The New Covenant, Preface
The Praeface to the Reader.
IT is wel ſaid,Aul. Gel. noct. Attic lib. 18. cap. 6. that the very title of a book hath a certain pleaſant allurement to draw men to the reading therof. The argument of this Tretiſe is of the Sacraments, a comfortable portion of the Scriptures, & a neceſſary part of the Catechiſme. There is no knowledge comparable to the knowledge of Gods word: there is no parcel of Gods word more holſome and heauenly then the Sacraments. There is no Sacrament more excellent and effectuall then the Supper of the Lord, which is a medicine to them that are ſicke, a preſeruatiue to them that are whole, a cordiall to them that are weake, and a precious treaſure to them that are in wants: being an inſtrument to conuay vntounto vsus the benefit of Chriſts Paſſion, and the aſſurance of our owne ſaluation. Neuertheleſſe, there is no ordinance of God more neglected of vsus, nor leſſe regarded among vsus. We cannot be ignorant that it was inſtituted by the Lord of life to giuegive vsus life, and in remembrance of his death to take from vsus the feare of death, and therefore in the words of inſtitution he ſaid to his Diſciples, This is my body which was giuen for you: Math 26, 26.this is my bloud which was ſhed for you, to the end we might behold him liuely deſcribed before our eies. I hauehave deſired and endeuoured not only to teach this trueth to the moſt ſimple, and to informe the conſciences of thoſe that are ignorant, but alſo to bring to light ſuch doubtful and difficult poynts as may any way trouble the vnlearned.
Here then the diſcreet Reader ſhal meet with fit matter both to ſatisfie ſundry not well aduiſed among our ſelues, and finde ſufficient armour to ouerthrow the opē & common aduerſaries. Touching the errours crept in among vsus as it were into the boſome of the Church, as well in practiſe as in iudgement, I hauehave aymed eſpecially at two things; both to reforme ſome, and to informe others. To reforme ſuch as thinks they are left at liberty to receiue when they liſt, and whether they liſt: and to informe ſuch as call in queſtion the lawfulneſſe of kneeling at the Communion, according to the order eſtabliſhed and commanded; the one ſort erring in action, the other being deceiued in opinion. Firſt, for the better diſcouering and preuenting of their ſpirituall danger, I hauehave laboured to ſet before the faces of all drowſie profeſſors,Againſt negligent commers to the Communion. their ſlacknes and ſluggiſhnes in comming to the Table of the Lord, and anſwered ſuch obiections as they vſually alledge in their own defence, for aſmuch as there is no ſluggard but he is wiſe in his owne eyes. Was Chriſt made man for vsus, ſubiect to our infirmities, beaten with ſtripes, crowned with thorns, and pierced with nailes, that we ſhould deſpiſe the bleſſed Sacrament that reſembleth and repreſenteth all theſe vntounto vsus, which is as a looking glaſſe wherein we may behold him crucified and hanging vppon the croſſe?Chryſoſt hom. 60. ad pop. An. … Hee is a ſhepheard that feedeth his Sheepe with his owne bloud, and nouriſheth them with his owne ſubstance. If an earthly Prince ſhould call vsus as his gueſſe to ſit downe at his Table, would any bee ſo fooliſh or ſo froward as to refuſe to come? Behold, the King of Heauen and earth inuiteth vsus to his heauenly banquet, and therefore we ought not to stop our eares, or to withdraw our ſelues to perdition.
