Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	father_n	heaven_n	trespass_n	1,926	5	10.7709	5	false

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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

heer baptized in these pIaces But do we read that any wer excluded And seeing the scripture expresseth al the houshold who shal dare to debar infants Are not they a principall part of the house Besides if the baptisme of children bee not to bee beleeued because it is not named and expressed wee might with as good reason shut out women from the Lords Supper if any were as great an enimie to the communicating of Women as to the baptisinge of Children seeinge wee do not expressely read that they were not admitted to the Lords table in the apostles times Wherfore childrens baptisme is no humaine tradition no apishimitation no ancient corruption of this Sacrament but is grounded on the vnblamable practise of the Apostles which hath the force and strength of a commaundement Thirdly Christ by his owne example aloweth and approueth their baptisme as we see Mar. 10 when the Disciples rebuked those that brought little chilren to Christ that he might touch them he said Suffer little children to come vnto me forbid them not for of such is the kingdome of God verily I say vnto you who soeuer shal not receiue the kingdome of God as a little child he shal not enter therein Wher we are to obserue that he saith not of these onely is the kingdome of heauen but of such like infants which shall be in all ages and times of the church In this act of Christ embracing the infants brought vnto him and sharply rebuking his Disciples thatforbad them we are to consider that he commaundeth children to be brought vnto him and addeth a reason To such belongeth the kingdome of heauen If any obiect It is said he embraced them it is not said he baptized them or if any reply and say that there is no agreement and resemblance betweene baptizing and embracing I answer he layeth his hands vpon them he prayeth for them he commendeth them to his father and saith The kingdome of heauen is theirs All this is a great deale more then to giue them the outward signe For if reason require they should be brought to Christ why should they not bee receiued to baptisme which is a signe of our vnion with Christ If the kingdome of heauen belong to them why should the signe be denied vnto them wherby the doore of entrance into the church is opened Why should we driue them away from Christ whom christ calleth vnto himselfe Neither let any say these children were of yeares and growne vp in age able of themselues to come and repaire to christ For the Euangeliste vseth such words as signifie such young infants as are babes and hang vpon their mothers brestes therefore by comming in this place he meaneth to draw neere or to haue excesse Againe they were such as were brought to Christ by others Luk. 18 15 they were caried in their Armes they walked not on their feet and Christ also tooke them in his owne armes Besides heerto agreeth the practise and custome of the primitiue church for no teacher so profound no docter so learned no writer so ancient which doth not refer the beginning heereof to the precise times of the Apostles Let the Anabaptists and aduersaries of this truth tell vs who was the first author and inuenter of childrens baptisme if they refer it not to Christ who first administred it What was his name if they cancel let them not hide it Let them declare the time when it began Let them shew the place where it was deuised Let them name the child first baptised and in what assembly or church it was If they cannot doe these or any of them let them acknowledge the baptisme of children to bee the ordinaunce of God and not of man warranted both by doctrine of the scripture and practise of the church Moreouer if there were no writer to auouch this ancient truth yet is it in it selfe very right and reasonable For doe we not see and behold daily verie babes and 〈◊〉 oftentimes among men admitted to their inheritance haue they not liuery and season of lande and haue they not the wand or turfe taken in their hands according to the vse of the 〈◊〉 or custome of the Manour of which they holde They knowe not what is done they perceiue nothing what the Lord of the Manour or stewarde speaketh vnto them yet we see among the wisest men in this world this is not thought foolish neither is such an admission called into question but they are afterwarde instructed what they haue done what they haue vndertak n and taken vpon them what seruices and duties they owe what their Lord requireth of them Thus they are admitted in their infancy to a temporal inheritance and possession this they holde to the end of their life and of the validity of such entrance no tenant maketh doubt Why then shoulde it seeme vnreasonable to giue them baptisme the signe of the couenant being born heirs of the promise that after they come to discretion they may make vse of it as the rest of the members of the church They shall understand afterward that which they vnderstand not for the present and yet if it please GOD to take them in mercy