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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

it came Hence it is that Caluine teacheth infiit ●ib 4 cap. 17 35.36 that the Apostles are not read to haue prostrated themselues and lye along to worship the Sacrament it is the practise of Rome to prostrate themselues before the bread to adore it There hath bin much written against kneeling at the Communion but the weakenesse of the reasons serueth to discouer the imperfections of their writings For first their opinion looketh one way their proofes another they go about to tye vs to the example of Christ to proue sitting euermore they conclude standing so that we may say with the Poet Amphora coepit Institut Horat. de art Pee● currente rota cur vrceus exit Secondly they tell vs that some haue wished this gesture of kneeling to be abolished but who haue pronounced and determined that it is vnlawfull Thirdly do they bring vs any examples either of Churches in generall or priuate persons in particular that did sit at the communion which deepe silence of those that speake of the Sacrament argueth that the particular gesture was not thought necessary no more then eating the Passeouer standing which was afterward altered Fourthly they wrest many authors out of ioynt they bring them in to serue their purpose and then make them to depose what they list Thus they serue Caluine in many places making him to speake against kneeling at the Communion whereas he onely writeth against the popish adoration Thus also they often cite many sundry worthy defendors of our faith against the enemies of the grace of God D. Fulke D. Sut●●sse D. Willet and albeit by their great labours they deserue great praise in the Church yet they marshall them among other writers as if either they disliked the order of our Church or else were some simple fellowes that regarded not what they wrote or as if their opinions and their practises their bookes and their liues their writings and their doings were dissonant and differing the one from the other or as if they did set downe certain principles which themselues do not remember when they come to particulars Fiftly they teach that kneeling in the act of receiuing the bread and wine is imposed and obserued as a part of Gods worship and that it is by all men confessed to bee a chiefe part of religious adoration De Actorat p. 22. 3. whereas Aretius a learned Diuine maketh it onely an accidentall part of religious worship and it is a cleere case it is no chiefe part of it both because religious adoration may be and is vsually without it and it is also vsually without adoration For kneeling is not alwayes ioyned with diuine worshipping as appeareth in the example of Abraham before the people of Heth of Iacob to his brother Esau of the debter before his creditor Gen. 23 7. 33 7. Mat. 18.29 Gen. 48 12. 1 Kin. 1 33. and of the subiects before their Princes al these bow the knee of the body and yet do not worship in a diuine manner Lastly the authors which they bring do speake against them in the particular point for which they bring thē such persons then as stand vpon the opinion of others let them heare with patience the iudgement of as excellent Diuines as this age hath brought forth Art 1 sect 8. B. Iewel writing against Harding saith thus I deny not certaine circumstances as fasting sitting stand ng kneeling and other like ceremonies obserued in celebrating the holy mysteries are to be moderated and appointed at the iudgement of the Church If these circumstances of fasting sitting standing and kneeling may bee appointed by the Church then the word of God hath determined and defined nothing concerning the vse of them for the Church hath not authority to establish any thing against the Scriptures But because his iudgement may be thought partiall let vs heare what others testifie It is the order of the Church of Geneua to receiue standing as we noted before and as Beza himselfe witnesseth And he hath a notable Epistle written to a friend resoluing him what the faithfull ought to do that liue where the bread in the Supper is not broken ne●ther deliuered into the hands but put into the mouths of the Communicants things of greater waight and importance then is kneeling at the Sacrament Beza epist 2. things that are not in themselues indifferent things that are no better then plaine corruptions of the institution of Christ yet he aduiseth and counselleth that we should not trouble our conscience with these matters not giue offence to our brethren by refusing to communicate in such places and among such persons as if we were in danger to loose the life and heart of all Christianity I appeale now vnto themselues that cannot abide our kneeling and make them Iudges in this controuersie whether hee that perswadeth the people to suffer the bread vnbroken to bee put into their mouths rather then altogether to abstaine would not also aduise to receiue kneeling according to the order of the Church where it is required and commanded rather then to breake the peace of the Church To this purpose he saith That which is not in it selfe necessary we ought not to vrge farther then is meet And afterward The taking of the Supper is precisely enioyned vnto vs but not the manner how