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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22474	The badges of Christianity. Or, A treatise of the sacraments fully declared out of the word of God Wherein the truth it selfe is proued, the doctrine of the reformed churches maintained, and the errors of the churches of Rome are euidently conuinced: by pervsing wherof the discreet reader may easily perceiue, the weak and vnstable grounds of the Roman religion, and the iust causes of our lawfull separation. Diuided into three bookes: 1. Of the sacraments in generall. 2. Of Baptisme. 3. Of the Lords Supper. Hereunto is annexed a corollarie or necessary aduertisement, shewing the intention of this present worke, opening the differences among vs about the question of the supper, discouering the idolatry and diuisions of the popish clergy, ... By William Attersoll, minister of the Word of God.	Attersoll, William, d. 1640.; Attersoll, William, d. 1640. Principles of Christian religion. aut	1606 (1606)	STC 889; ESTC S115827	366,439	472

hath my mother conceiued mee And psal 38. There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer mine head and as a weighty burden they are too heauy for me This practise we see also in Daniell in Nehemia in Ezra in Manasses and in many others We mooue them to labour to be at one with God to be reconciled to their brethren and to remember the poore Especially we stirre them vp to prayer in regard of their present necessities and of the mercifull promises of God resting themselues on the perfect and all-sufficient sacrifice of Christ. Gratious and precious are the promises that God hath made to al that come to the throne of his mercy as p. al. 145. The Lorde is neere to all that call vpon him yea to all that call vpon him in truth he will fulfill the desire of them that feare him he will also heare their cry and wil saue them And psal 50. Call vpon me in the daye of trouble so wil I deliuer thee and thou shalt glorifie me And our sauiour Math 7. Aske and it shall be giuen you seeke and ye shall find knocke and it shal be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened So the Apo. Iames. The praier of faith shal saue the sicke and the Lorde shall raise him vp and if he haue committed sinnes they shall bee forgiuen him acknowledge your faults one to another that ye may be healed for the praier of a righteous man auaileth much if it be feruent Now when they are sufficiently humbled for their sinnes wee moue them to hunger and thirst after the merits of Christ who of God is made vnto vs wisedome righteousnes sanctification and redemption We alledge vnto them these and such like comfortable places of Scripture Come vnto me all ye that are wearie and heauie laden and I will ease yon This is a a true saying and by all meanes woorthy to be receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe These things write I vnto you that ye sinne not if any man sinne we haue an aduocate with the father Iesus Christ the iust whose blood clenseth vs from all sinne he is the 〈◊〉 for our sinnes and not for ours onely but also for the sinnes of the whole world He is euermore about those that are his he maketh their bed in all their sicknesse his left hand vnder their heads and with his right hand he doth imbrace them so that whether they liue they liue vnto the Lord or whether they die they dye vnto the Lord whether they liue or dye they are the Lords This is true happines Furthermore we raise them vp with sweet comforts and consolations of the word of god against alterror and feare of death Death is swallowed vp in victory ô death where is thy sting ô graue where is thy victory The sting of death is sinne and the strength of sinne is the law but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. And Rom. 8. Ther is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit I am perswaded that neither death nor life nor Angels principalities powers nor things present nor things to come neither any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Christ is to vs aduantage whether in life or in death Such as beleeue in him yea though they were dead shall liue Death is to vs as a sleepe and the graue as a bed of rest A crowne of righteousnesse is laid vp for vs which the righteous iudge shall giue vnto vs so that an euill death can neuer follow where a good life hath gone before forasmuch as he cannot possible die ill who hath liued wel Death indeede is a Scorpion or serpent but his sting is pulled out he may wel hisse but he cannot hurt he may wel threaten but he cannot destroy for Christ hath quelled and conquered him Now to put away the griefe and tediousnes of sicknes we wil and wish them to meditate on the things they haue heard and learned by the ministry of the word from time to time in their health to consider with themselues how God sometimes suffereth the wicked to prosper for a time and florish like a greene bay tree and how he punisheth them in the 〈◊〉 wrath and iudgement for them how he blesseth or correcteth his children in this life how he hath prepared eternall torments for the wicked and vnspeakeable glory for the Godly but aboue all the workes of God we