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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

saluation annexed vnto the vsing of them are voide and nothing worth hereby the imagined and deuised Sacraments of the Church of Rome are condemned which deliuereth that it hath not receiued of the Lord and imposeth that to bee beleeued which it neuer learned in the word Hereby the last annoyling or extreame vnction is excluded wanting the word to warrant the continuall practise of it Also their confirmation hath neyther worde to institute the practise nor element ro assure any grace nor promise to approue any vse True it is they haue words to administer it but they are words of men not of God vnwritten not written of tradition not of Scripture The like might bee saide of mariage though we confesse and acknowledge it to bee an holy ordinance and m Heb. 13 4. honourable institution of God yet was it made no Sacrament hauing no word of institution no promise of sanctification and saluation annexed vnto all the faishfull vsers thereof neyther is it an instrument whereby God applyeth Christ and his sauing benefits to the comfort and consolation of his children Wherefore to conclude this point wee affirme that neyther the sonnes of Romulus at Rome nor of Remus at Rhemes shall euer be able to shew and proue that they are to be acknowledged receiued as Sacraments of the church which haue no warrant of the worde to command them nor promise annexed to assure the sauing graces of Christ to the worthy receiuers of them But such are their fiue pretended Sacraments of confirmation penance orders matrimony and extreame vnction wanting eyther the word or promise or both and therefore wee cannot receiue we cannot acknowledge we cannot beleeue them Thus much of the second outward part namely the word of institution CHAP. VI. Of the third outward part of a Sacrament THe third outward part of a Sacrament is the a The signe is an outward part of the Sacrament element or outward signe For wheresoeuer there is a Sacrament there must of necessity be a signe such as water is in baptisme and bread and wine in the Lords supper not of their owne nature but by the ordinance of God which are sanctified by the especiall word and prayer Therefore Iohn the Baptist baptized with water Christ when he instituted his last Supper tooke bread and brake it and gaue it to his Disciples Likewise hee tooke the cup wherein was the fruite of the Vine as appeareth when he b Mar. 14 25. saide I will drinke no more of the fruite of the Vine vntill that day that I drinke it new in the kingdome of God Seeing then it is cleare there must in euery Sacrament be a visible signe that may be seene and handled let vs see how we may profitably apply this to our instruction First seeing the signes and Sacramental rites are outward parts we must take heede wee ascribe not too much to the outward signe and so commit idolatry to the creature For the Water in Baptisme hath not power in it selfe force to wash away sin but by the ordinance of God it is made a signe and seale of regeneration Euen as the water of Iordan where Iohn baptized was no better then the waters of others places and Countries neyther had any strength and vertue to cleanse the Leapars that washed in it yet by the blessing of God Naaman the Syrian c 2 King 5 12 14. washing himselfe seauen times therein according to the direction of the Prophet was cleansed and healed of his leaprosie So the water vsed in the Sacrament of baptisme is in nature and substance the same with ordinary and common water neither hath it vigor and vertue to cleanse the soule yet by the institution of God it is appointed to seale vp the assurance of remission of sinnes Notwithstanding this confidence in the outward signe which in it selfe is as nothing hath since the fall of man rested and remained in his corrupt nature flattering himselfe and deceiuing his owne soule This fond and false opinion was in Adam immediately after his transgressiō he did attribute too much to the tree of life which had in it selfe no more life then the rest of the trees in the garden and therefore God would thrust him out of the garden e Gen. 3 22. least he should beguile himselfe with that conceite and imagination Thus did the Israelites trust too much in the Arke a signe of Gods comfortable presence and protection attributing saluation thereunto saying f 1 Sam. 4 3. It may saue vs out of the hands of our enemies therefore God ouerthrew them and gaue them into the hands of the Philistims The like we might say of their circumcision they gloried much of it and rested altogether in it and thought themselues wholy discharged by it howsoeuer they liued and whatsoeuer they practised This is the common error of the ignorant people they imagine they haue done God good seruice and sufficiently discharged their duty when they haue beene at the Communion albeit they know not what they haue receiued nor how it is to bee receiued albeit they know not nor vnderstand the meaning of the institution nor to what end it was ordained If they can say Lord wee haue eate and drunke in thy presence wee haue beene at thine owne Table wee haue sit downe with thee as thy guests we haue beene partakers of thy Supper they blesse themselues in their