we shall take it Epist 12. et 8 And in another epistle when he was asked his opinion touching the bowing of the knee in the act of receiuing hee thinketh of it as of receiuing with vnleauened bread yet to auoid superstition though it be not euill in it selfe he wisheth it were abolished howbeit it is not of him simply condemned With him accordeth the church of France of the low Countries who dare not pronounce the ceremony of kneeling in receiuing of the Elements to be vtterly vnlawfull but for the vtter rooting of bread-worship out of the hearts of men Ob●eruat vpon the Harmo of C●nfest Instit lib. 4. cap. 17. they hold it much better in most places to haue it vtterly abol shed Caluine speaking of this gesture applyeth it wholy against the Church of Rome that worship this Sacrament not against the true Churches of God that receiue kneeling at the Sacrament but abhorre and condemne the adoring of the Sacrament Peter Martyr sheweth that this outward reuerence vsed in kneeling is not in it selfe and it owne nature euill Loc. commu class 4 cap. 10. sect 50. so that we stay not in the Elements but worship in spirit and truth Christ Iesus sitting in the heauens True it is to conceale nothing of his opinion he taketh this prostrating bending of the knee not to be so fit vnlesse often preaching be ioyned by way of iustruction so that if the people bee taught that they are not to worship the outward elements then there is no such feare of Idolatry but this gesture may be vsed and retained and this is our case

requisite that the min●ster should kneele at the deliuering of it as they pretend it is much more reasonable that the people kneele in the receiuing of it And albeit the former maner of answering Amen noted by the ancient and obserued by the people be not prescribed in our Liturgy as a law and commandement yet I doubt not but it is both intended by the Church and practised of euery good Christ●an as a duty For when the minister saith according to the forme of administration vsed among vs The body of our Lord Iesus Christ which was giuē for thee preserue thy body and soule to euerlasting life c. who is it indued with any true feare of God and faith in Christ that doth not ioyne with him in heart secretly and seriously answere Amen If then we subscribe to that prayer in our soules to our selues although we do not answere to h●m with an audible voice how should it not be rather want of reuerence in vs to sit then fear of Idolatry in vs to kneele And it were not hard to produce the exāple of some that haue formerly vsed to fit who hauing a tender conscience haue bin troubled that they sate did not vse the gesture of kneeling iudging of themselues that they did not receiue it in that reuerent maner which they ought If any say Obiection kneeling hath beene abused to Idolatry which is a grieuous sin I answere rather we should say that abuse hath bin committed in the time of kneeling But grāt it to be so Answere this doth not touch vs at al who haue separated the abuse do retain the lawful vse of it We abhor the worshipping of the signes the committing of Idolatry euē our aduersaries being iudges we haue purged the gesture of kneeling frō all pollution vse it onely to expresse our reuerence and deuotion If any shall wonder as it Why there is so little mention in antiquity of sitting standing or kneeling at the Communion and aske the question how it commeth to passe that there is so little mention of kneeling or sitting or standing in all Antiquity I answere with that honourable Lord of Plessis in another cause though for substance not farre different The Apostles and Ancients haue not pressed any thing but that which was of the ordinance and appointment of God leauing all the rest indifferent to the arbitrement determination of such as gouerned the Churches who haue authority to take order in such things as are lawfull and yet are neither commanded nor forbidden in the word I will lay before the eyes of those that are contrary minded two points to bee considered Many standing against the Ceremonies do yeeld to kneeling and then I will ende this Controuersie First it cannot be denyed which experience teacheth that diuers euen among those that haue stood against the Ceremonies yet do stand against them do neuerthelesse nothing dissent in opinion from the order prescribed in the Church but conforme themselues in practise to the same and haue beene authors and perswaders of conformity vnto others as might easily be prooued by sundry witnesses so that these two causes must be seuered and diuided Secondly it will be very hard if not vnpossible to alledge the testimony of any learned man before our times No writers vntill 〈◊〉 times hold it vnlawfull to kneele so farre as I or others of greater reading can remember that held it absolutely wicked or vnlawfull to kneele at the taking of the Sacrament and therefore there is iust cause that others inferior vnto them should suspect their owne iudgement If then the most or at the least many euen among those that yeeld not to some other Ceremonies of the Church do notwithstāding kneele at the Crmmunion with all reuerence and all the learned troope of classicall writers account this kneeling to bee lawfull indifferent in it selfe why should we be