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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

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 Trent e Concil Trid. sess 7. can 1. 2. If any man shall say that the Sacraments of the new law were not all instituted by Iesus Christ let him be accursed Againe the place of the Apostle Iames maketh nothing for this forged Sacrament for there is a great difference and contrariety betweene the annointing that Iames speaketh of and the popish anealing Their Priests haue not the miraculous guift of healing whereof this annointing was an outward signe in the primitiue Church which custome afterward ceased when the guift of healing ceased being for a time granted to the Church for the credite of the Gospell As then the guift was temporall and for a season so must the signe be of the same standing and continuance and the guift being taken from the Church if the signe should remaine in vse and practise it should be but a lying signe For by the same reason f Iohn 5 4 9 6 7. the brooke of Siloam the poole Bethesda the clay and spittle which were sometimes vsed in healing the diseased the washing of feet might be accounted Sacraments as well as this being all signes of healing for a certaine season as also annointing with oyle was for the first times of the Church while it was in planting Thirdly the Apostle would haue all sicke persons annointed these do annoint with their greazy oyle onely such bodyes as are in a manner halfe dead euen while they lye in extremity and the life is striuing to come forth The Apostle would haue all the Elders called but one Masse-Priest only with them bringeth the box and annointeth the sicke man The Apostle assureth health to all that are thus annointed g Iam. 5 14 15. Mark 6 13. The prayer of faith shall saue him that is sicke and the Lord shall raise him vp So also Mar. 6. They cast out many diuels and they annointed many that were sicke with oyle and healed them whereby we see that restoring and recouering of health was certainely promised to follow the annointing But not one among many receiueth health after their popish annealing The Apostle speaketh of bodily health of the guift of miracles and of common oyle they prattle of forgiuenes of sins of a common and continuall guift of charmed and consecrate oyle and balme whereof notwithstanding can none be found of bowing their knees and saluting it saying Haile holy oyle haile holy oyntment haile holy balme nay which is more blasphemous their oyle they call The oyle of saluation wihch is to renounce saluation by Christ and to deny the holy Spirit to sanctifie the people of God Furthermore euery Sacrament must haue a word of institution but the words which they vse in annealing are a strange salutation of a dumbe and deafe creature not warranted nor found in Scripture as the words of consecration in the true Sacraments are and therefore wee cannot receiue it for a Sacrament but must account it an apish imitation and a popish tradition Moreouer wee haue prooued before chap. 8. that the element is consecrated when the Sacrament is ministred by praying thanksgiuing eating and drinking deliuering and receiuing breaking and pouring out blessing and reciting the institution therefore the oyle hallowed long before by the Bishop heated with breathing vpon it charmed with much murmuring saluted with bowing of the knee and other like trumperies that hallowing I say is fond superfluous and superstitious Lastly the effect and vertue of a Sacrament is spirituall grace in Christ but extreme vnction hath no spiritual grace in Christ sealed vp for the Apostle ascribeth h Iam 5 16. not the forgiuenes of sinnes to the annointing with oyle but to the prayer of faith Acknowledge saith he your faults one to another and pray one for another that yee may be healed for the prayer of a righteous man auaileth much if it be feruent and againe The prayer of fa●th shall saue the sicke and the Lord shall raise him vp and if hee haue committed sins they shall be forgiuen him Where we see that the effect of pardon is ascribed to the force of prayer therefore extreme vnction is no Sacrament and so this greazing houseling and annointing is to be abandoned of the people of God What then will some say do you leaue the sicke without all comfort and consolation No i How the sick are to be annoin●ed we visite the sicke among vs and although wee doe not housle and annoint them with materiall oyle we annoint them with the precious oyle of the mercy of God we instruct them how to prepare themselues to leaue the world to depart this mortall life and to strengthen themselues in the assured hope of euerlasting life We say deare