Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	baptize_v	child_n	infant_n	1,168	5	9.1746	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

cirumcision why should we not holde the same of baptisme being instituted for vs in steed of circumcision there being the same promises in both and there being the same ends of both If then the couenant made with Abraham remaine stable and stedfast it dooth no lesse belong to the children of Christians at this day then it did appertaine to the children of the Iewes vnder the old Testament vnlesse peraduenture wee will say that our sauiour Christ by his comming hath restraind or diminished the grace and loue of his father which were detestable blasphemy against the father and an horrible reproach against the sonne of God From hence then we reason thus if the infantes of the Iewes were circumcised then the children of christians are to be baptized but the infantes of the Iewes were circumcised therefore also the children of christians are to be baptized Against this reason sundry exceptions are taken by the aduersaries of this doctrin which are not vnworthy the consideration They say circumcision was a signe of mortification it was tyed to be administred the eight day and that women ought not to be baptised if baptisme were like to circumcision in asmuch as they were not circumcised I answere these obiections will easily appeare to be verye cauils and meere dreames of idle and addle braines if we diligently obserue both wherein circumcision and baptism agree and in what points they differ They agree first in one author of them both that is God himselfe who firste appointed the Minister of circumcision which was Abraham and Iohn the Minister of baptisme whereof hee was called the baptist Secondly in the chiefe and principall ends for which they were instituted namely to seale vp the promises of grace by Christ. Thirdly by both of them is wrought our visible receiuing into the church the Iewes were receiued by circumcision the christians are entred by baptisme Lastly by both of them our mortification regeneration newnes of life and iustification are signified So then they fullie agree in the ends which they respect and in the things which they signifie to wit in the substance and nature of the things themselues Againe circumcision and baptisme differ onely in certaine circumstances first in the forme and maner of doing as circumcision was administred by cutting awaye of the foreskinne and effusiou of blood but baptisme by washing and sprinkling with water Secondly in the outwarde signe which is different in both Thirdly in the circumstaunce of time for circumcision promised from God grace and mercy in the Messias to come baptisme in the Messias already exhibited Fourthly in the subiects or persons that are partakers of them circumcision belongeth onely to the male children but baptisme is common to male and female Notwithstanding howsoeuer the bodies of the men children alone were imprinted yet through them the women were after a sort made partakers and companions of circumcision so that albeit God commanded onely the males to haue this signe in their flesh yet the females were not excluded from being members of the church nor accounted straungers from the Couenants of promise For as the man is the head of the Woman so they were accounted as circumcised in the man yea they were reckoned and numbred with the men namely the vnmarried with their father and the married with their husbands Now their circumcision was thus comprehended in the men so that it was vnto them in stead of circumcision to be borne of the circumcised may be gathered by many places as Luke 13 Where the woman which Christ healed of a spirit of infirmity bounde togither is called the daughter of Abraham to signifie that the priuiledge of his posterity belonged no lesse to her and all women that were faithfull then to the males and that she was as well his daughter as they his sonnes Likewise Gen. 34 the sonnes of Iacob communing with Hamor after their sister was humbled and abused said vnto them We cannot do this thing to giue our sister to an vncircumcised man for that were a reproofe vnto vs but in this we will consent vnto you if ye will be as we are that euery man-child among you be circumcised then we will giue our daughters to you c. where these two are set as contrary one to another our sister and the vncircumsed which teacheth that they were accounted as circumcised in the males so that it was enough to them to be borne of parents that were circumcised Fiftly they differ in the setled time which is limitted for circumcision being precisely and necessarily tied to the 8. day but in baptisme it is not so there is greater liberty left to the church yet the Sabbaoth following would not without vrgent cause be omitted Sixtly circumcision was instituted for the Israelites that were the seede of Abraham but Baptisme was instituted for all Nations that are willinge to ioyne themselues to the fellowshippe of the churches of Christ that professe his name of whatsoeuer Lande