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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

according to the seuerall times and seasons that God hath appointed howbeit the substance and effect the truth things signified are one and the same as the bodye is one albeit it receiue diuers garments to couer it The Passeouer and Supper of the Lord agree in the inward signification both of them representing teaching and offering the merites of Christs death Baptisme circumcision are likewise the same in substance the one cutting off the other washing away the naturall contagion and corruption of sinne by the shedding of the blood of the Messiah The same Gospell was preached to Adam by the Lord himselfe and afterward reuealed to Abraham and his posterity as also it was published by Christ and his Apostles albeit in the time of the lawe more darkely and obscurely but in the time of grace more plainely and cleerely The same sauing and iustifying faith was in Abraham the Father of the faithfull and in all other that euer were or shal be saued And therefore Iohn 1 29. Reuel 13 8. Christ is called The Lambe of God which taketh away the sinnes of the world And in another place The lambe slaine from the foundation of the world To this purpose the Apostle speaketh 1 Cor. 10. That the Israelites did eate the same spirituall meat and dranke of the same spirituall drinke that wee doe for they dranke of that spirituall Rocke which followed them and that Rocke was Christ Likewise in the Epistle to the Hebrewes Chap. 13. Iesus Christ yesterday and to day and the same for euer Hee was alwayes the foundation of the Church and the Fathers were saued by no other meanes then we are that is through him onely God hath appointed him ouer al things to be the head of the Church and the Sauiour of his body Ephes 1 22 and 4 16. There is giuen no other name vnder heauen whereby we must bee saued Acts 4 12. No man knoweth the Father but the Sonne and he to whome the Sonne will reueale him Math. 11 27. Ioh. 14 16. Lastly he saith of himselfe I am the way and the truth and the life In which words hee speaketh exclusiuely shutting out all others and meaneth that hee is the way alone the truth alone and the life alone by which Adam and all his posterity that beleeued attained vnto saluation No man therefore commeth vnto the Father but by him He sheweth Iohn 8.56 that Abraham reioyced to see his day and he saw it and was glad They which liued vnder the law and before the law as well as such as liue vnder the Gospell were no otherwise iustified reconciled and saued then by the blood of the onely mediator Christ Iesus who indeed was the end of the law forasmuch as the Gospell is no other then the law promised Rom. 1 2. 1 Pet. 1 10. and the lawe is no other then the Gospell exhibited and accomplished and all the Prophets beare witnesse of Christ and his Gospell Acts 10. For albeit he was manifested in the flesh in the last age of the world and was crucified when the fulnes of time came yet his death was as effectual to the faithfull before the flood and after the flood before the law and after the giuing of the law as to the faithfull that liued with Christ and after the ascension of Christ and it was as powerfull and profitable to them that liued before he dwelt vpon the earth as when hee did hang vppon the Crosse This point duely marked offereth vnto vs diuers good meditations to bee pondered in our hearts First that there is but one faith and one true religion one way to heauen and one truth in all the Sacraments albeit they haue diuers formes and figures We haue one Lord and one Baptisme saith the Apostle Ephes 4. Gal. 1 8. We haue but one Christ and one Gospell If an Angell from heauen preach any other Gospell any other faith any other Christ any other Sacraments let him be accursed Secondly the Fathers before Christs incarnation and taking flesh of the blessed Virgin were saued and went in soule to heauen as directly and certainely as they doe that dye now in the faith of Christ The gates of the kingdome of heauen were not as a Pallace that is locked and bar●ed but they were opened to all beleeuers before the resurrection and ascension of Christ as wel as in our daies when he sitteth at the right hand of his Father and maketh continuall intercession for vs. Enoch and Elias were translated from the earth and ascended into heauen they were in Abrahams bosome Luke 16.26 and 23 42.43 which is no other then heauen Luke 16.26 So the penitent theefe before Christ rose again went with him into Paradice Luke 23. which is nothing else but the kingdome of heauen as appeareth by comparing the request of the theefe with the answere of Christ The Prophet Dauid saith