teach them deepely to thinke vpon the glorious and gratious work of our redemption wherein the infinite mercy and iustice of God do meete together and kisse each other taking delight and comfort therein withall thanksgiuing Wherefore we perswade them to beare the paines and griefes of sicknes with patience constant perseuerance because all sicknes is Gods hand who being the god of the spirits of al flesh killeth maketh aliue bringeth down to the graue and raiseth vp again There by we are indeed chastened for our sins but they are nothing in comparison of that anguish and agony which Christ suffered for vs neither are they worthy of the exceeding glory which shal be shewed vnto vs. God hath predestinated vs to be like the image of his son so that the deeper we sinke downe in sorrowes the more perfectly we resemble christ it is the great mercy of God we are not vtterly consumed and that his louing kindnes is not at an end toward vs. The sicknes of the body is physick for the soule for the striking of the one is the healing of the other by the Crosse wee must enter the kingdome of heauen and learne to loath the pleasures and profits of this present life If they fall to dispaire and doubting of Gods fauour and loue toward them in Christ we labour to strengthen the weake and bind vp the broken hearted we are ready to leaue ninety and nine in the wildernes and seeke that lost one We bring them to God that hath striken them and made the wound considering that the sonne of man is come To seeke and to saue that which is lost God is mercifull and his mercy endureth for euer hee desireth not the death of a sinner but that hee turne vnto him His mercy is ouer all the workes of his hands it is like the Ocean-sea wher no bottom can be found or founded It is the expresse commaundement of God that we should beleeue in Christ who hath tryumphed gloriously against sinne against Satan against hel against death against damnation against desperation The promises of the

Sacrament are confuted and condemned as their creame their tapers their crosses their censors their salt their spittle their holy-water their exorcisinges and conjurations hauing also an opinion of saluation and worshippe annexed vnto them These men as if it were a base and contemptible thing to baptize with Water onely according to Christes commaundement haue brought in a new word and new elements 〈◊〉 that is new drosse and new filth into the church and into the sacraments of the church as salt that we may bee seasoned with wisedome and bee kept from purrifying in sinne oyle that we may bee safe from euill suggestions spittle that our eares may be opeto heare the word and our Nostrils to discerne the smell of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other partes and actions be obserued these inuentions and additions which are so many abuses make not baptisme void neither bring a nullity therof notwithstanding these beggerly ceremonies as they are destitute of the testimony and aprobation of the first and auncient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christe was baptised neither gaue he any such thinge in charge to his Apostles neither were they in vse in the Apostles times neither did they deliuer them to the pastors and teachers which they ordained in euery citty For Peter saith Can anie man forbidde water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thinge but only for plaine common and ordinary water Thus in one sacra they find many sacraments and inuent tipes shadows similitudes and significations in the immediate seruice of God wheras we haue the body itselfe that is christ alredy They make these outward things able to giue grace power and strength against the deuill But the Apostle teacheth that the weapons of our warfare are not carnal they are spiritual that must defend vs from euill If they refer al this trash and trumpery not to the substance of the sacram but to order and comelinesse do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder Whereas the comlinesse and dignity of the sacraments is to be esteemed by the word of God by the institution of christ by the simplicity of the gospel and by the 〈◊〉 of the Apostles Nothing is more comely decent and orderly then that which christ commaundeth and aloweth nothing is more vncomly or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting and peruerting the holy ordinances of God Thirdly if washing with water be an outward part of baptisme which pertaineth to the flesh but teacheth not to the conscience which toucheth the body but clenseth not the soule then the bare want of externall purification cannot bring the danger of eternal condemnation Wherefore children dying without baptisme are not reiected because they want baptisme for children that are elected are saued though they dy before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continual contempt thereof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish that died vncircumcised therefore all perish not that dy vnbaptized And if the saluation of the child did depend vpon the outward sacrament it had beene an hard thing in the Lord who wil not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshuae it was omitted 40. yeares while they were in the wildernesse through their continuall iournies and vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine thereupon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child died the seuenth day which was before he could be circumcised circumcision being limited to the 8. day he did not cry out pittifully it is damned it is damned but arose from the earth washed himselfe anointed his bodie chaunged his apparrell refreshed himselfe cheared his wife came into the house of the Lord worshipped God praised him for al his doings made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child return to him againe But if he had thought all condemned that die vncircumcised his lamentation would haue exceeded for he had cause to haue sorrowed more after his death then he did in the childes sicknes and if circumcision had bene of such absolute necessity he might haue said The child being now dead why should I not fast why should I not weepe why shoulde I not afflict my soule seeing I cannot bring him againe or restore him to life to be circumcised But because he sorrowed not as one without hope and hee 〈◊〉 not on this or any like manner it appeareth that his faith apprehended the saluation of the childe and feared not his damnation through vntimely want of the outward sacrament Now God is not streighter and harder to vs vnder the gospell then he was to the Israelites vnder the law he is no lesse able and willing to saue now without baptisme then in those dayes he was without circumcision Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and libertie of mortall men as of the parents that shoulde bring them or of the minister that shoulde baptize them or of others that performe other duties vnto them whereas eternall life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth who are his and vpon his mercifull promise in his couenant and not vppon the lust and pleasure of any man as we see in the example of Iacob of whom God saide I haue loued him before he was circumcised nay before he was born or had done either good or euill Furthermore we haue shewed before that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vppon the crosse repented of his sins and beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lordes supper but we maie be saued without the Lords supper therefore also without baptisme Lastly if al persons dying without baptism bee condemned then infinite multitudes of children shold or may perish and be damnd without their owne fault through the carelesnes of others but none perish without their owne fault therefore all dying without baptisme are not condemnd To these we might 〈◊〉 the testimony and

made vs Kings and Priestes vnto GOD euen his father And Col. 1 14 the A postle saith In him wee haue redemption by his bloode that is forgiuenesse of sinnes Againe when wee see with our bodily eyes the Water poured vpon the body of the baptized we 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 pretious blood of Christ that wee may assure our selues it is no idle action For wee must not behold the Sacramentall rites as certaine dombe gestures or stage-like shewes without substance and signification but wee must make them serue to further our faith and edification Lastly it teacheth vs not to be led by the outward senses to measure the truth or to iudge of the substance of baptilme by the outward signe and visible partes but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The infidell seeing children solemnely baptized in the name of the father of the sonne and of the Holy-ghost will rashly and ignorantly coniesture nothing to bee there but naked rites and bare Water but the faithfull and true Christian doth beholde the washing of the soule and clensing of the heart by the dearest blood of Christ. So in the Lordes Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue 〈◊〉 our handes wee tast 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 bee spiritually receiued and digested Euen as he that is vnlettered and vnlearned if hee looke vpon the face of a booke beholdeth onely blacke coulours and spottes vppon the Paper seeth certaine figures and charusters of Letters differing each from other but cannot read the writing or comprehende the meaning but hee that hath learned his Letters and is able to reade them reapeth greate profit and instruction thereby So is it in the 〈◊〉 Hee that resteth in the outward signe deceiueth himselfe but hee that respecteth the thinge signified receiueth the profit and aduantage The Crosse of CHRIST and preaching of the Gospell are a stumbling blocke to the Iewes and foolishnesse to the Gracians For the infidell hearing that christ was crucified and nailed vpon the crosse is offended at him accounting it a foolish weak means to saue mankind that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of Godlinesle the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men that God should require circumcision of Abraham and of his houshold young and old bond and free maister and seruants to vncouer all their shames and to open the hidden partes of nature yet Abraham submitttd himselfe to the ordinance of God Naamaen