to himselfe from the miseries of the worlde before they know the mistery of their baptisme he worketh extraordinatily by wayes best knowne to himselfe the force of their baptisme in their harts and sealeth vp their engrafting into Christ I esus If then children haue the white wande deliuered vnto them to assure them of the inheritance which they holde let none deny vnto them the partakinge of this sacrament wherby they are assured of an eternal inheritance howsoeuer for the present time they are not capable of the knowledge thereof Lastly the priuiledges and prerogatiues of children are no lesse then those of elder yeares For infantes are a parte of the Church of GOD they are the sheep of CHRIST they are the children of the heauenly father they are inheritors of the kingdome of heauen they are redeemed with the blood of CHRIST and engrafted into his body why then should they not beare the marke of CHRIST seeing they are a principall part of his possession If they be a part of the houshold they ought to haue entrance into the house if they belong to the Citty of GOD who shall dare to shut the gates against them Or if they be in the number of the sheepe of Christ who shall presume to keepe them from the sheepe-folde Or if they be sound members of the bodie of christ who shall cut them off as rotten members Wherefore then should they not receiue the seale whereby the promise is confirmed vnto them seeing they haue the promise it selfe of saluation Why shoulde they not be pattakers of the outward signe seeing they are partakers of the thinge signified Why should they be put back from the figure seeing they haue the truth itselfe Why shoulde they not be

sunder the corrupt heresie of the Anabaptistes then the wooden dagger of humaine tradition which the church of Rome draweth out against them The Scripture is all sufficient to proue all truth and to beate downe all false doctrin that lifteth vp it selfe against God Wherefore we hold their traditions to be superstitions their vnwritten 〈◊〉 are written lies As we retaine the baptisme of children so wee haue alwaies beene ready to maintaine it by the old and new testament as by the sword of the spirit against all the aduersaries thereof Secondly let vs learne from hence 〈◊〉 acknowledge a difference betweene 〈◊〉 and the Lords supper For in baptizing of children 〈◊〉 faith not 〈◊〉 not regeneration is required but onely to bee borne in the couenant but the supper of the Lord requireth knowledge discerning trying and examining of our selues which are not required neither can be performed of young children who know not light from darkenesse nor good from euill Thirdly if infants haue interest in baptisme then hence it floweth that all are conceiued and borne in originall sin and whatsoeuer is of the flesh is flesh So the apostle saith As in Adam all dy euen so in Christ shall all be made aliue There is no difference all haue sinned and are depriued of the glorious kingdome of God we must be iustified freely by his grace through the redemption that is in christ Iesus by nature all are the children of wrath and borne dead in sins and trespasses infants not excepted We learne therfore that whatsoeuer is begotten of man is sinfull and corrupt it must be cut and pared away we must be renewed and borne again by the spirit of God clensing vs from our sins yea the children of the faithfull parents whose corruptions are mortified whose lustes are subdued whose flesh is tamed and brought vnder the obedience of the will of God are notwithstanding brought forth in sin because they are born by carnall generation and not by spirituall regeneration as corne winnowed from the chaffe yet groweth vp againe with it and as the foreskin cut off from the parents recurneth in the child Again haue infants of the faithful right to be baptized Then acknowledge heereby the difference betweene them and the children of infidels Iewes Pagans and Turkes As the children of the Iewes being heires of the couenant were separated distinguished from other children of the wicked Idolatrous nations and were therefore accounted the holy seed so for the same cause and reason the children of christians are called holy borne of either party and parent being faithful and a beleeuer and do differ from the prophane seede of idolatrous people Indeede whosoeuer maketh a true profession of the faith which he holdeth and is ready to lead his life according to that confession though he be not the seede 〈◊〉 child of the faithful yet is to bee baptized though hee came of the race of Turks or pagan●s as appeareth by the speach of Phillip to the Eunuch If thou beleeuest thou maiest Thus we see that the childrē of those that professe the faith belong to the church of God the children of Pagans belong not to the church of God loe how great a difference there is betweene them Heerby then the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists Epicures Libertines Arrians Anabaptistes Turkes Sarazens Persians and other barbarous nations which are without christ without hope without God in the world wheras the holy seede of all the faithfull belong to the church of God and