Psalme 112. The righteous shal be in euerlasting remembrance And Salomon Prou. 10 7. The memory of the iust is blessed For seeing they are iustified by the same meanes that we are why should they not receiue the crowne of glory and reward of righteousnesse in the same manner that we do This serueth to ouerthrow the doctrin of the Church of the Romanists I doe not meane the true Church to which Paul wrote but the false Church of the Romanists that now glory in the name of a Church as they do in the name of Catholikes But like Church like Catholikes a bastard Church bastard Catholikes Their Church is antichristian and they themselues heretickes they haue a name that they liue but they are dead These men as if they were of counsell with God take vpon them to tel vs many secrets and hidden mysteries in heauen hell as if they had searched the vtmost bounds and borders of them The popish orders of Angels In heauen they sticke not to define the degrees and orders of Angels and they number vp nine seuerall names of them Principalities rules powers dominions thrones Cherubim Seraphim Angels and Archangels Likewise they make foure infernall and subterrestriall places hell purgatory limbus infantum The popish diuision of Hell limbus patrum Hell is made the lowest roome where the Reprobate and damned abide in euerlasting fire from whence is no redemption Purgatory is the next hotte house where the soules of such as dye in veniall sinnes lye puling and purging themselues till they bee helped out by dirges and masses and pardons and such like trumpery and foolery that I doe not say impiety and blasphemy The third dungeon is called limbus puerorum where children remaine and continue that dye vnbaptized which hau● lost the glory of heauen and yet lye there without paine and torment a gentle kinde of hell inuented by themselues and contradicted also by their owne writers among whom many teach that the want of heauen is as great a punishment as the sense of hell The last Cabbine of hell which

we are whom wee serue to what house we belong is and to what people and Church we are thereby gathered into one religion and distinguished from other sects b August cont Faust lib. 19. cap. 11. we are gathered into one Church and knit together in one as Ephe. 2. Remember that ye that ye being in times past Gentiles in the flesh c Ephe. 2 11 12 13. and called vncircumcision of thom which are called circumcision in the flesh made with hands ye were at that time without Christ without God without hope but now in Christ Iesus ye which once were farre off are made neare by the blood of Christ The Iewes by circumcision were distinguished from other people d 1 Sam. 17 36. and the name of vncircumcised was reprochfull they were accounted vncleane and vnholy person for the vncircumcised males were to bee e Gen. 17.14 cut off from the number of the people of God So by baptisme we are separated from all other religions and are consecrated only to Christian religion and such as continue vnbaptised with contempt of that Sacrament we take them not for our brethren nor for the people of God nor for members of his Church because they refuse to take the Sacrament of baptisme as the badge cognizance by which they should be knowne such as are Atheists Infidels Sarazens Turkes Persians Moores Iewes and other nations that want this marke to be discerned to belong to the family of Christ Christ Iesus sending out his Apostles bad them teach and baptise the Gentiles f Mat. 28 19. Mar. 16 16. Acts 2 39 41.42 to whom he directed them therfore where the word and Sacraments are there is a Church and Congregation of the people of God And Mar. 16 16. He that beleeueth and is baptised shal be saued And heereunto commeth that saying Acts 2. When the Apostles had exhorted the people to amend their liues and to saue themselues from that froward generation Then they that gladly receiued the word were baptised and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers and the same day there was added to the Church three thousand soules Thus we see that by the Sacraments as by certaine bands and chaines God knitteth and bindeth his people to himselfe and keepeth them in his couenant least they should part asunder and fall away to infidelity And the people are warned that by these outward signes they differ from the barbarous sauages and vnbeleeuing Gentiles and consequently should indeuour prouide that they likewise differ from them in those things that are signified by those signes This offereth to our considerations very good vses Vse 1 First hereby we are put in minde of our dignity excellency Such is our priuiledge prerogatiue that we doe beare the badges of Christ our Lord. How doe men