owne ignorance and thinke thēselues as sound Christians as any that liue in the Church Thus do these silly soules deceiue themselues and instead of the comfort of the Spirite they heape vpon themselues further damnation if they see any wilfully abstaine and and sent themselues from communicating comming to the Sacraments they are ready to condemne them and cry out against them and pronounce sentence vpon them howbeit they neuer consider their owne wayes that it were better neuer to receiue the Sacrament of the Supper of the Lord then to receiue ignorantly brutishly and vnworthily forasmuch as they are guilty of the bodye and blood of Christ Not that any should bee nourished or encouraged in their wilful recusancy but that al persons should learne to know what they do and whereabout they goe and wherefore they do receiue and so walke in the light as children of the light and thereby finde comfort rest in their owne hearts Againe we are taught hereby that they are no Sacraments Vse 2 that haue no signe no seale no element to signify to strengthen and to seale vp the promises of saluation For as we shewed before that euery Sacrament must haue Gods word to warrant it so must it haue an outward signe to approue the receiuing of it and to signifie the spiritual grace offered by it Heereby we learne what to hold of transubstantiation a doctrine teaching that the bread wine is turned into the very bodye and blood of Christ namely that it is a very fable to mocke fooles withall For

which he commanded them to eate he calleth his body This appeareth by the testimony of g Mat. 26 26. Mar. 14 22. Luk. 22 19. the Euangelists and coherence of the words But he tooke bread and brake it therefore he gaue bread he commanded to eate bread he said of the bread This is my body Now if he tooke bread but brake it not or if he brake bread but gaue it not or if he gaue bread to his Disciples to eate but told them not this which he gaue them but some other thing beside that was his body the latter part of the sentence starteth from the beginning and the middle swarueth from them both Secondly the Apostle after the words of consecration doth oftentimes call it bread as 1 Cor. 11. As often as yee shall eate this h 1 Cor. 11.26 27 28. 1 Cor. 10 16. bread and drinke this cuppe yee shew the Lords death till hee come And againe Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall bee guilty of the body and blood of the Lord. And againe Let a man examine himselfe and so let him eate of this bread and drinke of this cup. These men say it is not bread the Apostle saith it is bread whether of these we shall beleeue iudge you So in the former chapter he saith The bread which we breake is it not the communion of the body of Christ Likewise touching the other signe i Mat. 26 29. our Sauiour expresly calleth it wine after the thanksgiuing Mat. 26. I will not drinke henceforth of this fruite of the Vine vntill that day when I shall drinke it new with you in my Fathers kingdome This fruite of the Vine is wine therefore the substance of it remaineth Now if the bread had bin turned into the body or the wine into the blood of Christ and if the Apostle would haue spoken properly he should haue said As often as ye shall eate not this bread but this body of Christ vnder the forme of bread the blood of CHRIST vnder the forme of wine And againe He that eateth the body and drinketh the blood of Christ vnworthily And againe Let a man examine himselfe and so let him eate and take in his mouth the very body of Christ his Creator But thus the Apostle hath not spoken neither could he so speake truely properly and fitly therefore we do truely properly and fitly conclude that there is no transubstantiation Thirdly Christ speaking of the cup saith Take k Luk. 22 1● 19. diuide it among you and of the bread he saith he tooke it and brake it But if the substance of bread be abolished or chāged into the body of Christ and likewise the nature of the wine turned into the blood of Christ there could bee no true distributing or breaking for the blood of Christ is not deuided into parts neither is his body broken Fourthly if the strength or force of transubstantiation depend vpon these words of institution This is my body This is my blood then there can be no reall change before these words be fully finished and pronounced to the end Therefore when they begin to say This is what is it What meane they I say it is Is it any other then bread wine by their owne confession til the words be ended So then these sentences shall not be true when they say This is my body this is my blood except they meane this bread is the body of Christ this wine is his blood wherfore bread and wine remaine their nature is not changed and altered Fiftly these words This is my body must be vnderstood as the words following This cup is the new Testament but the cup is not turned into the new Testament nor into the blood of CHRIST therefore the other words must be figuratiuely vnderstood not literally for there is one respect of them both neither can any reason be rendred why a figure should be admitted in the one part rather then in the other The 6. reason Christ is said to giue to his Disciples that which he said was his body If then this be properly taken we shall thereby