fi / ^,\^X**^ PRINCETON, N. J. re, i KL Collection of Puritan Literatu Division Section Number THE NEW COVENANT. OR A Treatife of the Sacraments, Whereby the laflT^Hament of our Lord and iSauiour lefus Chrift^ through the fliedding of his Pure and Preciom Blood ^is ratified c^nd affljed vn* to the Confciencc ofcuery true Belceuer* '7i.Oftke Sacramemts in GefterAllc Diuidcd into three B0okcs>2. OfBaptifme, ^ 3 , Of the L ords Stopper, Verle NecefTarleand Profitable for tliefe Times I tipherdn we may heboid >• Truth it felfe plainly proofed, X Doctrine ofthc Reformed Churches dearcly maintained, XHE«^Errorsofthc Church of Rome foundlyconuinced, PRightmaneroftheRcceiuingofthe comfortably declared C And fundry doabts and difficuk Qucftions decided. By William AtterfoIl^Minifter of Gods word aclsficld in SlKfTex. Fsr hy one Spirit T^e are aft Baptiz,ed into one Body^ rvhether wee he lewes ifr Greciatis , whether we h 'Be fid or Free; ^rtd bAne beene nM. made to Drinks ^^^0 one Spirit, i Cor, 1 2, 1 3 ♦ The fccond Edition, Ncv\'ly Corre6led and Enlarged. Printed at London by W. laggard^ and are to be folde by Ni- cholas Bourne, at his Shop at the entrance of the Roy- ' all Exchange, i6i4* TO THE RIGHT wor/hip/ul Sir lon}^ Srvkley flight: ^ all health and happmefle from C hrilt lefusourSAmHTu Rii^ht fVorfhiffuR-, HE former Edition ofthis Treatife toucbifrg the Sacraments, fome eight y cares fince pub- lifjhcd, was not onelybyyour fclfe louingly rccciued , but by diuers godly Chriftians be- yond my expectation fauourably and friendly accepted , And being at length content to yecld to a new Imprcfsion, it hath fared with mee inperiifing this worke, as with him that goeth about to repaire an old houfe. For albeit he purpofewirh himrelfetopulldovvnc alictle,orto make a (lender addition and alteration in the building, yet when once he beginneth to fiirrc and meddle with the old frame, one piece draweth downc another, and the augmcn • ling of one part,I know not how,in a plealmg manner pro- cureth the adding and annexing of another • In like man- ner, when! determined to review and pcrufcthis booke, mine intent was no more then heereand thereto infert a little, as time, reading, conference, and better iudgement haue giuen occafion to fee farther : but beeing entred into the matter, and one change caufing another, the worke ii rifen to this volume,like a flood that fwclleth by the accefie and eomming in of other waters, that it may rather feemc to be the making of a new, thcr the amending of anoldc.I ^laiie endcuourcd heerc to fet before the eyesof all i:hat wH C 3 vouch- Kom.i^54» Heb 9,4. *f he corrup tions of the Biomanc Church vn « vouchfafc Eo readc thcfe lines, the nature znd vfc ofthe Saew ©rappearanceof any feafl at alljwher^ the Priefl pbicth thisPagc'ant alone, hce fit- tcthnotattheTabk,butflandethatthe Altar , turncth a-^,. ^ wayhis face from the people, beeing belike afl^amed that ivianu 21. .they (hodd fceiiis fraud and Icgier-detBaine, Chrift-took Luk.n.i^. J>rcad *J as the £uangdilhivote,fuchiQO doubt as wasap- xCorcnj»4 %4 ;jointcd J pointed to be eaten with the Pafchall Lambe , and not of purpoie prepared apart fer the Supper : but in tbc papacy they vfe thia wafers, not fit to nourifli, nor fcarce dcleruing the name of bread^howbeit fhaped after the faftiion of mo- ny, and ftamped with the Image of a Crucifixe, thereby to call to remembrance that the Lord was betrayed of Indas for thirty pence, and that hec was crucified for vs vpon the Croffe, Chrift gaue thanks to his Father for the benefit of our redemption, and blcfled the bread and fan6^ified it to be the figure and remembrance of his body gioenforvs r • Cellar, lih.i,^ but BelUrmine e vnderftandeth it that he turned the fubflacc ^f'^.l'^^^^* of thebfcad into the fu-bOance of hisbody;fo that this con^ . ^ ^ " fecrationisnoother with them the the monfleroftranfub- ftantiation, whereof there i^ not one word or fillable in the word of God. Chrifi brake the bread, not onely that hcc \ might diflribute it anddiuideit anoongthem, but to the end he might rcprefent the breaking, that is, the crucifying of his body: but among the papifls the bread is not broken,, but euery one hath a little wafer : & in theMaffe thePriefl breaketh the hoft,but he doth wx>i difiribute it or deliucr it among thofsxhat are prefent. Chriftgaue the bread to the Difciples: whereas they giue it not to the people, but offer it vp to God the Father, imagining that they offer vp his Son for the fins of the quick and the dead, and for the foules departed and detained in Purgatory , and they lift vp the bread and fiiew it to the beholders to be worfliipped of the: al which tend to the difhonour of God,to weaken the com- fort of the people, and to crucifie him againe, who by the onely facrifice of his death,hatb purged away the fins of at that beleeuc, and purchafed vnto them the fauour of God his Father • Chrift- willed his Difciples to take the bread \ii/^S^ into their hand,^ as the word properly fignigeth; for as hec • ■ tooke it into his hands, fo he commandetii them to* do : but thefe doe not deliuer the bread into the Communicants handSjbut put it into their mouths,as if forfooth the hand^ v^ercraoreprophaneand polluted then the mouth , orthc^ mouth more holy then the hands: which notwithflanding they may not eate and fwallow, biit rauft hold it on tHcir tongue tongue vntiU it mek and diffblueby the heat of the mouth: whi?h argueth imolkrable ftupidity and fuperp.t.on.Laft- Iv Chriftalfo tooke the cup.and bad them all drinke of the viihe.thefruiteof the yinc, which before had eaten of the bread : but the Papifts who haue S .fubm.tted themfelues to ^ p .^^^ . the feruice of the pope.and thence drawne their names/ay, j-^ ^^j,^j_ that he commanded them todrinke his owne bloo (^vd k^oii>peth» Ncuerthcles,inthcen4hegiuethhi's refolution rhus ; It maj vpeilbefaid that hrnne keafles doe ttH ^receiue the hodj ofChrifi.But the Dadlors ofPam haue cen- furcd him and corrc^ed h isiu3gemcnt> andlfay , Hicmiigim figr nan tenetur^ Here ichc maifter is not to be followed : fo that now it is the common and rcceiucd opinion, that the Moufc eating the Sacrament, catcth and recciifeth the bo- "TyofChrift. Thus they make the Supper of Chriliinftitu- tcdforMyceand vermine,andholdthatbeaftes mayhauc as great benefit by rarnail cating^as the beleeucrs. They cannot agree among thcmfelues,whethcr thefubftanceof brcadbceturncd into the body of Chtift, or whether the bread be confiHiied to nothings & then the body of Chrift brought in place ofit ? Whether the water mingled with wine in the Ghallice be tranfubftantiatcd into the bloud of Chrift ? orbc confumed to nothing? or be turned into the vitall humors of Chri(^ or notPvvKether the woimes engen» dred in the Eucharift come from the fubliace of the breads or from the accid^entSjOr from the ayre ? Liftly, there is great diuerfity between them,with what words their con- ^fccration is wrought,and how many werds are direthat pleadc the carafe of Baal, and arc bold to fpcake what hthey dare for the vihovc'of Baie/I : who albeitthey liuea- >$n©iig^s^nd would bee thoughtxo b§e ©f ?s s yet they are 7he Epifde Dedicatorf. scfther affraydnora(5iamcdto affirmed ihat the contro- "AgalnCrluch uprfie of th€ Supper is not (o m^nifeft^as wc teach, nor the as would not words ofChriftfoeaiie as wc affirme,Dortl:ie iudgemeot of te on and participation of Chrift with al his benefits;^ there- fore wc doubt not to call this S3crament,a reprefentation , arcmebrance,an imagejatoken^atypCjanantitype^afigne, afigure5andfuchlike. Nowthatit may appearethat (he wordcs ofinftitution are tfuely expounded, and hauethc conft'i»nt confent and full approbation ©falantiqaity,^' let ° The_anc^c vs produce our wltneC^s, and fee what the Fathers of the ^^^^^^ ^^^^ grayeft heads before vshaue declared Scdeliuered, But bt- chine che Sup fore we come to fight haiid to hand with thefe aducrfaries, per that we 2:nd to difcharge the voily of jfhot which we hauc in rtore,it doe- {hall not beaniifife to ferdowne certaineinducemeniSjasic were ccrtaine prcpa ratines to leade vsto bcleeue, that the Do(^otirs of the Church arc no IcSeours inthiscaufcand^ controller fie, then Ca/uifse^nd Be^a^ and the later writers. For firft,we fLal ncuci read in all the monuments of former times any mention of adoration orcleuation ofthcjiof^, or thatthcmancrvsasto lickvp the drops of the ChalljcCj or rofwcepe the place where a drop was falne,or to burne the wormcs which haue coinipted or confumed it, or to feeke out the hoft whc it is vomited vp^Sc to commend thofethat will fwallow it 3gaine.Seeondly,/fr«'a»^«£«/?£«'^inh!S 57, Epiftleto T>ar{!iafif^h2ithth€fQ words, M'h humans natfire^ of Chrifl kdsfirajsd^ tfihert bee not giuen fvnto TheEpiSleDeJUatcr}. Vfttc hlmyaffer the manner ofothtr ^^dics, ncertAineffMct whef in he may be contained . The popiflipurgcrs and £prr^ raced it out of feme of their late editions;and yet BtU b Printed at larmine doth allcdge it and obic6l it againft himfclfe : how- ^crh^Anno^ bcit (it is likely) he did not remember himfelfc , buthad ^ 57i« forgotten to confult with his good companions, who blot out that which they cannot aniY/erc. Tbefc fixe confiderati*_ ons arc as ccrtainc inducements to fharpc our taftc~tol5rcal« the Ice,and To to prepare the way : now let vs fet downe the feuerall teftinM>nies^ tbcmfelues, and fee how they depofc fbrvs, TerthWan ont ofihenaoft ancient faith, ^ Chrifire^ ^Tertnl cmt, ceiHing the bread ; and the fame being dsHidedvntohis DifcipUf Mofcijih.