worthy to be known in comparison of Iesus Christ him crucified there is the chiefe matter there is the substance of the Gospell now if so be that it be so in regard of the Gospel then it is so in the Sacraments too for the Word the Sacramēts as they must go together so they tend to one the same thing that which the Word tels us the Sacrament seales unto us If it be so therfore in the Word it is so in the Sacrament and this we must know as the letter of the word being only written or read can never profit us to salvation without we have the sense and the spirit of the word which is Iesus Christ crucified so the bread the wine in the sacrament profiteth nothing to salvation without Christ be seized upon and apprehended in our hearts all the other is but a shadow without this we have not the substance if we have not Christ crucified Reason 3 The third is drawne from the comparison of this Sacrament with the other Sacrament in the new Testament namely Baptisme the chiefe contents the chiefe substance of Baptisme what is it It is the death of Christ Rom. 6.3 Know ye not that all we which have been baptized into Iesus Christ have beene baptized into his death What are wee baptized into into the death of Christ there is the substance of our Baptisme what is it that we are washed by by the death of Christ or the blood of Christ Our Saviour saith in the 16. of Marke and the 16. verse He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned he that doth receive the Sacrament and in or by the Sacrament doth apprehend Iesus Christ crucified and doth therein beleeve to bee washed and cleansed from his sin hee shall be saved saith our Saviour there is the outward element in Baptisme as water there is an outward action as sprinkling but the outward element and action is nothing without Iesus Christ doe wash us with his owne blood So it is in the Sacrament of the Lords Supper the substance of it is the death of Christ Iesus the bread and the wine are the elements and they doe no more good of themselves than the water doth in Baptisme But the death of Christ being discerned in and by this holy mystery thus it comes to be a saving ordinance of God The reason stands thus The death of Christ being the substance of Baptisme it must also be the substance of the Sacrament of the Lords Supper for Baptisme we know enters us into that estate which the Lords Supper confirmes us in and the Lords Supper confirmes us further in that holy estate which Baptisme enters us into now we must not enter into one estate and bee confirmed in another Therefore the substance of each Sacrament must be one and the same and so consequently the death of Christ being the substance of the one it must also be the substance of the other Reason 4 A fourth reason is drawne from the nature of this Sacrament it is the Testament of Christ and a Testament cannot be of force without the death of the Testator That the Sacrament is the Testament of Christ it is our Saviours owne speech in the 26. of Matth. verse 28. For this is my blood of the new Testament that is shed for many for the remission of sinnes there is the Sacrament called by the name of the new Testament it is not properly the new Testament it selfe but it is not called because it is a signe and a seale of the new Testament now likewise that the Testament is not of force but by the death of the Testator that the Apostle Paul confirmes in the 9. to the Hebrewes the 14 15 16 and 17 verses by the example of mens Testaments and applyes it to the Testament of Christ Iesus saith he The Testament of man is not of force till he be dead Lay all this together and marke it well Christ Iesus himselfe is the Testator the Sacrament of the Lords Supper is his Testament the Testament cannot bee of force without the death of the Testator and so you see the whole force of the Sacrament of the Lords Supper consists in the death of Christ Iesus and therefore that is the chiefe matter in the Sacrament Reason 5 The last reason is drawn from the benefit thereby confirmed unto us What is the chiefe benefit Remission of sinnes and under that is comprised all the good that we doe receive by Christ Matth. 26.28 For this is my blood of the new Testament that is shed for many for the

should say there to stay but so to meditate upon it as that we should have a piercing eye to looke upon him for his second comming wherein he shall appeare to salvation The reasons of the doctrine are these marke the doctrine the receiving of the sacrament of the Lords supper the effectuall meditating of Christs death and consequently all other exercises of Religion all other meanes of grace both inward and outward they are serviceable helps and meanes whereby the faithfull are fitted and prepared to the comming of the Lord Iesus Christ to judgement Reason 1 The first Reason is this the visible and the militant Church here upon earth is as it were a nursery for the kingdome of heaven and this is one chiefe reason why the Scripture doth so oftentimes call the visible Church the kingdome of heaven in the 13 of Matthew divers times the visible Church is called the kingdome of heaven because that in the visible Church Gods little ones they are hatched up in the time of their infancy in the time of their nonage to that inheritance in the kingdome of heaven which God hath appointed us to be heyres unto in and with Iesus Christ the Church is the nursery of the kingdome of heaven why now consider all that is done by the parents or by nurses in nursing and in bringing up their children al that is done by thē it is not done so much unto them in regard of the maintenance of their childhood I say not for their childhood it selfe but it is done to us in this respect that