in this world desire to weare the cloth and shroud themselues vnder the badges of great persons of countenance to protect them how much greater preferment is it to be the seruants of Christ to be gathered vnder his wings and to be his Disciples whose seruice is perfect g 1. Cor. 7.22 Iohn 8 6. freedome and protection from all euils and whose badges are instruments of his sauing graces If this be the glory of the faithfull let vs seeke to maintaine our dignity and freedome h Ioh. 3 1 2. Ioh. 1 12.13 according as Ioh teacheth Behold what loue the Father hath giuen to vs that wee should bee called the Sonnes of God for this cause the world knoweth you not because it knoweth not him And againe in his Gospell As many as receiued Christ to them hee gaue prerogatiue to bee Sonnes of God euen to them that beleeue in his name which are borne not of bloud nor of the flesh nor of the will of man but of God Whereas on the other side the estate and condition of vngodly men is base vile miserable and contemptible they liue to themselues and to sinne they dye to iudgement and condemnation What can bee more fearefull what can be more wretched Vse 2 Secondly if we weare the cloth and badge of Christ then we must be bold in the faith and holde out our profession notwithstanding dangers and feare of death For we serue one that is able to beare vs out We see how men belonging to those that are of high place are many times imboldened thereby in leud practises How much more ought we that haue learned Christ to be encouraged in the faith and not to shrinke backe for feare of offence This was the commendation of the Church of Pergamus Reuel 2 13. I know thy workes and where thou dwellest euen where Sathans throne is and thou keepest my name hast not denyed my faith euen in those dayes when Ant pas my faithfull Martyr was sla●ne among you where Sathan dwelleth So Christ our Sauiour taught his Disciples Math. 10.32.33 Whosoeuer shall confesse me before men him will I confesse also before my Father which is in heauen But whosoeuer shall deny me before men him will I also deny before my Father which is in heauen Wherefore this condemneth those that say I will keepe my conscience to my selfe none shall know my religion but God and my selfe I will not be too forward for feare of after reckonings nor any way countenance such as be forward These men while they suppose to keepe their religion to themselues do indeede proclaime openly that they are of no religion For if they did truely beleeue in their hearts they would likewise confesse with their tongues according to the saying of the l Rom. 10 9 10. Apostle If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him from the dead thou shalt be saued for with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation And m Iam. 2 18. the Apostle Iames teacheth vs to try faith by workes as gold by the touchstone and the tree by his fruites Chap. 2. Shew me thy faith by thy workes and I will shew thee my fa●th by my workes So then let vs not be ashamed of the n Rom. 1 16. Gospel of Christ Which is the power of God to saluation to euery one that beleeueth and not shrinke for trouble as false cloth in the wetting and a deceitfull bow in bending least our Maister be ashamed of vs before his Father and the holy Angels Thirdly if the Sacraments be as badges to shew forth Vse 3 our profession then it condemneth those that speake euill of men as too precise too nice too pure for their profession because they runne not into the same excesse of ryot with others These are not too precise but such as scoffe at all profession are too prophane It is good to be earnest in the matters of God prouided that our zeale be tempered with discretion and all Newters bee odious

of this Sacrament agree not with the institution of CHRIST nor with the former vses set downe which now wee come to handle and to prooue 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 Chrst with all thanksgiuing this he commanded to vs at his last departing from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do oftentimes leaue behind both deepe impressions and deuout affections in vs. Indeed when we reade of the passiō and death of Christ it doth much moue vs to heare it opened expounded it moueth in a farther degree but more then these to haue before our eyes a visible representation of the crucifying of Christ in his last Supper doth mooue vs most of all The institution of this Sacrament he did in wisedome reserue till the approching of his death that we might not forget him when he is gone from vs. So God the Father after the vniuersal flood drowning the whol world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made f Gen. 9 14. neuer to destroy