the Syrian thought it a toyish precept prescript when he was bidden to wash himselfe 7. times in Iordin hauing many riuers in his owne countrey as good as that yet by obeying the prophet he was clensed of his Leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong and walled and to blow with their Rammes hornes yet by this weake meanes the wall fel downe the enemies were destroyed the citty was sacked and the people of God 〈◊〉 Christ seeing a blinde man and willing to heale him he spat on the ground and made clay of spittle and annoynted the eies of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weake things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceites and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeald obedience to God must deny himselfe and renounce his own wisedome and become a foole that he may be wise in God as 1 cor 3 Let no man deceiue himselfe if any man among you seeme to bec wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacramentes we must vnderstand more then we see and beleeue more then we can behold Such 〈◊〉 are without knowledge and faith 〈◊〉 no more of baptisme then the bodily eie directeth them vnto but the faithfull conceiue the blood of Christ to be offered to 〈◊〉 the soule and conscience from all sinn as the riuer watered the garden of Eden Chap. 11. Of the foruth inward part of baptisme THe last inward part of baptisme is the soule clensed most liuely represented by the body that is washed For as the outward receiuer giueth his body to be washed so the saithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the diuill and feeleth the inward washing of the spirit as Tit. 3 5 According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost And the same Apostle Eph. 5. Christ gaue himselfe for the church that he might sanctifie it and clense it by washing of water through the word that he might make it vnto himselfe a glorious church not hauing spot or wrinkle Wherefore this outward washing of the body commaunded by Christ fignifieth vnto me that I am no lesse assuredly clensed in his blood by the working of his spirit from the spottes of my soule that is from all my sinnes then I am outwardlie washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane 〈◊〉 vnregerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam as Rom. 5. By one man sinne entred into the world and ch 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of

this death Heereunto also commeth that which the Euangelist setteth downe in the conference betweene Christ and Nicodemes Ioh. 3 That which is borne of flesh is flesh and that which is borne of the spirit is spirit marueil not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sinne and borne in iniquity and cannot become spirituall but by a new birth wrought by the spirit which is sealed vp by the water in baptisme Againe this serueth to strengthen our faith when we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature and strength of concupiscence thou art moued tempted and prouoked to commit sinne And doest thou feele thy selfe ready to yeald to Satan and so to fall from God into euill Beginne to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou didest consecrate and giue vp thy selfe wholly to his seruice and didest renounce obedience to the suggestions of Satan to the allurements of the world and to the corruptions of the flesh For baptisme is the Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against all the enemies of our saluation and ouercome It is the badge and bannerofour captaine that wee shrouding our selues vnder his colours should not cowardly turne our back in the skirmish but coragiously looke the enemy in the face nay tread him vnder our feete for euer Moreouer hast thou through weakenes and infinnity 〈◊〉 once or twice into some sin to the dishonour of thy god to the wounding of thine own conscience to the slander of the gospel or to the scandal offence of thy weak brother haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once only administred for the reasons before alleged chap 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shal be forgiuen The fruite or efficacy of the Sacraments is not to be restrained and tyed to the present time of receiuing but extendeth it selfe to the whole course of our life afterward And thus much of the fourth part of baptisme Chap. 12. Of the first vse of baptisme HItherto we haue handled the parts of baptisme both outward and inward now let vs proceed to the vses the last point to be obserued in this Sacrament The vses of baptisme are in number three first to shew our planting ingrafting and incorporating into the body of christ secondly to seale vp the remission and forgiuenesse of all our sinnes thirdly to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification These endes appeare euidently by the wordes of the Apostle Rom. 6. Know ye not that al we which haue been baptized into IESVS CHRIST haue beene baptized into his death We are buried then with him by baptisme into his death that like as CHRIST was raised vppe from the dead to the glory of the father so wee also should walke in newnesse of life For if we be planted with him to the