True it is, all men almoſt come thicke and threefold at Eaſter, or elſe they ſhould not think themſelues to be good ſubiects; then they offer themſelues without difference and diſtinction: howbeit at other times they make no cōſcience of their ordinary abſence & almoſt continual negligence. Such as come not at other times, it is to be feared they come not in knowledge at that time. For if they come at Eaſter in conſcience of Gods comandement more then for feare of the Princes law, and with a feeling of their own wants, rather then for forme and faſhion ſake, they would fit themſelues for this woorke at all times of the yeare, ſo often as the Sacrament is deliuered. Indeede none ought to preſent themſelues being vnprepared, & preſume to handle the outward ſignes of the body and bloud of Chriſt comming in impiety & impenitency,Mat. 22, 11. like to the gueſſe in the Goſpell that came without his wedding garment: notwithſtanding when we hauehave made our ſelues ready, wee muſt not abſtaine and abſent our ſelues from it at our owne pleaſure; for then we make our ſelues guilty of the body and bloud of Chriſt, 1 Cor, 11, 27.and vnworthy of any mercy to be reaped and receiued. Wee may not be weary in well doing, Gal, 6, 9.but muſt bee forward in the religious exerciſes of our faith, taking all oportunity to performe this commandement, of comming often to his Table.1 Cor, 11, 26. This is one ſinne among others that draweth downe heauy iudgements vponupon vsus and our ſoules,1 Cor, 11, 30. for this cauſe many are weake and ſickely among vsus, and many ſleep: yea, it prepareth the way for farther vengeance except we repent of our euill wayes, and amend our former negligence by greater diligence. It is not enough that we ſubmit our ſelues to the hearing of the word, vnleſſe withall we ioyne a care and remembrance of this duty, knowing that they are curſed that goe about the matters of God negligently, Ier, 48, 10. Reuel, 3, 16.and that all luke warme profeſſours ſhall bee ſpewed out of his mouth, and ſuch as hauehave left their firſt louelove, ſhall hauehave the light of the candle taken from them, and the candleſtick remoued out of his place.
Touching the information of ſuch as erre in opinion, there are many of our good brethren and ſiſters that abſtain from the Communion, becauſe they may not ſit at the celebration thereof, and ſo condemne the reuerent geſture of kneeling commanded in our Church, as vtterly vnlawfull and vnwarranted:The lawfulnes of kneeling at the Communion ſhewed. to yeeld vntounto whom ſome ſatisfaction (if it may be) I hauehave made a long degreſſion in the third Book, if that may be called a digreſſion which ſetteth downe the duties of the Communicants, and giueth them direction what they ought to doe, and what they ought not to doe. I am not ignorant that ſome in the earneſtneſſe of their ſpirit, and forwardneſſe to goe before others, hauehave written much againſt kneeling, with the applauſe of many, and will by no meanes yeelde thus much, that it be in it ſelfe an indifferent geſture, but make it as bad and as groſſe a thing, as to kneele before a crucifixe, which is flat Idolatry; as though wee did deſtroy the nature of a Sacrament, & make the ſupper to be no Spuper at all,What is obiected againſt kneeling. becauſe we vſe not that geſture at the receiuing of it which is vſed at a ſupper or banket. A very weake reaſon without ſubſtance or ſhew of any value, & yet it is much vrged and often preſſed both in word and writing. But let vsus ſet downe the force of the reaſon in forme, and ſo bring it as if it were before the tribunall Seate of iudgement, where it ſhall receiue an honourable tryall. For thus they conclude,
If this Sacrament be a Supper or a banket, then the geſture of kneeling is vnlawful, and ought not to bee vſed at it.
But this Sacrament is a Supper or a banket:
Therefore the geſture of kneeling is vnlawfull, and ought not to be vſed at it.