are reckoned in the company of the church For this cause the Apostle calleth the whole posterity of Abraham holy that is consecrated and halowed to God If the roote be holy the branches are also holy Not that the children of the faithfull do want originall sinne or that they gather any actuall holinesse or inherent righteousnesse by carnall generation and propagation from their parents but because by benefit of the couenant of God and by force of his gratious promise they are separated from prophane infidels and brought into the bosome of the church as Noah was into the Arke Fiftly this doctrine setteth forth the honor and glory of God For is not God greatly glorified when he sheweth himselfe true in his promises and hath mercy vpon the faithfull for a thousand generations And is not occasion offered to vs continually to glorifie him Can we deserue that God should be our God Nay do we not deserue that hee should not be our god And yet behold he will be the God of our children also Let vs therfore neuer forget his mercies let vs fil our mouthes or rather our heartes with his praises let vs confesse before the Lorde his louing kindnesse and his wonderfull workes before the sonnes of men Sixtly all parents are heereby wonderfully comforted they haue their faith strengthened and are confirmed in the loue of GOD when they see themselues so beloued of GOD that it descendeth and floweth euen to their Children as they are assured by this visible signe This is that worthye and wonderfull promise which wee must receiue by faith I will be thy God and the God of thy seed after thee I will establish my couenant betweene me and thee and thy seed after thee A sentence to be written not onely in Golde but in the tables of our hearts to dwell with vs for euer When we must leaue the worlde and our families in poore estate behind vs and go vnto the father let vs not be dismayed discoraged or discomfited this is the stay of our hope this is the staffe of our cófort this is our Anker-hold that he wil not shut vp his mercy towarde our children but be a gracious God to them as he hath bene to ourselues so that wee may assuredly say vnto them with faithfull Abraham My sonne God will prouide Let vs be content with those things that we haue for he hath saide I will not 〈◊〉 thee neither for sake thee so that we may boldly say The Lord is my helper neither will I feare what man can do vnto me Godlines is great gaine and he that is truely godly is truely rich He that hath Christ hath all things he that wanteth him wanteth all things Heauen and earth are the Lords all the gold and siluer are his who hath promised to be an husbande to the Widdow eyes to the blind a couering to the naked a father to the fatherlesse and he will not forget his kindenesse towards vs for euer Wherefore let vs lift vp our hands and our harts which hang downe let vs strengthen our weake knees and make straight steps vnto our feet God is able to worke contentednes in all his seruants whose power is best seene in our weakenes 〈◊〉 whose glorie shineth brightest in our greatest wants Remember what the prophet saith Psal 37 25 I am young and now am olde

the malicious man as the Apostle teachech 1 Cor. 11 18 20. When ye come together in the church I heare that there are dissentions among you this is not to eate the Lordes Supper Wherefore in that the people communicate of one and the same bread of one and the same wine it signifieth the vnion and agreement betweene all the faithfull in one body where of Christ Icsns is the head who loued vs decrely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation of the Apostle Rom 15 5 6. The God of patience and consolation giue you that ye 〈◊〉 like minded one toward another according to Christ Iesus that yee with one minde and with one mouth may praise God euen the father of our Lord Iesus Christ. All beleeuers must bee of one heart and minde the Wolfe and the lambe the Lyon and the calfe must dwell together in the kingdome of Christ for all are one in Christ Iesus For the Apostle hauing taught that the cup which we blesse and the bread which we breake are the communion of the body and blood of christ he addeth We that are many are one bread and one body because we are all partakers of one bread and therefore he saith 1 cor 11. When ye come together to eate tary one for another The second title giuen to this Sacrament is the Lords Supper by which name it is nowe most vsually and commonly called both because it was so instituted by Christ after his last Supper and is celebrated in the remembrance of CHRIST Heereby we learne first who is the author of this Sacrament not Peter not Paule not any of the Apostles not any man not any angell but Christ Iesus God and man and therefore it is not called the Supper of the Apostles or of any man but of CHRIST himselfe as the Apostle speaketh of baptisme Was Paule crucified for you Either were yee baptized into the name of Paule I baptized none into mine oxne name Wherefore this title serueth to teach vs and to put vs in minde of the author of this Sacrament Secondly seeing this sacrament is not a common supper but an holy and heauenly