THE NEW COVENANT , 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 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 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 them comfortably declared And sundry doubts and difficult Questions decided .

By William Attersoll , Minister of Gods word at Isfield in Sussex .

The second Edition , Newly Corrected and Enlarged .

Printed at London by W. Iaggard , and are to be solde by Nicholas Bourne , at his Shop at the entrance of the Royall Exchange , 1614.

THE former Edition of this Treatise touching the Sacraments , some eight yeares since published , was not onely by your selfe louingly receiued , but by diuers godly Christians beyond my expectation fauourably and friendly accepted . And being at length content to yeeld to a new Impression , it hath fared with mee in perusing this worke , as with him that goeth about to repaire an old house . For albeit he purpose with himselfe to pull downe a little , or to make a slender addition and alteration in the building , yet when once he beginneth to stirre and meddle with the old frame , one piece draweth downe another , and the augmenting of one part , I know not how , in a pleasing manner procureth the adding and annexing of another . In like manner , when I determined to review and peruse this booke , mine intent was no more then heere and there to insert a little , as time , reading , conference , and better iudgement haue giuen occasion to see farther : but beeing entred into the matter , and one change causing another , the worke is risen to this volume , like a flood that swelleth by the accesse and comming in of other waters , that it may rather seeme to be the making of a new , then the amending of an olde . I haue endeuoured heere to set before the eyes of all that wil vouchsafe to reade these lines , the nature and vse of the Sacraments , which were instituted of almighty God to admonish vs by their mysticall signification , both of his goodnes and of our weaknesse , being as signes and seales to assure vs of Christ and of his righteousnesse , and all his merits .

There are diuers sorts of signes mentioned in the holy Scriptures , which may be fitly sorted into foure ranks . Some are naturall , Mat. 16 , 2 , 3 as the clouds be a signe of raine ; the rednes of the sky in the euening , of faire weather ; the lowring of the sky in the morning , of foule weather . Some are ciuill , as a sword carried before a Magistrate is a signe of his authority , Rom. 13 , 4. as the Consuls of Rome had their roddes and axe born by their officers . Some are miraculous , as we see in Gedeons fleece , Iudg. 6 , 36. Mat. 24 , 29 which was wet when the earth was dry , and dry when the earth was wet : such shall be in the Sunne and Moone , and in the starres , in the end of the world , as the Lord declareth . Other are religious signes which appertaine to piety and godlinesse and an heauenly life : of which some are tokens of things past , Exod. 16 , 33 Heb 9 , 4. Leuit. 8 , 7 as the reseruing of Manna : some of things present , as the garments of the Priests and Leuites , and their often clensings and purifications .

Some be signes of things to come , as the sacrifices and oblations . But the Sacraments of the new Couenant and last Testament of CHRIST sealed by his precious blood ( which wee haue heere described ) serue as monuments and memorials of all these , euen to note out vnto vs blessings past , and present , and to come . For they signifie the death and passion of Christ which is already past : likewise the promise of grace and forgiuenesse , which are present to the mindes of all right receiuers . Lastly , holinesse of life , mortification of sinne , repentance from dead workes , and the fruites of faith , heereafter more and more to be perfected and performed , as also the resurrection of the body and eternall life , which are to bee accomplished in the world to come .

Especially I haue beene carefull a a The corruptions of the Romane Church vnmasked . to vnmaske the corruptions of the Church of Rome , if I may call that vnmasking , which is in it selfe so palpable and apparent , that whosoeuer hath the sight of the eye may quickly espy them , or the vse of reason may easily discouer them ; wherein wee haue the full consent of the former and purer Churches . If we wil a little consider the truth of this point , and compare the doctrine of the reformed Churches with the pollutions and prophanations of the Romish Synogogue , we shal plainely perceiue , that light and darknes are not more different and repugnant , then these are the one to the other . Indeed they oftentimes appeale to the sentence of the Fathers , as if their faith were the ancient faith , and their doctrine had the approbation of elder times , howbeit all this foppery serueth but for a flourish , to varnish their rotten postes with deceitfull colours ; forasmuch as they are content the Fathers shall be expositers of the Scriptures , but it is with this caueat and condition , that themselues will bee Interpreters of the Fathers .

