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son_n	husband_n	sister_n	wife_n	31,415	5	10.2119	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

this death Heereunto also commeth that which the Euangelist setteth downe in the conference betweene Christ and Nicodemes Ioh. 3 That which is borne of flesh is flesh and that which is borne of the spirit is spirit marueil not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sinne and borne in iniquity and cannot become spirituall but by a new birth wrought by the spirit which is sealed vp by the water in baptisme Againe this serueth to strengthen our faith when we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature and strength of concupiscence thou art moued tempted and prouoked to commit sinne And doest thou feele thy selfe ready to yeald to Satan and so to fall from God into euill Beginne to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou didest consecrate and giue vp thy selfe wholly to his seruice and didest renounce obedience to the suggestions of Satan to the allurements of the world and to the corruptions of the flesh For baptisme is the Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against all the enemies of our saluation and ouercome It is the badge and bannerofour captaine that wee shrouding our selues vnder his colours should not cowardly turne our back in the skirmish but coragiously looke the enemy in the face nay tread him vnder our feete for euer Moreouer hast thou through weakenes and infinnity 〈◊〉 once or twice into some sin to the dishonour of thy god to the wounding of thine own conscience to the slander of the gospel or to the scandal offence of thy weak brother haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once only administred for the reasons before alleged chap 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shal be forgiuen The fruite or efficacy of the Sacraments is not to be restrained and tyed to the present time of receiuing but extendeth it selfe to the whole course of our life afterward And thus much of the fourth part of baptisme Chap. 12. Of the first vse of baptisme HItherto we haue handled the parts of baptisme both outward and inward now let vs proceed to the vses the last point to be obserued in this Sacrament The vses of baptisme are in number three first to shew our planting ingrafting and incorporating into the body of christ secondly to seale vp the remission and forgiuenesse of all our sinnes thirdly to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification These endes appeare euidently by the wordes of the Apostle Rom. 6. Know ye not that al we which haue been baptized into IESVS CHRIST haue beene baptized into his death We are buried then with him by baptisme into his death that like as CHRIST was raised vppe from the dead to the glory of the father so wee also should walke in newnesse of life For if we be planted with him to the similitude of his death euen so shall wee be to the similitude of his resurrection knowing this that our olde Man is crucified with him that the body of sin might be destroyed that henceforth we should not serue sinne In this place the Apostle setteth before vs the former ends of baptisme expressely Touching the first vse he sheweth that by it is signified and sealed our vniting setting and inserting into the body of Christ to remaine in him soreuer as braunches in the vine as 1 Cor 12. By one spirit we are all baptized into one body whether we be bonde or free where he teacheth that by baptisme wee become one body with Christ. And Gal. 3 All ye that are baptized into Christ haue put on Christ. This coniunction with Christ is not bodily or naturall it is not by bāds in the flesh it is not by neernes of blood sor such as we see may be seprated as the father from the son the husband from the wife the brother from the sister but this is wholy mysticall and spirituall aboue reason and aboue sence because it is wrought not by natural waies as by ioynts sinnews arteries ligamentes and such like but by spirituall meanes to wit by the power of the spirit and by vertue of faith he sendeth downe his spirit we send vp our faith First he must send downe his spirit because all goodnes is of him Indeed we loue him but it is because he loued vs first giuing vs the spirit of adoption to cry Abba father Indeed we come vnto Christ to be eased and refreshed as he commandeth but it is because the father draweth vs. Indeed we perseuer in faith and loue but this is because he perseuereth in louing of us Indeed we repent and turn vnto God but this is because he taketh away our stonye hart and giueth vnto vs an hart of flesh Secondly as he putteth his spirit within vs so the faith mounteth vp to the heauens and apprehendeth Christ sitting at the right hand of the father And thus his spirit discending our faith ascending and both of them ioyninge the members to the heade the braunches to the vine vs to Christ being once engrafted wee are neuer sepetated as Ioh. 15. He that abideth in mee and I in him the same bringeth foorth much fruite for without me ye can doe nothing If a man abide not in mee he is cast foorth as a braunch and withereth and men gather them and cast them into the fire and they burne No man can be partaker of Christs benefits to saluation which is not made one with him As a Woman cannot be partaker of the riches and honor of some great man and haue interest in his person except she be ioyned to him in mariage that they become one body and one flesh and as the members cannot draw life from the head except they be ioyned with it so there is no partaking of Christ except thete be an vnion and communion with him as himselfe teacheth vs Ioh. 6. Verily verily I say vnto you except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If christ be absent from vs death is present wrathlyeth

