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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22472	The neuu couenant, or, A treatise of the sacraments whereby the last testament of our Lord and Sauiour Iesus Christ, through the shedding of his pure and precious blood, is ratified and applyed vnto the conscience of euery true beleeuer : diuided into three bookes [brace] 1. Of the sacraments in generall, 2. Of baptisme, 3. Of the Lords Supper : verie necessarie and profitable for these times, wherein we may behold the [brace] truth it selfe plainly prooued, doctrine of the reformed churches clearely maintained, errors of the Church of Rome soundly conuinced, right maner of the receiuing of the[m] comfortably declared, and sundry doubts and difficult questions decided / by William Attersoll ...	Attersoll, William, d. 1640.	1614 (1614)	STC 889.5; STC 896_INCORRECT; ESTC S120393	495,931	616

and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in holines righteousnes all the dayes of their life by whom they were receiued for sonnes and adopted for his childrē by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father This must serue as a strong confirmation of their faith both in life and death to assure them that God will neuer leaue them nor forsake them who so soone beginneth to giue them pledges of his loue and to shew himselfe to bee their God We see by common experience that a little child comming into the world is one of the miserablest and filliest creatures that can be deuised the very liuely picture of the greatest infirmity that can be imagined more weake in body and lesse able to helpe himselfe or shift for himselfe then any of the beasts of the field The other creatures which are also the worke of his hands by the secret instinct of nature so soone as they are come foorth seeke about for succour and sustenance It is not so with children they can neither seeke their owne good nor defend themselues from euill They are ready to fall into fire and water or any other danger they cannot take one bit of bread to feed themselues they cannot couer their owne nakednesse they must be caried in our armes swadled in clothes attired in apparell washed with water nourished with milke and afterward with meat and haue all things supplyed vnto them They would starue for cold sooner then come to the fire to warme themselues they can do nothing to saue or to serue themselues Thus man-kinde lifted vp into the highest seate of honour and made little inferior to the Angels is through sinne their reuolt from God fallen downe into the greatest misery and lowest degree of all wretchednesse Neuerthelesse in respect of the life to come God hath prouided much better for the sonnes of men then for others for they are no sooner come into the world but he taketh care for them he declareth himselfe a father vnto them he hath commanded them to be brought vnto him and to be baptized in his name to the end that so soone as they begin to breathe they might also begin to breathe liue anew or second life so soone as they begin to sucke the milke of their mothers breasts they might also sucke both the breasts of the Church and so finde the food of euerlasting life He giueth his Angels charge ouer them and receiueth them vnto mercy he reserueth them for his heauenly kingdome and in the meane season offereth vnto them many tokens and assurances of his good will toward them Let them therefore giue the g Prou. 3 9. Lam. 3 27 Psal 119 9. Eccle. 12 1. first fruites of their life to God let them learne to beare the yoke of obedience from their youth let them redresse and reforme their waies by taking heed to the word of truth and seeing God hath remembred them in their baptisme let them also remember their Creator in the dayes of their youth and begin to be wise betimes least death come suddenly and cut them off as the sluggard that fore-sloweth the seasons of plowing and reaping wisheth for them in vaine at another time of the yeare Thus we haue shewed the baptisme of children the certaine truth thereof hath beene euidently prooved the obiections against this truth alledged haue beene sufficiently answered and the vses of it to the great comfort of all faithfull parents and Children haue beene particularly remembred CHAP. VIII Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now wee are orderly to proceed to the inward parts The inward parts of baptisme are such as are represented by the outward Those are a Mat. 2● 19.20 Mark 16 16. foure in number first God the Father secondly the Spirit thirdly Christ fourthly the soule clensed as we see Mat. 28. Teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy-Ghost he that beleeueth and is baptized shall be saued Heere we see these foure inward parts b Foure inward parts of bapti●me are named and expressed This is also euidently proued c Mat 3 11. in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answere to the outward The Father is represented by the Minister the Spirit worketh by the word Christ is sealed by the water the soule clensed is signified by the body that is washed Now d The agreement betweene the outward and inward parts there is a notable agreement a singular vnion and fit proportion