Wherefore I will b b 3 points discussed . propound as it were in a Table 3. points to be handled : First , their contrarieties and oppositions standing against the truth . Secondly , their contentions and contradictions remaining among themselues . Lastly , I will answere their obiection that thinke the matter is not so cleere on our side as we pretend , who contemne Transubstantiation and the reall presence , and maintaine the spirituall eating against the carnall and Capernaiticall .

First , touching their corruptions c c Comparison between the Lords supper & the Masse . and contrarieties , they are so notable and notorious to all the world , that they can no longer hide them and conceale them , as we may gather by comparing the institution of Christ , with the traditions and abhominations of Antichrist . Christ deliuered his last Supper , as he sate at the Table with his Disciples , where they did all eate as at a banket : but Antichrist hath turned and transformed this Supper into the abhominable Idoll of the Masse , which hath no shew or appearance of any feast at all , where the Priest plaieth this Pageant alone , hee sitteth not at the Table , but standeth at the Altar , turneth away his face from the people , beeing belike ashamed that they should see his fraud and legier-demaine . Christ took bread d d Mat. 26.26 . Mar. 14 , 22. Luk. 22 , 19. 1 Cor. 11 , 24 as the Euangelists note , such no doubt as was appointed to be eaten with the Paschall Lambe , and not of purpose prepared apart for the Supper : but in the papacy they vse thin wafers , not fit to nourish , nor scarce deseruing the name of bread , howbeit shaped after the fashion of mony , and stamped with the Image of a Crucifixe , thereby to call to remembrance that the Lord was betrayed of Iudas for thirty pence , and that hee was crucified for vs vpon the Crosse . Christ gaue thanks to his Father for the benefit of our redemption , and blessed the bread and sanctified it to be the figure and remembrance of his body giuen for vs : but Bellarmine e e Bellar. lib. 4 , cap. 13. de Eucharist . vnderstandeth it that he turned the substance of the bread into the substance of his body ; so that this consecration is no other with them than the monster of transubstantiation , whereof there is not one word or sillable in the word of God . Christ brake the bread , not onely that hee might distribute it and diuide it among them , but to the end he might represent the breaking , that is , the crucifying of his body : but among the papists the bread is not broken , but euery one hath a little wafer : & in the Masse the Priest breaketh the host , but he doth not distribute it or deliuer it among those that are present . Christ gaue the bread to the Disciples : 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 sins of the quick and the dead , and for the soules departed and detained in Purgatory , and they lift vp the bread and shew it to the beholders to be worshipped of them : al which tend to the dishonour of God , to weaken the comfort of the people , and to crucifie him againe , who by the onely sacrifice of his death , hath purged away the sins of al that beleeue , and purchased vnto them the fauour of God his Father . Christ willed his Disciples to take the bread into their hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the word properly signifieth ; for as hee tooke it into his hands , so he commandeth them to do : but these doe not deliuer the bread into the Communicants hands , but put it into their mouths , as if forsooth the hands were more prophane and polluted then the mouth , or the mouth more holy then the hands : which notwithstanding they may not eate and swallow , but must hold it on their tongue vntill it melt and dissolue by the heat of the mouth : which argueth intollerable stupidity and superstition . Lastly , Christ also tooke the cup , and bad them all drinke of the wine , the fruite of the vine , which before had eaten of the bread : but the Papists who haue g g Papists why so called . submitted themselues to the seruice of the Pope , and thence drawne their names , say , that he commanded them to drinke his owne blood vnder the forme of wine , and yet withall they keepe the h h Bellar. lib. 4. cap. 25. de Euchar . people of God from drinking of the cup , as if hee had not shed his blood for them . Thus we see that in the institution we haue no mention at all of reall presence or Transubstantiation , or eleuation , or adoration , or reseruation , or Masse , or oblation , or Purgatory , or propitiatory and vnbloody sacrifice : in all which standeth the life and substance of the popish Eucharist , so that there is nothing almost expressed by the Euangelists in the celebration of the Supper , but they eyther by their false expositions haue wrested , or by their sacrilegious detractions haue mingled , or by their presumptuous alterations haue corrupted , or by their superstitious additions haue shamefully and horribly depraued .