and language they be Lastly circumcision was to endure onely till the comming of the Messias but the body being come the figure must cease whereas baptisme is to continue vnto the end of the world as our sauiour teacheth Math 28 Teach and baptise and loe I am with you vntill the end of the world Wherefore the circumcision of the Turkes which liue in infidelity and of the Moores which professe Christianitye vsed at this day is nothing worth albeit they retaine the outward sign and ceremonie because the institution of it was onely to indure the blessed times of the Gospell Thus we see that notwithstanding the differences betweene circumcision and baptism in circumstances of time and maner of doing yet being in substance and effect the same the Argument standeth strōg and inuinsible prouing the baptizing of infants in the time of the Gospell from the commaundement of circumcising infantes in the time of the Law Againe let vs consider the practise of the Apostles and ages succeeding in this point For albeit it be not expressed that any infant was baptized by the hands of the Apostles yet we find in diuers places that whole families and housholds haue bin baptized in which no doubt were many infants and sucklings as Act. 16. 15. Lidia being conuerted to the faith was baptized and all her houshold And againe Verse 33 of the same chapter the Iaylor was baptised and all that were with him So was Crispus the chiefe ruler of the Synagogue and his houshold baptised and the houshold of Stephanas Furthermore when Peter commaunded the Iewes newly conuerted to the faith of Christ and hungring after saluation in him whome before they had crucified to be baptised he addeth this as a reason For the promise is made to you and to your children and to all that are a farre off euen as many as the LORDE our GOD shall call Neuerthelesse will some say we read not directly that any infants were

is the end of thē where it is added Whereby Christ all his sauing graces by certain outward rites are signified exhibited sealed vp to us This is proued directly the cup of blessing which we blesse is it not the cōmunion of the blood of christ The bread which we break is it not the cōmunion of the body of christ So the of the other Sacrament Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sins and ve shall receiue the gifts of the Holy-ghost And all yee that are baptized into Christ haue put on Christ. Our soules are washed in the blood of Christ his 〈◊〉 his resurrection his sanctification his wisdome his righteousnes his redemption is made ours all his benefits are ours as Christ is ours Let vs make vse of this point and apply it to our selues First is Christ the sum and substance of all Sacramentes Then the Church of Rome is heere condemned that say we make the Sacraments bare and naked signes God forbid that we shold say so or make them to be so they are the sure seales of Gods promises heauenly tokens spirituall sigues vnd autentike pledges of the grace and righteousnes of Christ giuen and imputed vnto vs. The Sacraments and sacrifices of the olde testament were not bare signes Circumcision was not a bare signe as Rom. 2. This is not circumcision which is outwarde in the flesh but the circumcision of the hart And in Christ ye are circumcised with circumcision made without hands by putting off the sinfull bodie of the flesh through the circumcision of Christ. Euen so Baptisme is no bare signe it were great blasphemy so to speake it were verie great iniquity so to thinke The grace of God doth worke with his Sacraments and therefore the signes are neuer receiued in vaine of the faithfull and worthy receiuer The water washeth not from sinne the bread and wine feed not to eternall life but it is the precious blood of Christ that doth clense vs from all sin purchaseth for vs all grace which is the life and the truth of the outward signes Againe is Christ Iesus offered by God the Father in the right vse of the Sacraments then God doth not deceiue or delude those that come vnto them If anye that come to the Sacraments depart without grace without Christ without fruite the cause is in themselues the fault is not in God for hee offereth Christ to all euen to the vnfaithfull but they haue not hands to receiue him If a Prince should offer a rich present and he to whom it is offered haue no hand to receiue it he goeth away empty When the Sunne giueth light vpon the earth if men shut their eies and be wilfully blinde they receiue no profit by it When God offereth himselfe his graces to vs by his word and Gospell it we stop our eares and harden our harts it turneth to be the sauour of death to death so is it in the Sacramentes when we come to them God doth not feede our eies with naked vaine idle shewes but ioyneth 〈◊〉 truth with the outward token and giueth the grace signified with the signe If we bring the hand of faith with vs which openeth the gate of the kingdome of heauen for vs Christ is both offered and giuen to vs. But howsoeuer the signe be alwaie inseperably ioyned with the grace that is signified in respect of