so wedded to our owne opinions as to fasten an imposition of impiety and idolatry vpon it as we do as if all were wicked persons and idolaters that submit themselues vnto it This point I haue briefly touched in this place Booke 3 ca 6. but handled more at large in the Booke it selfe whereunto I referre the Reader for farther and fuller satisfaction where I haue produced as godly and sauoury writings as I thinke are any in our age to the end that if we be led by the iudgement of men who set a byas vpon our iudgement we may also haue many that are as sufficient to ouerwaigh and ouersway the others Neuerthelesse I begin not without some cause to suspect before hand that I am like to incurre the displeasure of such as are contrary minded whom I haue no thought or purpose to offend but rather to winne to that which I am perswaded is the truth And albeit I haue protested sufficiently touching my soundnesse and sincerity in this behalfe Pag 434. yet I feare offence will be taken where none is eyther giuen or intended therefore if any shall vnchristianly and vncharitably censure me I w●ll comfort my selfe in the cleerenes of mine owne conscience so that if mine aduersary should write a book against me Iob. 31 35 36 surely I would take it vpon my shoulder and binde it as a Crowne vnto me 1 Cor. 4 3. I haue learned to say with the Apostle With me it is a very small thing that I should bee iudged of you or mans iudgement yea I iudge not m●ne owne selfe I cannot forget the words of iust Iob when he was scoffed and scorned of his friends he appealed from them to the sentence of the Almighty chap. 16. Ioh. 16 19 Behold my witnesse is in heauen and my record is on high It is noted of Alcibiades when one lifted vp his staffe to strike him if hee would not hold his peace that trusting in the iustice of his cause the strength of the truth he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Plutar. Smite so that thou wilt heare So it shall be no great griefe vnto mee to be taunted by the tongue or traduced by the pen if I may either strengthen any that wauer or recouer any that wander or confirme any that stand it is enough I haue my desire and a good recompence for my paines Now I proceede to buckle with the common aduersary both of them and vs I meane the popish sort who as they haue notoriously corrupted the maine pointes of religion so none more horribly then the Sacraments Sundry nouelties taught in the Church of Rome and by no meanes more then by the blasphemous Masse and the Idolatrous seruice belonging to that Idoll I haue oftentimes maruelled with what face or forehead they can aske of vs where our Church was before Martin Luther or Iohn Wickliffe as if it were vnknowne or vnheard of in the former times whereas thēselues are not able to declare or demonstrate where the Romane

yet if wee bee vncleane and vnpure we make them all vnpure to our selues I say to our selues but not to others For why should they bear the blame of our impurity or why should they bee punished for our iniquity The Apostle speaking of the Lords Supper 1 Cor. 11. saith He that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the Lords body hee cannot eate and drinke iudgement to other men but hee may to himselfe Likewise the same Apostle writing to Titus saith Chap. 1.15 Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled No man can defile the Sacraments to others but onely to himselfe forasmuch as they take their nature and borrow their force from God not from men and therefore are not to bee esteemed by the vice or vertue of the Minister but by the power and vertue of God If a Prince should send vs a pardon by his letters pattens and deliuer them into the hand of a wicked man as God sent Iudas the son of perdition to the Children of Israel to preach vnto thē that the kingdome of God was at hand would we refuse the pardon because of the wickednesse of the messenger Or may wee thinke it to bee lesse forcible and auaileable because hee is an vngodly person Woe then vnto those that bring in againe the damnable doctrine and practise of the Donatists long since buried and shaken in peeces who make a schisme in the Church depart out of the church for the faults offences of the Ministers because wee are not baptized into the names of the Ministers neyther are made partakers of the supper of the Ministers but we are baptized in the name of God and we are made partakers of the Supper of the Lord. They are therefore their owne enemies that looke too much vpon the messenger and too Vse 2 little vpon him that sendeth him vnto vs. Secondly is God the true and onely author and appointer of Sacraments Then none must adde vnto or take from the Sacraments instituted by him in the church no more then vnto the c Deut. 4. worde it selfe Deutronomy 4. Yee shall put nothing to the word which I command you neyther shall ye take ought there from that ye may keepe the commandements of the Lord your God which I command you And Reuel 22 18 19. If any man shall d Reuel 22 18 19. adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the words of the booke of this prophesie God shall take away his part out of the booke of life If the Sacraments were the inuentions of men they might also fitly receiue the additions and subtractions