The force of this reaſon and as it were the life of it (if it hauehave any) ſtandeth vponupon this, that ſuch gesture is neceſſary to be vſed at this Sacrament as is accuſtomed at a Supper or at a banket, and no other: becauſe then we ſhall make a banket to bee no banket, Anſwere. and a Supper to be no Supper. This is their obiection: now heare mine anſwere, and compare them together without preiudice or partial…ty.The firſt anſwere. To this I reply diuerſly. First I ſay the reaſon deſtroyeth it ſelfe, as a man that thrusteth his ſword into his owne body and bowels,Iudges 9, 22. like the Midianites that ſlew one another. For this maketh the geſture to bee altogether vncertaine, and a variable ceremony not belonging to the ſubſtance of the Supper, inaſmuch as one geſture is vſed commonly at bankets, and another at ſuppers at bankets ſtanding: at ſuppers, ſitting. So then, if the former reaſon be worth any thing and hauehave any ſtrength at all in it, then vponupon their owne ground-worke this reaſon following is fully as good & as ſtrong in any Court of Conſcience whereſoeuer: If this Sacrament be a banket, then the geſture of ſitting is vnlawfull and is not to he vſed at it, becauſe ſuch geſture is neceſſary to be vſed as is vſuall at bankets: but this Sacrament is a banket; therefore ſitting is vnlawfull & not to be vſed at it. If their reaſon be good, thē this alſo is as good, being taken word forword out of the former. Again, in contrary manner we may reaſon thus: If this Sacrament be a Supper, then ſtanding at it is vnlawfull: becauſe ſuch geſture onelyonly is to be vſed as is ordinary at Suppers: But this Sacrament is a ſupper: Therefore ſtanding at it is vnlawful. Thus we ſee how this reaſon is at enmity and defiance with the truth and with it ſelfe; and whiles it goeth about to deſtroy kneeling, it ouerthroweth both ſitting and ſtanding, for ſitting conuinceth ſtanding, and ſtanding condemneth ſitting. Secondly,The ſecond anſwere. the foundation of the former reaſon ſtandeth vponupon a Metaphor or borrowed ſpeech, and therefore there can no ſound and certaine concluſion be drawne and diducted from it, eſpecially to take it in a proper ſenſe, & to ſet the whole waight of the worke as it were a pillar of the houſe vponupon it. For it is called a banket or a ſupper by way of an alluſion, which,Sadeel contr. Tu…rian. ſophiſ. both muſt hauehave ground out of the Scripture, and may not be farther applied then it hath warrant from thence. It is well knowne that this ſecond ſacrament of the new Teſtament is called a ſupper in regard of the time when it was inſtituted: and the Supper of the Lord, becauſe it is celebrated in the Church in remembrance of the Lord Ieſus, that ordained it by his word, ratified it by his death, and deliuered it with his owne hands: wheras theſe men ſuppoſe it is called a banket becauſe we ought to vſe ſuch a geſture as is common at bankets, and a ſupper becauſe wee ought to vſe ſuch a geſture as is vſuall at ſuppers which not being intended by him is a very weake ſuppoſition, collection, and concluſion. Thirdly,The third anſwere. this argument being well waighed, will minister weapons vntounto vsus, to cut in ſunder the ſinewes, and as it were the heart ſtrings of it, inaſmuch as it ſheweth that what geſture ſoeuer is vſed at the one or the other, ſtandeth more vponupon cuſtome then vponupon conſcience; and more vponupon the example of men then the commandement of God. For what is the reaſon that in Court and country, in towne and citty, they ſtand at bankets? And what is the reaſon that most commonly they ſit, and ſomewhere lye along at ſuppers and dinners? Is it any other then vſe and cuſtome of places, and perſons. Dare any ſay that it is vnlawfull to eate a banket kneeling, or to take our ſupper kneeling? Are wee not left at liberty with what geſture we will eate and drinke? Or may we not vſe what order we pleaſe in theſe things?
If then it be in it ſelfe as lawfull to kneele when we receiue our ordinary meates and drinkes euen in the action thereof, as to ſit, or to ſtand, or to lye along: how is it that many diſlike that gesture at the Sacrament, euen for this reaſon, becauſe it is a banket and a Supper? From whence I reaſon in this forme and manner from their owne ground,
If this Sacrament be a Supper or a banket, then the geſture of kneeling is not vnlawfull, but may freely be vſed at the taking of it.
But this Sacrament is a ſupper or a banket:
Therefore the geſture of kneeling is not vnlawful, but may freely be vſed at the taking of it.