The second point i i Contentions and contra●ieties among the Papists . is touching their contentions & contrarieties , which are plentifully found among them : for as they could neuer agree with the truth , so they cannot yet accord with themselues , and if their tongues be diuided one against another , no maruell if they speake against vs . First , they make & moue a question , whether the body of Christ be eaten with the mouth of the body and passe into the belly , or onely by faith . Some of them hold , k k Antonin part 3 , ca. 6 , sect. 3 de defect . Miss. he is taken bodily into the mouth , but goeth not into the belly . Others that he passeth into the belly , and remaineth there so long as the Species of bread abideth . And others go farther , that the body of Christ may be vomited vpward by the mouth , and purged downeward by the draught . Secondly , they dispute whether the body of Christ bee broken and chewed with the teeth or not ? Pope Nicholas in a councell holden at Rome caused Berengarius to recant in this wise , l l De Consecra● . dist. 2 , ca. Ego . Bereng . I beleeue that the body of our Lord Iesus Christ sensibly and in very deed is touched with the hands of the Priests , broken and ground with the teeth of the faithfull . Others thinke that nothing is broken truely , but only in shew : others , that the accidents of bread are broken and chewed , digested and euacuated , and that they are accidents by which wee are nourished and strengthened .

Thirdly , they are much troubled and perplexed , whether Myce eating the Sacrament , doe also eat the body of Christ ? Peter Lumbard master of the sentences m m Sent. lib. 4. dist. 13. standeth in a brown study , and resteth in a muse and mammering , & cannot teach himselfe , saying , What is it that the Mouse receiueth ? God knoweth . Neuertheles , in the end he giueth his resolution thus : It may well be said that bruite beastes doe not receiue the body of Christ . But the Doctors of Paris haue censured him and corrected his iudgement , and say , Hic magister non tenetur , Here the maister is not to be followed : so that now it is the common and receiued opinion , that the Mouse eating the Sacrament , eateth and receiueth the body of Christ . Thus they make the Supper of Christ instituted for Myce and vermine , and hold that beastes may haue as great benefit by carnall eating , as the beleeuers . They cannot agree among themselues , whether the substance of bread bee turned into the body of Christ , or whether the bread be consumed to nothing , & then the body of Christ brought in place of it ? Whether the water mingled with wine in the Challice be transubstantiated into the bloud of Christ ? or be consumed to nothing ? or be turned into the vitall humors of Christ or not ? whether the wormes engendred in the Eucharist come from the substance of the bread , or from the accidents , or from the ayre ? Lastly , there is great diuersity between them , with what words their consecration is wrought , and how many words are directly & precisely required to the forme therof , touching the which they are not as yet agreed .