thereby we might be fitted to riper yeares to our better strength to our manly age that so we may be able for such employments and offices in the Church or Common-wealth as wee shall be called unto this is their reach and ayme that we may come to be men and beare office in Church and Common-wealth So it is likewise in this case the visible Church it is the nursery for the kingdome of heaven here Gods little children they are nursed and brought up here we suck the milke of the Word here we are washed and clensed with the water of Baptisme here we feed upon bread and wine in the Sacrament of the Lords Supper and so upon the body and blood of Iesus Christ here we grow in grace here we are ingraffed into Iesus Christ here we beleeve here we love here we hope here we watch here we pray here we lead a godly life here we endure temptation here we suffer fatherly chastisements and afflictions that our heavenly Father layeth upon us all this is done not so much for the maintenance of our present spirituall estate but principally and specially that by all these meanes wee may be forwarded and fitted for what for the obtaining and enjoying of a better life in a better world for the comming of the Lord Iesus Christ to judgment which is the reach and the end of all this Eph. 4.11 12. God hath givē gifts some to be Apostles some Prophets some Euangelists some Pastors and some Teachers what to do for the gathering together of the Saints for the worke of the Ministery till when till we all meet together in a perfect man the fulnesse of the age of Iesus Christ God bestowes upon his Church Ministers God bestowes gifts upon his Ministers and he puts it into the hearts of his children that they should make use of his Ministery and of these good gifts that he hath bestowed upon them to what end to hatch them up to heaven till wee all meet together in a perfect man howsoever some doe expound it concerning this present life yet because there is mention made of the state of perfection which cannot be attained in this life and because it is there said till wee all meet together which cannot be fulfilled but at the day of judgement therefore I take the circumstances of the text to be plaine that it is to be extended to that day so then you see the Church being the nursery for the Kingdome of heaven all that is done in the Church the Word and the sacraments and all good duties are so many helps and meanes to further and to fit us to Gods Kindgdome Reason 2 A second reason is this the second coming of Christ and the state that then we shall bee raised up unto that is the finall end and the finall accomplishment of all the good that is done in this life and the good things that wee doe in this life they are as so many meanes tending to that end now we doe know in every course that the middle actions doe alwaies make an introduction to the last end and therefore the second comming of Christ being the perfection and end of all precedent actions in religion the Word and the Sacraments and all the good duties that wee performe are serviceable helps and meanes and instruments for the bringing in of that last action which is the principall of all the rest receiving the end of your faith saith the Apostle even the salvation of your soules 1 Pet. 1.9 The salvation of our soules there is the end that is the upshot of our faith and consequently of all our good duties Now when is this salvation bestowed upon us never before the second comming of Christ Heb. 9.28 He shall appeare the second time saith the Apostle unto salvation Hee hath satisfied for our sinnes and so hath made way for our salvation already but the bestowing of it upon us is reserved and respited till his second comming In the way that we goe in any journey every step and every foot that wee goe maketh us so much neerer to our journeyes end if wee goe on in the right way Is not Religion the way is not the end eternall life Our Saviour makes it so Matth. 7.14 Strive to enter in at the narrow gate c. he maketh religion the way and eternall life the end of this way and journey Now then if every step and foot bring us neerer to the end of our journey then every good duty that is done in religion brings us neerer to eternall life In a mariage before the mariage is performed are there not suings is there not wooings is there not a contract a trimming and a decking up of the Bride Why to what end is all this why it is all for the mariage day that she may bee a pleasing spouse to her husband and that shee may be fitted every way for the wedding Is not the comming of Iesus Christ our mariage day when the mariage shall be fully accomplished betweene him and all the faithfull when we shall be perfectly handfasted to Christ for ever it is so called in the Rev. 19.7 and there it is said This is the day of the mariage and the Bride hath trimmed up her selfe that is as who should say all that ever Gods children doe in the life of grace while they are here it is as the trimming and the fitting up of