brother God sendeth his messenger Death to summon and arrest you to come into his presence k Gen. 3 19. Iob. 14 1 2. All the children of Adam are dust and to dust they must returne Man that is borne of a woman is of short continuance and full of trouble he shooteth foorth like a Flower and is cut downe he vanisheth also as a shaddow and continueth not Death is common l Psal 89 48. Heb. 9 27. to all flesh it is appointed to all men once to die It is the gate through which we must enter into heauen If we would liue for euer we must dye for the way to liue eternally is heere to dye Though the time be vncertaine where when or how we shall die yet nothing so certaine as that we must dye wee know not how soone This must not seeme strange vnto you for the whole life of a Christian should be nothing but a meditation of death being the end of all flesh wee should make account of euery day of our life as if it were the instant day of our death You must consider that nothing befalleth vs by chance or fortune al things are ruled and guided by the soueraigne prouidēce of almighty God all the haires of our head are numbred not one Sparrow falleth to the ground without the wil of your heauenly Father humble your selfe therefore vnder his mighty hand m Heb. 12 5 6 he correcteth euery childe whom hee loueth as Heb. 12. My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth and he scourgeth euery son whom he receiueth Heereby then God tryeth and proueth your obedience patience and faith n Iam. 5 11. Iob. 13 15. as we see in the example of Iob who praised the name of God in all his miseries and if the Lord would kill him he would not cease to put his trust in him We exhort them to set their houses in order before they dye thereby to cut off hatred and contention and to stay quarrels and suites after their departure wherby oftentimes more is spent then was left then to forget the world and the things of the world and wholy to giue themselues to the

meditation of the life to come where this corruptible shall put on incorruption and this mortal shall put on immortality o 1 Cor. 15 54 according to the exhortation of Christ and his Apostles in many places as Math. 6. Seeke ye first the kingdome of God and his righteousnesse and all things shall be ministred vnto you And 1. Cor. 7. This I say brethren because the time is short hereafter that both they which haue Wiues be as though they had none and they which weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse this world as though they vsed it not for the fashion of this world goeth away And p Phil. 3 20.21 the same Apostle saith Our conuersation is in heauen from whence also wee looke for a Sauiour euen the Lord Iesus Christ who shall change our vile body that it may be fashioned like vnto his glorious body according to the working whereby he is able to subdue all things vnto himselfe So 2. Cor. 4. c. Therefore we faint not 2 Cor. 4 16.17 18. and 5.1.2 3. but though our outward man perish yet the inward man is renewed daily For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory while wee looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall For we know that if our earthly house of this tabernacle be destroyed we haue a building giuen of God that is an house made not with hands but eternall in the heauens for therefore we sigh desiring to be cloathed with our house which is from heauen because if we be cloathed we shall not be found naked And the q Eccl. 1 ● 14 wiseman Eccle. 1. Vanitie of vanities saith the Preacher vanitie of vanities all ●s vanity I haue considered all the workes that are done vnder the Sunne and behold all i● vanity and vexat on of spirite So 1. Ioh. 2. Loue not this world r 1 Iohn 2 15.16 17. neither the things that are in this world If any man loue this world the loue of the Father is not in him for all that is in the world as the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of this world and this world passeth away and the lust thereof but hee that fulfilleth the will of God Reuel 14 13. and 7 16 17. abideth for euer And the same Apostle in his Reuelations I heard a voice from heauen saying Write the dead which dye in the Lord are fully blessed euen so saith the Spirite for they rest from their labours and their workes follow them They shall hunger no more neyther thirst any more neyther shall the Sunne light on them neyther any heat for the Lambe which is in the midst of the throne shall gouerne them and shall leade them vnto the liuely fountaines of Waters and God shall wipe away all teares from their eyes Moreouer we put them in minde to examine themselues and their life 's passed how they haue offended God and their brethren and admonish