It were no hard matter to make an whole volume of such differences , howbeit I will leaue them in their owne deuises , and come to the third point ; which is , to answere those that pleade the cause of Baal , and are bold to speake what they dare for the whore of Babell : who albeit they liue among vs , and would bee thought to bee of vs : yet they are neyther affrayd nor ashamed to affirme n n Against such as would not haue it disputed and determined , how Christ is present . that the controuersie of the Supper is not so manifest as we teach , nor the words of Christ so easie as we affirme , nor the iudgement of the Fathers so cleer as we pretend , nor the maner of eating so necessary to be holden as we define : that we are to beleeue that Christ is present , but how he is present we should not dispute , whether it be carnally , or whether it bee spiritually . Indeed we feare not to teach that there is no transelementation or transubstantiation , that is , no reall turning of the bread into the body , and the wine into the bloud of Christ : but when he said , This is my body , hee intendeth not to change one substance into another , but meaneth , This bread is a signe or Sacrament of my body , which is deliuered to death for vs and for our saluation . And when he saith This Cup is the new Testament in my bloud , hee vnderstandeth that the wine in the Cup is a Sacrament of the new Testament , of our reconciliation to God , and of our communion and participation of Christ with al his benefits ; & therefore we doubt not to call this Sacrament , a representation , a remembrance , an image , a token , a type , an antitype , a signe , a figure , and such like . Now that it may appeare that the wordes of institution are truely expounded , and haue the constant consent and full approbation of al antiquity , o o The ancient Fathers teach the same touching the Supper that we doe . let vs produce our witnesses , and see what the Fathers of the grayest heads before vs haue declared & deliuered . But before we come to fight hand to hand with these aduersaries , and to discharge the volly of shot which we haue in store , it shall not be amisse to set downe certaine inducements , as it were certaine preparatiues to leade vs to beleeue , that the Doctours of the Church are no lesse ours in this cause and controuersie , then Caluine and Beza , and the later writers . For first , we shal neuer read in all the monuments of former times any mention of adoration or eleuation of the host , or that the maner was to lick vp the drops of the Challice , or to sweepe the place where a drop was falne , or to burne the wormes which haue corrupted or consumed it , or to seeke out the host when it is vomited vp , & to commend those that will swallow it againe . Secondly , Ierome teacheth that after the communion they had a common banket in the Church , whereat they did eate vp all that q q Ierom. vpon 1 Cor. 11. remained after the administration of the Supper . If then it were the manner of many Churches to eate the residue at their loue feasts and ordinary bankets , doubtlesse they did not thinke it was Christ himselfe which was eaten therein . Thirdly , the custome was in some places to burne the remainder of the r r Hesych . lib. 2. in Leuit. ca. 8. Eucharist , and therefore it could not bee that they should beleeue that the bread was the very body of Christ , forasmuch as it had beene horrible impiety and a most detestable prophanation to burne it , as a s s Gregory 7. an Atheist & Necromancer . certaine Pope in his rage and fury cast the Eucharist into the fire , because it did not answere to his questions when he consulted with it : or else peraduenture the body of Christ ( seeing the flame of fire comming toward it ) fled vp into heauen for feare of beeing consumed by it . Fourthly , another teacheth that in other Churches the custome was to giue the parts that were not spent and vsed , to little children t t Niceph lib. 17. cap. 25. frequenting the Schoole , who are barred from partaking of the Supper by the Apostle , because they are not able u u 1 Cor. 11.28 to examine themselues , and therefore they were not of opinion with the Church of Rome . Fiftly , the Masse it selfe vsed at this day , and the prayers vsed in it do speake for the truth against their Idolatrous practise . Heereunto commeth their sursum corda , when they exhort to lift vp the heart on high to God , and the prayers crauing of God that their oblation may be acceptable , which is the figure and signe of the body and blood of our Lord : whereas if the Church had beleeued that they did eate Christ with their mouths , they might haue stayed their eyes beneath , gazing and gaping vpon that which the Priest held in his hands , and needed not to haue lifted vp their harts to Christ Iesus , which sitteth at the right hand of his Father in the highest heauens . Sixtly , they teach vniformely , that a body cannot be but in one place , and that if we take space of place from them , we destroy the being of a body : and thereupon one saith , a a