betweene these parts where the Minister hath relation and reference to the Father the word to the Spirite the water to Christ and the body dipped to the faithfull clensed For euen as the Minister by the word of institution taketh and applyeth the water to the washing of the body so God the Father through the working of the Spirite offereth and applyeth the blood of Christ to the clensing of the faithfull Hauing seene the proportion of the parts betweene thēselues let vs consider of them particularly in order The e The first inward part of baptisme is God the Father first inward part is God the Father represented by the Minister The Minister calling vpon the name of God vseth the water to wash washeth the party baptized with the element of water which sealeth vp Gods incorporating ingrafting f Gal. 3 27. of the baptized into Christ and our spirituall regeneration Hence it is that when Iohn baptized the Father was present as president of the worke when loe his voice came from heauen saying This is my beloued Sonne in whom I am well pleased Now let vs come to the vses This serueth first of all to strengthen our faith in the remission Vse 1 of our sins in imputation of Christs righteousnes in mortification of sinne by the force of Christs death and in sanctification through Christs resurrection Wherefore although the Minister doth nothing touching or toward the cleansing of the soule yet in regard of Gods ordinance and our benefit the ministry of man is somewhat which whosoeuer despiseth doth despise GOD the the author of it For whensoeuer the eye of the body seeth the Minister powring on the water and washing the body we must behold by faith God the Father offering the blood of his owne Son to be water of life to our soules And let vs all make this vse of the Churches baptisme to the comfort of our

the Acts of the Apostles Chapter 9 Act. 9 37 verse 37. when Tabithae a woman full of good workes and almes-deeds was dead They washed her and laid her in an vpper Chamber or whether he meane it of the greeuous afflictions which the faithfull suffered for the Gospels sake vnto death as if he had said Why do we suffer aduersity vnto death Or why am I in ieopardy euery houre Or wherefore do I fight with beasts at Ephesus if there be no resurrection What shall all these aduantage me if the dead rise not Let vs rather eate and drinke for to morrow wee dye Both these interpretations are good and godly and in both these senses and significations the word is taken as wee haue shewed in the first chapter of this booke Wherefore to conclude this point it is no doctrine nor determination of the Apostle either that dead men should be b●ptized any more then they should be taught and instructed or that any of the liuing should vndertake the Sacrament of baptisme for the dead Conc. Carth. 3. can 6. and the counsell of Carthage hath decreed accordingly that the weake brethren must beware they doe not beleeue that such as are dead and departed hence may be baptized Thirdly The third abuse they are reprooued that admit such to bee partakers of baptisme as are Infidels and do not professe the faith nor repentance toward God The apostle Peter preaching vnto the Iewes saith Repent and hee baptized euery one of you ●n the name of Iesus Christ Acts 2. verses 38.41 And afterward Luke addeth Act. 2 38 41. They that gladly receiued his worde were baptized And Christ our Sauiour saith in the first place Hee that beleeueth Mar. 16 16. and then addeth in the second and is baptized So that both faith and repentance are required in all those of yeares that are to bee baptized And the reason is euident because without repentance the olde man is not put off and without faith the newe man is not put on Now the Sacrament of Baptisme is a Sacrament of regeneratiō through the blood of Christ Wherefore to admit such as are vnbeleeuers and vnrepentant sinners what is it but euen to tread vnder foote the blood of Christ and to make a mocke of the new Testament This barreth out very strongly from this priuiledge of the Church all Turkes Iewes Infidels and all sauage nations whatsoeuer that haue not the knowledge of true religion but remaine in blindnesse and ignorance of Iesus Christ and his Gospell and on the other side it teacheth that baptisme is by no meanes to bee denyed vnto them which make profession of faith and repentance Heere before wee do proceede any further we will answere a few questions that may bee demanded touching diuers persons whether they may bee bap●ized or not The first question shall be whether the infants of Turkes Iewes Whether the Children of Iewes Turks may be baptized and such like barbarous nations may be baptized I answere that eyther their parents or such are in stead of parents giue consent to haue them baptized or they will not giue their consent If they will not agree that their children should be baptized they ought not to be baptized against the liking and good will of their parents but if they be content and desirous they may be admitted and receiued vnto Baptisme This determining of the question holdeth touching infants and infants onely For all such as are of full age and are come to yeares of discretion to desire baptisme may not nor ought not