banket fully furnished not to fill the body but to feede the soule we must come with an earnest desire and longing after CHRIST hungring and thirsting after his righteousnesse and merites as after our life to bee made pattakers thereof For neuer did the body more stand in neede of corporall foode then doth the soule of this Bread of life which came downe from heauen which the father hath promited to giue vnto vs Lastly it condemneth our English Rhemistes and other romish readers of Popish diuinity that wholly condemne this name and title as vnproper and vnfit for this sacrament and vnderstande the Apostle to speake of the loue-feastes when he speaketh of the Lords Supper Indeed in the Apostles times they vsed to meete to gither in one common place not onely for the hearing of the worde for the receiuing of the Sacraments and for prayer to God but to keep certaine feasts which of their end or vse were called feasts of charity as Iude speaketh But of these the Apostle speaketh not when he named the Lordes Supper For first let them shew vs the place where euer these Loue-feasts are called the Lords Supper and then they may warrant their exposition by some colour otherwise wee cannot receiue their interpretation being of priuate motion Secondly if this title were ment of Loue-feastes to what purpose should the Apostle bring in the institution of the sacrament of the body and blood of Christ and largely handle the doctrin therof Wher as their abuses in their loue-feasts might be reformed and 〈◊〉 without this mention and remembraunce of the supper Thirdly to what end should these solemn feasts and bankets be called the Lordes supper which were not instituted in the honour of Christ but to testifie the mutuall loue of those that were members of the same body hauing God for their mercifull father the church for their tender mother and Christ for their elder brother These might rather be called the supper of men then of the Lorde being feasts of charity not of piety Fourthly the Apostles drift and purpose in this place is to teach that such as norish discention and diuision partake the Lords supper vnworthily and therefore willeth them when they come to communicate with the Lord to shake out of their minds all vncharitable affections as chaffe from good corn that so they may assemble togither with profit and not with hurt Last of al to call this sacrament by the name of the lords supper is vsuall among the ancient fathers of the church grounding themselues from the authority of the scripture and example of the Apostle 〈◊〉 some of their owne Writers call this sacrament and expound the words of saint Paule to the Corinthians If therefore they will rest themselues either in the true interpretation of the scripture or in the exposition of the auncient fathers or in the confession of their owne Writers we cannot doubt but the Apostle meaning the Lords Supper vnderstandeth the sacrament of the bodye and blood of Christ. The next title giuen to this sacrament is the breaking of bread which offereth to our considerations these vses not to be passed ouer First it she weth that the substance of bred remaineth after the words of consecration and is not altered by any strange transubstantiation For when the Apostle saith This is my body which is broken for you properly it cannot be vnderstood of the body of Christ which was not broken but of his crucifying and death by a figuratiue speech taken from the substance of the bread which christ brake to distribute it among his Disciples and to represent effectually his suffering for vs. The accidents of bread cannot be broken as we shal see afterward no more then they can feed and nourish Besides we learne heerby that tropes and figures are vsed in the Sacrament contrary to the opinion and assertion of the church of Rome as wee make plaine by the institution and as we constraine the aduersaries themselues to confesse as when it is said his body was broken where the lyterall sence cannot be retained seeing a bone of him could not be broken Likewise when it is saide the cup is the newe testament the rock was Christ the bread is the communion of the body of christ these and such like cannot be interpreted without a figure Lastly seeing of this one action the whole sacrament hath his denomination as appeareth in many places Act ii 42. and xx 7. and 1 Cor xi xxiiii we must hold that as the Apostles and other Ministers of the church were wont in the administration of the supper to breake the bread so must we follow their example as they also followed the example