consciences hee commends them as Gods owne ordinances So then that which he received of Christ he delivered unto them That which he delivers unto them is the ordinance of the Lord Iesus Christ vers 23. but hee delivers it to then that the ordinary people should drinke the cup as well as eate the bread vers 26. Therefore this is the very ordinance of Christ himselfe and therefore of absolute necessitie It is worth our observation here that the Euangelists Matthew and Marke did speake nothing of our Sauiours command Doe this in remembrance of me and S. Luke hee speakes it onely concerning the bread But the Apostle Paul a faithfull Interpreter of Christ speakes it not onely of the bread but of the cup too verse 24. Take eate this is my body which is broken for you This doe in remembrance of mee So the very same commandement he doth use concerning the cup vers 25. The same commandement that is for the bread the same he giveth for the cup and therefore the same necesitie that there is for the one to be administred to the Laitie the same there is for the other Reason 1 The Reason First the proportion betweene the signe the thing signified requireth as much What is the thing signified The body and blood of Christ What is the signe Bread and wine Christ gave his body to be crucified his blood to be shed and therefore both these are to be represented in the Sacrament and therefore they must have the wine administred as well as the bread Wee are saved by the blood of Christ as well as by the body of Christ there must be a due proportion betweene the signe and the thing signified Reason 2 Againe it may appeare by the nature of a feast specially of Gods feasts In a feast there must be some drinke as well as bread else it is but a dry feast as wee say if there be no drinke and many a poore and dry feast have the people amongst the Papists who onely have bread at the Lords Table but not a drop of drink with it but the Lord hath beene more mercifull and bountifull to us then so he makes us a feast at the Sacrament of the Lords Supper Is it against the nature of a feast to have bread onely and not wine Doth not the necessitie of a feast require that they should have both Then the Sacrament of the Lords supper being the Lords feast must bee furnished with the cup as well as with the bread So in regard of our disposition and of our necessitie every one of us that know how sweet the Lord Iesus Christ is cannot but both hunger and thirst after him Whosoever relisheth the body of Christ will hunger after the body of Christ and whosoever relisheth the blood of Christ will thirst after the blood of Christ And our Saviour doth propound himselfe unto us that hee is not onely bread to satisfie our hunger but water of life also to satisfie our thirst this is Christ in regard of himselfe as hee is our Redeemer and Mediator wee come to the Sacrament there to behold Christ to worship Christ to apprehend him and to receive him as our Mediator and Redeemer and therefore the Sacrament must not onely afford us bread to satisfie our hunger but wine also to satisfie our thirst Vse 1 The Vse First it serves to reprove them in the Popish Church that deprive the ordinary people of the cup. It is a great sinne in them for they make themselves in that case wiser then the Lord Iesus Christ changing his ordinance at their own pleasure They say they must not have the cup for feare of shedding his blood Cursed hypocrites that make themselves more jealous of shedding the blood of Christ than Christ himselfe did Besides that they doe maime the Sacrament and make it imperfect in that they do take away one materiall part of the Sacrament so also they doe exceedingly wrong the people in that they deprive them of the benefit and comfort that they might have by the blood of Christ as much as in them lyeth they deprive and defraud them of it If we being at the Sacrament there should come in a mad man and steale away the cup from us would we not say that he is a sacrilegious theese and spoiles Gods ordinances robs the Church So doe not they maime the Sacrament wrong and rob the people in the church of Rome of that which is their due by Gods ordinance by keeping backe the cup But they have a distinction they have a shift and device that they thinke will salve all The Body say they doth containe the blood too they have the blood in the body for the body containes his blood by way of concomitancie But this is a very sory shift quite contrary to the practice of our Saviour and contrary to the nature of the Sacrament Wee come to the Sacrament of the Lords Supper to celebrate the memoriall of his body by it selfe and to celebrate the memoriall of Christs shedding of his blood by it selfe And Christ instituted that Sacrament of purpose not onely to remember the death of Christ in the bread but Christ commended himselfe unto us in the Sacrament as his body being severed from his blood and his blood being out of his body so his body to be a sacrifice and his blood to be a sacrifice and so hath appointed severall signes answerable to each of them And this meets directly with this foolish conceit of the papists We receive the body of Christ as a severed thing from his blood for they were then severed the one from the other Againe the next Vse It should put us in minde of the love of God towards us in delivering and bringing us out of the hands of these robbers that have made a prey of the Church of God and doe make a prey of it keeping backe the people from receiving that part of the Sacrament This should teach us also to magnifie the bountifull goodnes of God to us that bidding us to his table he doth not scantle us to a morsell of dry bread but with the bread he gives us wine He reacheth forth the cup to us as if Christ should say Here here thou poore hungry and thirsty soule take wine to thy bread and eate and drinke and be mery and take thy fill upon thy Saviour Iesus Christ and cheare up thy heart in feeding upon whole Christ for thy comfort and life and salvation Ps 22.26 The poore shall eate and be satisfied and their hearts shall live for ever It is spoken generally to all the Saints of God that beleeve in him It is performed made good in this parcicular God gives us to eate to the ful at his table whereby wee may be fully satisfied that our hearts may live for ever Pro. 9. It is the voyce of the Word which saith Come and eate of my meat and drinke of my wine Christ he is the true