^ made it to be hu b^dy^ faying , This is my bodye^ that U to fay ^ a Jtgne of my body^ Theodoret fai tb, «e wt dead^wher' ^,mH&i J. ^j:^ ^^.^ Sacrament afigne and token ? An d like wife in that place, When our Lord gaue theSdcrawentyhegatiewine, And ifhegauc wine, thenby confcquent hce gauc bread alfos which ouere'oroweth fuch as^fay he took bread^but gauc ic Duretam ,^j . be tookc\vine,but gaue it not, Ifthefc places bee not plaine and pregnant enough, hearc yet ranch plainer . He ^Hm.ujH demandethj'T^^^r // this breadfldt anfwercth himfelfe, 71^^ .1 cor, body of (hrlj^x now leaft any (liould imagine fome change of fubftance,and themaintaincrs of Tranfubftantiation be- gin to lifcvp their cares, he addethimmediately,^«i»'.^as not^ but the my fiery of his body: how much more the vefjels of our bodies ^hich God hath prepared for his habitation^ But of all other testimonies none is more euident then an Epiftle of his wrritten to Qafarius in the time of his baiiifl'iment, which albeit it be not prin- ' Pet.Martyr. ted among his workcs,^ yet is auouched to be extant in the locxl^'.^x.io. i^y^^^^y ^^ i^l^rence.i Before the bread^ be fanctffied wee callit "'^-'l^' bread^ but when thegracc&f Cod hath fmcttfiedit^ it is furely freed Th^EpiJile DeeticaUry. fretdfram the fta^e of breadiondu tbonghi rvorthy to he c^ed /hs body of OUT Lord , th^tiih the nutHre of brtad r^maine in it. True k is, »« 'Bellarminc denyeth chat cuer he wrote any fuch " B^/Z^r.^/e thing : howbcit Gregory o(p^a/eMce admittcth the words, J5c ^^^'^^''•^^^•^j coofeflcth the place, and yet gocth about to fliifc it off and to weaken this witneflfc, as if it were not written by that godly and golden Father, ? but by one lohft oiConflantino' n creo deyu' ;?/^.Thus be would delude and deeciue his Reader, foraN I'mMbJe irart' much as that /cj^^ was no other then loht Chrjjoflomcy and /*^. lehn Chryfofigme was Btfliop of (^enfiantivo^h; Their own^ gloffe raaketh this ty.'^Q^\<\ox\.^y'ocatHr corpus Ch'^^Jlt, idifl, o n r CA Q fgMff cat corpus Ci^r//?/, It is called the body of Chri(^, that ^^ ■'" is, it fignifieth his body. Adde to thcfejthc witnes o^Max- imns the Grecke P Scholtafl^who oppofeth the fignes so the p jnecclef. truth, crv(ji,Qo\A7oivTu. }^ h ctAM6«/6c,thefe things are {igncs,but Hir/^. not the truth. I will ihutvpall thefeaurhoritics and alle- gations with the words of Celaftus Bifi^op^of Rom€,<\ Sure^ "^ Gdafjn hi^ ij the Sacrament of the hodj^and Mood of Chrifi {\\\\\z\iViQC re- ^<>ok''Oltm ct'xwc) are difi^ne thtyjgs ^ for that alfo by ther/J vpe are madepar^ i. ii u tT^ takers of the dtptme nature : andyet neusrtheleffe thefpibfiance ^ nature ofthebret^d and wine do not ceafeto re/*aine. Can any fpeakemore clcercly andeuidently then thefc do? Orhauc any of our owne writers written more plaincly and difliii6\- lyagainftpopifli Tranlubf^antiation? How then are they deceiued that thinkc wc wreft the words of inftitution ? Or that we impofe vpon thepeople moj^c t^ bee bcleeucd then can becolle^lcd & concluded out of the Scripture? or that we teach and recciue mere as authenticall oiit of Caluifs^ Sc '2ez>a,^n(\ otherlaterauthors,then the ancient Fathers cuer dcliucred?! wil briefly anfwere an obiec^ion, which thefc produce out of/Cyprian rn hisTra6lof the Lords Supper r ,. ^^ , This bread ts changed^ not inj^^npe^i^fit innature^and&y omntpe- (innJom, tency of God is madejle/hjio w b i c h I f e pi y 4. t h i n g s, Fi r jl, a AnAvcte . change of nature doth not cuermorc import a change of fubfrance . A wicked perfon when he repenteth and tur-^ ncth vnto God.changcth his nature, but the alteration isin qn-ality^norin fubftance: there is a kindc of conucrfion ^ but. no Tranfubftantiation. Secondly, this bookc is but abaftard, itbearcih Yponit the name of CyprMw, but The EfiJtU Dedtcdtdry. it is 8 counterfeit,^ as is fufficicntly and fubftantially proo- f Cenfur.pa- ^^^^ ^y^j^ ^y j|^^ confefsion of the Papifts thcmfelucs. And lobTvc9^7< wbofocucr will vouchfafc to rcadc the booke it fclfe, may xafily difccrne byihe ftylea^itwcrc bythcfnacU, thatic came outof feme Coucnt or Cloifter, it is in many places fo barbarous. Thirdly, if the word Nature fliould be taken for Subllancc in thisplace, it muft cxprefly contradi*^ fundry tcftimonies ofthofc writers which weehaue alledged be- fore, who deny that the nature of bread is changed^that is, thefubftance. L aft ly, this Author is fofarre from faying that the bread is conuerted into the flcQi of Chrift,that hcc (aith the contrary, to wit, that this bread is conuerted into ourfle^ and our blood, and ferueth for our life and thein- crcafing of our bodies. Thus we fee that the ancient Fathers held the fame faith chat we hold, and differ not in iudgcment from the refor- med Churches, nor the reformed Churches from them, as we (hall (hew (God willing) more at large in anather place. And thus I haue runne ouer thcfe three poynts which I pur- pofed and propofed to handle in the beginning, ail which ^re more at large to be feene in the Treatife folio wing.This I offer the fecond time to your Worfliips confideration,as a witnefTeof myloue,and a teftimonyof the fauourslhaue recciued. My meaning was and yet is , that it (hould firft comevnto your view, and from you & for your fake to the vfc of the Church of God, euen ofas many as can make a- ny vfe of thefe my fimplc labours. I hauc profccuted thcfe points at lange,but I ccafcfrom troubling you any further, ^ , comendingyoutohis good h^nd who^iouefh them to the €fid -a Romfi , J J >^(fm o»ce he loueth^ « whvfeguifts and graces are without repen^ * Rcucl.j^i?. ^^»^^' and fo widving all good from the Almighty * that lit- teth vp on the Throne , and from the Lambc which liucth for euermorc, both to your felfe, to your good Lady , to your hopcfull Children, and to your whole family, I ende ^ndrci}* TottrworjltpFefterifttheL^rJ^ mUism^ttcrfilU The Preface to the T is welfaid, that tht very title of a If oak hath . , ^^, ^ ]a certain f leaf ant allHrement to draw men to ^^^^ ^^^" g the reaAmg therofSThe argnment of this Tre- ca^^e, tife U of the Sacraments ^^ comfortable forti- on of the Scriptures^ ^ a ntceffary fart of the jCateckifme, There u no knowledge compa^ ratle to the knowledge efCods word : there is no parcel of Gods word more holfome andheauenly then the Sacraments, There is no Sacrament more excellent and effe^uail then the Supper of the Lord^ nvhich is a medicine to therru that areficke^ apre- feruatme to thertij that are whole ^a cordiall to them^ that are weakly ^^d aprectom treafure to themj that are in w^ntn hc" ing an tnfirument to connay vnte vs the bene fa ofChriJls Paf- fion^and the affnrance efour owne faluation . Neuerthele^e^ there is no ordinance of God more negle^ed ofvs^ nor leffe re - garded among vs, IVe cannot he ignorant that it was injittuted by the Lord efltfe to gitie vs Itfe^ and in remembrance of his death to takefronu vs the fe. tre cf death y and therefore tn the words of in/litfttion he faid to hisT>ifctpleSy Thisis my body which was giucn for you : this ismybloud whichwas Machi^, 2^» filed for you, to the endwe m/ght behold him limly defer ibed before our etes* Ihauedefredand end&aoured not only to teach this trtieth to the mofifimple, and to tnforme the conjciences of thofe that are ignorant b ft t alfo to bring to light fnch doubt ffil and difficult poynts as may a-ny iv to the RCddero TBUtwardftgi^esofthehody andbloudofChrftcomm'wg in im' •ptety & tmpemtencjijtke to thegttejfe mtke Golpell that cawe UaiMyVi, without his vi:^eddmg garment : f^etwtthfianding when we haae m4de ourfshes rsadyy n>ee mufi not alftdwe andahjent our [eluesfrom it at our owne pieafure-^ for then we rr^dh^ ourfelues guilty of the body and bloud of Chri{t,«a«^'z/«ir5n^je/<2« iCorj n^ij, fjy mercy to he reaped and receiued. Wes may not he weaTy in v\'ell doing, te mtifl bee forward in the religious exercifes ^^^-^9 ofotir fatth^ taking all oportHnity to fer forme thi-s commanded ment yofeomming often to his Table, This is onefinne among ^ ^®^»' ^ ' ^"'' others that draweth downe he any indoements vp&n vs and our ^ foHles^ for thiscaufc many are weakc and iickcly among vs,and many fleep :yeayft prepareth the way far farther ven. geance except we repent ofonr etiillwayes, and amend onrfsr^ mer negligence by greater diligence. It is not enough that we fnhmit ourfelues to the hearing of the wordy vnlejfe wit hall we iojne A care and remembrance of this duty, knowi'/^g that they rfr^curfcdtbat goe about che matters of God negligent- ly, and that all Inkc warme profcflours fhallbee fpewed ^ J^^^i V^'^ out of his mQ\M\\,andffich oi haae left their firft loue, [hall ^'^^^'^>^°' hane the Itght of the candle taken from thetTU^ and the candle- fi-tckjemomdofit of his place, Tomhing the information offuch a^ erre in ofmion^there are many of our good brethren andfiflers t hut abflainfrom the Communion yhecaufe they may not Jit at the celebration there- of and fo condemne the