Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	church_n	doctrine_n	unwritten_a	1,841	5	12.2029	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22472	The neuu couenant, or, A treatise of the sacraments whereby the last testament of our Lord and Sauiour Iesus Christ, through the shedding of his pure and precious blood, is ratified and applyed vnto the conscience of euery true beleeuer : diuided into three bookes [brace] 1. Of the sacraments in generall, 2. Of baptisme, 3. Of the Lords Supper : verie necessarie and profitable for these times, wherein we may behold the [brace] truth it selfe plainly prooued, doctrine of the reformed churches clearely maintained, errors of the Church of Rome soundly conuinced, right maner of the receiuing of the[m] comfortably declared, and sundry doubts and difficult questions decided / by William Attersoll ...	Attersoll, William, d. 1640.	1614 (1614)	STC 889.5; STC 896_INCORRECT; ESTC S120393	495,931	616

the Gospell yet the office of teaching is not tyed to 30. yeares the age may be lesse if the guifts be great and fit for that calling Againe Christ stood not in need to be baptized in respect of himselfe being without originall or actuall sinne to be washed away and therefore Iohn at the first put him backe r Mat. 3 15. yet he would bee baptized for our sakes to fulfill all righteousnesse to sanctifie our baptisme in himselfe and that thereby we might know he was installed into his office But we stand in need to be baptized to seale vp the washing away of our sinnes and therefore there is great difference in this respect between Christ and vs. Besides the Euangelist doth testifie that albeit our Sauiour were baptized at thirty yeares of age yet hee was circumcised at eight daies old Now we haue prooued before that the same which circumcision was to the Iewes baptisme is to all Christians If then he in his infancy were circumcised then children in their infancy may be baptized and are not commanded to waite thirty years for baptisme is our circumcision as the Apostle teacheth but Christ in his infancy was circumcised ſ Luk. 2 21. when the eight dayes were accomplished therefore children in their infancy may be baptized Furthermore baptisme was not hitherto as yet in vse it was not commanded to be vsed when he was a childe and therefore he could not possibly be baptized vnlesse we wil imagine he might be baptized before baptisme was So that we see as he would not haue his circumcision deferred one day beyond the time appointed so hee was presently baptized so soone as baptisme was instituted of God and administred by Iohn Fiftly we are no more tyed to this circumstance of time in Christs baptisme then we are to other circumstances of time place and persons in the Supper he ministred it in an vpper Chamber and before his passion we in Churches before dinner and after his resurrection Lastly when the time appointed came that the promised Sauiour and redeeme of mankinde should manifest himselfe to the world then he shewed himselfe openly then he came to the preaching and baptisme of Iohn and began to publish the glad tidings of saluation t Mar. 1 15. and to exhort men to repent and beleeue the Gospell These are the chiefest obiections against childrens baptisme that ca ●y any shew and probability of reason which hitherto we haue dissolued and discussed And this is the second point before propounded Now as we haue seene the truth proued by the Scripture and maintained it against all the ignorant cauils of the Anabaptists and other Arrians of Transiluania that haue u Ministri Transiluan contra Trinit incarnationem domini oppugned this truth so let vs come to see the benefit of this doctrine and what profite commeth by baptisme of children that are without knowledge without vnderstanding without faith and without repentance What vse can there be of this Much euery way as well as by circumcising an infant of eight dayes olde First consider from Vse 1 hence a plaine and palpable error of the Church of Rome a Lindan lib. 4. panopl. Bellar. de verbo dei lib. 4. cap. 9. that teach that the baptisme of children is by tradition not by diuine institution from their word vnwritten not in the word of God written But we haue confuted the Anabaptists by the Scriptures and conuinced them by the institution of circumcision by the tenor of the couenant by the holines of their birth by their redemption through the blood of Christ and by the practise of the Apostles This is better armour these are stronger weapons this is a sharper sword to cut in sunder the corrupt heresie of the Anabaptists then the wooden dagger of humane tradition which the Church of Rome draweth out against them The Scripture is all-sufficient b 