The ſtrength of this reaſon ſtandeth vponupon ſuch feete as themſelues hauehave ſhaped vntounto it, to wit, that ſuch gesture is neceſſary to be vſed at this Sacrament, as is vſuall at a ſupper or a banket. If then it be left free for vsus to vſe what geſture wee pleaſe, ſitting, or lying, or ſtanding, or walking, or groueling, or bending, how can they hold with any colour, kneeling to be vnlawfull at the Communiō?The 4. anſwer Laſtly, we cannot but confeſſe that kneeling in prayer is the fitteſt geſture to expreſſe the humility of our mindes, and the maieſty of God, and the excellency of the myſteries we do partake, and our obedience to the Magiſtrate.Tertul. de orat. cap. 12. Tertullian that liued in the beginning of the ſecond Cē tury holdeth aſsidere irreuerens, that it is an vnreuerent thing to ſit at prayer. But the Supper of the Lord is adminiſtred and receiued among vsus with a notable & effectuall prayer which the Miniſter pronounceth, and the Communicant heareth. Obiection. If any obiect (as many do obiect) that by this reaſon the Miniſter ought to kneele that vttereth the prayer, not the people that receiue the Supper: I anſwere, firſt they do but dally with vsus, Anſwere. and deceiue themſelues. For they know the Miniſter cannot conueniently kneele, as the manner of deliuering is vſed and obſerued among vsus, which is not diſliked or diſprooued by any of them, to wit, by going to eueryevery one apart vntounto his ſeate: and therfore CHRIST alſo ſate at his thankſgiuing. And heerein do the orders of the Churches differ among themſelues; in ſome places the Miniſter remoueth not, and the people walke: as with vsus the Miniſter walketh, and the people remoue not. Now as in the preaching of the word, the Miniſter that conceiueth the prayer ſtandeth, that he may be the better heard and vnderſtood of the people whoſe voice he is to God, & they kneele ioyning with him: ſo it is in the Lords Supper, the Minister ſtandeth, becauſe otherwiſe hee cannot paſſe from place to place nor dispatch that holy worke with any quicke expedition.
Secondly, albeit the Miniſter onelyonly do by liuely voice vtter the prayer, yet it appeareth by the teſtimony of the ancient, that the receiuer was alſo to ioyne with the Miniſter, and to ſay Amen,Euſeb. eccleſiaſt. hiſtor. lib. 6. ca. 43. and in engliſh 42. as we may read in the Eccleſiaſticall history of Euſebius, relating the Epistle of Cornelius Biſhop of Rome touching Nouatus, who being puffed vp with pride, left thoſe without, hope of ſaluation that through infirmity of the fleſh fell in time of perſecutions. And afterward in that hiſtory he reporteth, that Dionyſius Biſhop of Alexandria wrote vntounto Xyſtus Biſhop of Rome touching a certaine man, who hearing the interrogatories & anſweres vſed in baptiſme, came vntounto him weeping and wailing, & falling proſtrate before his feet, he confeſſed plainely that the baptiſme wherewithall he had beene baptized of the Hereticks had no agreement with that which was in vſe in that Church, and thereupon deſired to bee baptized according to the ſame manner. What anſwere the Biſhop made and how he ſatisfied him, Euſebius declareth in theſe words,Eccleſi. hiſtor. li. 7, ca. 9. after the Greeke, but the 8. in engliſh. He prayed that hee might receiue this moſt ſincere purification, the which thing I durſt not do, but told him that the daily Communion many times miniſtred might ſuffice him, when he had heard thankſgiuing ſounded in the Church, and he himſelfe had ſung thereunto Amen: when he had beene preſent at the Lords Table, and had ſtretched forth his hand to receiue that holy food, & had communicated, and of a long time had beene partaker of the body and blood of our Lord Ieſus Chriſt. Albeit therefore the baptiſme which he had receiued were full of ſundry impieties and blaſphemies, and farre vnlike that vſed in the true Church, and that hee were ſo ſore perplexed in minde and troubled in conſcience, that he durſt not preſume to lift vp his eies to God, becauſe hee had beene baptized with ſuch prophane wordes and ceremonies, yet hee aduiſed him to comfort himſelfe with his often partaking the holy Communion, in aſmuch as he had ſtretched forth his hand to receiue it, and had anſwered Amen at the taking of it. I will adde one teſtimony more out of Cyrill, Cyril. catech pa. 2…5 gra. Id eſt foreign Id eſt foreign.foreign, that is, bending the hand, receiue the body of Chriſt, ſaying Amen. And more expreſſely a little after, foreign. that is, After thou haſt been partaker of the body of Chriſt, draw near alſo to the Cup of his bloud, (to wit, in the form of wine) proſtrating thy