reuerentgefinye of kl^eelixg comman- ded in our (^hurchy as vtterly vnUwfull and vnwarranted: to The lawful- jeeldvntc whom jome fatis fact ion{}f it may be) I haa^ made a ri^s ot knt c- long degreffion tn the third 'BooLifthat mAy he called a digref- v^§ ^' ^^ Jion which fctteth downe the duties of the Commtmic ants, and {]^ewcd giueththem^ direction what they ought to dee ^ andwhat they ought not to doe, I am not ignorant that feme in the earnefi - neffe of their fpir it , and forwards Cjfe to goe before others, haue written much again [r k^eeltr.g^with the applaufe of many ^ and Kvillby no meanesyeelae thus muchy that n be in tt felfe an m- ^different geflurtjjut make it as bad a'nd as grofc a things as to kneele before a ctucifixe Yfhich is fiat Idolatry ; as though wee -didd^Jlroy the naturs of a SucraUent.j^ mal^e the [upper tebs The ftdtfue V/bati<; ob • no Spufer at all, heeaufe vfe vftnot that gefiftre at the r€cei» k &td agamft fff„g gf-' jf y^l^ich is vfed at a f upper or hanket* A very r^sake nee ing. y^^fQfi without [t^h^ance or fhewofany value ^ &yet itU much vrged and often ipreffedhoth in rvord and wrtttng , But let vr Jet dovfine the force of the re^fon m forme ^ and Jo bring it as if it were before the tribuna II Seate of tudgtment , where, it /hall receiue an honourable, try alL For thm they conclude^ If this Sacrament be a Supper or a banker^ then the gcfture of kiieeliDg is vnlawful, and ought coc to bee vfcdatit. But this Sacrament is aSupperorabankcti Therefore the gcfture of kneeling is vnlawfuUy. ar^d ought not to be vfcdatit. Thefo^ceofthis reajon and^as it were the Itfe of it •( if it hatie any)Jlandethvfon thi^ytSatfich geBur^js neceffarytobev^ fed at this Sacrament ^a u asctijlemed at a Supper or at a han^ kst^ and no other : becaufe the» we [hall make a banket to bee Acfwcre. ^o banket^ and a Supper t& be no Supper, This is their ob" ieBton : now he are mine anfwere^ and compare them together The firft an \ without preiudtce or partial ty . To this I reply diner fly, Ftr^ fwcre. ij^y tigg reafon dejlroyeth it felfe, as a man that thjuslsth his luiiges 9,22. f^^'"'^ ^^^0 his owne body and bow si; j It^e the M i d i a n i tes that flew one another. For this m^keth thegeflure to bee altoge- ther vncertaine, and a variable cergmony not belongmg to thff Jub fiance oft he Supper^ inafmm has one gefiure is vfed com-- monly At bankets^ and another at [uppers at bankets fiandingi atfuppers, fitting , So then ^if the former reajon be worth any^ . thing and haue anyjltength at aliin it , then vpon t hen owne , ground'worke this reafon following is fully as good ^ asftrong in any Court ofConfcience wherefoeueri Jf this, Sacrament be a banket ^then thegeflure of fitting isvnlawfull and is not to he vjed at itibecaufc fuchgedure is neceffary to he vfed as is vju^ all at bankets : but this Sacrament is a banket \ therefore ft" tfng is vnlawfull ^ not to be vJed at it J f their reafon begood^ the this alio n as good, being taken wordforword out of the for" mer, Again^tn contrary manner we may reajon thtu\Ifthis Sa* cramsnt beaSupper^thiinJlanding at it is vnlavpfuU'* becaufe Juch tif rfjg Reader, fttchgefinrewelj is to be 1/ fed as is ord' nary tit S tip fen : Bat this S4erament is a ffipferxThereferefianMng at tt is vnimv' fuLThus vpefee haw this reafon is at enmtty anddefiAUce with the truth andwtth it felfe \ and whiles ttgoeth about tode^ ftroyk^eelMg^tt ouenhroweth both fitting andftandtng^for fitting conumctthftandmg^andftand'.ng condemneth fitting. Secondly^ the foundation of the former reafon flandeth "vpon ^r ^ a A^etaphoror borrowed ^eech , and therefore there can no anfwgfg found and certAtne conclufion he drarvtfe and didaEied from //, tfpecially to take it in a proper fen fe^^ to /et the whole w -tght 0fthe Worke as it ypere a piUar of the honfe vpen it . Eor tt is called a hanket or afupper hy way of an allnfion, whtcn), both Sadcelcomr. mnfi haue ground OHt of thg Scripture, and may not be farther r union, jophifl applied then it hath warrant from thence » It tswsll kttowne that tht4 fecond facrament of thenew Tefiamentis cadeda fnppier tn regard of the time when it was nfi tinted : and the Sniper of the Lord, becaufe it is celebrated tn the Church i» remembrance of the Lord lefptSythat ordatned tt byhis word, ratified tt by his dtath^ and deliueredet with his owne hands : ffheras thefe menfuppofe tt is calhd a banket bect^uje we ought to vfefucb agefture as is common at banket s^and afupper be^ canfe wee ought to vfe fuchageflure asisvfuall atfuppers which notbetng intended by htm ts a very weake fuppofition, coSeciion^and conclufion. Thirdly, this argument being >r^// The third aE«> waighed^wiUminisher weapons vntovs ^to cut in f under the fwere. finewesy and as it weire the heart firings of it^ inafmuch as if Jheweth that what gefture foeuer is vfed at the one or the *- t her^fiandeth more vp 5« ctifleme then ^vpon confidence ; and more vpon the example of men then the commandemeKt of Cod , For what is the reafon that^ in Court and country^ in towne and eittyy theyfiand at, bankets ? And what is the rea' fin that mo ft commonly they fit ^ andfo^cwhere lye along at ^ fttppers and dinners'^ Is it any other then vfe and cudomeof pUceSy andperfons^ Dare anyfay thatit is vnUwfullto eate a banket kneeling^ or to take ourf upper kneeling? Are wee not _ left at liberty with whatgefiure we will eate and dnnk^} Qr ^ajf we not vfe what order w,e pleafe in thefe things ? ^3 - Laftly^ we cannot but confejfe that kneeling in prayer is thefitteji geflure to expreffe the humility of our mindes^ and the mate fly of God , and the excellency of the myfteries we do partake, and our obedience to the L^fagi^ TertulJe etat, ft^^^^* Tertullian that liuedm the beginning ofthefecond Ce* €ap,ii. f^U holdeth ^{sidtXG irreuerens , that it is an vnreuerent thing tojitatprayer^ ButtheSupptrofthe Lordisadmini- ftrediandreceiued among vswith a notable ^ efeEiuallfray" er which the Minifler pronounceth , and the Commun'tcrjit Qtiedion. keareth, if any obieEi (as many do obieB) that by this rea- fon the Mimfler ought to kneele that vttereth the prayer^ not the people that receiue the Supper* lanfwere^frflthey do but Apfwerc. ^^^ ^-^^ ^^^ ^^^ deceiue themfelues. For they k»ow the Mi- m nflcr cannot eonuen^ntly kneele^as the manner of deliuering is vfed and obferued among vs , which is net dtfltked or dif* prvouedby any of them, to wit, by going to euery one apart vn» to his f eat e : and thnfore CHRIS Talfofate at his thank f- gft^i^g . And heerein do the orders of the Churches differ among themfelnes -yinfome places the Wnifler remoueth not 9 and U the Reader. dnithefeofle vfAlke : ai mth vs the Minifigr w alketh,and the feepU remone not • Norf as in the preachtng of the word, the Minifler that conceiueth the frajeY ftandethythat he may be the better heard, and vnderflood of the people rvhcfe voice he is to Gody & thej kt^eele ioyning with him: fo it is in "the Lords Sufper 'i the Miniver flandeth y hecaufe otherwife he e cannot faffefr&m place to place nor dif^atch that holy wor ks ^^^h any ^uicke expedition. Secondly yalheit the Minifler onely do by littely voice vtter the frayer^yet it appear eth by theteflimony of the ancient yt hat thereceiuerwas alfo to ioyne with the Hiinifler , and to fay Amen, as we may read in the EcclefiadicaU hi^ory of Sttjebt- ^^f^}-f ^1^-^' w^elaimg the Episile ^/Cornelius Bi(ljof of Rome toptchi^g ^-(^J^^ J^ '^' Nouatuj, who being phffedvp with pride, left thofe without lijh\i, hope offaluation that through infirmity oftheflefhfell in time cfperfecutiont . And afterward in that hiflory he report eth, that Dionyfius Bifhop c/ Alexandria wrote vnto Xyftus Bi' fhop of %ome touching a certaine man, who hearing the inter- rogatories & anfweres vfed in bapttfrneyCame vnto him wee^ ping and wailmg,^ falling prejir ate before his feet yheconfef- fedplainely that the baptifme wherewithall he had beene bap* tiz^edofthe Heretic^ had no agreement with that which was in vfe in that Churchy and thereupon de fired to bee baptiz^ed according to the fame manner W^hat anfwere the Bi/Jpop made and how hefatisfiedhimy Sufihim declareth in t he fe words y Ecclefi.hiftsr.ru Hepraycd that hec mi ghcrecciue this moflfincerepuri- 7yca,^.aftcrthe fication, the which thing I durft not do, but told him ^l^^f^'jl'"'' that the daily Communion many rimes miniftred might ^'*'^^ fufficehim^when hehad heard chankfgiuing founded in the Church, and he himfclfe had lung thereunto Amen .• when he had beene prcfcnt at the Lords Table, and had ftrctched forth his hand to receiuct^t holy food,& had communicaced,and of a long time had beene partaker of the body and blood of our Lord Icfus Chrift . Albeit therefore the baptifme which he had receipted were full of fun - dry impieties ^andblajphemeSy and farrevnltke that vfed in the true Church y4nd that hee were fo fore perplexed in m^nde A 4 and the fr^fMC 4nd trouhled in confcienceythathe durfi notprefume to lift vf hiseiei to God.becatifehei hadhene baftiz^dwith fuchfro* fhane vpordss and ceremGfiies.yet hee adnifid hinu te comfort himfelfe with his often partakifJg the holy Commmiotty inetf^ much as he h^d fir etched forth his hand to receme tt^andhad Anfwered Amen at the takii^'g of it, I will adde one tefiimony Cy 'I cauch pd.