similitude of his death euen so shall wee be to the similitude of his resurrection knowing this that our olde Man is crucified with him that the body of sin might be destroyed that henceforth we should not serue sinne In this place the Apostle setteth before vs the former ends of baptisme expressely Touching the first vse he sheweth that by it is signified and sealed our vniting setting and inserting into the body of Christ to remaine in him soreuer as braunches in the vine as 1 Cor 12. By one spirit we are all baptized into one body whether we be bonde or free where he teacheth that by baptisme wee become one body with Christ. And Gal. 3 All ye that are baptized into Christ haue put on Christ. This coniunction with Christ is not bodily or naturall it is not by bāds in the flesh it is not by neernes of blood sor such as we see may be seprated as the father from the son the husband from the wife the brother from the sister but this is wholy mysticall and spirituall aboue reason and aboue sence because it is wrought not by natural waies as by ioynts sinnews arteries ligamentes and such like but by spirituall meanes to wit by the power of the spirit and by vertue of faith he sendeth downe his spirit we send vp our faith First he must send downe his spirit because all goodnes is of him Indeed we loue him but it is because he loued vs first giuing vs the spirit of adoption to cry Abba father Indeed we come vnto Christ to be eased and refreshed as he commandeth but it is because the father draweth vs. Indeed we perseuer in faith and loue but this is because he perseuereth in louing of us Indeed we repent and turn vnto God but this is because he taketh away our stonye hart and giueth vnto vs an hart of flesh Secondly as he putteth his spirit within vs so the faith mounteth vp to the heauens and apprehendeth Christ sitting at the right hand of the father And thus his spirit discending our faith ascending and both of them ioyninge the members to the heade the braunches to the vine vs to Christ being once engrafted wee are neuer sepetated as Ioh. 15. He that abideth in mee and I in him the same bringeth foorth much fruite for without me ye can doe nothing If a man abide not in mee he is cast foorth as a braunch and withereth and men gather them and cast them into the fire and they burne No man can be partaker of Christs benefits to saluation which is not made one with him As a Woman cannot be partaker of the riches and honor of some great man and haue interest in his person except she be ioyned to him in mariage that they become one body and one flesh and as the members cannot draw life from the head except they be ioyned with it so there is no partaking of Christ except thete be an vnion and communion with him as himselfe teacheth vs Ioh. 6. Verily verily I say vnto you except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If christ be absent from vs death is present wrathlyeth

of Christ. Neither must this be accounted and accepted an as indifferent ceremony to be admitted or omitted at our own choise and pleasure seeing Christ Iesus the Lorde of this sacrament commaunded the scripture hath commended the Apostles haue practised and the Ministers afterward obserued the same as the Apostle witnesseth The bread which we breake is it not the communion of the body of Christ speaking of himselfe and the rest of the Ministers of the church Besides it is an essentiall expressing and tepresentation of the passion and crucifieng of Christ as also the pouring out of the wine into the cup of the Lorde Wherefore they are to be accused and conuinced as heynous breakers of the high ordinance of Christ as we see in the church of Rome who omit this breaking of the breade as impertinent and vnnecessary and as not significant For Christ Iesus commaunded his disciples to eat that breade which he had broken and this breaking pertaineth to the end of the sacrament so that it cannot be passed ouer without neglect of the institution of Christ and of the essence of the supper The next title giuen to this Sacrament is the table of the Lord and it is rightly so called as by a verye fit name For seeing it is a Supper and a most heauenly banket it is requisite there should be a table answereable vnto it that as it is the supper of the lord so there may be a table for the administration of it From hence we conclude diuers good vses for our further instruction First of al it she weth that Christ and his Apostles in the celebration of the supper vsed a table not an altar For albeit the Apostle paule speaketh vnproperly of the table and thereby vnderstand the heauenly meat and drinke which was set vpon the table for all the lords ghuests yet withal he insinuateth and signifieth the place where on they were put to wit vpon a table In like manner our fauiour Christ at the sirst institution of this sacra sate downe at the table with his Disciples he stood not with them at the altar Now according to the example of Christ and his disciples must be the practise of al churches inasmuch as christ shedding his blood on the crosse had abolished al altars and therefore the Infidels did oftentimes reprooue and reproach the Christians because they had no