ſelfe and worſhipping (God) ſaying Amen, De Sacram lib. 4. cap. 6. Obſeruations out of Cyrils teſtimony.whiles thou bēdeſt thy hand to take it, &c. The l…ke might bee ſaide out of Ambroſe, that as the miniſter did pray for them, ſo they alſo were not idle, but prayed for themſelues. Theſe Teſtimonies are very full to note out the vſuall custom of theſe times, out of which I obſerue theſe 4. particulars; firſt that the bread was not wōt to be put & popt into their mouths, but the people tooke it in their handes: and ſo likewiſe of the cup. Secondly, that they receiued the cup of the Lord as well as the bread, and were not vſed to hauehave dry Communions, as the Church of Rome diateth her Diſciples. Thirdly, that the people d…d conſent to the prayer of the miniſter, & did ſay Amen. Laſtly, that they vſed to bow down & worſhip God with all reuerence, to whom they prayed in the action of receiuing, anſwering Amen. The two former points ſerue to conuince the practiſe of the Papiſts, that thruſt the bread into the mouths of the cōmunicants and depriue them vtterly of the cup: and the two latter, ſuch of our brethren among v… as vrge the neceſsity of ſitting and condemne the geſture of kneeling as an impiety, for aſmuch as wee ſee the people in thoſe t…mes did both bow their hāds to take it,Application of the former teſtimonies. & proſtrate their bod…es to receiue it with prayer. And I would gladly be informed and reſolued by theſe, when the miniſter prayeth that the body of Chriſt may bee an effectuall instrument ſanctified of God for the preſeruation of their bodies & ſoules, whether they do not in their hearts and ſoules ioyne with him, earneſtly crauing and deſiring this bleſſing. If they do not, it argueth against themſelues little reuerence in receiuing, and ſmal conſcience in comming to this Sacrament, to be no more moued then ſtones, and to ſit as ſenceles as their ſeats when prayer is made not to cōſent vntounto it; wherof notwithſtanding I do not nor dare not e…ther to accuſe them or to ſuſpect them. If they do, is it not fitter or at leaſt as fit to pray kneeling as ſitting? For if it be requiſite that the min…ſter ſhould kneele at the deliuering of it as they pretend: it is much more reaſonable that the people kneele in the receiuing of it.
And albeit the former maner of anſwering Amen, noted by the ancient and obſerued by the people, be not preſcribed in our Liturgy as a law and commandement: yet I doubt not but it is both intended by the Church, and practiſed of eueryevery good Chriſt…an as a duty. For when the miniſter ſaith according to the forme of administration vſed among vsus, The body of our Lord Ieſus Chriſt which was giuē for thee, preſerue thy body and ſoule to euerlaſting life, &c. who is it indued with any true feare of God and faith in Chriſt that doth not ioyne with him in heart, & ſecretly and ſeriouſly anſwere Amen? If then we ſubſcribe to that prayer in our ſoules & to our ſelues, although we do not anſwere to h…m with an audible voice, how ſhould it not be rather want of reuerence in vsus to ſit, then fear of Idolatry in vsus to kneele? And it were not hard to produce the exāple of ſome that hauehave formerly vſed to fit who hauing a tender conſcience hauehave bin troubled that they ſate & did not vſe the geſture of kneeling iudging of themſelues, that they did not receiue it in that reuerent maner which they ought.
If any ſay, Obiection. kneeling hath beene abuſed to Idolatry which is a grieuous ſin: I anſwere, rather we ſhould ſay, that abuſe hath bin committed in the time of kneeling. But grāt it to be ſo, Anſwere. this doth not touch vsus at al, who hauehave ſeparated the abuſe, & do retain the lawful vſe of it. We abhor the worſhipping of the ſignes & the committing of Idolatry, euē our aduerſaries being iudges: we hauehave purged the geſture of kneeling frō all pollution, & vſe it onelyonly to expreſſe our reuerence and deuotion. If any ſhall wonder as it,Why there is ſo little mention in antiquity, of ſitting, ſtanding, or kneeling at the Communion. and aske the question how it commeth to paſſe that there is ſo little mention of kneeling, or ſitting, or ſtanding, in all Antiquity: I anſwere, with that honourable Lord of Pleſſis, in another cauſe, though for ſubstance not farre different, The Apoſtles and Ancients hauehave not preſſed (any thing) but that which was of the ordinance (and appointment) of God, leauing all the reſt indifferent, to the arbitrement & determination of ſuch as gouerned the Churches: who hauehave authority to take order in ſuch things as are lawfull, and yet are neither commanded nor forbidden in the word.