^^^^ ^^^ of CyxWly t^ mik^va^ nh 'pretk^.^^Vi S^'t^x^ t» vco^a tk a*5 ^,<^ . * xfii^^i'k'TnhAy'^v 7dAunifj thatis^ beading the hand^ rccciue Id eft iv Tw- the body of Chrifi, faysng Amen. • And more expnffelj \Gwd/^toveit, in the form ofwine)^ proftrating thy felfe and worshipping (God) faying A- Vt Sacrum lib ^^^3^^^-^5 thou bedeilt% hand to take it,&c. The Itk^ 4xap,6. ' ^ight beefaide Qt4t e/AlpbrofCj^W as the minifier didpray Gbleraations for them^fo they alfo were mt idle, but prayed for themfelpieSn out o^ Cyrils Thefe Tefltmomes are very full to note out thevfuall cuflom teflimony, of thefe times ^out- of which I ohferue thefe ^.particular s;firfi that the bread was not vpot to be put (^pops into their mouths^ butthepeofletooksit in their handes : and fo Uhewtfeofthe cup. Secondly ^that they receiued the cup ofthe.Lord 04 wallas' the hread^and were not v fed to haue dry Communions^ as the Church ofXome diateth her Dijciples. Thirdly ythat the peo- ple A'dconfent to the prayer of the minifier j& did fay Amen^ haflly^ihat they vfed to how down ^wor^ip God with all rc'^ nerenceyt& whom they prayed in the action cfreceiuing^anfwe* ring Amen. The two former points ferue to conutnce theprac^ tife of the Papifts.that thrufi the bread into the mouths of the ^ comumcants anddep^e them vtterly of the cup i and the two la! ter.f^ich of our brethren among vs oivrge thenccefiityof fining^and condemne the gefture of kneeling as an impiety^for lafmuchas wee fee thepeopkin thofe times dtd both bow their Application ^^^^ ^^ ^^^ it^&proflrate their bodes to receiue it with pray of the iormer or , ^nd I would gladly be informed and refolued by thefe y teftimon S3, when the mtntjierprayeth rh^t the body of Chrift may hee an to thi Redder ejfeBmllinstrHmeMt fanctified of God for the preferHAtion of their (podies (frfeules ^whether thej do not in their hearts tmd Joules iQjne withhlm^earnejlly crauingand defring thiiblef* fing. If they do not^it argneth againFl themfelues little rene^ rence in Yecemmg^anAfrndconfciencein comming to this So.* cr anient, to he no more mouedthenfidnes^and to fit asfenceles as their feats, when prayer is made not to cofent vnto it;rvhir' ofnotwithflanding I do not nor dare not either to accufe them ortoffif^ect them. If they do^is it not fitter or at leafi as fit to pray kneeling as pttmg? For tfit be reqmfue that the mtntfter jhould kneele at the deliueritsg of it, as they pretendut zs much more reafon^hle that the people knede in the recemi-rig oftt , And albeit the former maner of anfwering Amen, noted hy the ancient and obfertted by the people,be not prefcribed in oht- hiiurgy as a law and commandement :yst Idonbt not but tt ts both intended by the Chfirch^andpracttfedofeuerygood Chri^ fiian as a duty. For r^hen the mtntfter faith according to the forme of adminiHrat ton vfed among vs, T h e b o d y o f ou r Lord lefus Chrift which was giu^ for th«c, prcleruc thy hody zndiovX^ io tuti\i^mg\i^CyUc^wha is H indaedrnth any true feare of God andfatth in Chrift that doth net toyne with htm in heart ^& fecretly andferieufiy anfwere Ameis} If then vpef»l>feribeto that prayer in our fopiles & toontfclties, although we do not anfvperotohlm wnh an amiihle veice^ h&w Jhould ft not be rather ^a.^;t ofret^erence in vs to jit^ thenfe^^r of Idolatry in vs to k^ecle f And it were not hard to produce the exapls offome that hatie formerly vfed to fit, who^ hautng a tender confidence haue btn troubled that they fiat e (37* dtd not vfie thegeflure ofk^eebng.nidging ofthsmJehtes,that they did not receiue it in that reuerent maner n/hich they oug ht* Ifianyfiay^k^tteling hathbeene abufiedto Idalatrywhtch is Ghkd.'ion, a grietio^ fin: I an/were, rathfrrvejhostljfiayyth^tabfifie hath . . bin committed m the time cfkneeling^Bpst grat it to befio^this doth not touch vs at al^who hauijeparatedthe abnfie^^ do re- tain the Uvejul vje of it, We abhor the voorfttpptng ofthefignes (y the committing of Idolatry, eue our adtierfaries being iud- gesMfpe haue purged thegefture of kneeling fro allpollMti&}i^&.. vfie it onely tc exprcffe our renercnce and dctiotton* IfanyfihaUt won' ThePfAfaee Why there is wotiderat it) and asks the (jucsiion how it commethto pajfe that fo little men* thevi^isfi littletnentionof kneeling^ or fittings or flandtng^ in all ^t *"cfT- -^f^^^^^^y * lanfwere, with that honourable Zordof VloSkSjin tino; landing another caufe^thoHgh for fuhFiance not farre dif event. The A- or kneeling 'poftles and Ancients hauc not predfed ("any thing j but ai the Com- that which was of the ordinance (and appointment) of ffiunion, Qq j^ leauing all the reft indifferent, to the arbitrement & determination of fuch as gouerned the Churches : vpho haue authority to take order in fuch things at are lawfull, and jet are neither commanded nor forbidden in the word, I will laj before the eyes ofthofe that are contrary minded twa M^nyftan. points to ^e condderedj andthenlwill endethis Controuerfie. ding againd: Firfi^ it cannot be denyed^ which experience teachethythat dtuers the Ceremo- gfisn amengthofe that hafie flood againfl the (Ceremonies, c^yet to^k ' 'i-^^* dofiand agatnfl them, do neuerthelefe nothing dijfent in optmon from the order prefcribed in the Chfirch^but conferme themfelnef inpraElife to the fame ^andhaueheene authors and perfvoaders of conformity vnto others 5 as might eaplj heprooued byfundrj wk' nejfes I fa that thefetwo caufes mufi he feuered anddinided, . Secondly , it will be very hard, if not vnpofsible, to alledge the ^vrvdirGuF^---i5^^'^^^-^ ^f^^J^^^f^ed man before our times ^fofarre 04 /, or o» times holdit ^^^^ ^f g^s^^cr readingcan remember, that held it abfolutely vnlawiuii to wickeder vnUwfuH to hneele at the taking of the Sacrament, and knecle . therefore there is tuft caufe that others inferior vnto them Jhould fujpeEi their owne iudgement. Jfthenthemoftjor attheleafl many, euenamong thofethat yeeldmt to fame other Ceremonies of the Church^do notwithfta- dtng hneele at the (frmmunion with allreuere-ace.and all the lear- ned troop e of cUfsicall writers account this kneeling to beeiawfull & indifferent initfelfe,whyfhoMwe be fa wedded to our owneo- pinions*^ 06 to f aft en an impoftiion of impiety and idolatry vpon it M wedoy as tf all were -wicked perfins and idolaters that fuhmit themfeh.es vnto it ? This point I haue briefly touched in this Bo3l:: 5,ca 6 . pUce^ btit handled more at large in the Booke itfalfe , whereunto I re f err e the Reader for farther and fuller fatisfaUion : where I haue produced as godly and famury writings as (I thinke) are a- miinourageyto theendthatifwebeledby theiuigement ofmen {who to thi Reader (whofet a hjAs vfcn owr iudgement) we may aifo hane many that are as faj fie tent to otterwaigh and fifterfvpoy the ott^fr, NeuertPjelcJp!^ I begin (not without fome caafe) tofttffeEi be^ fore hund, that I am like to incurre the dtjpleafnre offnch as are contrary minded ^ whom I haue no thoHght or purpofe to offend^ hut rather towtnneto that which I am ferfwadedis the truth . ^nd albeit I haneprotefted frfficiently touching myfomdnejfe andjinceritj in this behalf e^yet Ifeare offence ^^S 414* wtlibe taken ^ where none U eyihergtmn or int ended ^(^ there^ fore jfanyShallvnchrifitanly and vncharitahly cenfme me^ I r^ ill comfort my felfe in the cherenes ofmive owne confcience, /pr^^^z/mincaduerfaryrhoulcl write a book againftme, I"^.?i>S^>5^ furcly I wouldtakcitvpon my£houlder,anclbindeit as a Crowiic vnco mc. I bane learned to fay with the Apo* ^ q^^ ^ flUy JVith me it is a very fmall thing that I fhonld bee indged ' ^^' of you or maHs iudgement : yea, I tudge not mne owne felfe . I cannot forget the words ofiuft lob, when he was fcoffed and fcorned of his friends y he appealed from them tothe fentence of the Mmfghty,chap.i6t Behold my witnelT^is in hea- ich.i^.ia uen, and my record is on high. It is notedof Akibhdcs^ when one lifted vp his fiaffe tojlrike him ifhee would not hold his peace yt hat trufiing in the iuftice of his canfe ^ thefirength tfthe truth y he anfweredy ^cIta^qvhv jyaKn^at/^ that is, Smtte pi^^^^ fo that thou wilt heare. So it /hall be no great griefe vnto mee to be taunted by the tongue ^ or traduced by the pen ^ if I may either flrengthen any tisat wauer^oY recouer any that wander y or cenfirme any that/land, it is enough J haue my dejire and a good recompencefer my paines,New Iproceede to buckle with the common aduerfary both of them and vs, I meane the popipf fort, who as they haue~notcr:ouJly corrupted the mainepointes of relig'onyfo none more horribly then the Sacrament standby Sundry nouel no meanes more then by theblafbhemous Maffe, and the Ido- '[^^^^^jghc m 1 r I t • i-^^r> n Tt / ■ the Church latrous jeruice belonging to that Imli, I haue oftentimes mar- ^^ B^omt, -■ ueHedwith what face or forehead theycanaskeofvs^ where our C hur c h was be for eMwin Luther <9rIohn Wickliffc ? as if it were vnknowne or vnheard of in the former t mes } whereas thejeluts are not able to declare or demenfirate where the . the Preface the %07»amChfirch remdned^-^^dfitdmng thofeopmms vpUch t^ prefent Church holdeth . They teach that which wm mnef taught for Gxe hundred^ &fome things rvhich were nmerhKovene Anfwerc to f°^^ thoufandyeares after Chnfi, The true Qhnrch of GOB "IS^I^-JHatask ^^^^ alwayes heene taxed mth this imputation andaccufation of where our noueltj, as appeareth by the words of the levies to Chrifi the ma^ Chutch was j}^^ and of the Philofophers to Paul the Scholler . They fay te ^^^^^f'^'Chrifi.whatnewdoEtrmisthi^i cM^ehty. Weeknow ^^ '^**^' that God fpake vnto Mofety as for this fellow, wee know loKo^zg, notfrom wbenceheis,Ioh.