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A22474	The badges of Christianity. Or, A treatise of the sacraments fully declared out of the word of God Wherein the truth it selfe is proued, the doctrine of the reformed churches maintained, and the errors of the churches of Rome are euidently conuinced: by pervsing wherof the discreet reader may easily perceiue, the weak and vnstable grounds of the Roman religion, and the iust causes of our lawfull separation. Diuided into three bookes: 1. Of the sacraments in generall. 2. Of Baptisme. 3. Of the Lords Supper. Hereunto is annexed a corollarie or necessary aduertisement, shewing the intention of this present worke, opening the differences among vs about the question of the supper, discouering the idolatry and diuisions of the popish clergy, ... By William Attersoll, minister of the Word of God.	Attersoll, William, d. 1640.; Attersoll, William, d. 1640. Principles of Christian religion. aut	1606 (1606)	STC 889; ESTC S115827	366,439	472

Christ Iesus shed his blood for them he dyed for all the children of God he redeemed them whether they be old or young smal or great as Ioh. 11. He must die not for that nation onely but should gather together in one the children of God which are scattered And the same Apostle Reuel 12. saith I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in holynesse and righteousnesse all the daies of their life by whom they were receiued for sonnes and adopted for his children by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father Let them giue the first fruites of their life to God let them learne to beare the yoake of obedyence from their youth let them redresse and reforme their waies by taking heede to the word of truth and seeing God hath remembred them in their baptisme let them also remember their creator in the daies of their youth and begin to be wise betimes least death come suddainely and cut them off as the sluggard that for-sloweth the seasons of plowing and reaping wisheth for them in vaine at another time of the yeare Thus we haue shewed the baptisme of children the certaine truth thereof hath beene euidently proued the obiections against this truth aledged haue been susficiently answered and the vses of it to the great comfort of all faithfull parentes and Children haue beene particularly remembred Chap. 8. Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now we are orderly to proceede to the inwarde partes The inward parts of baptisme are such as are represented by the outward Those are foure in number first God the father secondly the spirit thirdly Christ fourthly the soule clensed as we see Math. 28 19. Teach all nations baptizing them in the name of the father of the sonne and of the holy-ghost he that beleeueth and is baptized shall be saued Heer we see these foure inward parts are named and expressed This is also euidently proued Math 3 in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answeare to the outward The father is represented by the Minister the spirit worketh by the worde Christ is sealed by the water and the soule clensed is signified by the body that is washed Now there is a notable agreement a singular vnion and fit proportion betweene these partes where the minister hath relation and reference to the father the word to the spirit the water to Christ and the body dipped to the faithfull clensed For euen as the minister by the word of institution taketh and applyeth the water to the washing of the bodye so God the father through the working of the spirite offereth and applyeth the blood of Christ to the clensing of the faithfull Hauing seene the proportion of the parts between themselues let vs consider of them particularly and in order The first inward part is God the father represented by the minister The minister calling vpon the name of God vseth the water to wash and washeth the party baptized with the element of water which sealeth vp gods incorporating and ingrafting of the baptized into Christ and our spirituall regeneration Hence it is that when Iohn baptized the father was present as president of the worke when loe his voice came from heauen saying This is my beloued sonne in whome I am well pleased Now let vs come to the vses This 〈◊〉 first of all to strengthen our faith in the remission of our fins in imputation of Christs righteousnes in mortification of sinne by the force of Christs death and in sanctification through Christs resurrection Wherefore although the Minister doth nothing touching or towarde the clensing of the soule yet in regard of Gods ordinance and our benefit the ministery of man is somewhat which whosoeuer despiseth doth despise God the author of it For whensoeuer the eye of the body seeth the minister powring on the water and washing the body we must behold by saith god the father offering the blood of his own son to be water of life to our soules And let vs all make this vse of the Churches baptism to the comfort of our own harts so often as we see it administred let vs not rest in it as in a work done to another and nothing concerning our selues but euermore helpe our inward affection by the outwarde action and alwaies as the eye of the body beholdeth the Minister let the eye of the faith be fastned firmely vppon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Again it teacheth that we must not rest in the outward washing nor in the externall actions of the Minister but euer consider what is offered to our considerations therin and when the father offereth to vs his sonne let vs not refuse him For he that satisfieth himselfe with the outwarde work is as he that catcheth after the shadow and regardeth not the substance or as one that maketh much of the garments but respecteth little the body it self which ought to be had in greatest price and estimation Lastly is God the father an inward part of baptism then we must take heed we giue not that to the Minister which is proper to god the father whereby hee is robbed of the honor and glory due to his great name The Minister may wash the body and clense the flesh but can goe no further he medleth not with sanctification of the conscience from dead workes which is not in the power of mortall man to do so that god giueth the thing and men giue the signe yea while the Minister offereth the one God the father giueth the other Chap. 9 Of the second inward part of Baptisme THe second inwarde part of baptisme is the spirit of God hauing relation to the word and promise of God This appeareth Math 3 11 He baptizeth with the holy-ghost and with fire And verse 16 When Christ was baptized the heauens were opened vnto him and he saw the spirit discending like a doue and lighting vpon him So the apostle 1 Cor 6 saith ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus and by the spirit of our God And chap. 12 of the same Epistle By oke spirit we are all baptized into one body whether we be Iewes or Graecians whether we be bonde or free and haue beene all made to drinke into one spirit And Tit 3.