to depend vpon the consent of parents but whether they be willing or vnwilling they must beleeue in Christ professe the faith practise repentance and desire to be entred into the Church saying with the conuerted Eunuch Acts 8.36 Act. 8. See heere is water what hinders me to be baptized And Philip said If thou beleeuest with all thine heart thou maiest For euery man should follow Christ his maister albeit his parents should disswade him or forbid him Howbeit for infants the case is otherwise they are vnder the iurisdiction of their parents and they rule ouer them so that they cannot without wrong and iniustice be taken from them to whom by the law of nature they do properly belong And therefore Christ commanded not the widdowes sonne whom he raised from the dead to follow him Luk. 7 15. but deliuered him to his mother neither could he be compelled to follow him against the good will of his mother for that had beene to abrogate and abolish the authority of the parents ouer their children But if they can be perswaded and will be contented to haue them baptized then they haue no wrong at all done vnto them for iniury cannot be offered to them that are willing Such fathers giue some hope that in time themselues wil professe the faith in this case the Church is as a tender mother ouer such infants and therefore may iustly and rightly baptize them Thus much touching their children that are out of the bosome of the Church The next question is touching the children of those which indeed liue within the doores of the Church but yet are prophane and vngodly who are in the Church Whether the children of prophane and impenitent persons may be baptized but not of the Church whether they may be baptized or not I answere if the infants of such impenitent persons be brought and offered to be baptized they cannot nor ought not to be barred and excluded from it For albeit their parents be wicked men and vnworthy of any grace or priuiledge of the Church eyther for themselues or their posterity yet it is no reason that their impiety should any way hurt or hinder the saluation of their Children that are borne in the Church or shut them from the meanes of furthering their saluation Heereunto commeth the saying of the Prophet Ezekiell The soule that sinneth shall dye Ezek. 18 20. the sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the sonne c. If any obiect and say Obiection The children of the faithfull onely are to be baptized because onely those infants are iudged to be in the couenant and onely holy I answere two things Answere first that in this point we are not to regard the vngodlinesse of such as are their naturall parents of whom they were begotten but the godlinesse of the Church in which and of whom they were borne for the Church is as it were their mother Secondly we must consider not onely their immediate parents but their forefathers and ancestors which haue led a godly and holy life So that albeit they be the children of vnfaithfull parents in respect of the Fathers of whom they came in the flesh yet they are not the children of such if we regard the ancient Fathers and the Church wherein they were borne which is their mother To this purpose Paul

and large possessions and make them for want of instruction and information in the waies of God the children of hell If we do no more but feed them and giue them meate and drinke what do we for them which we do not for the Oxe and Asse Or if our chiefest care be to cloth thē well and to apparell them warme what do we r 1 Tim. 5 8. which the Turks and Infidels do not as well as we Haue not they as great a portion in this as we but our obedience to the wil of God and duty to our children must exceed theirs if we will enter ſ Mat 5 20. into the kingdome of heauen Whereby we see that they are greatly deceiued who when they haue made honest prouisiō for the sustenance and sustentation of their children in this world will say they haue done their part although they haue not taught them to know God these haue the greatest and chiefest account to make for their soules Now if this be a greeuous sinne to neglect the teaching of our children the feare of God then they increase and double their iniquity who by their corrupt example do leade them into euill and so murther their soules For children in stead of godly and religious instruction do oftentimes heare their fathers sweare swagger lye taile blaspheme and slander see them deale deceitfully and vniustly and marke their walking in euery euill way making their houses as it were an image and representation of Hell it selfe by practise of all manner of abhominations leading thereunto Lastly this doctrine is very comfortable vnto children Vse 8 themselues For howsoeuer they canot know or remember then owne baptisme yet they are to consider that they liue in a Church and among a people where infants are ordinarily baptized and sealed with the signe of the couenant of God Besides it is and euer hath bin A laudable custom● of the Chur●h whom God-fath●rs and God mothers of ancient time a laudable custome in the Church to haue special witnesses men of credite and estimation of euery childes and infants baptisme whom commonly wee call God-fathers and God-mothers