2 Tim. 3 16. to proue all truth and to beate downe all false doctrine that lifteth vp it selfe against God Wherefore we hold their traditions to be superstitions and their vnwritten verities are written lies As we retaine the baptisme of children so we haue alwayes bin ready to maintaine it by the old and new testament as by the sword of the Spirit against all the aduersaries thereof Secondly let vs learne from hence to acknowledge a difference Vse 2 betweene baptisme and the Lords Supper For in baptizing of Children not faith not repentance not regeneration is required but only to be borne in the couenant but the Supper of the Lord requireth knowledge discerning trying and examining of our selues which are not required neither can be performed of yong children who know not light from darknes nor good from euill Thirdly if infants haue interest in baptisme then hence Vse 3 it followeth that all are conceiued and borne in originall sin c Ioh 3 6. 1 Cor 15 22. Rom. 3 23 24. Eph. 2 1 2. and whatsoeuer is of the flesh is flesh So the apostle saith As in Adam all dy euen so in Christ shall all be made aliue There is no difference all haue sinned and are depriued of the glorious kingdome of God we must be iustified freely by his grace through the redemptiō that is in Christ Iesus by nature all are the children of wrath and borne dead in sins and trespasses infants not excepted We learne therefore that whatsoeuer is begotten of man is sinfull and corrupt it must be cut and pared away we must be renewed borne againe by the Spirite of God cleansing vs from our sins yea the children of the faithfull parents whose corruptions are mortified whose lusts are subdued whose flesh is tamed and brought vnder the obedience of the will of God are notwithstanding brought forth in sin because they are borne by carnall generation and not by spirituall regeneration as corne winnowed from the chaffe d August de poenit merit remiss li. 3. c. 18 yet groweth vp againe with it and as the fore-skin cut off from the parents returneth in the child Againe haue infants of the faithfull right to bee baptized Vse 4 Then acknowledge hereby the difference betweene them and the children of Infidels Iewes Pagans and Turks As the children of the Iewes being heires of the couenant were separated and distinguished from other children of the wicked Idolatrous nations and were therefore accounted the holy seed so for the same cause and reason the children of Christians e 1 Cor. 7 14. are called holy borne of either party and parent being faithfull and a beleeeuer and do differ from the prophane seed of Idolatrous people Indeed whosoeuer maketh a true profession of the faith which he holdeth and is ready to leade his life according to that confession though he be not the seed or child of the faithfull yet is to be baptized though he came of the race of Turks or Pagans f Acts 8 37. as appeareth by the speech of Philip

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 vnto 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 vs with fire and faggot and to driue vs 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 vs. 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 vnto 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 Virgine 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 vpon 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 onely 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 haue in a manner banished and buried the remembrance of CHRIST it may not seeme strange that they haue 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 vs Sadeel de spiri manduc cap. 1 and wee must feed vpon 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 onely 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 vpon 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 haue therefore called The New Couenant because it layeth open the doctrine of the Sacraments which serue to confirme and strengthen vs in that Couenant and

the other so as i Mat. 19 6. the things which God in his goodnesse hath ioyned together man without sinne cannot separate Secondly when Christ instituted this Sacrament he said k Mat. 26 27. Mar. 14 23. 