God yet hence it followeth not that both of them are of all receiued For the outward signe is offered to the hand to the senses and instruments of the body which because all bring with them all are partakers of the outward parts But Christ who is signified by the signe is offered to the soule and faith of the receiuer which bycause many want they lose the fruit of their worke Thirdly if the right receiuers receiue Christ and with him all sauing graces needefull to eternall life then the presence of vngodly men that come to the same Sacram. with vs and meete vs at the same Table cannot hinder and hurt vs in our worthy receiuing The vnbeleeuers and vnrepentant persons come indeede into the assembly of the faithfull to heare the word of God read preached and expounded and as they come without faith so they depart without fruite yet their company defileth not the sauing hearer So is it in the Sacraments I confesse it were to be wished that the church were pure without spot and perfect without blemish and they euen cut off that trouble the same yet sometimes it wanteth that good and Godly seuerity which is required to seperate such as may infect with the leauen of their life and doctrine Againe as the faith of the wise and worthy receiuer cannot sanctifie the conscience of the Hypocrite and offensiue 〈◊〉 so the infidelity or iniquity of another shall not bar the faithfull soule from fruitfull receiuing to his saluation according to that saying Thorighteousnes of the righteous shall be vpon him and the wickednes of the wicked shall be vpon himselfe Euery one is to prooue and examine himselfe not to enter into the consciences and conuersations of other men we shall giue an account to our owne waies and workes not of the deformities of others which we cannot reforme and redresse Furthermore as in an Army euery man hath his standing so in the Church euery man hath his calling it is not in the power of priuate persons but of the Gouernors of the Church to draw out the censures of the Church against notorious offendors and therefore in their slacking and negligence the people must tolerate that which they cannot amend or make a seperation or rent in the church as the maner of some is disturbing the peace and quietuesse thereof Fourthly if Christ be offered giuen and sealed vp to vs in the Sacraments then the Sacraments must be holden of vs in great price and estimation for their profites sake not lightly to be regarded but reuerently to be esteemed They that respect Christ in whom the tresures of algraces are laid vp must regard the Sacramentes of Christ and such as reiect them reiect christ with all his benefites which who so doth sinneth against his own soule Lastly if they be signes and seales of grace offered then the Sacraments make not a christian no more then the seal giueth the purchase or possession The faithfull and the children of the faithful are true christians differing from Pagans and Heathen before they be baptized And whosoeuer is not a christian before hereceiue baptisme baptisme can make him none which is only the seale of the graces of God and his priuiledges before receiued The word of god and the Sacraments of god are both of one nature but the word is not able to confer grace but only to declare and publish what god will confer inasmuch as to some it is

confession of the aduersaries which is strong against themselues to whome we may say as Christ sometimes did to that sloathfull person Thou euill seruaunt out of thine own mouth wil I iudge thee These make three sorts of baptisme of water of blood of the spirit whereby they consesle that the want of baptising with water is not damnable in all seeing that want may be supplyed either with shedding of their blood for the testimony of the truth or by spiritual regeneration and ingrafting into the body of christ To conclude do we desire the custome and practise of the church It is well knowne that in Thessalia the sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of al slesh Constantine the great was the first christian Emperour yet was he not baptised till the time of his death And Valentinianus a christian Emperor died without baptism yet doth Ambrose giue him his due commendation and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly christians this wronge as to thinke they were damned who were the chiefe pillers and protectors of the Catholick religion Or if the churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were 〈◊〉 or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligence of those byshops to be allowed but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome and concurred in opinion with the reformed churches for which causes their practise is aledged The reasons vsed to maintain the absolute necessity of this sacrament to saluation are weak and not worth the answering First they obiect the threatning annexed to circumcision The vncircumcised male shall be cut off from his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there can be no transgression where there is no law they are not damnd