a Sacrament THe outward parts of a Sacrament are such things as vnder a certain similitude likenes do represent and signifie heauenly things to assure vs they are as truely present and offred vs as we beholde with our cies and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in number foure First the Minister Secondly the word of institution Thirdly the element Fourthly the receiuer All these and euery one of them are needfull to the being and nature of a Sacrament take them away or any of them and you take away the substance and bring in a nullity of the Sacrament If ther be no minister no word no element no receiuer there is no Sacrament If there be wanting either minister to deliuer it or word to 〈◊〉 it or element to represent it or receiuer to take it we cannot assure our selues to haue any sacrament of God but rather a tradition and inuention of our owne First then there is required a Minister lawfully called chosen and ordained hauing at the least the approbation and alowance of the church to pronounce the words of institution and to deliuer the outward signs to the receiuers They are not makers of the Sacrament but ministers not autors but administators not deuisors but deliuerers Earthly princes haue their letters patents their great seals keepers of the same if another shal set to the seal that is not appointed the keeper thereof is it not made an heinons crime worthy of heauy punishment So the Lord is a mightye Prince king of kings and Lord of Lords he hath appointed his seales to seale vp his promises of forgiuenes of sinnes and eternal life and he hath ordained his Officers as it were keepers of his great seals God publisheth saluation and pardon to all beleeuers by his word as by his letters pattents and he addeth baptisme and the Lords Supper as two broad seales for greater assurance and confirmation and appointeth the Ministers to be keepers thereof Whosoeuer therfore shall presume to 〈◊〉 to any of these seals without warrant without a caling without a function and direction from God himselfe being no officer no Minister no keeper of them prophaneth these seales and setteth to a counterfet stampe For as no man may preach except he be sent so no man may administer the Sacrament except he be called This is it the Apostle teacheth No man taketh this honor vnto himself but he that is called of God as was Aron and Christ tooke not to himselfe this honor to be made the high Priest but he that 〈◊〉 vnto him thou art my sonne this day begat I thee gaue it to him Now to minister the sacraments is an honour in the Church which none can take to himselfe at his owne pleasure but God must giue it They should haue in their owne consciences a witnesse of Gods calling them to this office and honour Wherefore the sacred functions ordained of God must not be prophaned by voluntary officers and vsurped offices no man must take vpon him without a lawful calling to teach hese holy misteries Of these the Lord complaineh I haue not sent these prophets yet they ranne I haue not spoken to them and yet they prophesied Thus these intruders did thrust their sickle into other mens corne The reasons why the ministers and no others are to intermedle with the Sacraments are very apparant First because euery part and member of the church hath his especiall office and his proper guifts to execute his 〈◊〉 we see in a campe the Souldiers in Warre haue their standing-place in sight of their captaine who hath chosen them to be Warriors so in the Church 〈◊〉 euery one keepe his seuerall calling in the presence of God who hath in wisdome and mercy called him thereunto We see in the natural dispositiō of the body euery member hath his speciall vse the eye to see the hand to handle the foote to walke the eare to heare and if one member should incroch vpon the office of another it must needes tend to the destruction of the body We see in the gouernment of an house and famely the husband and wife the father and sonne the master and seruant know and acknowledge their places to rule to obey to commaund to be commaunded without intruding themselues and incroching vpon the function as it were vpon the free-hold of an other If we would ascend a step higher we obserue in the affaires of state and matters of the cōmon-wealth euery man doth keepe within his owne listes and limits and no man dare presume to charge any man or enterprise any thing in the princes name and authority without a sufficient warrant from the prince himselfe so may no man take vpon him any functions in the church vnlesse hee haue a commission