the changes and the alterations of men but seeing they are the ordinances of God we must be content to haue them ordered by God All Ceremonies therefore and rites deuised by men as parts of Gods worship are so many abhominations and innouations of his seruice As God onely can gratiously promise so hee can onely effectually performe what he hath promised Wherefore we must condemne those as guilty of rebellion against God that bouldly breake out eyther to deuise new Sacramentes or to adde and detract from them that God hath ordained We are commanded to rest in those that he hath appointed to the Church in his worde for as well wee may deuise a new word as deliuer a new Sacrament aswell wee may coyne a new Article of faith as bring in a new confirmation of of faith Thirdly wee learne heereby that they which condemne Vse 3 the Sacraments and will not suffer them to bee of any force with themselues and making small account of them doe esteeme them as trifles or otherwise abuse them contrary to the institution will and commandement of Christ all these do greeuously sinne not against man but against the author of them that is God who hath ordained them and greatly indanger their owne saluation as 1. Cor. 11. He that eateth drinketh vnworthily e 1 Cor. 11 29 eateth drinketh his owne iudgement because hee discerneth not the Lords body If a man contemne or any way contumeliously abuse the seale of a Prince he is punished and therefore such as scorne and make a mocke of the Sacraments which are the seales of God cannot goe scot-free but shall bee indighted of high treason and rebellion against his Maiesty The last point to bee considered in the description of a Sacrament is the end of them where it is added Whereby Christ and al his sauing graces by certaine outward rites are signified exhibited and sealed vp to vs. This is proued directly by the Apostle 1. Cor. 10 16. The f 1 Cor. 10 16 cup of bless●ng which we blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the bodye of Christ So Peter speaketh Acts 2. of the other Sacrament g Acts 2 38. Amend your liues and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the guifts of the Holy-Ghost And Paul saith in another place All ye h Gal. 3 27. that are baptized into Christ haue put on Christ Our soules are washed in the bloud of Christ his buriall his resurrection his sanctification his wisedome his righteousnesse his redemption is made ours all his benefits are ours as Christ is ours Vse 1 Let vs make vse of this point and apply it to our selues First is Christ the summe and substance of all Sacraments Then the Church of Rome is heere condemned that say we make the Sacraments bare and naked signes God forbid that we should say so or make them to be so they are the sure seales of Gods promises heauenly tokens spiritual signes and authentike pledges of the grace and righteousnesse of Christ giuen and imputed vnto vs. The Sacraments and sacrifices of the olde Testament were not bare signes Circumcision was not i Rom. 2 28.29 a bare signe as Rom. 2. This is not circumcision which is outward in the flesh but the circumcision of the heart And In Christ k Col. 2 11 12. yee are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ Euen so Baptisme is no bare signe it were great blasphemy so to speake it were very great iniquity so to thinke The grace of God doth worke with his Sacraments and therfore the signes are neuer receiued in vaine of the faithfull and worthy receiuer The water washeth not from sinne the bread and wine feede not to eternall life but it is the precious blood of Christ that doth cleanse vs from al sin and purchaseth for vs all grace which is the life and the truth of the outward signes Againe

the forgiuenesse of sinnes and of our adoption in Christ Doth not the ſ Rom. 8 15 16. Holy Ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. Wee haue not receiued the Spirite of bondage to feare but the Spirit of adoption whereby we cry Abba father the Spirite beareth witnesse with our spirits that we are the children of God In these words Gods sanctifying Spirit our sanctified spirit are made the two witnesses of our adoption This we must certainely beleeue by faith And this made the Apostle t Rom. 8 38.39 most confident in the end of the same Chapter saying I am perswaded that neyther death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. If any obiect we may hope well for forgiuenes of sins but we cannot beleeue the same I answere Faith and hope cannot be separated they doe alwayes as louing friends accompany each other they are neuer sundered and diuided so that if we may be assured of our saluation by hope it followeth we may be certainely perswaded True hope followeth true faith as the effect doth the cause and no man can truely hope that is not truely assured Besides this is the property of hope u Rom. 5 4 5. it neuer maketh any ashamed they shall not be confounded and disappointed they shall attaine vnto the thing hoped for according to the doctrine of the Apostle Experience bringeth foorth hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs. Hitherto of the first end of a Sacrament CHAP. XIIII Of the second vse of a Sacrament THe second end of a Sacrament is this a The second vse of a Sacrament is to