make a proper Christ and make him a monster of two bodies as they also make the church a monster of two heads For so there must be one bodye which gaue and another body which was giuen But it is most absurd that he should giue and be giuen hold himselfe and be holden offer and be offered which differeth little from the l Theodoret de sabul haeretic lib 2. August de haeresib cap. 32. heresie of the Helcesaits who held ther were sundry Christs two at the least one dwelling in heauen aboue the other in the world heere beneath so these make Christ to haue a double body visible and inuisible a visible body sitting at the table and an inuisible body made of the substance of bread which as the papists hold was giuen to the Disciples as likewise they teach of the headship of the Church that one head is inuisible to vs in the heauens another visible to vs vpon the earth The 7. reason It destroyeth the nature of a Sacrament which standeth m Iren. lib. 4. cont haer cap. 34. of an earthly and heauenly part one outward the other inward one seene the other vnderstood one a signe the other a thing signified of which we haue spoken before booke 1. chap. 3. But if there be an actuall transubstantiation then the outward part is abolished and disanulled The 8. reason In baptisme the substance of water remaineth though it haue words of consecration and be made a Sacrament of our regeneration and therefore in the Lords Supper the bread and wine are not changed and done away vtterly The Scripture speaketh as highly n Mat 26 26 1 Pet. 3 20 21 of the one as of the other The ninth reason If bread be really turned into the body of Christ and the wine into his blood then the bodye and blood of Christ are really separated for the words are seuerally pronounced first of the bread then of the wine yea the soule of Christ should be separated from his body for the bread is turned onely into his body and not into his soule But his soule his body and his blood are not really separated So then if the bread be his very flesh and the wine his blood and the one really separated from the other then Christ must necessarily bee slaine afresh euery time the Supper is celebrated and we are found to be crucifiers of the Lord of life whereas it is contrary to the doctrine of the Scriptures that he should dye any more being ascended far aboue all principalities and set downe at the right hand of his Father The 10. reason If the bread be turned into his body indeed by force of a few words vttered by a Priest then the Priest should be the maker of his maker so euery massemonger should be preferred before Christ

at this day Besides the iudgement of this godly man and learned Diuine we haue the consent of the Churches of Bohemia who far from superstitious adoring the outward signes bow their knees at receiuing of the Sacrament as appeareth in the Harmony of the Confessions sect 14. Hum of the Church sect 14. This Sacrament without adoration and that worship which is due to God onely yet with due reuerence and religion must be receiued and administred and with that especially which is greatest of all namely faith and examination of a mans selfe And not farre after it is added The Sacrament is reuerently with all godlinesse distributed and the people of the faithfull most commonly falling downe on the●r knees do receiue this Sacrament with thanksgiuing with gladnesse w th singing of hymnes holy Psalmes and they shew forth the Lords death and admonish themselues of all his benefits to the confirmation of their faith in a true Communion with Christ and his body Thus we haue laid before vs the iudgement of the best Diuines of our age and the lawdable practise of sundry churches of our time among the which none doe simply condemne the vse of our Church and the practise enioyned to our people And albeit they say it is best to follow his doings who did all things well yet do not pronounce that they do euill who receiue it kneeling or otherwise then the Disciples tooke it But the question which I handle is not what gesture is the fittest or vnfittest for the Magistrate to command but whether the gesture of kneeling be lawfull or not lawfull whether the Sacrament bee prophaned by it or not and whether we ought to submit our selues to it where it is imposed and whether we should abstaine from the communion or may with a good conscience forbeare the vse of it where we are not permitted to sit or stand at our owne pleasure Hauing finished in this manner these profes for the lawfulnesse of kneeling and disproses of the contrary I receiued from a godly learned and reuerent Diuine a collection of certaine reasons together with an answere of certaine obiections whereof I haue thought good to make the gentle reader acquainted that is desirous to settle his conscience in this point Touching kneeling at the Communion Argument 1. No set gesture is commanded Paul 1 Cor. 11. 