1 Cor. 12 13. Drinke ye all of this and by all he vnderstood al the Communicants And the Euangelist Marke addeth They al drank of it to wit all that were present at his last Supper who had before eaten of the bread of the Lord. This also appeareth by the Apostle 1 Cor. 12. They haue beene all made to drinke into one Spirit This commandement of Christ being generall imposeth a necessity vpon the people when hee saith Take ye eate ye drinke ye doe ye this These commandements are perpetuall vnchangeable and alwayes in force not arbitrary not temporall not repealed but binde the conscience to the end of the world against which no limitation or dispensation can be allowed being the commandemēts l 1 Cor. 14 37 of God not of man Thirdly the cup is a part of Christs will and testament Now touching the nature of a testament or will the saying of the Apostle is knowne m Gal. 3 15. Heb. 9 16 17. If it be but a mans testament when it is confirmed no man doth abrogate it or addeth any thing thereto where he sheweth that the dead mans will may not be changed nothing can be put too nothing taken out without forgery and falshood This is the law of nature and Nations But the Lords Supper is a Sacrament proper to the new Testament as Christ saith n Luk 22 20. This cuppe is the new Testament in my blood which is shed for you This testament the Lord Iesus made the night before he was betrayed he sealed it by shedding his most precious blood hee hath giuen legacies not of earthly and temporall but of heauenly and eternall goods And seeing he hath appointed the cup of this his testament to be deliuered and drunke of al those for whom his blood was shed it is intollerable boldnes and presumption to take away the vse thereof from the greater part of the Church and an infallible token of an vnshamefast and shamelesse harlot to alter her husbands wil to defraud and defeat his children of that worthy portion which their father allotted them and so to keepe backe part of their inheritance and possession Fourthly the blood of Christ shed vpō the Crosse belongeth not only to the Pastors and teachers but to al the faithfull that come to the table of the Lord as appeareth by the words of Christ o Mat. 26 28. Luk. 22 20. This is my blood which is shed for you and for many why then should the blood of Christ be denyed or the cup of the Lord be barred from thē If then the blood of Christ were shed for the people as well as for the Ministers surely the cup belongeth to one as well as to the other If the people haue the greater who shal keep thē from the lesse If they haue their part in the thing signified who shall deny them of the outward signe For as the fruite and effect of the blood of Christ is common to the people with the Pastor so should the cup also which is the communion of his blood shed for the redemption of the peoples sins be diuided indifferently betweene the Pastor and the people Fiftly the p 1 Cor. 11 23 Apostle deliuered that to the church which he had receiued from the Lords Iesus Now the church ought diligently to obserue the written traditions and verities of the Apostles which are committed to posterity to be kept inuiolably But he hath deliuered how the Lord after taking blessing breaking and distributing of the bread likewise tooke the cup blessed and distributed it among them so saith the Apostle must the churches do If then he receiued this from the Lord to deluer both kinds to the people let the Church of Rome consider with her selfe frō whence she hath receiued the contrary to with-hold one of the kinds from the people for both cānot proceed from one the same spirit of truth which is neuer contrary to it selfe Sixtly if all the faithfull that come to the Lords Table must shew forth the Lords death vntill he come and this be done by them as wel by drinking of the cup as by eating of the bread then all the communicants must receiue the Sacrament vnder both kinds q 1 Cor. 11 26 vntill the second comming of Christ But the faithful must shew forth the Lords death by eating of that bread drinking of that cup as the Apostle teacheth As often as ye shall eate this bread and drinke of this cup ye shew the Lords death vntill he come Therefore all communicants must partake the Sacrament vnder both kinds Seuenthly the Apostle giueth an expresse commandement to the whole church which all must obey that come worthily to this holy table Let a man examine himselfe r 1 Cor. 11 2● and so let him eate of this bread drinke of this cup. Where he giueth a double commandement first to prepare reuerently then to receiue worthily Now al that must proue and try themselues are commanded not only to eate bread but to drinke of the cup but al must try and examine themselues therefore all are commanded both to eate drinke at the Lords table If this be a commandement to examine then the words following of eating and drinking are likewise commandements There is no haulting in these let them admit both or let them deny both Eightly if the faithfull take not the cup in the Supper of the Lord the condition of Christians vnder the Gospell shall be worse then of the Israelites vnder the law For the people of Israel in the wildernesse hauing the same Sacrament in effect with vs ſ 1 Cor. 10 4. Did all drink of the