be a seale of the Couenant It serueth to bee a seale of the Couenant betweene God and vs that hee will bee our God and we will be his people as Gen. 17 I am God b Gē 17 1 11 all-sufficient walke before me and be vpright The Sacraments are assured testimonies and confirmations of the fauour and good will of God who is well pleased toward vs in Christ his Sonne By them as by certaine pledges giuen and receiued God of his great mercy doth as it were binde himselfe to vs wee binde our selues to him to remaine his people and to walke in obedience before him for they bee as strong chaines to compasse vs as sure cords to hold vs and as fast knots to keepe vs that we do not depart from him and cast off the feare of his name Circumcision was a seale of Gods promise to Abraham and a seale of Abrahams faith and obedience toward God But let vs see what c What the couenant is betweene God man this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangeably couenanteth and contracteth each toward other The couenant of God in respect of himselfe hath three parts He promiseth d Rom 11 26 Ier. 33 8. Esay 43 25. first of all forgiuenesse of our sinnes for The deliuerer shall come out of Sion and shall turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption e Ier. 31 31.32 33. 2 Cor. 6 16.18 Zach. 8 8. of sonnes and acceptation of vs to be his children ioyned with the promise of his cōtinuall fauour loue grace and protection as Iere. 31. Behold the dayes come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the Land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord but this shall be the couenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people Behold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sins promised to be our mercifull God And to the end there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle writing to the Hebrewes hath drawn as it were the counterpane of the former word for word expressed as it is in the Prophet f Heb. 8 10 11 so that we haue a paire of indentures of couenants to shew the stablenes of his counsell The 3. part of the couenant in respect of God is g Reuel 21 4.7 the promise of the full possessiō of the heauenly inheritance and of eternall glory after this life as Reuel 21. God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercometh shal inherit all things Also cha 2. To him that ouercommeth will I giue to eate of the tree of life which is in the midst of the Paradice of God he shall not be hurt of the second death he shal haue power giuen him ouer the Nations and rule them with a rod of iron he shal be cloathed with white array and I wil not put his name out of the booke of life hee shall be a pillar in the Temple of God shal go no more out I will grant to him to fit with me in my throne euen as I ouercame fit with my Father in his throne Thus we see how God on his part by writings and euidences promiseth to giue to his people remission of sins adoption of sons possession of heauen he hath couenanted by word by oth to performe these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grants of great blessings by our great God to the great good cōfort of his childrē For what greater blessings can there be then being miserable sinners to be graciously pardoned being vtter enemies to bee freely accepted as sonnes beeing bondslaues and prisoners of hell to be made heires of heauen and saluation Againe the couenant on our part requireth three conditions for when men intend to couenant and contract one with another they set downe articles as well on the one side as on the other First faith to God to beleeue his promises as Iohn 3.16 God so loued the world that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him

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

earth If this inward maister and teacher be wanting the Sacraments g The Sacraments profit not without the Spirit can work no more in our mindes then if the bright Sun should shine to the blinde eyes or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernes or a shower of raine fall vpon the hard stones Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should bee present before our eyes in vaine the Spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our hearts he frameth vs to new obedience and assureth vs that God offereth to vs his owne Sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be sowne in fruitfull ground wel tilled and manured it bringeth forth good increase with gaine and aduantage so likewise the word and the Sacraments if they hit vpon an hard necke and fall into a barren heart become vnprofitable and vnfruitefull but if the effectuall worke of the Spirite accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part CHAP. X. Of the third inward part of baptisme THe third inward part of baptisme a The third inward part of baptisme is Christ Iesus is Christ represented and signified by the water For as the Apostle teacheth b Heb. 10 4. That the blood of buls and calues cannot take away sin so the water in baptisme cannot wash away sinnes It toucheth the body washeth it cleanseth and purgeth it but it can proceed no further Nay al the water in the riuers and in the Sea cannot scowre and make clean the conscience it is another water euen the Spirit that must do it Hence it is Ier. 2 22 that the Lord saith by his Prophet Ieremy chap. 2. Though thou wash thee with nitre and take thee much sope yet thine iniquity is marked before me saith the Lord. To this purpose speaketh Iob Iob. 9 30.31 chap. 9. If I wash my selfe with snow-water and make my hands neuer so cleane yet shalt thou plunge me in the Ditch and mine owne clothes shall abhorre me It is not therefore the outward water but the inward water that auaileth vs. For this c Act. 2 38. 