all sides that without consecration and sanctification there can be no Sacrament for without this halowing the matter in 〈◊〉 is bare water the bread in the Supper is bare bread the Wine is Common Wine Now euery creature is sanctified by the word of God and by prayer as the Apostle teacheth 1 Tim. 4. and therefore we cannot assure our hearts that god wil blesse any other creatures as fish or flesh in stead of bread water or beere in stead of Wine seeing the word hath not sanctified these elementes for this purpose They are sanctified by the worde for the ordinary nourishment of our bodyes but they are not by any speciall worde sanctified for the vse of the Sacramentes If then it be simply vnlawfull to change any thing in the matter of the 〈◊〉 no pretence or necessity can 〈◊〉 make it lawsull And as when a lawfull Minister is wanting a pryuate person may not be taken so when the matter appoynted for the administration of this sacrament is missing an other may not bee assumed For as well may wee change the minister of the Sacrament into a pryuate man as the bread and Wine being the signes into another matter If the Sacraments cannot be had according to the precise and pure institution of Christ they may lawfully be deferred or omitted for the danger standeth not in the want as wee haue declared before so long as we are free from the contempt of them The fourth generall vse arising ioyntly from both the signes is if Christ deliuered and the Disciples receiued bread and wine as the outwarde signes of this Sacrament then we learne that the doctrine of transubstantiation is a dotage of mans inuention Though this deuise be now receiued in the Roman church as a matter of saluation as an Article of faith and a maine point of religion that by vertue of these words This is my body this is the cup of the new Testament the substaunce of breade and wine is gone and nothing remaineth but onely the shewes likenes and appearance of them yet if we examine the matter by the words of institucion by the nature of a sacrament by the proportion of faith by the true properties of a true humain body by force of reason by iudgement of the sences by confession of the aduersaries themselues and by the manifold contradictions among themselues we shall find it to be a late deuise inuention of the Papists first decreed and determined in the counsel of Laterane vnder pope Innocentius the 3. in the raigne of King Iohn of England not yet 400. years ago There it was hatched at that time and made a main matter of faith aproued in the church of Rome but yet not then receiud ouer al the world This error is a spice of the error of Marcus who went about to make his fellows and followers beleeue that he did trāsubstantiate wine into blood in the sacrament Thus do the church of Rome at this day he was he noted for an heretick by the fathers I wil not for shortnes sake bring all the reasons that might be broght to ouerthrow and ouerturn the turning of the bread into the body of Christ and the wine into his blood but alleage some few among many wherunto we require them to answer if they can Neither let thē pretend that they haue bin answerd already inasmuch as no sound and certain answer can be brought vnto them to satisfie vs or themselues Our reasons for the present shal be these First that which Christ took in his hands he brake that which he brake he gaue that which he gaue his Disciples he commanded them to eat that which hee commaunded them to eate hee calleth his bodye This appeareth by the testimony of the Euangelistes and coherence of the words But he tooke bread and brake it therefore he gaue bread he commanded to eat bread he saide 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 eat but told them not this which he gaue them but some other thing beside that was his body the latter part of the 〈◊〉 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 ye shall eat this bread and drinke this cup ye shew the lords doath til he come And againe Whosoeuer shall eat this bread and drinke the cup of the Lord vnworthily shall be guiltie of the bodie and blood of the Lord. And againe Let a man examme himselfe and so let him eat 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 hee saith the bread which we breake is it not the commanion of the body of Christ Likewise touching the other signe our sauiour expressely calleth it wine after the thanks giuing Mat. 26. I will not drinke hencefoorth of this fruit of the vine vntill that day when I shall drinke it new with you in my fathers kingdome This fruit of the vine is wine therfore the substance of it remaineth Now if the bread had bene 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 eat not this bread but this body of Christ vnder the forme of breade 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 eat 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 〈◊〉 Thirdly Christ speaking of the cup saith Take 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 changed into the body of Christ and likewise the nature of the wine turned into the blood of Christ there could be 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 I herefore when they begin to say 〈◊〉 is What is it What mean they I say it is Is it any other then bread and wine by their owne confession till the wordes bee ended So then these sentences shall not be true when they say 〈◊〉 is my body this is my blood