I will lay before the eyes of thoſe that are contrary minded two points to bee conſidered,Many ſtanding againſt the Ceremonies, do yeeld to kneeling. and then I will ende this Controuerſie. Firſt, it cannot be denyed, which experience teacheth, that diuers euen among thoſe that hauehave ſtood againſt the Ceremonies, & yet do ſtand againſt them, do neuertheleſſe nothing diſſent in opinion from the order preſcribed in the Church, but conforme themſelues in practiſe to the ſame, and hauehave beene authors and perſwaders of conformity vntounto others, as might eaſily be prooued by ſundry witneſſes: ſo that theſe two cauſes muſt be ſeuered and diuided.
Secondly, it will be very hard, if not vnpoſsible, to alledge the teſtimony of any learned man before our times,No writers vntill … times hold it vnlawfull to kneele. ſo farre as I, or others of greater reading can remember, that held it abſolutely wicked or vnlawfull to kneele at the taking of the Sacrament, and therefore there is iuſt cauſe that others inferior vntounto them ſhould ſuſpect their owne iudgement.
If then the moſt, or at the leaſt many, euen among thoſe that yeeld not to ſome other Ceremonies of the Church, do notwithſtā ding kneele at the Crmmunion with all reuerence, and all the learned troope of claſsicall writers account this kneeling to bee lawfull & indifferent in it ſelfe, why ſhould we be ſo wedded to our owne opinions, as to faſten an impoſition of impiety and idolatry vponupon it as we do, as if all were wicked perſons and idolaters that ſubmit themſelues vntounto it? This point I hauehave briefly touched in this place,Booke 3, ca 6. but handled more at large in the Booke it ſelfe, whereunto I referre the Reader for farther and fuller ſatisfaction: where I hauehave produced as godly and ſauoury writings as (I thinke) are any in our age, to the end that if we be led by the iudgement of men (who ſet a byas vponupon our iudgement) we may alſo hauehave many that are as ſufficient to ouerwaigh and ouerſway the others. Neuertheleſſe, I begin (not without ſome cauſe) to ſuspect before hand, that I am like to incurre the diſpleaſure of ſuch as are contrary minded, whom I hauehave no thought or purpoſe to offend, but rather to winne to that which I am perſwaded is the truth. And albeit I hauehave proteſted ſufficiently touching my ſoundneſſe and ſincerity in this behalfe,Pag 434. yet I feare offence will be taken, where none is eyther giuen or intended, & therefore if any ſhall vnchriſtianly and vncharitably cenſure me, I w…ll comfort my ſelfe in the cleerenes of mine owne conſcience, ſo that if mine aduerſary ſhould write a book againſt me, Iob. 31, 35, 36ſurely I would take it vponupon my ſhoulder, and binde it as a Crowne vntounto me. 1 Cor. 4, 3.I hauehave learned to ſay with the Apoſtle, With me it is a very ſmall thing that I ſhould bee iudged of you or mans iudgement: yea, I iudge not m…ne owne ſelfe. I cannot forget the words of iust Iob, when he was ſcoffed and ſcorned of his friends, he appealed from them to the ſentence of the Almighty, chap. 16. Ioh. 16, 19,Behold my witneſſe is in heauen, and my record is on high. It is noted of Alcibiades, when one lifted vp his ſtaffe to ſtrike him if hee would not hold his peace, that truſting in the iuſtice of his cauſe & the ſtrength of the truth, he anſwered, foreign, that is,Plutar. Smite ſo that thou wilt heare. So it ſhall be no great griefe vntounto mee to be taunted by the tongue, or traduced by the pen, if I may either strengthen any that wauer, or recouer any that wander, or confirme any that ſtand, it is enough, I hauehave my deſire and a good recompence for my paines. Now I proceede to buckle with the common aduerſary both of them and vsus, I meane the popiſh ſort, who as they hauehave notoriouſly corrupted the maine pointes of religion, ſo none more horribly then the Sacraments,Sundry nouelties taught in the Church of Rome. and by no meanes more then by the blaſphemous Maſſe, and the Idolatrous ſeruice belonging to that Idoll. I hauehave oftentimes maruelled with what face or forehead they can aske of vsus, where our Church was before Martin Luther or Iohn Wickliffe? as if it were vnknowne or vnheard of in the former times? whereas thēſelues are not able to declare or demonſtrate