spiritual rocke that followed them and that rocke was Christ as the Apostle affirmeth But our condition is not worser weaker thē theirs therfore al the faithful are to drinke of the cup of the Lord. Bellarmine the Souldan of the Romish Synagogue t Bellar. lib. 4. de Eucha ca. 27 answereth thus They drunke not water out of the rocke when they did eat of the spirituall meat but in another place at another time But this is an answerelesse answere which cannot satisfie For albeit the Sacramēts of the Israelites as figures types did represent the same graces that our Sacraments do yet it is not necessary they should in all points answere each other and in all respects agree together Besides the church of Rome at no time alloweth the people to drinke of the Wine a seale of the blood of Christ they keepe them from the cup of the Lord both when they giue them the bread and at all other times and thereby make their estate worser then the estate of the Iewes Indeed if they did at any time permit

of the Sacraments or sit downe in this Chaire of honour because it wanteth the institution of Christ it wanteth an outward signe it hath no word to warrant it or promise of blessing for howsoeuer b Act 8 5 14 15 16 17. the Apostles by imposition of hands gaue the Holy-Ghost those miraculous gifts are now with-drawne from the Church of God Lastly they haue aduanced it aboue baptisme they administer it in a strange tongue hallow the greazy oyle to purifie soule and body True it is they alledge the example of the Apostles who vsed imposition of hands ouer those of Samaria Act. 8 14. But can they bestow the like miraculous guifts as the Apostles did vpon the Samaritans by laying on of their hands Indeed whē Philip had catechised the Samaritans taught them the fundamentall points of Christian religion the Apostles came and prayed for them and laid their hands vpon them So likewise after that children haue in their owne persons made publike particular profession of their faith which others did professe for them in their name at baptisme We acknowledge that prayer may be made for them that strength of faith and increase of grace may bee giuen them by the Holy-Ghost to liue and dye in that faith wherof they haue made profession To which prayers we deny not but the ceremony of imposition of hands may bee added betokening the restraint of our desires to the parties whom we present to God and declaring thereby that wee pray for them that are before vs. But what is this to the cozenage and imposture of the Church of Rome that mock God and his people For the Apostles did not consecrate Oyle mixed with Balme nor annoint the Samaritans with such Oyle They did not crosse their fore-heads nor kisse their mouths nor clap their eares nor binde their faces with fillets nor forbid them to wash their heads neither vsed any such may-game as is now practised by the popish Bishops in their apish confirmation who haue it in greater estimation then the Sacrament of baptisme because they permit the administration of it to euery Priest yea to priuate persons yea to women yea euen to the Iewes and Infidels that are out of the Church whereas they reserue to the Bishops onely the power of Confirmation as if it had greater power to strengthen the soule against the Diuell Secondly c Penance is no sacrament their pennance instituted by bodily chastisements to make satisfaction for sin to God is no Sacrament of the new Testament nor any sacred thing being thus vnderstood For we acknowledge no other satisfaction d 1 Ioh 1 7. for sinne wherein God delighteth and the conscience of man resteth but only the death and obedience of Christ Besides true repentance hath been preached and practised from the beginning of the world after that sinne entred into the world Furthermore their pennance hath no visible signe as baptisme and the Supper of the Lord haue Thirdly e Matrimony is no Sacrament matrimony albeit it be a diuine ordinance honorable f Heb 13 4. among all estates yet can be no Sacrament of the Church of Christ because it was instituted before g Gen 2 18 the law it is ratified among the Infidels which are no members of the Church it hath no promise of grace and saluation ioyned to it and albeit it be honourable in all h 1. Cor 6 7.7 37. yet it is not necessary in all Lastly the Romaine Church esteemeth it as an vncleane thing a prophanation of holy orders a liuing in the flesh so that as with one hand they aduance it to a great dignity with the other hand they cast it downe with great disgrace and contempt as vnworthy of the high holy priest-hood Fourthly orders come in the next i Orders no sacrament place which are the officers and ministry of the Church but no Sacrament or Sacraments of the