it so againe left to them and all posterity the Rainbow When he had iustly smitten the first borne of the Egiptians and gratiously saued the first borne of Israel he commanded Moses g Exo 13 1 2 to sanctifie to him all the first borne that first openeth the wombe to remember the day in which they came out of the land of Egipt When he had miraculously sed the Israelites with Manna from heauen that men did eate Angels food h Exod. 16 32 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 worke So likewise being deliuered by the precious blood of Christ from the floods of sin that haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts wee haue receiued baptisme to keepe vs in remembrance thereof that we are cleansed from the filthinesse of sin Againe being nourished with Christs body crucifyed and his blood shed for vs we are commanded to vse this mystery 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 Christs sacrifice on the Crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup i Luk. 22 19 ye shew the Lords death till he come In like manner the Euangelist Luke of the bread saith Do this in remembrance of me and of the cuppe 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 sins wounded him we our selues crucified him we euen we are the causes for he was chastised for vs that by death he might deliuer vs from death and from Heb. 2 14. him that had the power of death Our euill motions our vile thoughts our corrupt words and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iuda● the Gentiles and the Iewes who were but instruments as the Crosse nailes the hammer and speare these were as our seruants and workemen in the euill action of his crucifying We are all of vs ready to accuse and condemne these men wee complaine against them and pronounce sentence vpon them because they offered so great iniuries to our sweet Sauiour We lay all the blame vpon others we sticke not to call Pilat a corrupt Iudge Herod a time-seruer and a man-pleaser Annas and Caiphas brethren in euil Iudas the sonne of perdition the Iewes and Gentiles notorious offendors but all this while we haue forgotten our selues Wherefore to speake the truth not Sathan the tempter not Iudas the traytor not Caiphas the high-Priest not Pilat 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 souldior that pierced him not the executioners that railed at him 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 instruments that crucified the Lord of glory who shall receiue according to their works l Z●ch 12 10. Iob. 19 37. when they shall see him whom they haue pierced but to teach vs chiefly to accuse and condemne our selues We bound him with cords we beate him with rods we buffetted him with fistes we crowned him with thornes we reuiled him with our mouths we railed at him with reproches wee nodded at him with our heads we thrust him through with speares we betraied him with a kisse we pierced his hands feet with nailes we crucified him between two theeues we 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 faults and offences procured these things to bee done vnto him we were the dooers by them and the dealers in them and the causes of them And surely then we are profitably grounded in the doctrine of the m Who they are that profit aright by Christs passiō passion of Christ when our hearts cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions n 1 Ioh. 3 6. Esay 53 5 6. 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 Esay teacheth cha 53. He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed the Lord hath laide vpon him the iniquity of vs all Seeing then Christ was slaine for our sins let vs kill sin in our selues seeing he died 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 own lusts that they raigne not in our mortal bodies seeing his heart was pierced with a speare let vs haue our hearts thrust through pierced and pricked with vnfaigned sorrow for all our iniquities This is the right vse this is the true end this

despaire on the other side but to beleeue which is seated in the middest is supernaturall To haue a dead faith commeth of our selues but to haue a liuely faith proceedeth from God to whome we ascribe all glory and praise Now the proper office and function of this iustifying faith standeth in apprehending receiuing and laying hold vppon Christ and all his benefites Euen as the hand stretched foorth layeth hold vpon a thing and pulleth the same vnto it so dooth faith apply the sauing promises of the Gospell to the soule as the Apostle teacheth Gal. 3. That the blessing of Abraham might come vnto the Gentiles through Iesus Christ i Gal 3 14 that we might receiue the promise of the Spirit through Faith Where he