The steps of this truth may be traced out if we consider u 〈◊〉 ● 1. ● ● what the Prophet Esay saith Chap. 8. where he declareth that so soone as his wife had borne him a son he gaue him his name which was done at circumcision and tooke two Par●nts no 〈◊〉 witnesses of th●● own● ch●ldrens baptisme faithfull witnesses Vriah and Zechariah to testifie the circumcision of his sonne and the solemne giuing to him of that name in the presence of the congregation And howsoeuer Vriah walked not with a right foot but turned aside from the pure worshippe of God to set vp the Idolatrous Altar after the fashion of Damascus to feede the fancy of Ahaz yet he was a man of reputation whose testimony was sufficient to assure the naming of the Prophets Sonne because the times to come would bee troublesome and full of many calamities For their children were named when they were b Gen 21 ● Luk. 1 59. and 2 21. circumcised as now our children are named when they are baptized So likewise the Church oftentimes lyeth vnder the crosse and is subiect to persecution as c Reuel 11 6. the woman driuen into the Wildernesse Reuelations 12 6. and so the baptisme of many members might many times be doubted off and called into question forasmuch as no impression abideth in the flesh as there did in circumcision the Churches haue thought it sit and conuenient to require certaine men to be as speciall witnesses of infants their bringing to Christ and to the Church by baptisme and of their names giuen them in their baptisme True it is there is no expresse commandement in the Scripture neither is it a thing in it selfe necessary to haue chosen witnesses which they call God-fathers to vndertake for the child Neuerthelesse it is commendable and not rashly to be reiected and refused For first it is not contrary to the Scriptures and the doctrine contained therein Secondly it hath bin a very ancient custome in the Church which seemeth to haue sprung from the baptisme of those that were called Catechumeni being as it were nouices and newly taught in the principles of christian religion These being asked concerning their faith did not onely make answere themselues but gaue witnesses sureties of their faith in imitation of whom it is now extended generally to the baptisme of euery one euen of infants Thirdly it containeth and commandeth nothing vniust or vnhonest or vnlawfull or any way inconuenient Fourthly it proceedeth from charity both of the fathers which chuse such God-fathers to bee an helpe vnto them in bringing vp their children and of such also as promise for them and in their name Last of all it tendeth vnto the good of the childe and of the whole Church Of the Childe when beside the parents who may depart out of this life and leaue their children young there are others as guardians and assistants to haue an eye ouer them who should not cease to call vpon them to learne true religion and to cleaue vnto it to the end Of the Church because by this meanes they that belong vnto it are better prouided for touching their education and instruction in the feare of God and their young yeares are more easily seasoned with the best things betimes So then we see that this custome is good and lawdable in it selfe so that there bee no abuse of it nor superstition in it nor matter of necessity vrged vpon it Seeing therefore children are baptized and haue by this meanes an assurance giuen them of their baptisme they haue a maruailous benefit bestowed vpon them that they so soone obtaine the partaking of Christ and all his benefits God worketh in the Children of the faithfull belonging to his couenant by waies vnknowne to vs as d Luk. 1 15.41 Iohn Baptist is said to be filled with the Holy-Ghost frō his mothers wombe and they are called e 1 Cor. 7 14. holy by the Apostle insomuch that they cannot perish whom God calleth some sooner and some later all in his owne appointed time as seemeth good to his heauenly pleasure The remembrance whereof when children come to age greatly comforteth them in the loue and feare of God when they call to mind that they are so greatly esteemed and highly regarded of God from the first comming into the world before they had the vse of speech of reason and of vnderstanding Christ Iesus shed his blood for them hee dyed for all the Children of God f Ioh. 11 52. Reuel 20 12. he redeemed them whether they be old or young small or great as Ioh. 11. He must dye not for that nation onely but should gather together in one the children of God which are scattered And the same apostle Reuel 20. saith I saw the dead both great and small stand before God