because they are vncircumcifed seeing god calleth many out of this life before they were capable of this sacrament Againe the commination and threatning is not to be vnderstoode generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applied to infantes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lie in infidelity hardnes of hart Wherfore it belongeth vnto those onely that being grown vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Now as to Peter saiyng Thou shalt neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue said I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable wher repentance followeth as we see of such as cam vnuerently and vnworthily to the Lordes supper among the Corinthians who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men and their families for their wickednes Sometimes it signifieth the magistrates iustice inflicted on malefactors who beareth not the sword in vain which is expounded afterward Thou shalt surely kill him Sometimes it signifyeth to bee cut off from the bosome of the church which is done by the high and dreadfull censure or excommunication Whosoeuer eateth leauened bread from the first day vntill the seuenth day that person shal be out off from Israell the interpretation of which wordes is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be put from among you that is from your company and fellowship as verse 13. Put away from among your selues that wicked man Thus we are to vnderstande the threatning in this place that such as contemne circumcision either themselues or allow the same contempt and negligence of others shall no longer be reckoned and reputed among the people of God but be seperated from them Againe they obiect Iohn 3. Vnlesse a man be borne of water and the spirit he cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of Bellarmine and of others I answere first it is not necessary in this place by water to vnderstande materiall water but the grace of Christ purging and clensinge as water doth which interpretation may be gathred by conference of a like place Math 3 11. He shall baptise with the holy-ghost and with fire that is by the spirit of God which is as it were fire lightning our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when we are said to be borne againe by water and the spirit he meaneth by the spirit shewing forth in vs the force power and property of Water as if hee should say we are borne of water which is the spirit as Ioh. 7 38 39. Again if it were ment of water in baptisme it must be vnderstood according to alike sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man and drinke his blood ye shall not haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the 3. in the decrees expoundeth it so doth Peter Lumbard maister of the 〈◊〉 So then if they will be tryed either by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be enforced against infants that die before they bee baptised but must be referred to men of greater yeares We reason not thus farre to iustifie and alow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained

is the sacra of repentance and faith though neither of these be in infancy yet they are baptised to the repentance and faith to come which albeit they be not actually formed in them yet by the fruites afterward they shal appeare to be in them Lastly if baptisme should be giuen only to those that truely beleeue it should likewise be denied to such as are of vnderstanding for wee are able to pronounce of these that they do truely beleeue and certainely apprehend the promises of the gospel Wherfore if infants are not to be baptized because they haue not faith and want repentance neither are they of sufficient age to be baptized of whom it cannot be directly and vndoubtedly said they do beleeue Simon the sorcerer mentioned in the Actes of the apostles was baptized and yet remained an hypocrite If they say profession of faith is sufficient to make members of the visible church I answer our sauiour speaketh not of a bare profession of faith when he saith He that beleeueth and is baptized shal be saued for then al that professe faith should receiue The reward of their faith which is the saluationof their soules Againe profession of faith is for such as are capable of it which agreeth not to the age of infants as they cannot deny the faith before men which they haue not acknowledged no more can they confesse the truth of doctrin which they neuer learned Now to be borne in the church and in the couenant is infants in place and stead of an actuall confession and reall profession Such as are growne vp must beleeue with the heart and confesse with the mouth the gospel of saluation it is sufficient for others to bee the children of such as haue confessed the faith Fourthly they obiect in this manner baptisme is giuen for remission of sinnes but infants haue not sinned they therefor cannot be baptized I answer infants commit not actuall sinne yet are guilty of originall sinne they want inherent righteousnesse they haue a pronenesse to all euill their