Virgil. lib. 1. Contr. Eutich . The flesh of Chr●st was not in heauen , when it was vpon the earth : and now because it is in heauen , it is not on earth . And Augustine in his 57 , Epistle to Dardanus hath these words , The humane nature of Christ is destroyed , if there bee not giuen vnto him , after the manner of other bodies , a certaine space wherin he may be contained . The popish purgers and correcters could not suffer the waight of this sentence , and therefore haue b b Printed at Paris , Anno. 1571. raced it out of some of their late editions ; and yet Bellarmine doth alledge it and obiect it against himselfe : howbeit ( it is likely ) he did not remember himselfe , but had forgotten to consult with his good companions , who blot out that which they cannot answere . These sixe considerations are as certaine inducements to sharpen our taste , to break the Ice , and so to prepare the way : now let vs set downe the seuerall testimonies themselues , and see how they depose for vs . Tertullian one of the most ancient faith , c c Tertul cont. Marci . lib. 4. Christ receiuing the bread ; and the same being diuided vnto his Disciples made it to be his body , saying , This is my bodye , that is to say , a signe of my body . Theodoret saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , the mysticall signes depart not from their nature , no not after consecration : for they remaine in their former substance , figure , and forme . Can any thing be spoken more plainely ? Doubtlesse Theodoret was in this point a Lutheran or a Caluinist , & one of those whom the bastard Catholikes call heretickes . Augustine is a man of great authority in the Church , & therfore a sufficient witnesse beyond all exception : he saith for vs , d d Aug. cont. Adamant● . ●2 . The Lord made no doubt or difficulty to say , this is my body , when he gaue a signe of his body , declaring thereby , that by these words ( My body ) he vnderstood the signe of his body , expounding the former by the latter . It is also very waighty and worthy to be considered , Epist. 23. which he writeth in his Epistle to Boniface , If the Sacrament had not a resemblance of the things whereof they are Sacraments , they should not be Sacraments at all : but because of this most commonly they take the name of the things themselues : so then as the Sacrament of Christs body is after a sort the body of Christ , and the Sacrament of Christs blood is after a sort the blood of Christ , so the Sacrament of faith is faith . If he had verily beleeued that it is really the bodye of Christ , he would neuer haue said this Sacrament is after a certaine fashion the body of Christ , as euery man would laugh vs to scorne , if we should say that Paul was after a sort a man , or Peter was after a sort a man , who were men truely and indeed . And in another place he saith , e e Tract. 50 , in Iohan. Wee haue euer Iesus Christ according to the presence of his Maiesty , but according to the presence of his flesh , hee hath truely sa de to his Disciples , Mee shall ye not haue alwayes , Mat. 26 , 11. Origen also is plaine for vs writing vpon Mat. 15 , Mat. 16 , 11 where he saith , f f Orig hom. in Mat. 15. This meat which is sanctified by the word of God & by prayer , as touching his matter , goeth downe into the belly , and is voyded into the draught . Let vs come to Chrysostome , who aboue al the rest is vehement in his amplifications & excessiue in the hight of his eloquence , being desirous to draw the people to a reuerence of this Sacrament , & to redresse the abuses thereof crept in , of which he complaineth in all places of his workes ; yet when hee speaketh properly , he teacheth as others teach , and writeth as others write , as when he saith , g g Chrysost. hom 83 , in Math. If Christ be not dead , wherof is this Sacrament a signe and token ? And likewise in that place , When our Lord gaue the Sacrament , he gaue w ne . And if he gaue wine , then by consequent hee gaue bread also : which ouerthroweth such as h h Dureus in Wh●t . say he took bread , but gaue it not ; he tooke wine , but gaue it not . If these places bee not plaine and pregnant enough , heare yet much plainer . He demandeth , i i Hom. 24 , in 1 Cor. What is this bread ? He answereth himselfe , The body of Christ : now least any should imagine some change of substance , and the maintainers of Transubstantiation begin to lift vp their eares , he addeth immediately , And what are they made which partake thereof ? He answereth , The body of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the same place he telleth vs , We must mount on high like Eagles , if we will come neare to that body . And in the vnperfect worke vpon Mathew , ( if that worke be Chrysostomes ) k k C●●●●ost . oper. in●●●●●r . Mat. hom. 11. If it bee so dangerous a thing to transferre to priuate vses those sanctisied vessels , in which the true body of Christ was not , but the mystery of his body : how much more the vessels of our bodies , which God hath prepared for his habitation ? But of all other testimonies none is more euident then an Epistle of his written to Caesarius in the time of his banishment , which albeit it be not printed among his workes , l l Pet. Martyr . loc. class. 