Church For then according to the number of orders wee should multiply the number of Sacraments Neither haue they any outward Element and visible signe Lastly we are come to extreame vnction which we suffer not to mask vnder the name of Sacraments but pull off the vizard therof because the church had the vse of anointing so long as it retained the miraculous gift of healing Besides it hath no worde of institution to warrant the continuall practise of it vntil the second comming of Christ Indeede the Apostles and Disciples were commaunded to annoint the sicke and so to heale them of their sicknes and if any man in our dayes haue this miraculous guifte of healing bestowed vpon him we like well that hee shoulde annoint the sicke and in the name of God vse the gifte bestowed vpon him But the Church of Rome annoint those whose case and condi●ion is without hope of amendement and recouery Thus a Medicine is turned into a Sacrament and a miracle is turned into a coniuring of Deuils and the Vnct on which was woont to heale the body is turned into a foolish ceremony vnprofitable both to the bodie and to the soule and yet it will require a large halfe houres worke to can o●e o●● extreme vnction A great deale of time very all ●●stowed Wherefore s●●ing the word of God teacheth the number of two Sacraments onely and the Church of Rome enstructeth her children in●o the number of seauen Sacraments neither moe nor lesse they must pardon vs if wee hearken rather to the Scriptures then to their Traditions rather to God then to man rather to the author of trueth then to the spirit of error Neuerthelesse though wee thus speake we like wel the things themselues being rightly vnderstood at the repentance of the penitent confirmation of the faithful that are weake and newe called the order of the Ministery of the Church the visitation and comfort of the sicke the lawfull estate of honourable Matrimony as godly and profitable and that not onely in the new Testament but also in the olde so that we would haue no man slander vs or mistake vs herein as though we refused those things which be of themselues godly and good but vvee like not and allow not the deuising of newe Sacraments in them for which we haue no warrant in the word of God Hitherto we haue spoken of the Sacraments in generall The sum of the 2. Booke of their parts of their vses and of the number now wee come to speake of them in particular first of Baptism which is as it were the doore or gate of the Church then of the Lordes Supper which is the foode and nourishment of the Church And howsoeuer Baptisme hath sundrie significations yet as it signifieth that washing with Water which serueth to seale and assure the Couenant of the New Testament What Bapt is it is the first Sacrament wherein by the outward washing of the body with water once in the name of the Father of the son and of the holy

Contents of this Booke ABsence from the Communion Page 296. 304. 515. 306. Absolution of the Papists what p. 128. Abstinence from the Supper See Absēce Accidents without subiects p. 348. Adoration of the Sacraments p 386. 387. Aduersaries confesse two Sacraments pa. 115. Agreement betweene the word and Sacraments p. 2 betweene Sacraments of the old Testament and New p. 117. Betweene Circumcision and Baptisme p. 226. Altars not vsed in the Supper p. 288. Anabaptists reuelations p. 74. they deny Childrens Baptisme p. 232. Aquarij old Heretikes p 385. Articles of faith ouerturned by Transubstantiation p. 362. Assemblies must continue till Baptisme be administred p. 163. reasons of it Ibid. Assurance of saluation p. 95. 118. 146. Attention required to the signes p 447. Auricular confessiō reproued p. 127 517. diuers sortes of confession pa. 519. what the Popish shrift is Ibid. B Baptisme taken many wayes p. 150 what it is pa 151. the parts of it pa. 158. 174. who haue interest in it p. 210. Baptisme of heretikes how far good pag. 155. administred by eu ll ministers it is good p. 566. and by ignorant ministers pa. 567 Baptisme ought not to bee delayed page 160. not tyed to a certaine day p. 161. ●27 in what sort necessary page 108. it must be handled by the ministers onely p. 175. the reasons of it p. 176. Baptisme of Christ and Iohn all one pag. 166. 167. Baptisme vsed by the Church of Rome lawfull pa. 186. whether we may bring our children to be baptised of Popish Priestes p. 187. Baptisme no humane tradition pa 229. 230. 239. it is the Ch●istian badge pa 259. not to bee handled in sport pa. 261. 263. it belongeth to all present pa. 262. it engrafteth vs into Christ page 266. it can make none Christians p. 269. it cannot conferre grace pa. 270. it sealeth vp forgiuenesse of all dnne p. 270. 