faith and renewed repentance because euery new sinne requireth a new act of repentanee and appealing to Christ by faith Then we are aright disposed to the lords table when we are liuely touched with a sence and feeling of our corrupt dispositions and daily failings in our faith and obedience For the repentance of euery faithfull man must be doble first general repenting of original and actuall sinnes generally receiuing power of God to change ourminds wils and affections whereof Ioh. bap t ist saith Repent for the kingdome of heauen is at hand This is giuen and granted vnto vs at that time when firste we receiue to beleeue it maketh an alteration in vs slayth the old man quickneth the life of the new man beginneth in weaknes continueth in greater strength and groweth more and more vnto perfection Secondly speciall for speciall sinnes and continuall failings into which we fall which we must practise to the end of our dayes Now as we said in the former chapter that no man for the feeblenes of his faith is to absent himself from this supper so must we remember touching our repentance thogh it be in great weakenes and frailty yet if it be a sound and sincere hatred of all sinne not a for saking of some sinnes onely as Saul herod and Iudus did keeping other in themselues to their owne confusion our imperfections shal be couered our wants shall be supplied our weaknes shal be remitted by the death of Christ who was annointed and sent to preach the gospell to the poore to heale the broken hearted to publish deliuerance to the captiues recouering of sight to the blind and to set at liberty them that are brused And hepronounceth such blessed as are poor in spirit For theirs is the kingdome of heauen Wherfore if thou feele in thy selfe great defectes of faith of 〈◊〉 of sanctification pray to God earnestly that hee will vouchsafe to increase his giftes let vs confesse with Dauid wee haue find let vs weep with Pet. and the sinful woman let vs acknowledge our vnworthines and say with the Centurion Lord We are not worthy that thou shouldst come vnder our roofe Let vs cry out with the Publican O God be merciful to me a sinner This is the way to make vs worthy this is the means to fit vs to the Lords table this is to be practised of such as will be his ghuests Chap. 19. Of reconciliation to our brethren the last part of Examination HItherto in examination of our selues we hane shewd what wee are to doe in respect of GOD the roote whereof is knowledge the body is faith the fruite is repentance Now to conclude wee are to handle the last part which is loue toward men and reconciliation of our selues to our neighbors for iniuries wronges and offences done vnto them which are as poyson to this banket For in vaine we shall pretend knowledge boast of faith glory of repentance if we faile in duties toward our bretheren For heere is the touchstone and tryall of all the rest euen our obedience to the second table which concerneth the duties of loue toward our bretheren Heerevnto commeth the doctrine of Christ set downe in the Euangelist Math. 5. If thou bring thy gift to the alter and there remembrest that thy brother hath ought against thee leaue there thy gift before the altar and goe first be reconciled to thy brother then come and offer thy gift Where he teacheth that he so approproueth this duty that hee will haue his owne immediat seruice cease and giue place for a time till it be performed So in the Sermon which he made to his Apostles before he was betrayed to death he did diligently beate vpon this point saying By this shall all men know that ye are my Disciples if ye loue one another This is my 〈◊〉 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 frends ye are my friends if ye doe whatsoeuer I commaund you This likewise the Apostle teacheth that we may know him to be the scoller of the same maister Coloss. 3 As the elect of God holie and beloued put on tender mercy kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarell vnto another euen as Christ forgaue you euen so doe ye and aboue all these things put on loue which is the bound of perfectnesse As euery one hath a comfortable experience in his own hart 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 delt gratiously toward him Our sauiour Christ auoucheth this Math. 18. in the parable of the lender that had many debters he called them to take an account of them and forgiueth the debt hauing compassion on him that was not able to pay but when he 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 Then the Lord called him and said O euil seruant I forgaue thee all that debt because thou prayedst me Oughtest thou not also to haue pittie on thy fellow-seruant euen as I had pittie 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 harts each one his brother their trespasses Now the Lordes supper was ordained of God for this end that it might be a band of loue and a chaine to vnite and ioyne vs togither among our selues that if it wer possible we should not breake from him as Paule teacheth 1 Cor. 10 We that are manie are one bread and one bodie because we al 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 wee breake not from God and our brethren Do we not al come to the table Do we not all eat of the same bread Do we not al 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 shameful 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 houshould the heirs of the same kingdome the ghuests of the same banket the obtainers of the same