teacheth that we embrace and receiue the precious promises of saluation and forgiuenesse of our sinnes by faith beleeuing the same to belong vnto our selues The Scripture calleth Christ a redeemer indefinitely Iob calleth him his redeemer particularly Iob 19 25. I know that my Redeemer liueth The Scripture setteth out the Lord as the God of his Church Thomas vpon a speciall feeling of Christes sauour toward him l Ioh 22.28 acknowledgeth him to be his Lorde and God Iohn 20. Thou art my Lord and my God The Scripture propoundeth Christ as the Sauiour of his people the blessed virgin taketh this as spoken vnto her selfe m Luke 1 ●● and accounteth him her Sauiour My spirit reioyceth in God my Sauiour The Scripture maketh Christ the Lord Protector of his church Elizabeth maketh a speciall Luk. 11 43. application thereof calling him her Lord. Luk. 1 Whence commeth this to me that the mother of my Lord should come vnto mee It is an Article of our holy and Christian faith to beleeue the forgiuenes of sins this must euery one beleeue this must euery one hold this must euery one apply o Math. 5 2. as Christ did to the sick man of the Palsey Mathew 9. Sonne be of good comfort thy sinnes are forgiuen thee It is the hardest thing in the world thus to beleeue whether we respect Christ or our selues An hardthing to beleeue It is an easie matter for a man when he neither knoweth nor feeleth the burden of sin to say he hath faith and beleeueth in Gods mercie but when Sathan shall sist him when his owne heart shall accuse him when sinne shall lye heauie vpon his soule when the vnsupportable and vnsufferable anger of God shall presse his conscience to the nethermost hell and the flame thereof consume his bones and turne his moysture p Psalm 32 4. into the drought of Summer if then he can stand vpright and build himselfe q Math 7 24. vpon the rocke when the floods come when the winds blow and beat vpon his house and when the ground shaketh vnder his seete this man with boldnesse and confidence may truely say and seale it vppe for an euerlasting truth My sinnes are forgiuen mee For if then he can comfort himselfe in his God and apply his gracious mercies to his owne faint heart and cry out r Iob. 13 15. Though the Lorde woulde kill me yet still will I trust in him this is the propertie of a sound faith against which the strongest gates of hell shall not preuaile This appeareth euidently vnto vs in the example of Abraham ſ Ro. 4 17 c who beleeued that of his olde weake withered and as it were deade body should spring children t Genes 1● 5 like to the sande on the Sea shore and like the Starres of Heauen for multitude and that hee should haue a seede in whome himselfe and all the nations of the world should bee blessed If hee had consulted with flesh and bloode what Discourses might a naturall man alleadge to hinder the crediting of this promise yet he doubted not he disputeth not the matter but beleeued that the weake should bee made strong that the barren should be made fruitfull and a ioyfull mother of children that the dead should be made a liue to dwell with a family springing out of his owne body which was to reason as vnlikely and vnpossible as for a dry and dead tree pulled vp by the rootes to bud beare and bring foorth plentifull fruit So what can be more difficult and hard then for vs to beleeue and be perswaded that by the death of Christ we shall haue euerlasting life By his shame and dishonour we shall haue glory and praise That by his wounds and reproches we shal haue the curing and healing of our sores That by his agonies and bloody sweate we shall haue peace and rest By his condemnation we shall haue saluation Is not this after a sort in hel to see heauen In cursing to see blessing In humiliation to see exaltation In death to see life In condemnation to lay hold of saluation In feeling of sinne to beleeue the pardon of sinnes Lastly in our vnrighteousnesse and misery to be both righteous and accepted to eternall life and in the breach of the law to beleeue the fulfilling of the law This is indeed to haue the sauing faith u Tit. 1 1. of Gods elect And to say that this is an easie matter or a small thing is plainely to betray and discouer that we neuer knew what true faith meaneth For this faith let euery one of vs labour that we may a Gal. 2 20. specially and particularly apprehend the promises as the Apostle declareth Galathians 2. I am crucified w th Christ but I liue yet not I any more but Chrict liueth in me and in that that I now liue in the flesh I liue by the faith in the Sonne of God who hath loued me and giuen himselfe for me And againe b 2 Tim 4 ● I haue fought a good fight I haue finished my course I haue kept the faith hence forth