William Attersoll Ad Authorem in libellum suum de Sacramentis G. S. carmen Encomiasticum SItua scripta recepta domiretinebis amice Publica nec facies dic mthi qualis er is Imprimit illa pius quae supprimit impius omni Ille bonum patriae respicit iste suum Ecce bonique malique tibi datur optio sponte Impius anne velis vel velis esse pius Sis bonus O faelixque tuis fac publica multis Sacramenta Deus iussit et ipse doces Nonne doces iussisse Deum dare bina duobus Sexibus ad caenam lotus vt omnis eat Carnifices merito condemn as sacrificantes Quod christum comedunt sine plebe bibunt Ergo age facta 〈◊〉 ne sint contraria dict is Vt cum signa probes publica scripta neges Scriptum de sanct is fieret commune sigillis Conuenit vt cunctis fons sacer atque cibus Da triadi tua scripta Deo tria Publica sunto Publica priuatis sunt meliora bonis Vale. Others in English THough feare of shame false-harted men do curbe with bit of sinnes From pressing to the Printers presse where fame or shame begins Yet let not vndeserued shame an harmelesse Writer fright From hardest stamp that Man can make to bring the truth to light The Sonne of God which once on earth for mans saluation dyed Imprinted had with Iron printes his hands his feete his side Looke how he looking on the Crowne of glorie from the skies Endur'd the Crosse despised the shame with constant setled eies So looke to looke for io yes to come for present paines and spites If his example followed be on earth by earthly wightes Both bloody Iewes and Gentels to this bloody booke of life Did looke vpon with scornefull lookes as people full of strife But glad was Thomas when he had this holy booke in hand And saw and felt the print thereof though red and rough as sand There might he reade his name in print when opened was the booke Therefore he cryed My Lord my God when he on it did looke Did not the booke which Moses wrote and sprinkled all with blood Betoken this most worthy booke containing all our good Did not the prophet meane this booke when in our Maisters name He spake of grauing in his hands the people of the same If this be thus If any then A commentary write Of all this Booke from point to point as truth doth it indite Who will backbite but dogged Iewes The writer with their chaps Who but the Gentiles woluish brood will giue him any snaps If any do no more ado but call him by his name A Dog a Wolfe or some such be ast as he deserueth blame Wherefore my Friend which hast describd this Book of life and truth With treatise on the sacraments Fit for both age and youth Direct it to the Trinity as three and yet but one Thus much thou maist with reuerence though he compare with none Past all Compar his nature is his worke is and his worde Yet doth his scripture with himselfe comparison affoord The Sacraments in generall Do like wise giue vs light The euerlasting light to see Deuoide of any night But specially the special two of water and of blood The gospels sacramental twinnes and our celestial food As for the fiue which many make and match with these amisse They want some parts substantial as wel declared is He that with euen hand and hart wil vndertake the view Of seuen sacraments shal find that onely two are true These three books are like three topt ship ful fraught with truth great store The Catechisme like boat doth serue to bring the load to shore Let searcher search thy Marchandize let Printer print and sel Let al men make the best of al and so in CHRIST Farewell W. S. Ad Lectorem libri G Atters de Sacramentis T. H. carmen protrepticum ATRI dum tenebras praebent sine lumine SOLES AT-TER-SOL radios sparsit vbique suos Nec mirum 〈◊〉 caelest is luminis author Misit in atratum lumina sacra solum Alba manet sterilis plerunque languidatellus Dum pingue est atrum frugiferumque solum Hortulus est liber hic qui dulces fragrat odores Sacra dei multa fertilitate ferens Ergo leg as bone lector et hic pastor que fidelis Quisque dei sacro gramine pascat oues Flores ac fructus fluuios herbasque salubres Quicquid et expect as hie paradisus hahet Sacramenta precor modo sacra mente feruntor Dilige scriptorem perlege scripta vale A Sonnet by the Same containing the subiect of the booke following WHat needs an Iuy bush where wine is good To paint this booke with praise were vainereci Come hungry faithful soules without inuiting ting Vnto a supper of celestiall foode Looke looke what costly cheere is here addressed To feede 〈◊〉 soule What 's that my sauiour slaine O dismall 〈◊〉 O dolefull bitter paine Be not dismaid 〈◊〉 onely are we blessed The painfull passion and the bitter griefe Which Christ sustaind who all the paine indured Is sweet to vs because we sinde reliefe In that pure bloud which hath our lines secured Who 's ableto expresse that soueraigne good Got by the purple tincture of his blood O sucke apace poore soule that cordiall veine By which Christis infusd into thy spirit Cling cling to him by