them to make an humble hearty confession of their sinnes to God that they haue not liued as they ought to do to be sorry and grieued for the same and to promise amendment of life if they recouer Thus the faithfull ſ Psal 51 1.2.3 4 5. and 32.3 4. and 38.3 4. haue done as wee see in Dauid Psal 51. Haue mercy vpon me O God according to thy louing kindnesse according to the multitude of thy compassions put away mine iniquities I know mine iniquities and my sinne is euer before me against thee against thee haue I sinned and done euill in thy sight that thou maist bee iust when thou speakest and pure when thou iudgest Behold I was borne in iniquity and in sinne hath my mother conceiued mee And Psal 38. There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer mine head and as a weighty burden they are too heauy for me This practise we see also in Daniel t Dan 9.7 Ezra 9 ● N●he 9 16. 2 Chro. 33 12 13. in Nehemiah in Manasses and in many others Wee mooue them to labour to be at one with God to be reconciled to their brethren and to remember the poore Especially we stirre them vp to prayer in regard of their present necessities and of the mercifull promises of God resting themselues on the perfect and all-sufficient sacrifice of Christ Gracious u Psal 145 18 and 50 15. and precious are the promises that God hath made to all that come to the throne of his mercy as Psal 145. The Lord is neere to all that call vpon him yea to all that call vpon him in truth hee will fulfill the desire of them that feare him he will also heare their cry and will saue them and Psal 50. Call vpon me in the day of trouble so will I deliuer thee and thou shalt glorifie me And our Sauiour Math. 7. Mat. 7 7 8. Aske and it shall be giuen you seeke and ye shall finde knocke and it shall be opened vnto you for whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall be opened So the Apostle Iames The prayer of faith shall saue the sicke Iam. 5 15 16. and the Lord shall raise him vp and if he haue committed sins they shall bee forgiuen him Acknowledge your faults one to another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent Now when they are sufficiently humbled for their sinnes wee moue them to hunger and thirst after the merites of Christ a 1 Cor. 1 30. who of God is made vnto vs wisedome righteousnesse sanctification and redemption Wee alleadge vnto them b Mat. 11 28.29 1 Tim. 1.15 1 Ioh. 1 7 and 2 1 2. these and such like comfortable places of Scripture Come vnto me all ye that are weary heauy laden and I will ease you This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe These things write I vnto you that ye sinne not if any man sinne wee haue an aduocate with the Father Iesus Christ the iust whose blood cleanseth vs from all sinne he is the reconciliation of our sinnes and not for ours onely but also for the sinnes of the whole world He is euermore about those that are his he maketh their bed in all their sicknesse d Cant. 8 3. Rom. 14 7 8. his left hand is vnder their heads and with

death hath that effectuall working in cleansing our soules from the corruption and filthinesse of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiuenes of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and ful of efficacy Therfore the words deliuered by the minister in baptisme at the commandement of Christ namely e Mat. 28 19. I baptize thee in the name of the Father and of the Sonne and of the holy-Ghost should be alwayes in our eares euen vntill the last gaspe and by them we ought to bee assured of the full forgiuenes of our offences against God For the blood of christ by which we are once washed can neuer bee drawne dry but is euer fresh full of force and strength to the continual clensing of our filthines and iniquities so that they neuer come into the sight of God neither are imputed vnto vs. Wherefore it is like vnto a sealed charter wherby is confirmed that all our sins are blotted out We are all taught by our baptism that none of the enemies of our saluation shal be able to lay any sin to our charge Art thou tempted to thinke that Christs blood was not shed for thee That thy transgressions are not pardoned That thou shalt bee brought to iudgement for them Doth Sathan tempt thy tender conscience with thē Thou maist as well doubt that thou wast not baptized and washed with water as doubt thy sinnes are not blotted out thou maist as well surmize thou perishedst in the water as suppose thou shalt perish in thy wickednes the floods wherof howsoeuer they go ouer thy head yet shall not be able to preuaile against thee fully and ouercome thee finally This serueth to conuince diuers hereticks that are altogether ignorant of the right vse