baptized and washed with water we shall pay dearely for our defiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substaunce and nature then that wherewith wee wash our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authentical seale which God hath engrauen in it Now he that counterfeiteth the seale of a Prince shall he not be punished Behold baptisme is the seale of God which serueth not to seale conueyances of earthly possessions as house and lands but to assure vs that we are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lord Iesus Christ and borne againe by his holy Spirit Shall we breake all and escape vnpunished Let vs not then boast of our baptisme and Christianity to say oh we are baptized we are christened we weare the badge of God these things these things I say will cost vs deare if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby l Eccl. 5 3. wee shew our selues like vnto the foole that maketh a vow and immediately after breaketh it For what a misery is this that scarce one of an hundred knoweth the right end of his baptisme and whereunto it auaileth So that albeit they boast of the outward signe yet they are no more sound Christians indeed then Turks and Pagans Infidels and miscreants inasmuch as they are no way mortified or renewed by repentance no way changed in the inward man but lye rotting in their sinnes and remaine in the condemnation of Adam These shall one day finde by wofull experience what a costly thing it is to take so deare a pawne of saluation at the hands of God in vaine Indeed we beare the name of Christ and we professe the Gospell yet you shall find a great number that know not this vse of baptisme nor to what end it was ordained They doe call it indeede their Christendome but are altogether ignorant of the nature thereof and are vnacquainted with the effect of it yea they bring their children to no other purpose to be baptized then because it is the vsual manner and common custome so to do being led thereunto not by the commandement of Christ but by the example of others forasmuch as they can giue no reason at all of that they do This will cost them deerely for abusing such a pledge-token at Gods hands seeing it is a meanes wherby we are vnited to our Lord Iesus Christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued forty or fifty yeares in the world without knowing to what end they were baptized it had beene better for them that they had beene borne dead or perished in their mothers womb as an vntimely fruit then to haue vnhallowed so holy and precious a thing Thus much of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRD BOOKE of the Lords Supper being Christs farewel-token to his Church and a sweete pledge of his wonderfull kindnesse toward mankinde wherein the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the Doctrine of the reformed Churches is cleared the errors of the Church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. I. Of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke wee haue spoken of baptisme the first Sacramēt of the church together with the parts and vses thereof Now we are to set downe the doctrine of the Lords Supper which is the second Sacrament For after that God hath brought vs into his Church by baptisme and made vs as it were of his houshold seruants then as a good father of the family he feedeth vs spiritually with the flesh of his Sonne applying vnto vs the merit of his death and passion This a The Sacrament of the body and blood o● christ called by diuers names Sacrament of the body and blood of Christ is declared in the Scripture by diuers names to deliuer the nature thereof vnto vs. Sometimes it is called the communion as 1 Cor. 10. The cup of blessing which we blesse is it not the b 1 Cor 10.16 communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ Sometimes it is called the Lords Supper as 1 Cor. 11 20. When yee come together into one place this is not to eate c 1 Cor. 11 20 the Lords Supper Thirdly sometimes it is called the breaking of bread as Acts 2. They continued in the Apostles doctrine and fellowship d Act. 2 42. and 20 7. and breaking of bread and prayers and cha 20. The first day of the weeke the D●sciples being come together to breake bread Paul preached vnto them ready to depart on the morrow Fourthly sometimes it is called the table of the Lord as we see 1 cor 10. Ye cannot drinke the cup of the Lord and the cup of Diuels ye cannot be partakers of the Lords e 1 Cor. 10 21 table and of the table of diuels Moreouer we shall nothing offend if we call it the testament or will of Christ This cup is the f 1 Cor. 11 ●5 Mat. 26 2● new Testament in my blood this do as oft as ye drinke it in remembrance of me and our Sauiour thus speaketh Mat. 26. This is my blood of the new testament that is shed for many for the remission of sins These are the chiefe and principal names giuen to this Sacrament in the Scriptures I am not ignorant that the ancient fathers and times succeeding haue giuen vnto it other names and not vnfitly but my purpose being not so much to alledge the counsels or Doctours of the Church as to instruct the simple and vnlearned I will content my selfe with expounding such termes and titles as are penned in the worde of God and pointed out by the Spirit of God Now then let vs render g Reasons rendred of the former names the reasons of such names as this Sacrament is entituled withall It is called the communion because wee haue a communion and fellowship with Christ and h 1 Cor. 10.17 he with vs both which are sealed vp in this Sacrament It is called the Lords Supper both because it was instituted by the Lord Iesus at his last Supper which circumstance of time the Church hath changed because therin is offered to vs a spiritual banket in which the faithfull are spiritually fed and nourished It is called the breaking of