faith no popish merit Can to thy soule this precious putchase gaine Then as the outward signes of bread and wine Ordain'd by Christ as signes his loue to seale Thy body cheeres So Christ thy soule shall heale And hoise it vp at length to blisse deuine Lo heer 's the subiect of this golden booke Full fraught with matter method doctrine vses All well apply'd which shewes what paines he tooke In the vnmasking of the Popes abuses Forward sweet friend such feasts make many more That men may eate and surfet in thy store T. Harison A generall Table of the Contents of these three bookes In these 3. Bookes the doctrine of the Sacramentes is handled In Generall what a sacrament is Wherin consider two points 〈◊〉 Partes Set downe Outward Inwarde Applied Vses In particular concerning Babtisme Booke 2 the Lords Supper Booke 3. A Table of the principall points contained in the first Booke The first Booke teacheth That God in all ages hath giuen Sacraments to his church chap. 1 What a sacrament is 1 a visible sign of an inuisible spirituall gra a herein consider 2 things The nature of thē The parts are twoefold ch 3 Outward parts are foure Minist chap. 4 he is to so sanctifie the outward 〈◊〉 Deliuer thē to the receiuers Worde chap. 5 〈◊〉 i 〈◊〉 to warrant thē A promise 〈◊〉 to them Signe or outward element chap 6. receiuer c. 7 who must 〈◊〉 the outward signe apply the same Inwarde parts are foure God the father c 9 who Offereth christ to al Giueth christ to the beleeuer The spirit chap.

of washing away sins were found in the element of water Baptisme therfore is not the washing away of sins onely the bloud of Christ clenseth vs from al sin 1. Iohn 1 7. Againe this declareth the perpetuall vse of it in the church seeing it hath this effect to assure remission and forgiuenes of sins vnto this let vs bring our children of this let vs make them partakers from this let vs by no means keepe them and in this let vs continually renew our couenant with God Chap 2. That the parts of Baptisme are partly outward and partly inward Hitherto wee haue shewed how baptisme is taken and what it is In baptism we are to consider 2 things his parts and his vses For as in the former book when we spake of the Sacraments in generall hauing shewed what a Sacrament is we discended to his parts and vses wherein the perfect knowledge thereof consisteth so wee wiil obserue the same in handling the doctrine of the sacraments in particular The parts of baptisme are first to be opened the vses are to be reserued to their proper place The parts are 2. the outward and the inward parts This appeareth 1 Pet 3 Where of the baptisme that now is answereth that figure which is not a putting away of the filth of the flesh but a confident demanding which a good conscience maketh to God and saueth vs by the resurrection of Iesus Christ. Where the A postle teacheth that sinne cannot be washed awaye by that outwarde water but by Christs inward working which the outward baptisme doth shaddow In like manner Mar. 1. Truth it is I haue baptized you ' with Water but hee will baptize you with the Holy-ghost where the baptise sheweth that hee baptized outwardly but the force of it proceedeth from Christ who baptizeth inwardly So Act 2 Peter saide vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy-ghost Where the A postle declareth that in such as repent and beleeue the vertue of the Holy-ghost is ioyned with outwarde baptisme The outwarde partes therefore are one thinge and the inwarde partes are another that which is seene is one thing and that which is vnderstood is another thing This diuision of the partes of Baptisme affoordeth diuers good vses and putteth vs in minde of sundrye holy duties And first of all are there outwarde and inwarde partes of baptisme then we learne hereby that the outwarde partes are no vaine ceremonies no fruitlesse rites no vnprofitable actions that may be neglected or contemned but auaileable signes and effectuall seales of the sprinkling of Christs blood for the forgiuenes of all our sinnes Againe seeing there is such an vnion of the partes betweene themselues we must not contemue or dispise or deferre baptisme Wherefore the faithfull all delaies reasons and pretences set aparte haue speedily prepared themselues to do that which God commaundeth Wee haue a worthy example in Abraham when god required him to circumcise himselfe his sonne and all the males of his house and thereby to vncouer all their shames hee doth not inquire why God required this at his hands hee doth not complaine or consult with flesh and blood ouer all doubts faith got the victory and subdued reason vnder her and caused him with diligence readines and expedition to submit himselfe to fulfill the Lords will and performe it the same day that he commaunded it Of this duty likewise we see Paule was admonished by Ananias immediately after his conuersion Act. 22. saying Why tariest