^,29. Sothe Eptcnres & Stoik^s tookePatd andhropight him to Areofagtis the highefi (^onrt in Athens, fajing'y May wee know what this new dodrine? whereof thou fpeakeft vs,^ A d, 1 7^ i p. Indeed in the hottefi Rcucli 12,^* ri?»^/ ofperfectition^the woman fled into the wtlderneffe , veh^e fhe had a place prepared of God^ that they fhouldfinde her there a thoufa-tid two hundred Ofidthreefcore dayes, Bt*t what an ah-* furd thing a^d how initirieus dealing kthis-ite perfecute vswith -fre andjaggot-i md to driue 'vsaspoore hamfhedmenfromplace t& place y > and from comer to corner^ and then to asks where onr (fh%rch 1$-^ and to complaine againfl it that tt isinrnfible / Neuer* thelejfej that great Dragon and old Serpeat which decetueth y er» 8^^, ^ i,^ whole world, and all his inFirtiments Jhall not preuaile'jbecatifc to the woman wergmen two wings of a great Eagle thatfhg might flye into the wildernejfe to her place -^ where fhe was nourifhedjor m Vcr, 14 , timet and times^nd halfe a ttme-^fo that the gates ofhellfhall not he able to ousrcome it and to preuatle againfitt. And albeit the Church bevnknowne to the world and of ten- times to the particular parts themjeluesj as it v-as in the dayesof I Kin^y 19 14 ^^^^^•> ^ho complaineth that he was left alone : jet it is not hidde Rom, t j^ I . from God^ who knoweth who are his y and iefcnbed fully in the i Tim iji p. Scriptures which cannot deceiue vs . If wee or t^n Angellfrom Galarh.ic?. heauenjhouldteachotherwife^lethimheeaccurfed , Itwasour (fhurch thatfhined with glorious myracles, confirming the faith which weprofejpithat was dyed with the lloodoffo many Mar" tjrs confefsing the truth which we imbrace^ It was our Church which conuincedthe Arriansj M acedo- RianS;NeftorianS;PelagiaS;Manichc€S &fuch hke her'eticks. thegens' t0 the Reader gefieral Councets alehrated in former times at Nl c c^at Con - Popi{h o£Jni. &^niiv\o^\tyatEi^ht(\\%artdatQ\i^\ct6onyftandoti9ptr[idf. opsnotlicaFT "^m where was the Popijh C^nuettticU whfch »owe hoafieth tt ^^^^^^ ^°^' felfe to he the only Chtireh,for fix ht4ndredy^e ares after C^rift^ qi^ -^ vphich were the fPtrefi times ? Had they any Church any where that worp^ipped images^ that decked the nu^ a-zid then d(4cked dorvne vnto them ? that held that the old vulgar Tranjlatjon of the Etble is amhe^ticaU ? that no interpretation ofScrtptttre is to be allowed^ gainfi that fence which the Church of Rom; hoi' deth ? that the ZJtrgine 'JMary was exempted from originall Jinne f that the Scriptures are vr.perfetl^and no fajfcient r^le of faith ^ that the holy Scrtptnres and the tradtttonsofthe Chftrrh are to be referenced wth ecjuallajfeElion ^ that the Bi-^ /hop of Ror»e is mdge ofallcontroHi'^fies of Religion ? Had they anj Charch vpon thefAce of the earth that heleeuedthM the P ope w^euer called a Godandthefpoufe of the Church ? that held that ve^iall ftnnes are clea^fed and done away with holy water ^ that the Pope is ahotie agenerall Cotincell} that the Pope may dfpenfe by his ommpotency w thin the degrees ofaf* fin ty andeonfangH nity forbidden in the Law} that by difpen* fingthemer:tes ofSamts bj tn diligences heeis ahleto delm&r Soules at his pleafme from thepaines of Ptirgatory f that the Pope defintng oftt of his Chair e cannot erre ? Were all the fe or any of th?fe preached or profeffedin thetrm Church of Cody which are now broached an dbeleetied in the Church ofKomtf *Bftt to pajfe o»er thefe as impertinent to this prefent Treatife^ New dodrins • ^wdtofpetke onely to the matter in quefiion concerning the Sa- of Popery craments^what Chnrch did beleeae thi reaUprefence^or Tran- t^uchiog tht fubfiantiatioHy cr prinate Afaffes} or receinedin one kj^de^ or ^^P?^^* held that there are feauen Sacramenss, neyther mere nor Uffet or bileeued accidents without their fnhicB ; or called the 84^ crament his Lord and God} or admin tflred it in a Grange tmgue} or lifted it vpouer his he ad, or worijjppedit as his TiUksr and Creator? Jid thefe are now made articles offatth, and principles ofreligion^fuchas without them a man cannot befatied: yet which of them were imbraced for fixe hundred jeares(Imtght addt more) after ChriH f Thefe were neuer heard The Preface heard cff-^fieuer dreamed off^whkh are fiot» the chief ej} dreamy oftheHomipy Prelates . Andno maruelL For feeing they hduein a manner hamfhed and buried the reryiemhrnnce of CHRIST^ it may not feeme firm ge that they haue aM[hed h^ Sfipper inflitfitedin numory of his death andpafston.Chrift enr Samour fitteth in heauen at the right hand of his Father ^ ^ , ,,/v.. andmaheth cmtivnalUntercefsionforvs ^ afid wee wufl feed Sadeeldemn, i -^ .-r • u j . i - r ■ j r j / manducuip'i '^f^^ '^ sp.rttHaliy, whtch « not ajaigfied orjorgea prejewe bred in our owne tdlefanfie-i and conffltng of cur priftate opinio en i neither doth stfigmfie and import that vpfpich ts onely inm" fthle and net offered to the obteEi of the eye, or that voe go about to turne ^nd transforme the body and blood of ^h^fi i^^o ^l^i' rit : but we call it jpirttptaU eattng and feeding vpsn himjf.ri^ The rcafons tually^for three ca^ifes, Frrjl^ becaufs the eating oj Chr fts vny v/etre j^^j^ anddrinkjng of his bleed is brought topa^ehy thewor^e ChrJft fojri » <^f^he holy Spirit : for it may well he fatde to be Uce'medin that fualiy* manner ^feeing it is eff'ecled by that meaties. Secondly y becaufe thi^ mjftery ts wrought by the inUrument ff faith which we fend vp to the Throne of God ^ as the Eagle which meunteih vp to heauen : inafmnch as n is oppofed to the fiefhly eating of htm, wherein the Papifls are like to the Caper- n3ites,/(p/j,6. that dreamed of a carnallandcerporall eating Ioh*6/j* anddrir.ki^g^ whicbprofitethnothingj andhelpeih no man, ^ndbringeth no good. Thirdly y hecaufe this mofi excellent and precious food he* hngeth to our fj)irnuall and et email life , feeing wee receiue the fignes not to nourtfh our bod'es^ but to feed our foules. The fnmme Thefe things the iudicious Reader fiallfinde largely difcpf" andeffeftof fed in this Treatife, which I haue therefore called The New thi^Bjoke. Coiienant^ btcaufen layeth open the doElrine ojthe Sacra* mtnts ^ which ferue to conprme and flrengthenvsm thatCo* uenant and cor/ipaU which the eternall Cod hath tn great mer* cjf and compafsion.made with .mertall and miferable men, ac» cepting them into grace andfaueur^ promifing to them remif" Jion of their fins and (aluation of their foules, Thefe my rude (tbGUghreneW'ed)UbourSy Iwilltngly fub^ xmit to the wife cenfure of my learned Brethren , rcmemhring that to the Reader that the fpirits of the Prophets are rubic6l vnto the Pro- phets. Jflbmeany where erredthrongh htimans infirmity^ ^ Cor, 14,52 oYrmfta^enthe matter any way ^ which 1 go ah out toproo^ieor perfwade, f defire them heartily by fome meanes to ginemee friendly notice thereof ^which 1 flmllreceiue as precious-balme or as an excellent oyle thatihall not bieake my head. Tl'tf Pral,i4i35 hord Cedalmighty-^fromwhsmeuerj goodglu'mg andetiery perfect gitimg-proceedeth.eft^hlifh vs in the New Coucnant, And make vs careftill to l^ee^e the co^dttio^s thereof to the increafe of our kl^ow ledge, to the growth of our faith ^ to the furtherance ofonr obedience^ to the com- far^ of our joules^ and to the glory of h^s great name ^ Amsn^ Amen, Thy Brother in Chrifl: our Saiiiour^ V/illiam AttsrfolU THE FIRST BOOKEOFTHE Sacraments in gene- rail. of the agreement mi difference hetv^eene th^ Word and Sacraments. CHAf*\. *» Gen 1,9. OD eucn from the beginning added vnto the preaching of the acodalway word^ his Sacramcntes in the gaoebisfacra Church (as the Scripture teach» mentswhis eth) outwardly repefenting and Church, vifibly offering to our fight ihofc things that inwardly hee pcrfor, mcth to vs : as ^ the tree of iife,& the tree of knowledge of good & euii in the Garden. After mans fall^ when a new necefsity was added, in regard of mans want and weakeneffe : he teftified his loue and ratified his Coueantbyfacrificcs& Ceremonies, to our firft Parents. ^^ Heegauethe^ Arkc toiV<74/5>andhisfonnes, toconfirmc * ^ ^• them in the promife which he made to them , that they fhould not be drowned with the reft of the world * Hee added to^^r4^/?fw Indeede touching childrcns baptifme, there is ano- ther efpeciall refped to be had, of which we (hall fpeake afterward : But touching others , this is the /. difference betiA'cene them, that whereasthe word was offered eu-en to fuch as were out of the Church nothauing heard of the name of Chrift , and none excluded or debarred from the hearing of it, whether bclecuers or vnbeleeuers, holy,or prophane,Iew or Gentilc,Barbarian or Schythian.i,C.i4 No chapii. ofthe':acrAmentsmgMnaU. r N^ larfon feeing an vnbeUeuer erlifidaUy w u ener admitted t^ the Sacraments, although hejh^uld offer htm/e/fe ('or that had beene