Altars who on the other side desended themselues that their Altars are the congregations of such as bow themselues in prayers and the spirites of iust men which smell as sweet incense in the nostrils of God other Altars then these they acknowledge none Furthermore inasmuch as the sacrament of the body blood of Christ was accustomably administred on a Table not an Altar of woode not of stone made mouable not immouable We learne from hence that it is a sacrament not a sacrifice An altar doth inferre and presuppose a sacrifice and a sacrifice is referred to the Altar whereon it is offered But we haue not now properly and sacrifice for that were to account the al-sufficient sacrifice of christ as vnsufficient and vnperfect therefore wee are not to bring Altars againe into the church There is no vse of altars in the new testament seeing the making of them togither with other types and ceremonies of the olde testament through the death of Christ is abolished as the Apostles teacheth 1 cor 9. Do ye not know that they which Minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers of the altars And to like purpose Heb xiii x. We haue an altar wher of they haue no right to eat which serue in the tabernacle that is such as retain the necessary vse of the ceremonies begerly rudiments of the Iews are fallen frō Christ. Whereby we see plainly and apparently that sacrifices and Altars stood togither and sell togither and therefore whereas they would conclude the sacrifice of Masse from the vse of the 〈◊〉 wee may inuert the reason and make it serue to eueit and ouerthrowe the sacrifice of their Masse seeing it is certaine there were no Altars Lastly we must obsorue that it is not barely called a table but the table of the LORD to teach vs to draw neare vnto it with all reuerence and regard If we measure and mark our affection in earthly things we see what care and curiosity is ofttimes vsed when men come to the table and presence of Noble men howe much greater care and conscience should bee vsed of euery one of vs when wee come to this table where the King of kings and the Lord of heauen and earth is present Wherefore to stirre vs vppe to this duty and deuotion let euery one consider and meditate thus with himselfe I am this day to be the lords ghuest I am inuited to his table I am to eate of his bread and to drinke of his cuppe I haue not in this businesse to do with man whose breath is in his Nostrils but to deale with God in whose presence I do abide who is both a beholder and iudge of all my actions to whom I shall either stand or fall If I come in hypocrisie he will find me out before whom all things are naked and open if I come fitted by faith and sanctified by repentance I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to bee considered touching this title of the Lords table The last title of this Sacrament remaineth to be handled being called the new testament or will of Christ from whence wee may gather diuerse vses as good conclusions from this doctrine For first it teacheth that there is a double testament and couenant of God made to his people one of workes the other of grace one of the law the other of the Gospell as Ioh. 1 17 The law was giuen by Moyses but grace and truth by Iesus Christ. And Ier 31 31 32 I will make a new couenant with the house of Israell and the house of Iudah not according to the new 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 But this shall be the couenant that I will make with the house of Israell after those dates saith the Lord I will put my law in their inward partes and write it in their heartes and will be their God and they shall be my people The couenant of the law is a couenant where in God hath promised to his people all blessings corporall and spirituall temporall and eternall vnder the condition of perfect obedience Leuit. 26. Deut. 28. And hath threatned all curses and death it selfe to all that continue not in all parts and points of the law to do them The couenant of grace ratisied by the death and blood of

like the bitter and cursed waters making tryall of the suspected wife wherupon the counsell of wormes determineth that If any monasterie be suspected of theft let him bee purged by the taking of the sacrament Thus Sybicon Byshop of Spire in the counsell of Mentz did by it purge himselfe of adultery about the yeare 1100 an vse neuer intended by the spirite of God nor practised by anie of the Apostles to institute it to discouer secretes Likewise somtimes it is taken to be good against inchanters and inchantments sometimes to bee good for the remedy and recouery of sickenes to deliuer soules out of purgatory to preserue from the plague to saue cattell to cure the feuer to recouer again things lost to take away tooth-ache to cleere the eyes and what not All these fancies and supposed ends of this Sacrament agree not with the institution of christ nor with the former vses set down which now we come to handle and to proue out of the doctrine of the Apostles themselues Touching the first and principall end that is the remembrance meditation and shewing forth the death of christ with all thanksgiuing this he commaunded to vs at his last 〈◊〉 