thou Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Whereby he sheweth that this tarying and delay in the matters of God maketh vs culpable in his sight True it is it is not the want of Baptisme simply that is demnable as is shewed afterward but the contempt of the Sacraments is dangerous and without repentance damnable as it appeareth The Pharisies and expounders of the law despised the counsell of God against themselues and were not baptized of him We know all neglect and contempt in heauenly duties is euill and bringeth with it a certain curse as the prophet saith Cursed is he that doth the worke of the Lord negligently We see in humaine and wordly thinges wise-men will not deferre the sealing of their writings and calling of witnesses when they haue giuen a promise to other or made a bargaine with other knowing that vnnecessary delay may breede vnrecouerable danger as wee see by the example of Ieremy when he had bought a field of his vncles sonne presently he weighed him the siluer enrolled it in a booke of remembrance hee signed it he tooke witnesses and left it written in roles or records hauing an instrument or euidence fairely drawne and sealed with the common seale if any thing should be called in question in time to come 〈◊〉 he like we see in Abraham long before when he had bought a possession of the Hittites for the buriall of his dead he weighed out and paied 〈◊〉 money among Marchants so the field and the caue that was 〈◊〉 withal the trees and appurteuances that were therin was made sure to him for a possession As these men when they had made the purchase would not delay the taking of assurance and security the like delaying and vnnecessary putting off the time from Sabboath to Saboath from meeting to meeting ought to be fhunned of vs otherwise thogh we should be free from contempt we cannot excuse ourselues of the neglect of au high and holy duty to God and our children Indeede we are not pricisely tyed to a certaine day in Baptisme as the Iewes were to the 8. day in their circumcision but that which the 8. day was to them a conuenient and orderly time is to vs. Now what time can be more conuenient more comely more fitte then the Sabboath day following when the Church is assembled That so it may be administred rightly reuerently religiously and conueniently in the publike meetings of the faithfull Againe the needelesse and carelesse deferring of this worke hath a grieuous threatning annexed of assured punishment and iudgement as it is set down The vncircumcised male in whose flesh the foreskin is not circumcised euen that person snalbe cut off from his people because he hath broken my couenant Whereby we see that whosoeuer shal neglect circumcision not fuffer himself be circumcised or shal approue the negligence committed by his parents shall bee none of the peop'e of God but shall be shut out from the society and barred from the fellowship of the faithful both in this world and in the world to come vnlesse hee repent of this sin And that the neglect of Gods ordinance draweth his wrath appeareth in the example of Moyses The Lord met him and would haue killed him because his son was not

if we would enter into the infinite dissentions debates diuisions contradictions wranglings hart-burnings grudgings sects and rentings into diuers partesamong the Papists themselues who indeed neither haue vnity in truth nor vnity in falsehood it should be harder to finde an ending then a beginning They could neuer yet be reconciled Their owne schoole men are at deadly feud and defiance one against another Scotus is against Thomas Ockam against Scotus Petrus de Alliaco against Ockam the Nominales against the Reales the Dominicans againste the Franciscans Scotistes against Scotistes Thomistes against thomistes Canonist against canonist sect against sect Order against Order cloyster against cloyster priests against Iesuites and Iesuits against priests repugnant one to another and at ciuill and Domesticall warre amonge themselues proclaiming their owne shame as with the blast of a trumpet and therfore hauing fought so many fields at home they shoulde not reproach vs with matter of dissention We may reply vnto them as one sometimes fitly answeared phillip K. of Macedon intreating a peace amonge the Graecians and yet hauing his wife Olimpias and his son Alexander known to liue at mortall dissention within his owne doores Goe first and conclude a peace in thine owne house at home So should our aduersaries remember that the chiefe procters and protectors of their new religion haue euer contentiously wrangled with others and with themselues and the contentions cannot yet be taken vp I dare confidently auouch and auerre that in the greatest conu ouersies and in the greatest number if not in all which are now multiplyed to many hundred some one or other of their highest Popes chiefest cardinals reuerent Bishoppes famous Doctours learned schoolmen holy fathers