10 ●8 19 5 cause the beleeuers are said to bee baptized in the name of Christ as Act. 2 38. Be baptized euery one of you in the name of Christ So chap. 19 5. They were baptized in the name of the Lord Iesus Not meaning heereby the forme and manner of baptizing but the fruit foundation and end of baptisme Likewise d 1 Pet. 3 21. the Apostle sheweth the same 1. Pet. 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ There is no force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of inward baptisme doth consist The truth beeing euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses Vse 1 The vse of this part teacheth diuers points First that the outward washing with water is not the washing away of sins for thē whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the Spirit whether he beleeued or not e Acts 8.22 which is otherwise as we see Acts 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemptiō and so our condition were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our iustification f 1 Ioh. 1 7. as 1. Ioh. 1 7. The blood of Iesus Christ his Sonne doth cleanse vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and made vs Kings and Priestes vnto God euen his Father And Col. 1 14. the apostle saith In him we haue redemption by h●s blood that is forgiuenesse of sinnes Againe when we see with our bodily eyes the water Vse 2 poured vpon the body of the baptized wee must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the precious blood of Christ that we may assure our selues it is no idle action For we must not behold the Sacramentall rites as certaine dumbe gestures or stage-like shewes without substance and signification but we must make them serue to further our faith and edification or else we do horribly abuse them to the great dishonour of God and to the fearefull destruction of our owne soules Lastly it teacheth vs not to be led by the outward senses Vse 3 to measure the truth or to iudge of the substance of baptisme by the outward signe and visible parts but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The Infidell seeing children solemnly baptized in the name of the Father of the Sonne and of the Holy-Ghost will rashly and ignorantly coniecture nothing to be there but naked rites and bare water but the faithfull and true Christian doth behold the washing of the soule and cleansing of the heart by the dearest blood of Christ So in the Lords Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue with our hands wee taste with our mouth no more but the beleeuer knoweth that together with these signes God the Father offereth the body and blood of his Sonne to be spiritually receiued and digested Euen as he that is vnlettered and vnlearned if he looke g Esa 29 11 12. vpon the face of a booke beholdeth onely blacke colours and spots vpon the Paper seeth certaine figures and characters of Letters differing each from other but cannot reade the writing or comprehend the meaning but he that hath learned his Letters and is able to reade them reapeth great profite and instruction thereby So is it in the Sacraments He that resteth in the outward signe deceiueth himselfe but hee that respecteth the thing signified receiueth the profit and aduantage The Crosse of Christ and preaching of the Gospel h 1 Cor. 1 23.24 are a stumbling blocke to the Iewes and foolishnesse to the Graecians For the Infidell hearing that Christ was crucified

transubstantiated into water Fiftly they cannot agree with what words their consecration is wrought whether accidents be without their subiect whether the accidēts nourish no lesse then the substance of bread and wine likewise what the rats and mice do eate how and from whence the wormes are oftentimes ingendered in their Eucharist so consume it whether the shewes of bread be the body without the blood the shewes of wine the blood without the body Sixtly soone after the Apostles had receiued the Supper into their stomackes Luk. 22 44. Christ Iesus did sweate great drops of blood trickling downe to the ground and was afterward buffetted mocked spit vpon and crucified Now they dare not say that this body of Iesus so spitefully and contumeliously intreated swet any drops of blood in the stomacks of the Apostles or was by the Souldiors apprehended and buffetted vnder the formes of bread and wine and therefore they make at one the same time a double Christ one Christ suffering in the garden and on the Crosse another not suffering in the Disciples one Christ apprehended and another not apprehended one Christ sweating another not sweating one Christ buffetted by the Souldiors and another not buffetted Seauenthly they confesse that Christ both administred and participated of this Sacrament with his Apostles whereof will follow