logtae ^ that-vphtch i6 holy to T)ogges,andto caftpcarles before Sxvtne) but fuch only as wereinftrudcd in the faith, t^^^^.y ^. and had made publikcconfefsion thereof as members of the Church. Another difference is in the neceisity^end, and vfeafwell of the one as of the other. The preaching of the word is the ordinary meanes and inftrament of the Holy^Ghoftto beget and begin faith in vs (except God doe dealc extraordinarily, which of vs is not to be looked for)and none hath entrance to Chrift but by faith; fo that men, if they will be faued,muft heare it. But the Sacra- ments are of another nature , they cannot ingender faith in vs : we mtiftbring faith with vs, leaft we partake them vnworthily 3 fo that hec which beleeueth, and could not come to the Sacraments, isyet partaker of faluation. Wherefore the necefsity of them is not (imply and abfo- lutely fo great, that without exception a man cannot bee faucd without them : for it is the contempt, not the want of them that bringeth danger and damnation. Thirdly, it may fomctimes fall out , that in a vifible Church, the word preached may be found (as an effentiall note of the Church) without the Sacraments,and yet be a true Church of God: fo that the word may be without the Sacraments, but the Sacraments cannot be without the word, as a wri- ting may bee without a feale, butnotthefeale without the writing ; fet a fealc to a blanke,and it is vaine^ voydc^ and vnpromablc. Laft of all,the preaching of the word roufeth and affe6leth onelye one ot the fenfes to wit, the cares, wee fee it not, wee touch it not, wee handleit not, only wee heare the found thereof: but the Sacraments arc offered to the eyes as wdlas to the cares, fo that wee doc cue heboid lefus Chrift as it were crucified befote vs,nay they moue and ftirrc vp the reft of the fenfes , whereby wccmayvnder^and what they bring, to what ende they feruc, and how they doc auaile vntoour faith, making vs iftcra forte to handle Chrift with our hands, and Bj to ^ ThefirJlB&oh Chap^x^ tofeehim with our eyes, to tafte him and touch him with " How the fa-our whole body. Wherefore,they do ^ more Tcaie vp then craments are the word, not that God is more true of his promife when more effedu ^^ vvorketh by fignes.then when he fpeaketh by his word: aJI then the . . r A. c \^ r u- j word. butm refpedtorthc naannerot teaching and rcceiumg, becaufe by his Sacraments hee reprefenteth hispromifes ^mratlihje as it were painted in a Table,* and fetteth them foorth artepoctiSeg- Huely as in a pi6lure before our eyes, that we may not on- nim irritant |y hearc,but (ee,handle,touch,tafte,andeuen digeft them. TTJ.?/ Aeaine,the promife of the Gofpel is more effeduaily de- quam qu^fnnt clared and iealea vp by the Sacraments then by the bare oculis fiihie^a word,not for the fubftance and matter it felfc, but for the i?i^e/i^«5,^f.. manner of working which is heere full,perfei5t, and more effe6luall:fo as that which weeperceiueand receiueby many fenfes, as hearing and feeing, is more fure and cer- taitie then that whicli is difcerned by hearing onely. Hitherto of the agreements and differences betweene word and Sacraments, and we hauc (hewed that fo foonc as God gauc his word^immediately he fecondcd the fame with his Sacraments . The yfes which wee are to make ^ I* heereof, are thefc.Firft, feeing God contenteth not him* fclfe with the word onely, but addcth the Sacraments in all ages and times of the Church, which proceedcthparu ly through his ownc goodneffc, and partly through mans weakencfle : we ought to bee fofarrc from defpiftng the Sacraments that contrary wife we muftconfeife the be- nefit e,vfe, and worthincflc of them can neuer be fuffici- ently magnified, and commended, nor they with fuffici* cnt reuerence be receiued. Wee are dull to conceiuc his promifes,& flow to remember them, we are full of doubt- ^ I h - < ^^"g^ vnbcleefe : we are like to Thomas^ one of the Dif- * ^ * ciples, we will not beleeue them vntill in fome fort we fee them,& in fomemeafurefeele them in our hearts, Where- fore God hath ordained thefe myfteries and holy a6^ions, to kcepe in continuall memory his great benefits bcfiow- ed vpon man , to feale vp his promifes, and as it were to offer vnto our fight thofe things which inwardly hee per- formeth chaf. i» iff the SMnments hgenenlt. forme th to vs, and thereby ftrengtheneth and incrcafcth our faith through the working of his Spirit in our foulcs. An houfe, the more props and poftcs it hath to fuRaine & fupport it, the more weake and ruinous it is ; whereas if it were ftrong enough, it necdednothingto bearc it vp : c- ucn fo, feeing God contenteth not himfelfe with beftow- ing vpon vs, and blefsing of vs with his word, but giueth vnto vs together with his word his holy Sacraments alfo, fo that our faith is not onely vnderfet with the one , but vnderpropped with the othe r, it fcrueth to lay before our eyes our weakeneffe, our diftruft, and our vnbelecfe. For if we had fulneffc and perfe6lion of faith, we fhould haue no neede cyther of the worde or Sacraments: and there- fore when this world (hall haue an end,the miniftry of the word (hall ceafe^andthe adminiftration of the Sacramets ftallbcaboli(hed. Seeing then the word ts not fufficicnt, but the Sacra- mentswere added for further a(Turance:weemuft in this behalfe confidcr the great goodncffe of God towards vs, who doth not onely giuc vs faith by his word as by his fa- uing inftrumenir,but hath alfo added to his word. Sacra- ments or feales of hispromife and grace, that by the law- full vfe of them he might vphold and ftrengthen our faith through his bleffed Spirit , For in afmuch as the Lorde not onely fent the bleffed feede , for the redemption of mankinde,for the remifsion of our {innes,and for the bru- fingofthc Serpents head, but ordained for vs Sacraments to bee pledges of his promifes, teftimonies of his faithful- neffeand remedies of our diftruftfulneffe > we muft freely confeffe and thankfullyc acknowledge the bottomlcffe depth of Gods cndleffe mercy towards vs, .who vouchfa- fcdh to be our God, to be reconciled to vs being vile and miferable finners,tomake a league & coucnant with duft and afhes,and deliuer his onely Sonne to fuffer the fhame^ full death of the Croffe for vs. And withall wee muft la- bor more and more to fecle our owne blindneffc, diftruft, infidelity, and pcrucrfe nature ; wee would eafily forget B4 this • 8 rhefirjlB&oke Ch^.li this mercy of God,vnleffe it had becne contmually rcprc- fented before our eyes. Agaitie, feeing nothing is offered and giucn in the Sa- tJfe i eraments which is not publiQied in the Gofpell , feeing they cannot bee where there is no vV|Ord, and feeing the fame Chrift with all his benefits is propounded in both J- it meeteth with a common corruption and lamentable pradlife among many profeffors, that delife and craue, c- fpecially in fickneffe and extremity, often to come to the' Lords Table J but eftceme little ofthe preaching of the word, and that l^enre tolangui(h with a longing after the Sacrament , but neuer mournc and lament for want of the word : 'which is as great an error and madneife, as if one ftiould eucr looke vpon the fealc of his writings , but ne- uer regard the conueiance ofhis eftate. Is there not one Godj the author of both f Is there not one Spirite, that feakth vp his promifes by both ? Is Chrift deuided ; that fpeaketh euidently vnto vs in both ? How is it then, that nfiauy defire the Sacrament of the Lords fupper^ & feerac topine away through want thereof, who n^uer wifh or regard the preaching of the Gofpell , whic-his the foode of the foul e, the key ofthe Kiiigdomc,thcrmrhort all feedc of rrgeneration ^ and the high ordinance ofGod tofaue «Rt).t,i^,ancl thofc « that belceuc > And whence proceedeth it^biit from io5'4e palpable ignorance in the matters of God and their o wne laluatioOj to be much troubled that the Sacrament is not brought vnto them, and yet ncaer couet to haue a wordfe ofcomforte fpokcn to them in due feafon , Let ail fuch *^ Ads 1^,11, pcrfbnsvndcrftand, that as theMinifteH is charged from and r^ji^aivi God to teach euerySabboath day,and to preach the word ^»«t2jj^^» in feafon and outoffeafon: to deale the bread to the hun- gry, and to giue vnto eucry one in the family his portiodnes was otleied vnto him.He faide.he would ^jias^ a /t^Pie »eyiher tempt Cod; but becaufe hcasKcd not a figne^ therefore he tempted God* So doc all they thatrcfulctohclpe the weakeneffe of thdr faith by thevfe of the Sacraments, they tempt God _, and make tryall whether hec will fauc them, or can faue them , without thofe ordinary meanes that he hath ordained. Thi&is a true.and certahic rulc^ that all they which baue faith willbeecarefulito ftrcng.