where the Romane Church remained, maintaining thoſe opinions which that preſent Church holdeth. They teach that which was neuer taught for ſixe hundred, & ſome things which were neuer knowne for a thouſand yeares after Chriſt.Anſwere to thoſe that ask where our Church was before Luther. Mark. 1, 27. The true Church of GOD hath alwayes beene taxed with this imputation and accuſation of nouelty, as appeareth by the words of the Iewes to Chriſt the maſter, and of the Philoſophers to Paul the Scholler. They ſay to Chriſt, what new doctrine is this? Marke 1, 27. Wee know that God ſpake vntounto Moſes, as for this fellow, wee know not from whence he is, Ioh. 9, 29. Ioh. 9, 29.So the Epicures & Stoikes tooke Paul and brought him to Areopagus the higheſt Court in Athens, ſaying, May wee know what this new doctrine, whereof thou ſpeakeſt is? Act. 17, 19. Indeed in the hotteſt times of perſecution,Reuel. 12.6. the woman fled into the wilderneſſe, where ſhe had a place prepared of God, that they ſhould finde her there a thouſand two hundred and threeſcore dayes. But what an abſurd thing and how iniurious dealing is this, to perſecute vsus with fire and faggot, and to driue vsus as poore baniſhed men from place to place, and from corner to corner, and then to aske where our Church is, and to complaine againſt it that it is inuiſible! Neuertheleſſe, that great Dragon and old Serpent which deceiueth the whole world,Ver. 8, 9. and all his instruments ſhall not preuaile, becauſe to the woman wer giuen two wings of a great Eagle that ſhe might flye into the wilderneſſe to her place, where ſhe was nouriſhed for a time,Ver. 14. and times, and halfe a time, ſo that the gates of hell ſhall not be able to ouercome it and to preuaile againſt it.
And albeit the Church be vnknowne to the world and oftentimes to the particular parts themſelues, as it was in the dayes of Eliah,1 King 19, 14 Rom. 11, 3. 2 Tim 2, 19. Galath. 1.9. who complaineth that he was left alone: yet it is not hidde from God, who knoweth who are his, and deſcribed fully in the Scriptures which cannot deceiue vsus. If wee or an Angell from heauen ſhould teach otherwiſe, let him bee accurſed. It was our Church that ſhined with glorious myracles, confirming the faith which we profeſſe: that was dyed with the blood of ſo many Martyrs confeſsing the truth which we imbrace.
It was our Church which conuinced the Arrians, Macedonians, Neſtorians, Pelagiās, Manichees & ſuch like hereticks. The general Councels celebrated in former times at Nice, Popiſh op…nions not heard of, for 600. yeares after Ch…iſt.at Conſtantinople, at Epheſus and at Chalcedon, ſtand on our ſide. But where was the Popiſh Conuenticle which nowe boaſteth it ſelfe to be the only Church, for ſix hundred yeares after Chriſt, which were the purest times? Had they any Church any where that worſhipped images, that decked them, and then ducked downe vntounto them? that held that the old vulgar Tranſlation of the Bible is authenticall? that no interpretation of Scripture is to be allowed againſt that ſence which the Church of Rome holdeth? that the Ʋirgine Mary was exempted from originall ſinne? that the Scriptures are vnperfect, and no ſufficient rule of faith? that the holy Scriptures and the traditions of the Church are to be reuerenced with equall affection? that the Biſhop of Rome is iudge of all controuerſies of Religion? Had they any Church vponupon the face of the earth that beleeued that the Pope was euer called a God, and the ſpouſe of the Church? that held that veniall ſinnes are cleanſed and done away with holy water? that the Pope is aboue a generall Councell? that the Pope may dispenſe by his omnipotency w…thin the degrees of affinity and conſanguinity forbidden in the Law? that by diſpenſing the merites of Saints by indulgences hee is able to deliuer Soules at his pleaſure from the paines of Purgatory? that the Pope defining out of his Chaire cannot erre? Were all theſe or any of th…ſe preached or profeſſed in the true Church of God, which are now broached and beleeued in the Church of Rome? But to paſſe ouer theſe as impertinent to this preſent Treatiſe,New doctrins of Popery touching the Supper. and to ſpeeke onelyonly to the matter in queſtion concerning the Sacraments, what