272. what vses it hath page 266. it is auailable without a sermon page 561. Baptised in heart pa. 275. it is the trueth of baptisme p. 277. Baptising in the name of the Trinity how to be vnderstood pa. 194 corruptions of it in the Church of Rome p. 199. belles baptised p. 213 it belongeth not to Angels nor to the dead p. 215. we may not Baptise one for another Ib nor infidels p. 217 Bastards may be baptised p. 220 saued Ibid. Blind custome p. 318. Body of Christ truely receiued p. 296. Bread may not bee chāged in the supper page 350 why it was chosen before other things p. 437. Bread and wine remaine in their proper nature p. 354. Breaking of bread what vse it hath p. 287 448 it is not to be omitted Ib. it expresseth Christs passion p. 288 how it is necessary p. 331. C Calling euery one must haue page 179. Carnal presence See Real Change of the bread wherein p. 53. Chastisements of the body p. 124. Children dying before baptisme See Infants Children are within the couenant p. 211. of such as cōe of vnbeleeuing parēts p 212 Children of Turks and Pagans how they may be baptised p. 218 of impenitent persons p. 119 of such as are born in adultery p 220 of Papists p. 121 and of excommunicate persons Ibid. Children not to bee admitted to the supper p. 514. Circumcision the same with baptisme p. 226 it is double 275 vsed now of the turks Moores p 228. Christ is offered to all p. 2● hee is receiued by faith p. 76. he is the substance of all Sacraments p. 75 of baptisme p. 253 of the supper p. 454. he was a Lambe slaine from the beginning p. 79 he is our foode pa. 84. he receiued a true body pa. 458 hee suffereth with vs p. 502. Christ how present p 456. Comfort for the lowest in the Church p. 162 for parents pa. 241 for children touching their baptisme pag 264 and for the whole Church Ibid. Communion between Christ the faithful p. 267 281 499. it is wonderfull neere p 500 expressed by mariage p. 455. Communion with our brethren pag 503. we must imploy our gifts to their good pa. 50● loue one another p 505. Communion vnder one kind p. 369. Cōmunicants a part of the Supper p 385 Comparison betweene bodily spiritual eating p 460. Confession no part of repentance pag. 125 the kinds of it p. 126. Confirmation no Sacrament pa. 119 the reasons p. 120. the ceremonies vsed in it p. 121 it is preferred before baptisme p. 122. Concomitantia p. 380. Consecration what p. 51 435 wherein it consisteth p 52 not a charme pag 53 436 the meanes thereof pag. 436. we haue it in our Churches p. ●●8 Coniunction See Communion Contempt of the Sacraments damnable p. 5 100 160. Contrition no part of repentance p. 125. Contradictions touching transubstantiation p. 366. Contradictions not in God p. 471 Corruptions in baptisme p. 200. Couenant between God man what p. 96. who are within the couenant pa. 102 who are without it pa. 103 it hath 2. seales p. 110. D Death not to be feared p. 146. Declaring the Lords death what p. 496. Departing out of the Church before baptisme vnlawfull p. 163. Despaire remedied See Remedies Difference between word Sacramēts p. 4 between Sacrifice Sacrament p. 63. between the Sacraments of the old Testament the New pag. 116 between Iohns baptisme Christs pa. 167 betweene circumcision baptisme p. 226 between baptisme the Lords Supper p 239 347 513 Difference between the childeren of the saithful infidels p. 240 between the Papists vs touching christs presence p. 456. Dipping not necessary in baptisme p. 152 Diuision of hell p 81. Dry communions forbidden p. 375. Duties of them that are baptised p. 195. E. Eating of Bread how vnderstood p 378. spirituall what p. 460. Eleuation of the Sacrament p. 386. Endes of a Sacrament p. 89 of Baptisme p. 266 of the Lords Supper page 493 false ends deuised by Papists Ibid. Euil ministers may deliuer sacramēts p. 17 Eucharist see Supper Examinatiō necessary p. 507 reasons vrging it p. 509 wherein it consisteth p. ●25 the want of it bringeth iudgement p. 543. Examinatiō of others how reproued p. 522 Excellency of the faithfull p. 105. Excommunicate persons p. 319. F. Faith what it is p. 530 what are the hāds of it p. Ib. it standeth in applying p 531 it is the hardest thing to beleeue page 532 though weake yet auaileable pa. 535 two degrees of it Ibid. Faith like the mouth of a vessell p 480 it must be brought with vs to the Supper p. 486 530 it goeth not alwaies with feeling p. 305 it is assaulted with doubting pa. 93 none reiected for the weaknes of it p 94. Fa●se Sacram. of the Roman Church p. 42 False ends of the Supper see Ends. Falling from grace p 1●6 Fasting not necessary before the Supper p. 402. Fathers dying went to heauen p. 80. Fellowship with Christ p. 268 the means that worke it p. 269. Forgiuenesse of sinnes p. 395 Forme of