- -then their faith : fuch ashaue no faith at all^ regard not a^ •ny meanes whereby they may obtaine faith ; as they that haue life in them feeke to fuftaine it , but the dead ftirr^ nothandor foote. LaftJy/uchperfonsas c^re not to beprefentat theSa* craments^haue their hearts pofleffed with hypocrifie and deepe difsimulation,and do indeed and in truth,no bet^ ter then mocke God and godlinefTe, They profeffe them- felues to be defirous to know God^and to ferue him with aperfeft heart, and with a willing minde, in afmuchas they are partakers of the worde ; ho wbeit , becaufe they regard not to rcfort to his Table, and to fit downc with him as his guefts: they are farrefrom that truth and in- ward fincerity that ought to be in all the feruants ofGod. Tiius then we fee how^ many fin nes doconcurrc and meet together,in all fuch as doe not conftantly and confciona- bly frequent the Sacraments, which muft be ducly confi. -ecredofvs,leaftby heapingvpallthefefinsin theneckc one of another , wee alfo bring downe from heauen vpon our heads many puniflnmcnts and plagues, accordingto our iuftdefe^uings. For inafmuch as the Lord not onc- ly fent the bleffcd Scede for the redemption of mah^ kinde, for the r^mifsion of finnes, and for the brufing of the Serpents head, but ordained for vs Sacraments to bee pledges of his promifes, teftimonies of his faithfulnefle, and remedies of our diftruft ; we muft confcfic and thank- fully acknowledge the bottomclefic depth of his mercy towardsvs, who vpuchfafcth to bee our God, to bee re- conciled Chaf, 1 1 cfthe Sderaments wgefieraS^ i j conciledvntovs being vileScmirerablefinners, to make a league and couenant with duft and afhes, and to deliucr his onely Tonne to fuffer the bitter death of the /hamefull Crofle. AndwithalIweemuftconfc{re,and labour more and more to feele our owne blindncs,and infidclity^which mercy wc would eafily forget, vnlefTe it had bcene conti-. nualJy reprefcnted before our eyes. CHAP. 2. fVhat a Sacrament is» Neuerytreatifcanddifcourfe, it is neceffary firftto knowa whe- ther athing be, before we conCu ^ JnJI.pofier, der what it is. We haue heard be- Hh^ixap.i, fore, that there are Sacraments &: euer haue bcene in the Church of God. Now then let vs confider what they are, that firft the mat- ter handled, maybe defined. For in vaine we (hall rea- fon and fpeake ofthe Sacraments, vnleffe we vnderftand what a Sacrament is. But before wee fct downe any de- fcriptior^,of itjt (hall not bee amifl'e to fpeake fomewhat ofthe word. The name in fo many letters and fillabies, is not indeed in the Scripture, no more then the worde Trin'ity, catholike, Confubftantiall, and fuch like : which being now generally receiued, is not to be reicdled, fee- ing the do6lrine contained vnder it , agreeth with the Scripture, and nothing thereby is added to the Scripture. Now as the fathers ofthe Greekc Church called thefe ho- ly rites by name of Myfteries , becaufe the fubftancc of them was onely knowneto the members of the Church, and hidden from others: fo the ancient teachers of the Latine Church, called them Sacraments, in refpeil ofthe affinity and neerenefle bctweenethem and a Sacrament. For a Sacrament properly is that folemne oath in warre, by which Souldiers bound themfclues to their chief Cap- tain e« 14 ThcfirftB0oke Chap.1. taittc. Such a regard had the oldcRomancs in the difci- ^ Cicero de of plinc of their warres^ that it was/? ^i^e Scribes and Fhartjtes (it in CMofts feate : ^ all therefore whatfosuer.they bidyoHohfertte-ythat objertie and dge : but after their wQrkjs do noi^for they fay and do not , Albeit then, the Scripture condemneth fuch as giue offences , yet fuch ay ChdpS* ef the Sacraments in gener^lL jj^ take offence are not thereby iuftified ; let vsmagnlfie the ordinances ofGod, andthen we mayexpe6t ablei'singat bis hands. This is that which the ^ Apoftleteachcth. / haue planted^ jipollos watered, but Godgane the mcreafe : Se b j Cor.} ^ 7 then^ neyther is he thatp/anteth atiy things neither be that wa^ trethy but Qodthatgmeth the increafe* Wherefore, the peo- ple of God notwichftanding the wickednefTeandvnwor- thinesoftheMinifters, may fafely and with a good con- fcience vfe their miniftry, both hearing the word fro their mouthsjandreceiuing the Sacraments at their hands : and both of them are effc&uall and auaileable vnto faluation, neither do they defile themfelues by their corruption. The DonatiRs in former times,& the Anabaptifts in our daies, teach thatfuch fcandalous Miniftcrs asgiue offence can. profite vs nothing at al, nor further our faluation^nor doe vs any good^Sc that being defiled themfelues by their fins, they defile alfo the Sacraments. HcerOintothey bring the fay in g in the law o^ MofeSyWhatf@etier the vncleane per^ Jhf7 toucheth, [hall he vncleme : (frthefoule that toucheth itjhal he vncleafie vntitt euen, Likewife they alleadge the wordes of Haggai the Prophet, If a man heare holyfle/h in the s\irt of hisgarmam^& with hl^ sktrt do tmch bread or pottage ^or winey or oyle^ or any meat, /hall tt be holy ? The Vriefls Anfwered and fatd, No, Then faid Haggai, Ifonethatuvncleane by a dead body touch any ofthefe^fhallit bevncleane ? The Friejis anfrve^ red, It /hall be vncUane : So is this people ^ andfo is this Nation before me, faith the Lord , andfo is euery worke of their hands ^ and that which they offer there is vn clean e.Thevt fort whenfo- euer the Minifters are polluted with vices,they do pollute d^prophanewhatfoeuer they handle. lanfwere,. thefc ^?vords are corrupted & depraued by thefe heretikes. The Prophet faith not by way of application,' fo doe you pol- lute the Sacram.and facrifices of the people, but the drift of the place is to (hew vnto vs that our works are polluted andabhominablcin the fight ofMrnighty God, andvt- "**^ terly reie<5led of him^cxcept they proceed from the foun- taine of^ pure heart & faith vnfained : fo that albeit they be in their nature ncuer fo good, yet if wee bee vncleanc Ci afid 20 rhefirfiB0oke chap.i. and vnpure,we make them allvnpure to our felues :I fay, to our felues but not to others. For why fhould they bear the blame of our impurity ? or why fliould they bee puni- fhed for our iniquityf The Apoftie fpeaking of the Lords Supper^ I Cor. 1 1 . faith^/i/^ that eateth anddrmkethvnwor* thtlji eateth ayiddrwketh iudgement to himjelfe^ not d^fcerning the Lords hdy : he e cznnot eateand drinke iudgement to othermen, butheemay tohimfelfe, Likewife, the fame Apoftle writing to 71>?^ faith, Chap.i .i 5. /^;?/d> thephreall things are pure 3 but vnio them that are defiled and vnbekemng , u nothing pure : hut euen the'r m'tnde andconfcience is defiled. No man can defile the Sacraments to others, but onely to himfelfe^ forafmuch as they take their nature and borrow .their force from God , not from men : and therefore are not to bee efteemed bytheviceorvertue of theMinifler, but by the powxr and vertue of God , If a Prince fhould fend vs a pardon "by his letters pattens, and deliuer them into the hand ofa wicked man, asGodfent /i^^df^theibn of perdition to the Children of 7/r<^e'/, to preach vnto the that thekingdome of God was at hand : would we refufe' the pardon becaufe of the wiekedncffc of the mefTcrtger > Ormaywccthinkeitto bee leffe forcible andauaileable, becaufe hee is an vngodly perfon ? Woe then vnto thofe that bring in againe the damnable^do^lrine andpra6life of theDonatiftsJongfinceburiedandfliakcn in peeces,who make a fchifme in the Church, & depart out of the church for the faults & offences of the Miniftcrs; becaufe wee ate not baptized into the names of the Minifters, neyther arc made partakers of the fupper of the Minifters : but we are baptized in the name of God, and wt are made partakers of the Supper of the Lord, They are therefore their owne enemies,that looke too much vpon the meffcnger^and too y, little vpon him thatfendeth him vnto vs, ^ * Secondly, is God the true and onely author and ap- ^ ■' pointer of Sacraments? Then none muftadde vnto, m* c Deut.4. ^^^^ ^^om the Sacraments inftituted by him in the church, no more then vnto the <^ worde it felfe, Dentronomy ^. Teejhallfm nothing to the w<^d which I command joti^, neyther Ml chaf. 2". fifthe Sacraments ingenenB. ai Jhattye take ought therefrom^ that ye may ^eepe the camntande* meftts of the Lor dy our Gsd which 1 commanayou* And Rcuel, 22,1 8,ip. Ifavy ma»(ball ^ addevnto thefe things^ GodfhaR ^ Rcud ii, adde vnto him tht plagues that are vpritten in this Ifooke : and if *^*»^» H»y mart [hall dimmijh oft he words of the hooke of thuprophefie^ Godjhall take away his part out cfthe booke fflife. If the Sa- craments were the inucntions of men , they might alf© fitly recciue the additions and fubtraflions, the changes and the alterations of men : but feeing they are the ordi- nances of God, we muft be contentto baue them ordered by God, All Ceremonies therefore and rites dcuifed by men^ as parts of Gods worAiip, are fo many abhominati- ons, and innouations of his feruice . As God oncly can gratioufly promife, fo hcc can onely €ffc6lually performc what he hath promifed. Wherefore, we muft condcmnc thofcas guilty of rebellion againft God, thatbonldly breake out eyther to deuife new Sacramcntes, or to addc and detrad^ from them that God hath ordained. We arc commanded to reft in thofe that he hath appointed to the Church in his worde : for as well wee may deuife a new word, as deliuer a new Sacrament : afwell wee may coyne a new Article of faith , as bring in a new confirmation of offaith. Thirdly, wcelcarneheercby, that they which con- demne the Sacraments, and will not fuffer them to bee of ^/* 5* any force with themfelues : andmakmg fmall account of them doe eftecmethem as triflles , or othcrwife abufe them contrary to the mftitution, will , and commande- ment ofChrift : allthefe do greeuoufly finne, not againft man,but againft the author of thcm,that isGod,who hath ordained them, and greatly indanger their owne faluati- on , as I . Cor, 11. He that eateth & drinketh vnworthily^eateth t , q^^j j ^^^ ^ dritfk^th his cwne iudgementy beeaufe hee difcerneth not the Lords body. If a man contcmne or any way contumelioufly abufe the feale of a Prince, he is puniflied : and therefore fuch as fcorne and make a mockc of the Sacraments, which are the fcalcs of God, cannot goe fcot-frec,but (ball bee Q% indightcd 2% ThefirfiBooie Chap.i. indightcdofhightreafonandrebellionagainfthisMaie- The laft point to bee confidcred in the defcription of a Sacrament is the end of them,where it is added , W^hneby Chrifl and ml his fumng graces by certatne omward rites are Jig- ftifiedf exhibited, andfealed vp to vs. This is proued dired- ^ ^ Ayhy the Apoftle, i.Cor, io,i6. The ^ cup of hlefsing which I cor.i 0,16 ^^ ^^^^^^ ^ ^ ^^ ^^^ ^^^ Commmiofi of the blood of Chriji ? The bread which we breake, is it not the Communion of the bodyeof Chrifl} ^o Prtes, not of the deformities of others which wc cannot reforme and redreffe. Furthcrmore,as in an Army eucrymanhathhis ftanding/oin the Church e- ^Priuat mcauery man hath his calling : it is not in thel power of pri- are not to uatc perfon8,but of the Gouernors of the Church to draw medaiewith q^^. the ccnfures of the Church againft notorious offen- of the hm-ch ^^^^^ ^^^ trherefore in their flacking and negligence, the * people muft tolleratcthat which they cannot amend, and notmakeafeparationor rent in the Church, as the man- ner of feme is, difturbirig the peace & quietnes thereof. Fourthly, if Chrift be offered, giuen, and fcaled vp to *7^4» vsin the Sacraments: then the Sacraments muft beholden of vs in great price and eftimation, for their profites fake^ not lightly to he regarded,but reuerentlyto be cfteemed. They that refpc6l Chril^ in whom the trefurcs of al graces arc chf. aJ if the Sderamms in genet aS. 25 arc laidc vp , niuft regard the Sacramcritcs of Chri ft : and fuchas rciedlthem, reicd'^Chrift with all his bencfitcs^ "which who fo doth,finncthagainfthis ownc foulcLallly, Vfs 5. if they be fignes and fcalcs of grace offered : then the Sa- craments make not a Ghriftian,no more then the feale gi- ueth the purchafc or poflcfsion . The faithful! and the children of the faithfull are true Chriftians,diffcring from Pagans and Heathen before they be baptized. And who- TheSacra* foeueris not a Chriftian before hereceiue baptizme,bap» mcntsare tizme can make him none , which is onely the feale of the ^^e^jnot graces of God and his priuiledges before receiued. The ""^"^^ worde of God and the Sacraments ofGod are both of one nature : but the word is not able to conferre grace ^ but onely to declare and publi(h what God will confer, inaf* much as to fome it is the fauour ^ of death to death, ther- ^ fore alfo the Sacraments ofthemfelues do not confer and * o»^»2,,i . bcftow grace, hauing it tyed vnto them^ or fhut vp in the* For if the Sacramentes did actually and effectually giue grace, by inherent power andvertuc in themfclues : it would follow from hence , that eueryperfon baptized is csrcainely faucd, and hath his finncsremitted,or elfe that his fins remitted may returneand remaine and bee againe imputed. Butvvhen God gracioufly pardoncthfinne, ^he ^Ezek.i8,z«, remcmbrcthitnomore. Befides^that which is proper to God, ought not to be afcribed to the creature. Againe ^ we fee Abraham was not iuftified by his circumcinon,hee was iuftified by his faith; for ^ Abraham beleeuedOod^ and tQcn. i $^6. it was imputed to him for right eoufneffc : and afterwarde hce receiued " circumcifion, to bee the figne and feale of his " Rom.4, lo, iuftification . Notwithihnding, the Sacraments may bee ^^' faidc to conferre the grace of regeneration and remifsion of finnes, as they are inftruments vfed of Godjand as they arc pledges & tokens to vs. They are meanes to otfer and exhibit to the bcleeuer, Chriil with all his bcnefits^whcr- by the confcience is aflurcd of comfort & faluation as the Princes letters are faidc tofaue the life of a malefailor, whereas they only fignifie to him and others,that it is the Princes pleafurc to fauor him. Again,they may not vnfitiy be %6 *Thcfirft Bcohe rf^^g. Z9. t>Col.2,II. be faid to glue vs grace, becaufe thefigne exhibiteththe thing fignified : the out^ward wafhing of the bodye is a pledge and token of the grace of God, fo that whofbeuer vfeth'the fignc aright, (hall rcceiue forgiuenefle^and life cucrlafting. CHAP. III. That the par fs of a Sacrament are partly outward andpartly inward. E haue fcene what a Sacrament is • now we are to coniider in it two thinges, firft his parts, then his vfes: for in handling thefc two points, wee fhall fee what is the nature of a Sacrament?. The parts of a Sacrament arc of two fortes, fomc outward, open, fenfible, earthly, vi{ible,and fignifying : fome arc inward, hidden, fpiritu- allj heauenly, inuifible, andfignificd. For the nature of a Sacrament is partly earthly, and partly heauenly. If wee had becne wholy a fpiritc without body, hee would giuc vs his guifts fpiritually without a bodye : but feeing wee are foule and bodye, he giueth vs his Sacraments, that fo wee may apprehend fpirituall guifts by fenfible thinges. The outward part is one thing j and the in ward part is a. notherthing: the outward is applyed to the bodye, the inward is applyed to the foulfe andconfcience. This di- uifion aad diftind^ion of parts * appeareth plainely in fun- dry places of holy Scripture, as Rom. 2. Heeisnotahv^ rchich « one outward, neither is that Hretimciflon which is out" wardinthefiejh: bnthetsa lew which is one within ^ and the c'trcfiwc'tfo^ is of the hearty in the Spirite , not in the letter : where wee fee, hee maketh circumcifion toftand of two parts, part in the flefh, and part in the heart, partly in the fpirite, and partly in the letter . Heereunto commeth ^ th at fayin g ,7V are circumcifed with circumcifion made with* out hands : fo that there is a circumcifion without, and there is another within by the vertuc of Chrift, The fame wc chap. 3 ^ cfthe Sacraments in general! . 27 wemayrayofBaptifme, there is a baptizing of the body, and there is abaptizing of the foule : the body is vvaflied A\'ith water, the foule is clenfed by the precious bioud of our faiiiour Chrift, which is the hidden and myfiicall part of the Sacrament* This appeareth by many examples re- corded in Scripture. ^/>Wd?» the forcerer, though he were baptized with water , yet his heart was not right in the fight of God, heremaiiied<= in the gall of bitterneffe and \^^^^i^li in the bond of iniquity, fothatalbeithce were baptized, * ' ^* yet he was not regenerated . The Ifraelites were parta- kers of the ^ outward fignes , not of the inuifible grace, d j Cor.io They were all hapiz^ed vnto LMoyfes in that clend and in that i , x^-i ,4,5 / [ea : they dtd all eate the Jawe fpirttnallnteate , they all dranke the fame Jpirituall drmkeyjet with many of them God was not f leafed. The like may be faide of /W^ one of the twelue, he did eate the Pafcall lambe as wel as the reft of the Apo- jftles, but he did not eate Chrift (who is the lambe vndefi- led and without fpot) as the other did. This is that alfo which hhn the^ ^^i^i\^x.t^Q\\txki. Indeed I baftiz^e you wttb water to amendment of life^ hnt heethat cemmeth after mee is ^ M^t-Jj^^* mightier then /, whofe [hooes I am not "worthy to beare^ he e [hall baptiz,eyo(iwith the Holy Ghofi andwithfive : where , as the BaptiftmakethtwobaptizerSjhimfelfeand Chrift, fo hee diftinguiflieth their a6lions,his owne to wafh with water, and the a<5lion of Chrift to waOi with the Holye Ghoft. Neither ncede wee to feekefarre for reafon, to perfwade any to beleeue this truth, that the nature of a facrament,is neither wholy outward or wholy inward^ but takcth part of both ; feeing nothing can bee a ftgneofit felfe,buta iigne is a figneofanotherthing^and feeing they are myfte- ries, they hauean hidden meaning and fpirituall vnder- fta )ding . If the water in Baptifme had not grace an- nexed vnto it, it could not be a myftery. We fee the figne, we fee not the grace which is inuifialc. Now let vscome tothevfes. ^ Thefe parts though diftinguifhed really one from ano- V/e i, ther^that the outward parts cannot bee the iaward , the earthly 28 ThtfirfiBoeh Chaf.^l earthly cannot be the heaueoly, the fcale cannot bee the thing fcaled, the token cannot bee the thing betokened, nor contrariwifc: (for this were to alter nature and min- gle heauen and earth together) yet in refpecl of the pro- portion betweene the figne and the thing fignified , and ofthe coniund^ion of them to the faithfull, which receiuc both the one and the other, one part is affirmed ofthe o- thcr. For wee muftvnderftand that the Scripture in re- gard of this vnion/peaketh ofthe Sacraments two waies, to wit, properly and figutatiuely . Properly, when that which belongeth to the figne is giuen to the figne , and when the thing fignified is giuen and applyed to the thing it felfe; and thus each part hath his owne,as Circumcifion J is called i the figne of the Couenant, And the blood of jc E^d li il theLambc is called ^ a figne : thefe are plaine and proper