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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

So the Prophet Ieremy saith Breake vppe your fallowe grounde and sowe not among thornes be circumcised to the Lorde and take away the fore-skinnes of yonr heartes ye men of Iudah and inhabitantes of Hierusalem least my wrath come foorthe like fire and burne but none can quench it because of the wickednes of your inuentions Circumcision was the thing wherin they bosted aboue althings it was their glory wheros they bragged to be a cirpeople peculiar to God Now the Prophets recall and reclaime them from trusting in outwarde signes and lying words that shall not profit and stirre them vp to confider the power and effect therof not to rest in cutting off a thin peece of skinne but to cut off quite and cleane their lusts and corruptions which rebell against the spirit This the Apostle teacheth euidently He is not a Iew which is one outward neither is that circumcision vvhich is outvvard in the flesh but he is a Ievv vvhich is one vvithin and the circumciston is of the hart in the spirit not in the Letter vvhose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the heart otherwise the circumcising of the flesh is nothing So if we woulde haue God to take vs for his people and heritage we must be all baptized in our hearts and our soules What will some say baptized in soule and in heart What is that Or how can this be Can the water wash the soule Surely the Water cast vppon our bodies is nothing if we haue not the truth of it As then the apostle Paule maketh a difference between inward circumcision of the spirit and outward circumcision of the letter insomuch that if they would haue the true circumcision indeed they must haue that which is within so is there a great difference between the baptism of the spirit and of the letter between that of the soul and the other of the body betweene that which is outwarde and that which is inward Whosoeuer would haue the true baptism indeed he must be clensed within repent of his Wickednesse mortifie his imaginations deny himselfe renounce his affections and offer vp his soule and body in sacrifice to God that he may renew and regenerate vs otherwise it is a certaine thinge we were neuer indeede and in truth baptized For as the Iewes were charged to be vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so we may in like maner be charged to be vnbaptized albeit we haue bin outwardly washed with water The Iewes chosen aboue all Nations to be the people of God were oftentimes condemned of forgery and fasehood for breaking the couenant of God and not answering to the truth thereof and were 〈◊〉 with the vncircumcisednesse of their heartes that they were worse then the heathen themselues a bastard broode witches children and vnworthy to be accounted Abrahams seede to the end they should bragge no more of their circumcision as Act. 7. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised heartes and eares ye haue alwaies resisted the Holy ghost as your fathers did so do you they shew the prophets which shewed before of the comming of that iust of whom ye are now the betrayers and murtherers where we see he discouereth their hypocrysie and setteth their sinnes before their faces telling them that as their fathers rebelled against god so the children followed their fathers footesteppes Do not these things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a daies Yes euen to vs For we shall bee condemned for our vnclensed and vnsanctified heartes not answering to the truth of our baptisme For so much we profit by baptisme as we profit in mortification If then we be once baptized and washed with water we shall pay dearely for our desiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substance and nature then that wherewith wee washe our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authenticall seale which God hath engrauen in it Now he that counterfaiteth the seale of a Prince shall hee not bee punished Behold baptisme is the seale of GOD which serueth not to seale conueyances of earthly possessions as house and landes but to assure vs that wee are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lorde I esus christ and borne again by his holy spirit Shall we break al and escape punished Let vs not then boast of our baptisme and Christianity to say oh we are baptized wee are christened we weare the badge of God these things these things I say will cost vs deere if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby we shew our selues like vnto the foole that maketh a vow and immediately after breaketh it Now although we professe the Gospell yet you shall finde a great number that knowe not this vse of baptisme neither wherto it auaileth nor to what endes it was ordained They cal it indeed their christend ome but are altogether ignorant of the nature therof are vnacquainted with the effect of it This will cost them decrely for abusing such a pledge-token at Gods hands seeing it is a meanes whereby we are vnited to our Lord Iesus christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued 40. or 50. yeares in the world without knowing to what end they were baptized it had been better for them that they had beene borne dead or perished in their mothers wombe as as vntimely fruite then to haue vnhalowed so holy and precious a thing Thus of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRDE BOOKE of the lords Supper being Christs farwel-token to his church and a sweet pledge of his woonderfull kindnesse toward mankinde where in the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the doctrine of the reformed Churches is cleered the errors of the church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. 1. of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke we haue spoken of baptisme the first sacrament of the church together with the partes and vses thereof Now we are to set downe the doctrine of the Lordes supper which is the second sacrament For after that God