Church did beleeue the reall preſence, or Tranſubſtantiation, or priuate Maſſes? or receiued in one kinde, or held that there are ſeauen Sacramenss, neyther more nor leſſe: or beleeued accidents without their ſubiect; or called the Sacrament his Lord and God? or adminiſtred it in a strange tongue? or lifted it vp ouer his head, or worſhipped it as his Maker and Creator? All theſe are now made articles of faith, and principles of religion, ſuch as without them a man cannot be ſaued: yet which of them were imbraced for ſixe hundred yeares (I might adde more) after Christ? Theſe were neuer heard off, neuer dreamed off, which are now the chiefeſt dreams of the Romiſh Prelates. And no maruell. For ſeeing they hauehave in a manner baniſhed and buried the remembrance of CHRIST, it may not ſeeme ſtrange that they hauehave aboliſhed his Supper inſtituted in memory of his death and paſsion. Chriſt our Sauiour ſitteth in heauen at the right hand of his Father, and maketh continuall interceſsion for vsus,Sadeel de ſpiri. manduc. cap. 1 and wee muſt feed vponupon him spiritually, which is not a faigned or forged preſence bred in our owne idle fanſie, and conſiſting of our priuate opinion; neither doth it ſignifie and import that which is onelyonly inuiſible and not offered to the obiect of the eye, or that we go about to turne and transforme the body and blood of Chriſt into a ſpirit: but we call it ſpirituall eating and feeding vponupon him spiritually,The reaſons why we are ſaid to eate Chriſt ſpiritually. for three cauſes. Firſt, becauſe the eating of Christs fleſh and drinking of his blood is brought to paſſe by the worke of the holy Spirit: for it may well be ſaide to be receiued in that manner, ſeeing it is effected by that meanes.
Secondly, becauſe this myſtery is wrought by the instrument of faith which we ſend vp to the Throne of God, as the Eagle which mounteth vp to heauen: inaſmuch as it is oppoſed to the fleſhly eating of him, wherein the Papiſts are like to the Capernaites, Ioh. 6. that dreamed of a carnall and corporall eating and drinking,Ioh. 6, 63. which profiteth nothing, and helpeth no man, and bringeth no good.
Thirdly, becauſe this moſt excellent and precious food belongeth to our ſpirituall and eternall life, ſeeing wee receiue the ſignes not to nouriſh our bodies, but to feed our ſoules.
The ſumme and effect of this Booke.Theſe things the iudicious Reader ſhall finde largely diſcuſſed in this Treatiſe, which I hauehave therefore called The New Couenant, becauſe it layeth open the doctrine of the Sacraments, which ſerue to confirme and ſtrengthen vsus in that Couenant and compact which the eternall God hath in great mercy and compaſsion made with mortall and miſerable men, accepting them into grace and fauour, promiſing to them remiſſion of their ſins and ſaluation of their ſoules.
The ſumme and effect of this Booke.Theſe things the iudicious Reader ſhall finde largely diſcuſſed in this Treatiſe, which I hauehave therefore called The New Couenant, becauſe it layeth open the doctrine of the Sacraments, which ſerue to confirme and ſtrengthen vsus in that Couenant and compact which the eternall God hath in great mercy and compaſsion made with mortall and miſerable men, accepting them into grace and fauour, promiſing to them remiſſion of their ſins and ſaluation of their ſoules.
Theſe my rude (though renewed) labours, I willingly ſubmit to the wiſe cenſure of my learned Brethren, remembring that the ſpirits of the Prophets are ſubiect vntounto the Prophets. If I hauehave any where erred through humane infirmity,1 Cor. 14, 32 or miſtaken the matter any way, which I go about to prooue or perſwade, I deſire them heartily by ſome meanes to giuegive mee friendly notice thereof, which I ſhall receiue as precious balme or as an excellent oyle that ſhall not breake my head. Pſal. 141, 5The Lord God almighty, from whom eueryevery good giuing and eueryevery perfect giuing proceedeth, establiſh vsus in the New Couenant, and make vsus carefull to keepe the conditions thereof, to the increaſe of our knowledge, to the growth of our faith, to the furtherance of our obedience, to the comfort of our ſoules, and to the glory of his great name, Amen, Amen.
Thy Brother in Chriſt our Sauiour, William Atterſoll.