whole nature is corrupted being in the seede of Adam Albeit therefore infants haue not finned after the similitude of Adams transgression in their owne persons yet they haue sinned in him and in his loynes in whom al are dead This the holy man teacheth Iob. 14. Who can bring a cleane thing out of filthinesse There is not one Likewise the prophet Dauid confesseth this truth Psal. 51. Behold I was borne in iniquity and in sinne my mother conceiued me So the Apostle Paule Rom. 5. Death reigned from Adam to Moyses euen ouer them also that sinned not after the manner of the transgression of Adam which was the figure of him that was to oome for as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Wherefore such as holde infants without all guilt of sinne neuer knewe the greatenesse of Adams fall of Gods iustice of mans misery and of Christes endlesse mercy Lastly they obiect that Christ himselfe was not baptized vntill 30 yeares of age I answer no more did he preach before he was thirty yet hence it followeth not that none ought to enter that calling before that age True it is hee that desireth that worthye office must bee no new plant no younger Scholler none lately come to the profession and gathered immediately from heathenish religion to the fellowship of the gospel yet the office of teaching is not tyed to 30 yeares the age may be lesse if the gifts be great and fit for that calling Againe Christ stood not in neede to be baptized in respect of himselfe being without originall or actuall sinne to he washed away and therefore Iohn at the first put him back yet he would be 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 osfice But we stand in neede to be baptized to seale vp the washing away of our sinnes and therfore there is a great difference in this respect betweene Chrift and vs. Besides the Euangelist doth testifie that albeit our sauiour were baptized at thirty years of age yet he was circumcised at 8. daies old Now wee haue proued before that the same which circumcision was to the Iewes baptisme is to al christians If then he in his infancy wer circumcised then children in their in fancy may be baptized and are not commaunded to waite thirty yeares for baptisme is our circumcision as the Apostle teacheth but Christ in his infancy was circumcised when the eight dayes were accomplished therfore 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 child and therefore he could not possibly be baptized vnlesse we will imagin he might be baptized before baptisme was So that wee see as he would not haue his circumcision deferred one day beyond the time appoynted so hee was presently baptized so soone as baptisme was instituted of God and administred by Iohn Fiftly we are no more tied 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 after his resurrection Lastly when the time appointed came that the promised sauior and redeemer of mankinde should manifest himselfe to the world then he shewed himselfe openly then he came to the preaching baptisme of Iohn began to publish the glad tidings of saluation and to exhort men to repent beleeue the gospel These are the chiefest obiections against childrens baptisme that carry any shew and probability of reason which hitherto wee 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 Anabaptistes and other Arrians of Transiluania that haue oppugned this truth so let vs come to see the benifit of this doctrine and what profit 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 daies old First consider from hence a plaine and palpable errour of the Church of Rome that teach that the baptisme of children is by tradition not by deuine institution from their word vnwritten not in the word of God written But we haue confuted the Anabaptistes by the Scriptures and conuinced them by the institution of circumcision by the tenor of the couenant by the holinesse 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

testament and the new they had sundry significant signes and Ceremonies whose interpretation was not easily knowne vnto them Thirdly seeing God hath giuen vnto vs two signes and added two seals to his word and writings we ought to haue the stronger faith in his mircyfull promises For wherefore hath he doubled the signes but that wee should encrease in faith and as it were double our assurance of his graces Lastly this number of two ouerthroweth the number of seauen sacramentes maintained in the church of Rome which iust number was first broched by Peter Lumbard afterwarde ratysied in the Counsell of Florence and lastlye established in the Counsell of Trent and is now become the common doctrine of that counterfect church For besides baptisme and the Lords supper which wee receiue they haue instaled into the number of sacraments Confirmation Penance Matrimony Orders and extreame Vnction contrary to the doctrine of the scriptures contrary to the nature of Sacramentes and contrary to the euidence of sundry reasons And firist of all confirmation cannot bee lifted vppe into the seate of the Sacramentes 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 