1 Cor. 11 23. deliuering what he had receiued of the Lord mentioneth not any gesture at all Therefore any decent and seemely is left free to be vsed of vs in it selfe Argu. 2. The Conscience is not bound in any thing which belongeth not to Gods kingdome Now the kingdome of God that is the kingdome of grace consisteth not in meate and drinke that is in outward things Ro. 14. Rom. 14 ●7 such is euery gesture of the body Therefore no gesture simply and in it selfe belonging to Gods kingdome as hindring or furthering vs in the seruice of God in the duties of religion any may be vsed without scruple of conscience Argu. 3. A most reuerent gesture is fit to bee vsed in that action which is performed with prayer Such is the action of receiuing this Sacrament being both giuē and receiued with prayer therefore a most reuerent gesture is fit for it which is kneeling Argu. 4. It seemeth in the primitiue Church they vsed to kneele at this action because the Pagans obiected to the Christians that they worshipped Ceres Bacchus August contra Faustum Aug. con Faust which they did as it is probable seeing them vse that reuerent gesture at the Lords Table in receiuing the bread and wine Argu. 5. Peter Martyr thinketh that kneeling may lawfully be vsed where there is no opinion of transubstantiatiation Loc. com class 4. ca. 10. sect 50. Loc. com clas 4. c. 10. Many godly men bend the knee and adore at the hearing of those words The word was made flesh yet those words are not to be said to be adored but the things themselues signified thereby Now what should hinder the same to be done in the Sacrament so that the signes themselues be not worshipped Art 1. diuis 8. against Har●● B. Iewel leaueth receiuing the Supper fasting sitting standing kneeling such circumstances to the discretion and determination of the Church The like might be said of the Churches of Bohemia These ex●mples and authorities I put down briefly because they are handled at large before Obiect 1 Christ and his Apostles at the first institution Obiection 1 sate therefore we ought to do so An. First consider the speciall occasion They were now Answer 1 sitting at supper and this Sacrament was to be instituted in the place of the Passeouer therfore our Sauiour continued that gesture still and would not of purpose rise from Table for so small a matter But if he had come of purpose onely to institue this Sacrament then it is questionable whether he would haue made choice of the gesture of sitting Secondly our Sauiour as he sate at the institution of this Sacram●̄t so also he blessed or gaue thanks sitting Mat 26.26 with 20. As they did eat Iesus took the bread when he had blessed c. compared with the 20. v. He blessed as they did eate now they did eate sitting therefore he blessed sitting If then we be tyed to his example in sitting at the Sacrament then the Minister is also tyed to it in blessing with prayer the bread and wine and so he may not kneele at that prayer which containeth the blessing of the bread and wine Thirdly why are we not likewise bound to the circumstance of time by his example to celebrate it at night as also to sit in that manner leaning one vpon another as wel as to this gesture Obiection 2 Obiect 2. We must abstaine from all appearance of euill 1 Thes 5. 1 Thes 5 12 but here is appearance of popish adoration of the bread Therefore we should abstaine from kneeling Answere Answere That place is specially meant of matters of doctrine which may iustly be suspected carry some shew or appearance of error though not direct falshood Caluin Comment in illum locum Caluin Comment in 1 Thes 5 22. Secondly if we take it as a generall rule it must be restrained and not extended to al things which come neere euill Our abstinence from flesh in time of Lent and other dayes being commanded by authority may seeme to be drawne within the compasse of that precept if we restraine it not For it hath an appearance of the superstitious religious fast of the Papists There is abstinence from flesh in both yet the end is farre different they to worship God we for politicke and ciuill respects So heere the outward gesture is like in both they kneele and we kneele but the end is different they to adore the bread we to adore God Besides in the primitiue church the christiās in prayer turned their faces to the East which was an

manner how it is to be performed If we come furnished with these things with sauing knowledge with iustifying faith with vnfained repentance with a louing and longing reconciliation toward our brethren among whom we liue hauing as much n Rom. 12 15. as is possible Peace with all men yea euen our enemies let vs not abstaine from the Lords table by reason of some fraileties and infirmities in vs for God couereth them o and wil not bring them into remembrance as we see 2 Chro. 30. A multitude of people had not clensed themselues yet did eate the Passeouer but not as it was written wherefore Hezekiah prayed for them saying The good God be mercifull toward him that prepareth his whole heart to seeke the Lord God the God of his Fathers though hee bee not clensed according to the purification of the Sanctuary and the Lord heard Hezekiah and healed the people Where we see that because their heart was vpright sincere their wants and imperfections were not imputed vnto them For God respecteth the truth of the inward parts and pardoneth their sinnes that thus prepare their hearts to seeke him So then p The sacrament is not honoured by abstayning from it they were greatly deceiued that thought they honoured the Sacrament by abstaining from it it is not honoured but dishonoured not hallowed but prophaned not