Sacrament are confuted and condemned as their creame their tapers their crosses their censors their salt their spittle their holy-water their exorcisinges and conjurations hauing also an opinion of saluation and worshippe annexed vnto them These men as if it were a base and contemptible thing to baptize with Water onely according to Christes commaundement haue brought in a new word and new elements 〈◊〉 that is new drosse and new filth into the church and into the sacraments of the church as salt that we may bee seasoned with wisedome and bee kept from purrifying in sinne oyle that we may bee safe from euill suggestions spittle that our eares may be opeto heare the word and our Nostrils to discerne the smell of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other partes and actions be obserued these inuentions and additions which are so many abuses make not baptisme void neither bring a nullity therof notwithstanding these beggerly ceremonies as they are destitute of the testimony and aprobation of the first and auncient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christe was baptised neither gaue he any such thinge in charge to his Apostles neither were they in vse in the Apostles times neither did they deliuer them to the pastors and teachers which they ordained in euery citty For Peter saith Can anie man forbidde water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thinge but only for plaine common and ordinary water Thus in one sacra they find many sacraments and inuent tipes shadows similitudes and significations in the immediate seruice of God wheras we haue the body itselfe that is christ alredy They make these outward things able to giue grace power and strength against the deuill But the Apostle teacheth that the weapons of our warfare are not carnal they are spiritual that must defend vs from euill If they refer al this trash and trumpery not to the substance of the sacram but to order and comelinesse do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder Whereas the comlinesse and dignity of the sacraments is to be esteemed by the word of God by the institution of christ by the simplicity of the gospel and by the 〈◊〉 of the Apostles Nothing is more comely decent and orderly then that which christ commaundeth and aloweth nothing is more vncomly or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting and peruerting the holy ordinances of God Thirdly if washing with water be an outward part of baptisme which pertaineth to the flesh but teacheth not to the conscience which toucheth the body but clenseth not the soule then the bare want of externall purification cannot bring the danger of eternal condemnation Wherefore children dying without baptisme are not reiected because they want baptisme for children that are elected are saued though they dy before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continual contempt thereof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish that died vncircumcised therefore all perish not that dy vnbaptized And if the saluation of the child did depend vpon the outward sacrament it had beene an hard thing in the Lord who wil not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshuae it was omitted 40. yeares while they were in the wildernesse through their continuall iournies and vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine thereupon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child died the seuenth day which was before he could be circumcised circumcision being limited to the 8. day he did not cry out pittifully it is damned it is damned but arose from the earth washed himselfe anointed his bodie chaunged his apparrell refreshed himselfe cheared his wife came into the house of the Lord worshipped God praised him for al his doings made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child return to him againe But if he had thought all condemned that die vncircumcised his lamentation would haue exceeded for he had cause to haue sorrowed more after his death then he did in the childes sicknes and if circumcision had bene of such absolute necessity he might haue said The child being now dead why should I not fast why should I not weepe why shoulde I not afflict my soule seeing I cannot bring him againe or restore him to life to be circumcised But because he sorrowed not as one without hope and hee 〈◊〉 not on this or any like manner it appeareth that his faith apprehended the saluation of the childe and feared not his damnation through vntimely want of the outward sacrament Now God is not streighter and harder to vs vnder the gospell then he was to the Israelites vnder the law he is no lesse able and willing to saue now without baptisme then in those dayes he was without circumcision Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and libertie of mortall men as of the parents that shoulde bring them or of the minister that shoulde baptize them or of others that performe other duties vnto them whereas eternall life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth who are his and vpon his mercifull promise in his couenant and not vppon the lust and pleasure of any man as we see in the example of Iacob of whom God saide I haue loued him before he was circumcised nay before he was born or had done either good or euill Furthermore we haue shewed before that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vppon the crosse repented of his sins and beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lordes supper but we maie be saued without the Lords supper therefore also without baptisme Lastly if al persons dying without baptism bee condemned then infinite multitudes of children shold or may perish and be damnd without their owne fault through the carelesnes of others but none perish without their owne fault therefore all dying without baptisme are not condemnd To these we might 〈◊〉 the testimony and

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

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.