is la●d vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shall giue vnto me at that day Where we see a speciall application to himselfe of the benefits of CHRIST and therefore it is not sufficient to beleeue that Christ came into the world that he was crucified died was buried rose againe from the dead and ascended into heauen for this is a generall faith this is the faith of the reprobates yea the Deuils know it and haue as great a part and portion therein as wee yet they tremble at the remembrance of their iudgement to come as Iames sheweth c Iames 2 19 Thou beleeuest there it one God thou doest well the deuils also beleeue and tremble There is more required of vs then to beleeue the histories and doctrine of the Scriptures to bee true and to make an outward profession of it to vnderstand and assent vnto the couenant of grace made by Christ that it is certain and shal be verified in the members of the church we must besides this generall and confused faith applie and appropriate vnto

that ye are my Disciples if ye loue one another This is my commandement that ye loue one another as I haue loued you greater loue then this hath no man that a man bestow his life for his friends ye are my friends if ye do whatsoeuer I command you This likewise the d Col 3 12. Apostle teacheth that we may know him to be the scholler of the same maister Col. 3. As the elect of God holy and beloued put on tender mercy k ndnesse humbleres of minde meeknes long-suffering forbearing one another and forgiuing one another if any man haue a quarrell vnto another euen as Christ forgaue you euē so do ye and aboue all these things put on loue which is the bond of perfectnesse As euery one hath a comfortable experience in his owne heart of Gods mercy toward him in the pardon of his sinnes which are many and great so let him shew mercy againe as he hath receiued mercy and deale vnto others kindly as God hath dealt gratiously toward him Our Sauiour Christ auoucheth this Math. 18. in the parable of the lender that had many debters he called them to e Mat. 18 23 take an account of them and forgiueth the debt hauing compassion on him that was not able to pay but when hee was departed and had found one of his fellow-seruants which ought him an hundred pence he laid hand on him thratled him and cast him in prison till he should pay the debt Thē the Lord called him and said O euill seruant I forgaue thee all that debt because thou prayedst me Oughtest thou not also to haue pitty on thy fellow-seruant euen as I had pitty on thee So his Lord was wroth and deliuered him to the tormenters till he should pay all that was due to him Then followeth the application of the whole So likewise shall mine heauenly Father do vnto you except ye forgiue from your hearts each one his brother their trespasses Now the Lords Supper was ordained of God for this end that it might be a band of loue and a chaine to vnite and ioyne vs together among our selues that if it were possible we should not breake from him as Paul teacheth 1. Cor. 10. We that are many f 1 Cor. 10 17 are one bread and one body because we all are partakers of one bread Wherefore this Supper may fitly be called a Sacrament of vnity and a seale of our agreement one with another Behold heere a chaine consisting of many linkes to knit vs together that we breake not from God and our brethren Do we not all come to one table Do we not all eate of the same bread Do we not all drinke of the same cup Is not the same loafe compact of many cornes Is not the same wine pressed out of many clusters Do we not all ioyne together in the same receiuing Were we not baptized into the same baptism What a shamefull thing is this full of infamy and reproach to see the branches of the same vine the sheepe of the same shepheard the children of the same Father the seruants of the same Maister the fellowes of the same houshold the heires of the same kingdome the guests of the same banket the obtainers of the same promise the partakers of the same hope the members of the same body and the professors of the same faith to contend and striue one against another to delight in brawling fighting quarrelling and to nourish hatred malice reuenge rancor spite enuy biting backbiting one of another If Ephraim be set against g E●●y 9 ●1 Manasses and Manasses against Ephra●m if brother bee diuided against brother if we bite one at another let vs take heed least we be consumed one of another The Sons of God are renewed into the Image of God to resemble their heauenly Father in true holines and do all weare the same cogni●ance liuery For the Sacraments are the marks of Christs sheepe whereby they are knowne and discerned so that al our dissentions diuisions