the Apostles by imposition of hands gaue the holy ghost those miraculous gifts are now withdrawne from the church of God Lastly they haue aduanced it aboue baptisme they administer it in a strange tongue and halow the greazy oyle to purifie soule and body Secondly their popish penance instituted by bodily chastisements to make satisfaction for sinne to God is no sacrament of the new testament nor any sacred thing being thus vnderstood For we acknowledge no other satifaction for sinne wherein God delighteth and the conscience of man 〈◊〉 but only the death and obedience of christ Besides true repentance hath beene preached and practised from the beginning of the world after that sinne entred into the world Furthermore their penance hath no visible signe as baptisme and the supper of the Lord haue Thirdly matrimony albeit it be a diuine ordinance honourable among all estates yet can be no Sacrament of the church of christ because it was instituted before 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 honorable in all yet it is not necessary in all Lastly the Roman church esteemeth it as an vnclean 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 and holy priesthood Fourthly orders come in the next place which are the offices and ministry of the church but no sacrament or sacraments of the church For then according to the number of orders we should multiply the number of sacraments Neither haue they any outward element and visible signe Lastly we are come to extream vnction which we suffer not to maske vnder the name of sacraments but pul off the vizard thereof because the church had the vse of anoynting so long as it retained the miraculous gift of healing Besides it hath no word ofinstitution to warrant the continual practise of it vntill the second comming of christ Wherefore seeing the word of God teacheth the number of two sacraments onely and the church of Rome instructeth her children in the number of 7. sacraments neither moe nor lesse they must pardon vs if we harken rather to the scriptures then to their traditions rather to God then to man rather to the truth then to the spirit of error Hitherto we haue spoken of the Sacramentes in generall of their parts their vses their number now we come to speake of them in particular first of baptisme then of the Lords supper And howsoeuer baptisme hath sundry significations yet as it signifieth that washing with water which serueth to seale the couenant of the new testament 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 ghost the inward clensing of the soule by the blood of christ is represented This descrption teacheth that such as are not yet baptized are not to be admitted to the lords table that albeit dipping be not necessary to the being of baptisme yet washing with water is of the essence of this sacrament that such as are once baptized are not to be rebaptized albeit they haue beene baptized by heretickes and that whosoeuer is baptized hath made a solemne couenant to professe the Christian religion Now q wee are to consider in Baptisme as wee did before generally in a Sacrament these two thinges his partes and his vses The partes of baptisme are outward and inward The outward partes are these foure The first outward part is the Minister as the Messenger of God For baptisme is a part of the Minystry and God hath ioyned the ministry of the word sacraments togither Wherfore the minister must be carefull and not carelesse in the execution of his osfice who is to sanctifie the Water and to wash the party Moreouer the people are directed to whom to resort when they haue children to be baptized Lastly the Church of Rome prophane baptisme when they appoint mid-wiues and priuate persons to baptize children The second outward part is the word of institution which is as the forme of this sacrament The third part is the element of water which is the matter whereof baptisme consisteth Whosoeuer therefore baptiseth with any other liquorthen with water as with blood with sand with snow with milk or such like matter doth frustrate Baptisme and maketh it an idell ceremony Againe all Popish corruptions added and annexed to this sacrament contrary to the simplicity of the gospel as creame crosses censors tapers spettle salt and such like vnsauory trumpery are 〈◊〉 hauing also a superstitious opinion of holinesse and worship ioyned with them Also if water be an outward part the want of washing with water cannot hinder the saluation of such as dye without baptisme All perished not vnder the law that died without circumcision God is not more rigorous vnder the Gospell This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all childeren of all Christians The fourth outward parte of baptisme is the body that is washed Novv such as are to be baptized must be within the Couenant these are eyther men and Women of riper yeares or else the infantes of such vvho haue interest in Baptisme as vvell as their parentes This condemneth the Romyshe practise of baptizing bels and serueth to set forth the great loue of God to all