regarded reuerently but reproched greeuously by our wilfull abstinence q 1 cor 11 28 as the Apostle teacheth 1 Cor. 11. Let a man examine himselfe and so let him eate of this bread and drinke of this cup. He doth not say let him proue himselfe and so let him abstaine For the Sacrament is abused as well by forbearing hauing examined our selues as by not examining our selues and receiuing vnworthily And thus much of Examination and the manner to be obserued therein CHAP. 20. The conclusion containing an abridgement of the whole Treatise together with a confirmation of some parts and passages of it THe effect of that which hath beene deliuered hitherto in these Bookes may thus be gathered into a short sum and abridgement We haue a The sum of the first Book declared that God in al times and ages of the Church from the first being of our first parents hath to his word and promises annexed Sacraments as conduites of grace and seales of assurance b Gen. 2 9 c for the confirmation of them thereby magnifying his owne mercie toward his people shewing our weaknesse and vnworthynesse and condemning such as oftentimes desire to come to the Lords Table but esteeme little of the preaching of the word and such as are diligent in hearing of the worde but carelesse in comming to the Sacraments and manifesting Gods goodnesse to vs in giuing vs such helpes as if a man should put a staffe in his hand that is weake and readie to fall whereas the word and Sacraments haue one and the same Author they are instruments of the same grace their whole force effect dependeth on God they require faith c Hebru 4 2. to be mingled with them and they profit not alway at the verie moment of hearing and receiuing Notwithstanding some differences we finde betweene them as namely in the greater necessitie of the word then of the Sacraments Infidels were neuer barred from hearing the worde when they would become d 1 Cor. 14 24 hearers thereof and whereas the word affecteth one onely of the sences to wit the hearing the Sacraments are offered to the eies as well as to the eares and fo in some sort become more effectuall then the word Touching the word Sacrament it is drawne from martiall Discipline and properly signifieth the Souldiers Oathe whereby he bindeth himselfe to his Captaine which word being vsed by the old Latine Interpreter is now beecome ordinary and common in the Church which is not mentioned in so many Sillables in the Scriptures And howsoeuer the word be often taken in a large and generall signification yet as we take it in these Bookes e What a Sacrament is a Sacrament is a visible signe and seale ordained of God whereby Christ and al his sauing graces by certaine outward rites are signified exhibited and sealed vp vnto vs. This description being receiued teacheth vs these points first that the force of the Sacraments dependeth not on the worthinesse or vnworthinesse of the Minister but vpon the ordinance of God f Mat. 23 2 3. so that an euill Minister may deliuer the good things of God And this was the cause that g Iohn 4 2. Christ Iesus baptized none but his Disciples baptized that wee might learne not to esteeme of the effect of the Sacraments by the fitnesse or vnfitnesse of the Ministers Besides wee are admonished heereby of the weakenesse of our Faith which needeth to be strengthened and this is the reason why so long as we liue in this world wee must vse the Sacraments because our Faith is alwaies weak and vnperfect and needeth helpes to further it meanes to encrease it and proppes to stay it And therefore the Apostle saith 1 Cor. 11 36. As often as ye eate this bread drinke this vp ye do shew the Lords death till he come Furthermore we learn that there is no vse of the Sacraments in the kingdome of heauen where all things are come to perfection Now when that which is perfect is come 1 Cor 13 10. then that which is in part shall be done away Againe h Deutro 4 2 none must adde vnto them none must take ought from them none must any way abuse them contrary to the institution and ordinance of God Lastly we learn from hence that the Sacraments are not bare and naked signes of Christ absent i 1 Cor. 10 16 but sure and certain seales of Gods promises and of the righteousnesse of Christ who is offered vnto all but receyued onely of the faithfull so that the presence of vngodly men meeting vs at the same Table cannot any way hurt vs in our worthy receiuing In a k In a Sacrament consider his Parts and his Vses Sacrament we are to consider two thinges his Parts and his Vses The parts of a Sacrament are l The partes are outwarde and inward partly outward and partly inward The outward parts are m The outward parts of a Sacrament are foure the Minister the Worde the Signe the Receyuer these foure First the Minister lawfully called is necessarily required If then the Minister will not administer them or if priuate persons will administer them n Math. 28 19 they sinne against God the one for not performing the duties of his calling the other because hee runneth beyond the bounds of his calling The second outward part o Esay 6 6 7 is the word of institution consisting of a Commandement and a promise so that it is required of vs to vnderstand the words of institution to ioyne the worde with the Sacraments and to discharge