from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do often times leaue behind both deepe impressions and deuout affections in vs. Indeede when we read of the passion and death of christ it doth not much moue vs to heare it opened and expounded it moueth in a farther degree but more then these to haue before our eies a visible representation of the crucifieng of christ in his last supper doth moue vs most of all The institution of this Sacrament hee did in wisedome reserue till the approaching of his death that we might not forget him when he is gone from vs. So god the father after the vniuersal flood drawning the whole world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made neuer to destroy it so againe left to them and al posterity the 〈◊〉 bow When he had iustly smitten the first borne of the Egyptians and gratiously saued the first borne of Israel he commaunded Moses to sanctifie to 〈◊〉 al the first born that first openeth the womb to remember the day in which they came out of the land of Egypt When he had miraculously fed the Israelites with Manna from heauen that men did eate Angels food he would haue a golden pot ful of it to be reserued in the Arke of remembrance for the better remembrance of so great a work So likewise being deliuered by the precious bloode of christ from the floods of sin 〈◊〉 haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts we haue receiued baptisme to keepe vs in remembrance thereof that wee are ciensed from the filthynes of sin Again being nourished with christs body crucyfied his blood shed for vs we are cōmanded to vse this mistery to continue an holy remembrance of his death and passion to our endlesse comfort This end to wit to be to vs a remembrance of Christes sacrifice on the crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup ye shew the lords death till he come In like manner the Euangelist Luk of the bread he saith Do this in remembrance of me and of the cup Do this as oft as ye shall drinke it in remembrance of me by declaring his death And we declare the Lords death when we publikely confesse with our mouth and beleeue with the heart that our whole hope and affiance for life and saluation is surely set in the Lords death that we may glorifie him by our confession and exhort others by our example to glorifie him because his death is our life his passion is our saluation his suffering is our reioycing We our selues are the principall and proper causes that he was torne and tormented our sinnes wounded him we our selues crucified him we euen we were the causes for he was chastised for vs that by death he might deliuer vs from death and from him that had the power of death Our euill motions our vile thoughtes our corrupt wordes and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iudas the Gentiles and the Iewes who were but instruments as the crosse nailes the hammer and spear these were as our seruants and workemen in the euill action of his crucifieng Wherefore to speake the truth not Sathan the tempter not Iudas the Traytor not Caiphas the highpriest not Pilate the chiefe iudge not the Iewes that conspired against him not the false witnesses that accused him not the band of men that scorned him not the passengers that nodded their heads at him not the souldier that pierced him not the executioners that railed and nailed him on the Crosse are so much to be accused and reproued for his sufferings as we we I say our selues and our owne sinnes Not that we can excuse those cursed instrumentes that crucified the Lorde of glory who shall receiue according to their workes when they shall see him whom they haue pierced but to teach vs chifely to accuse and condemne our selues We bound him with cords we beate him with rods we buffeted him with fistes we crowned him with thornes wee reuiled him with our mouthes we railed at him with reproches we nodded at him with our heads we thrust him through with 〈◊〉 we berraied him with a kisse we pierced his hands and feet with nailes we crucified him betweene two theeues wee condemned him through false witnesses we poured shame and contempt vpon his person we iudged him as plagued and smitten of God For inasmuch as our f●lts and offences procured these things to be done vnto him we were the doers of them and the dea'ers in them And surely then we are profitably grounded in the doctrine of the passion of Christ when our haits cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions whereby as with speares we pierced the side and wounded the very soule of the immaculate lambe of God as Ioh 3 Who so sinneth neither hath seene him nor knowne him And the prophet 〈◊〉 teacheth chap. 53. He was wounded for our transgressions he was broken for our iniquities the chastssement of our peace was vpon him and with his stripes 〈◊〉 are healed the Lord haih layd vpon him the iniquity of vs all Seeing then christ was slaine for our sins let vs kill sin in our selues seeing he dyed for vs let vs labour that sin may be dead in vs seeing he was crucified for vs and our saluation let vs crucifie our owne Instes that they raigne not in our mortall bodies seeing his hart was pierced with a speare let vs haue our hearts thrust through pierced