other aproued writers among them are slatly and fully on our side ioyne with vs hand in hand and giue testimony directly to our doctrine not in the smallest points but in the greatest not in few but in many yea not the meanest among them but as we haue said the strongest pillars of their church are reuolted to vs are come into our campe haue pitched their tents with vs and some one or moe of them fight our battels in all our doctrins This were easie to be shewed particularly touching the Apochryphall booke touching iustification by imputation touching Images touching praiers in a strange tongue touching the notes of the churche touching the sacraments and such like among which many haue written since the late Trent-counsell Thus while we are in peace the enemies possessed with a spirit of diuision and stricken with giddines by the iust hand of god wound one another and the swords of the Midianites are drawn out against the Midianites Therfore the truth resteth among vs Our enemies being iudges But lest we might peraduenture be thought to offer them wrong whilst insisting vpon general terms we charg them to be diuided among themselues and in their writings to gaul one another I wil presse them with particulars and only stand vpon the matter in hand to wit the sacraments the doctrin whereof I haue plainly opened in these Books Whosoeuer shal read the writers of the Roman church touching the sacraments shal find almost so many mindes as men among them they furiously fight and make daily combats against each other moouing sundry questions which they cannot with al their shifts remoue or determine First of al the schoolmen make a question whether the body of Christ in the Eucharist be eaten with the mouth of the body and passe into the belly or onely by faith Some of them hold he is onely eaten spiritually and receiued by faith as cardinal Cajetan a pillar of their church a peere of the Court of Rome the Popes legate in Germany and Luthers hott aduersarye holdeth this Falsissimnm est corpus christi corporaliter sumi quoniam c It is very false that Christe● Body is receiued bodily for the diuines teach that he is taken spiritually not by handling but by beleeuing And Bellarmine a man of the same note and of the same coat saith Dicemus christum efse c. We will hold that christ is in the Eucharist truly substantially really not corporally nay contrariwise it may be said to be ther spiritually Others thinke he is taken bodily into the mouth but goes not into the belly This the glosse holds in Gratian quám cito species dentibus atteritur tam citó in coelum rapitur corpus christi that is So soone as the accidents of bread begin to be chewed by the teeth presently Christs body is conueyed into heauen But Durand goeth farther and saith Corpus christs de ore transit ad cor tum desinit corporis presentia remanente spirituali that is The body of Christ passeth srom the mouth to the hart and then the bodily presence ceaseth and the spiritual remaineth Lastly others say it passeth into the belly and remaineth there as long as any shew of the bread abideth Lo what they hold in this one question and they varry being constant in nothing but inconstancy Some of them resist the beginning of inconueniences that may ensue and hold he neuer commeth into the mouth some that he commeth into the mouth but not into the stomack some into the stomack but not into the belly and others sticking at nothing do hold he goeth into the belly And to fil vp the measure of iniquity Antoninus Arch. of Florence writes that the body of Christ may he vomited vpward by the mouth and purged downward by a draught Igitur corpus christi sanguis tam diu manent in ventre stomacho vel 〈◊〉 c. Therfore saith he the body and blood of christ remaine in the belly and stomacke or in vomit and in whatsoeuer course of nature so long as the shewes of bred and wine remaine And if they be vomited or purged before they be altered as sometimes in those that are trobled with the flux euen there is the true body of christ If this be true I would gladly learn of the profoundest doctor and learnedst Iesuit what is to be done to the body of christ thus purged or vomited whether it shall be eaten againe or burned or what they would haue done with it Robert Smith a Martir of blessed memory reasoning with a Popish priest of the real presēce compelled the Doctor by force of reason at length to confesse that c the body of christ being eaten in the sacrament goeth downe into the belly and so is cast into the dr aught saying farther that it was no greater derogation to Christ then to be spit vppon But wisely and worthily did the Martyr reply If the Iews being his sworne enemies did only spit in his face and we being his friends do cast him into the draught which of vs deserue the greater damnation Thus the Doctor was put to present silence O yee Cardinals and Byshops O yee priests and Iesuites are ye not