raylings ●eu lings disgracings and defacings one of another tend to the reproach and dishonour of our common ●ather and do giue an heauy testimony against our soules with God and his elect Angels For how do we approach vnto God how do we come into his presence With what hearts do we pray before him vnto him Are we not taught h Math. 6 12. to aske forgiuenesse of our sinnes as we forgiue the trespasses done vnto vs If then we be malicious and enuious and cary the fresh remembrance of wrongs in our hearts to pursue them with reuenge do we not pray against our selues Do we not beseech God to poure vengeance vpon vs Do we not open our mouthes to our owne destruction For when wee vse our tongues to say i Luke 11 4. Lord forgiue vs for euen we forgiue is it not asmuch as if we should pray forgiue vs not Lord for we do not we wil not forgiue others Therefore after the forme of prayer giuen to the Disciples Christ addeth If yee do forgiue Men their trespasses your heauenly Father will also forgiue you but if ye do not forgiue men their trespasses no more will your Father forgiue you your trespasses And as he exhorteth that when they stand and appeare before the Altar k Mark 11 25 they must forgiue so when we appeare at the Lords Table we must forgiue if we haue any thing against any man that our father also which is in heauen may forgiue vs our trespasses Now if we would be direct●d to know whether this loue bee in vs or not we may try our owne hearts by these l 1 Cor. 13 4. holie properties and blessed effects described by the Apostle 1 Cor. 13. Loue saith he suffereth long it is bountifull loue enuieth not loue doth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne thinges it is not prouoked to anger it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffereth all things it beleeueth all thinges it hopeth all things it endureth all things Heere we may see what manner of loue ought to bee in vs. Euery one of vs must endeuour that all the parts of this description may rightly agree to euerie one of vs and trulie be found in vs toward all men euen our enemies as we see Iesus Christ hath left vs an example of his loue m Luk. 23 35 when hee prayed for his enemies that crucified and cruelly entreated him father forgiue them for they know not what they do and this did Stephē to those that stoned him lord lay not this sin to their charge This is the truth let vs acknowledge it This is the way let vs walke in it this was their practise let vs follow it Thus we haue shewed the necessity of examination of our selues before we come to the Lords Supper and declared the parts wherein it standeth and the

of Christ Howbeit it is not so needfull and behooueful as that without preaching it should bee no baptisme or that for want of this it should be reiterated and the former made voide And therefore the Priests that circumcised children in the Temple did not alwaies preach the law to the people for then they must preach not onely vpon the Sabaoth but euery day in the weeke and peraduenture oftentimes in the day forasmuch as children were brought at all times to be circumcised being precisely tied vnto the eight day and therefore as children were borne euerie day of the week so doubtlesse they were brought to be circumcised euery day of the weeke And what Sermon could there be at the circumcision of Iohn Baptist the fore-runner of Christ Luke 1 62. his Father for his vnbeleefe being striken dumb and so not able to speake Luke 1 62 Againe we confesse that seales without writings are like waxe set to a blanke and therefore baptisme without the word is altogether vnauaileable and vnprofitable Notwithstanding by the word we do not vnderstand the solemne interpretation of the scriptures with doctrine and application but a declaration of the institution of Christ and a commemoration of the promises of the Gospel Thus we make the word necessarie and otherwise then thus we do not make it to be necessarie The third outward part is the element of water The 3. outward part of Baptisme which is the matter whereof baptisme consisteth Whosoeuer therefore baptizeth with any other liquor then with water as with blood with sand with snow with milke or such like matter doth frustrate baptisme and maketh it an ydle Ceremony Againe all popish corruptions superfluously added and annexed to this Sacrament contrary to the simplicity of the Gospell as Creame Crosses Censers Tapers Spittle Salt and such like vnsauoury trumpery are vtterlie condemned hauing also a superstitious opinion of holines and worship ioyned with them Lastly seeing water is an outward part the want of washing with water cannot hinder the saluation of such as die without baptisme All perished not