that Christ did eate himselfe and did drinke himselfe and seeing they hold his body is in the cuppe they must also hold that hee did drinke his owne body From whence ariseth a flat and expresse contradiction for to say that the body of Christ was all whole in his stomacke is to affirme that that which is within containeth that which is without as if the scabberd were in the sword or the cup in the wine or the purse in the mony Thus they make the outward part to bee within the inner and without the inner that is without and not without yea whereas they affirme that the body of our Lord is greater then the formes of bread which containe it they make that which is contained greater then that which doth containe it that is the treasure wider and larger then the casket in which it is locked contrary to al the rules of reason the principles of nature and the maximes of the Mathematicks Eightly they say that the body of Christ is all whole in heauen and all whole in the pixe and yet they renounce the Vbiquity of his bodye and holde that hee is not in place betwixt both so that they make a distance betweene the body of Christ and the body of Christ and therefore withall they make him lower then himselfe and higher then himselfe and separated from himselfe Ninthly they teach that the body of Christ in the Masse hath all the dimensions and parts of an humane body distinct in their naturall scituation and yet they teach that there is not so small a piece of the host where that body is not whole so that his head shall bee where his feet are and his feet where his head is And touching his blood they say it is shed in the Masse and yet notwithstanding they call it an vnbloody sacrifice so that by their reckoning there is blood not bloody and a shedding of blood not bloody as if a man should say whitenesse which is not white heate which is not hot or coldnesse which is not cold Thus they had rather say and vnsay and be at discord with themselues then to accord with vs and the truth They thinke it reason to deny all reason a sencelesse thing to be iudged by the senses These opē and euident contradictions so stifly auouched stoutly defended that an humane body should fill no place and yet should be in an hundred thousand diuers places haue length without being extended be whole in euery crum of the bread are so grosse and palpable absurdities that they do estrange the Turkes and Infidels from imbracing the Christian religion Auerrhoes It is noted of an Arabian Spaniard writing vpon the 12. booke of the Metaphysickes that his soule should hold with the Philosophers since the Christians worship that which they eate The Pagans mocke at this as a brutish conceite Cicer. de nat Deor. lib 3. as among others it appeareth by Tully in his third booke of the nature of the Gods who saith thus Thinkest thou any man to be so mad as to beleeue that that which he eateth is his God So that this monstrous deuice imbraced in the Church of Rome as a maine pillar that holdeth vppe the house hindreth the faith offendeth the ignorant bringeth the doctrine of Christ into reproach hardeneth the hearts of the enemies of the Gospell and mingleth heauen and earth together It were infinite c See D. Sutl de m●ss l b. 5. cap. 10. to note out all their contentions and contradictions these may suffice to shew how the enemies of God fight one against another and al of them with their owne shaddowes And thus much of the late doting deuice of transubstantiation which is the soule life of their popish religion the denyers or doubters wherof they pursue with fire and sword more eagerly then such as are enemies to the blessed Trinity The last generall vse is this If Christ deliuered both these signes not onely the bread but the wine also to his Disciples then both kinds by the Minister are to be deliuered f Christs people must receiue the supper vnder both kinds and both kinds by the people are to be receiued not bread alone nor wine alone but bread and wine the bread in token of his body giuen for vs and the wine in token of his blood shed for vs. This is the ordinance of Christ this is agreeable to the Scripture Notwithstanding the church of Rome hath decreed that it is not necessary for the people to communicate in both kinds holdeth them g Con. Trident. sess 21 cap. 2. accursed that hold it necessary for the people to receiue the cup consecrated by the Priest Thus it appeareth they labor nothing more then to take from the faithfull the sweet comfort of the Lords Supper This is a sacrilegious corruptiō of Christs institution deuised by Sathan broached by Antichrist published by his adherents in the corrupt times of most palpable darknesse as may appeare by these reasons First if none may drinke of the consecrate wine but the Priests then none should eate of the bread but Priests so that they must either exclude the people from both which I trust they dare not or admit them to both which as yet they do not For to whom Christ said h Mat. 26 26.27 Take and eate to those gaue he the cup and said Drinke ye Wherefore the signes being both equall all communicants must drinke of the one as well as eate of the other there being the same warrant for the one that there is for the other and the let that would barre the one will hinder