4. c. 10. s●ct . 31. yet is auouched to be extant in the Library at Florence : Before the bread be sanctified wee call it bread , but when the grace of God hath sanctified it , it is surely freed from the name of bread , and is thought worthy to be called the body of our Lord , though the nature of bread remaine in it . True it is , m m Bellar. de Euchar. lib. 2 , cap. 22. Bellarmine denyeth that euer he wrote any such thing : howbeit Gregory of Valence admitteth the words , & confesseth the place , and yet goeth about to shift it off and to weaken this witnesse , as if it were not written by that godly and golden Father , n n Greg. de Valen. lib. de transub . but by one Iohn of Constantinople . Thus he would delude and deceiue his Reader , forasmuch as that Iohn was no other then Iohn Chrysostome , and Iohn Chrysostome was Bishop of Constantinople . Their owne glosse maketh this exposition , o o De Cons. dist. 2. Vocatur corpus Christi , id est , significat corpus Christi , It is called the body of Christ , that is , it signifieth his body . Adde to these , the witnes of Maximus the Greeke p p In eccles. Hierar . Scholiast , who opposeth the signes to the truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things are signes , but not the truth . I will shut vp all these authorities and allegations with the words of Gelasius Bishop of Rome , q q Gelas . in his booke of two Natures . Surely the Sacrament of the body and blood of Christ ( which wee receiue ) are diuine things , for that also by them we are made partakers of the diuine nature : and yet neuerthelesse the substance & nature of the bread and wine do not cease to remaine . Can any speake more cleerely and euidently then these do ? Or haue any of our owne writers written more plainely and distinctly against popish Transubstantiation ? How then are they deceiued that thinke we wrest the words of Institution ? Or that we impose vpon the people more to bee beleeued then can be collected & concluded out of the Scripture ? or that we teach and receiue more as authenticall out of Caluine & Beza , and other later authors , then the ancient Fathers euer deliuered ? I wil briefly answere an obiection , which these produce out of Cyprian in his Tract of the Lords Supper , Obiect . r r Cyprian . de coen. dom. This bread is changed , not in shape , but in nature , and by omnipotency of God is made flesh . To which I reply 4. things . First , Answere . a change of nature doth not euermore import a change of substance . A wicked person when he repenteth and turneth vnto God , changeth his nature , but the alteration is in quality , not in substance : there is a kinde of conuersion , but no Transubstantiation . Secondly , this booke is but a bastard , it beareth vpon it the name of Cyprian , but it is a counterfeit , s s Censur . patrum . authore Rob. Coco . pa. 75 as is s●●ficiently and substantially prooued , euen by the confession of the Papists themselues . And whosoeuer will vouchsafe to reade the booke it selfe , may easily discerne by the style as it were by the smell , that it came out of some Couent or Cloister , it is in many places so barbarous . Thirdly , if the word Nature should be taken for Substance in this place , it must expresly contradict sundry testimonies of those writers which wee haue alledged before , who deny that the nature of bread is changed , that is , the substance . Lastly , this Author is so farre from saying that the bread is conuerted into the flesh of Christ , that hee saith the contrary , to wit , that this bread is conuerted into our flesh and our blood , and serueth for our life and the increasing of our bodies .

Thus we see that the ancient Fathers held the same faith that we hold , and differ not in iudgement from the reformed Churches , nor the reformed Churches from them , as we shall shew ( God willing ) more at large in another place . And thus I haue runne ouer these three poynts which I purposed and proposed to handle in the beginning , all which are more at large to be seene in the Treatise following . This I offer the second time to your Worships consideration , as a witnesse of my loue , and a testimony of the sauours I haue receiued . My meaning was and yet is , that it should first come vnto your view , and from you & for your sake to the vse of the Church of God , euen of as many as can make any vse of these my simple labours . I haue prosecuted these points at large , but I cease from troubling you any further , commending you to his good hand who t t Ioh. 13 1 loueth them to the end whom once he loueth , u u Rom. 11 , 29 whose guifts and graces are without repentance : and so wishing all good from the Almighty a a Reuel. 5 , 13. that sitteth vpon the Throne , and from the Lambe which liueth for euermore , both to your selfe , to your good Lady , to your hopefull Children , and to your whole family , I ende and rest .