vnder the Law that died without Circumcision God is not more rigorous vnder the Gospell neither did Christ come to condemne those whom the law saued This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all children of all christians God saide at the first to Abraham when he instituted circumcision I will be thy God and the God of thy seede Gen. 17 7. And the Apostle Paul speaking of children born of faithfull Fathers and Mothers saith That they be holie 1. Cor. 7 14. By the strength and vertue of this couenant so graciously made and faithfully kept it commeth to passe that the children of beleeuers so soone as they be borne do belong to God and to his kingdome The absolute necessitie of Baptisme How baptism is absolutelie necessary we acknowledge in two pointes first it is necessary to haue it celebrated in the church to the end of the world Christ hath commaunded it and the Church ought to keepe this commaundement without spot and without rebuke vntill the appearing of our Lord Iesus Christ For as the Apostle teacheth that wee must shew the Lordes death vntill hee come so we are to baptize the members of the Church vntill hee come againe to iudge the quicke and the dead Secondlie it is necessarie in this respect because who soeuer dooth voluntarily depriue himselfe of baptisme the Sacrament of regeneration and the seale of the righteousnesse by Faith and dooth wilfully contemne it as the Pharisees did against themselues cannot be saued For it is the refusing not the wanting the contempt not the depriuation of baptisme that bringeth with it condemnation according to that which the Lorde speaketh touching circumcision Gen 17. The vncircumcised male whose flesh of his foreskinne is not circumcised that soule shall be cut off from his people he hath broken my Couenant But to say Gen. 17 14. that God cannot or will not saue children without baptisme or to beleeue that being carried towardes baptisme and dying in the way they are excluded from eternall saluation Children dying vvithout baptisme are not damned is a rash and cruell sentence of corrupt and partiall iudges First it is a false accusing of our mercifull God of extreme rigor and seuerity as if he did badlie prouide for the saluation of children borne vnder the olde testament who were restreined circumcision before the eight day Secondly it committeth the saluation or damnation of children into the power of a man or a Midwife for if they list to baptize them they shall goe into Paradise if they please not to doe it then they shall neuer come vnto Heauen Thirdly our aduersaries themselues that vrge so much the necessitie of Baptisme do teach in their writings that many are saued without the Baptisme of Water as sundrte Martirs that were neuer baptized but that the shedding of their blood hath the force of true baptisme And yet as it is well obserued this baptisme of bloode is contrarie to their owne Cannons which conclude and determine that it can be no Sacrament if hee that baptizeth hath not an intent to baptize but they dare not auouch that the persecuters and executioners conferred baptisme or euer had any intent to baptize And howe is the intent requisite in him that doth baptize more then in him that is baptized To omit this that manie haue ended their daies by martyrdome that neuer had their blood shedde and powred out of their bodies Fourthly it is agreed vpon on both sides that baptisme is once onely to be administred to one and the same person and not to be iterated or repeated what reason then can bee rendred by them why Martyrdome of a person alreadie baptized should bee no Sacrament and that the Martirdome of a person not yet baptized should bee a Sacrament For he that hath beene once baptized may bee baptized no more by anie other baptisme And thus Martyrdome shall be a greater honour and dignity in him that is not baptized then in him that hath liued and continued in the Church and beene baptized Fiftly circumcision in the olde Testament and baptisme in the new are all one and of like necessitie yet infinite people were saued vnder the olde Testament without circumcision as all the faithfull women and such as truelie repented amongst the Niniuites at the preaching of Ionas Lastly our aduersaries are constrained to ioyne with vs in that they confes that the power of God is not tied to the Sacraments Lumb l 4. dist 4 insomuch that manie partake the trueth of the Sacrament which do not receiue the outward signe of the Sacrament and that there is a baptisme of the spirit which supplieth the depriuation and default of the baptism of water And this is as much as we desire so that they teach that which wee teach and beleeue that which wee beleeue The fourth outward