of Baptisme The Messal●ans beleeued that baptisme was onely auaileable to take away former sinnes De diuin decre ca. de bapt But Theodoret teacheth that baptisme is the earnest of future graces not as a razor to cut away onely the sins that went before The Papists suppose no sinne forgiuen by baptisme in infants but one sin only which is originall In those that are baptized being of age whereof there is small or rare vse in these daies they inlarge and extend it thus farre as that it taketh away both originall and actuall sinnes before baptisme onely wherein although they would seeme to open the Lords hand very wide toward vs yet they are indeed notable Church-robbers who to maintaine their bellies their lusts do vtterly spoile vs not of a piece but of our whole saluation in Iesus Christ whilest they send vs to our owne satisfactions by prayers fastings whippings and such like Note therefore that our Sauiour saith He that beleeueth and is baptized Mar. 16 16. Tit. 3 5. 1 Pet. 3 21. shall be saued Saint Paul saith Tit. 3 5 that baptisme hath saued vs and Peter affirmeth that it doth saue vs 1 Pet. 3 21. Where the saluation that we haue through faith in baptisme being applied to the time past present and to come that is to all times it is euident that baptisme doth as well seale vp vnto vs the remission of the sinnes that wee commit at the last houre of death as the in-borne sinne wherein we were first conceiued in our mothers wombe This Saint Austine saw and therefore teacheth Aust de nuptijs concup lib. 1. cap. 33. that by the lauer of regeneration and word of sanctification all the euils of regenerate men are cleansed not onely sinnes past but such as are committed afterward by ignorance or infirmity so that great is the pardon of baptisme This then ouerthroweth the false d Concil Trid. sess 5. doctrine of the false Church of Rome the Mother of abhominations which teacheth that by the grace of Christ receiued in baptisme all our sinnes going before it are razed and blotted out and leaueth nothing in the party baptized e Bellar. lib. 1. de bapt cap. 13. that hath the name and nature of sin But albeit our sinnes be freely and fully forgiuen for Christs sake pardoned and not imputed couered and remembred no more yet the staine blot and remnants of sinne remaine though not raigne in our flesh so long as we liue in this world which in the end of our dayes together with the mortality and corruption of our bodies shall be taken away and abolished Indeed the Scripture teacheth that Christs blood cleanseth washeth g Iob. 1.29 Psal 32.1 and taketh away sin Ioh. 1. Behold the Lambe of God which taketh away the sin of the world but this is not by an actual purging of vs from all corruption but in freely acquiting and truely discharging vs from the guilt offence and punishment before God as Psal 32 Blessed are they whose iniquities are forgiuen and whose sins are lightened blessed is the man to whom the Lord imputeth not sin Therefore though they be forgiuen yet they remaine g 1 Ioh. 1 8. as appeareth Iohn 1 29. If we say we haue no sin we deceiue our selues and there is no truth in vs. And Salomon in his worthy prayer saith If any sin against thee 1 Kings 8 46. Rom 7 23. Eph. 4 23. Col. 3 3. Esay 64 6. for there is no man that sinneth not So the Apostle teacheth and toucheth this truth by his owne experience Rom. 7. I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my members We are all as a filthy cloth the flesh rebelleth against the Spirit and in nothing we can do the things we would so that if God enter into iudgement with vs wee cannot stand in his sight And if originall sinne were extinguished and vtterly abolished in baptisme then they which are baptized should sin no more but we see they sin againe after their baptisme To conclude baptisme is auaileable not onely for sins before but it is a seale for confirmation of faith touching the remission of those sins that are committed after baptisme as well as done before as our blessed Sauiour teacheth Marke 16 16. Hee that shall beleeue and bee baptized shall be saued but he that will not beleeue shall be damned Faith then beleeueth the forgiuenes of all sinnes past and to come inasmuch as the blood of Christ cleanseth frō all sins And the apostle accordeth heereunto Titus 3 5 7. According to his mercy hee saued vs by the washing of the newe birth and the renewing of the Holy-Ghost that we being iustified by his grace should be made heires according to the hope of euerlasting life Where we see that the promise of iustification is generall against all sinnes Thus much of the second vse CHAP. XIIII Of the third vse of Baptisme THe third vse of baptisme is to kill and bury