and commaundement from the Lord. For as the prince appointeth by what officers he will be serued so is it in the offices and officers of the Church God hath placed and ordained the Apostle to plant the Euangelist to second and assist the prophet to prophesie the pastor to feede and hath set euery one in his proper place and standing as i were in his watch-tower out of which he must not wander and depart Let euery man abide in the same vocation wherein he was called and afterward Let euery man wherein he was called therein abide with God Whosoeuer therefore medleth without a lawfull vocation as it were violently inuadeth another mans possession and cannot do it without the check and controlment of Christ Iesu who is the captaine of his own host the head of his own body the Lord of his own house and the great king of his owne church Againe Christ the prophet and teacher of his church and the prince of pastors hath committed the office of administration of the Sacraments to those alone to whom he hath committed the dispensation of his word and preaching of the Gospell therefore if any other 〈◊〉 set to the seale it is no true seale but a counterfait stamp The truth of this appeareth Indeede I haptize with water that is I that am apointed a techer in the church to make ready a people prepard for the Lord. And Paule being conuerted and called to preach to beare the name of God to the gentiles did without further word warrant or commaundement minister the Sacraments Now then as we haue seene the truth of the doctrine let vs consider the vses thereof First is the minister of the substance of the Sacrament and a principall part of Christs institution Then he must consider it is his duty being authorised from God and by his church to sanctifie the outward elementes and administer the same to deliuer the outward signes and offer them to the receiuers His workes therefore are to put a part and consecrate the signes to an holy vse to open and

the father of the sonne and of the Holy ghost the inward clensing of the sonle by the blood of Christ is represented This description of baptisme is to be opened and farther expounded vnto vs wherein fiue pointes are to be considered of vs. First it is called the first Sacrament both in respect of the other Sacrament of the Lords supper and because when the nations were conuerted to the saith and beleeued in the name of Christ they were immediatly baptized as we see the practise of the church Act. 2. 4. and Chap. 10. 47. and Ch 8 12. Where after embracing the faith we see the partaking of baptisme and the sealing vp of their conuersion Againe it is said there must be an outward washing of the body with water because the Apostle declareth therby the nature of a sacrament of baptism Eph 5. Calling it the washing of water through the Word and it hath a iust proportion or relation to the spirituall washing of our newe birth Tit. 3 5. being also called the baptisme of repentance and amendment of life for remission of sins Dipping into the water is not necessary to the being of a sacrament sprinkling of water is not necessary to the being of a Sacrament but wetting and washing with water is necessary to the being of a Sacrament Now whether the whole body should be washed or the face only and whether it should be done once or thrice is not greatly materiall but left indifferent to the church to decree and determine what shal be thought fittest to be receiued and practised Thirdly it is added in the former description that baptisme is once onely to be administred For as in naturall generation man is once onely borne so it is in spirituall regeneration And as circumcision was once only receiued in the flesh whereby the fore-skin was circumcised so is Baptisme once onely to be administred not oftentimes to be repeated Wherefore the Apostle Eph. 4. saith There is one baptisme one faith Againe Christ willed the Apostles to minister Baptisme not Baptismes Lastly in baptisme the death of Christ is represented and he died but once so that as his death was not to be repeated no more is baptisme to be reiterated Fourthly the forme and manner of doing is said to be Into the name of the father and of the sonne and of the Holy-ghost Wherby is ment that we haue fellowship with God in three persons as a wife hath with her husband who passeth into her husbands name to be subiect to him to obey him to acknowledge and call vpon him to worship no other god but the true Iehoua This therfore is not to be vnderstood onely of vsing the name of the Trinity in baptizing but by it also is ment that the persons baptized are receiued into the grace and fellowship of God to become his people and to be pertakers of his couenant to their spirituall comfort Lastly in the description before remembred it is affirmed that the outward washing of the body Representeth the inward clensing of the soule by the blood of Iesus Christ. This appeareth expresly Gal. 3. All that are baptized into Christ haue put on Christ. And Titus 3. 5. 6. According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundaintly through Iesus Christ our sauiour So also the same Apostle We are 〈◊〉 with him by baptisme into his death These testimonies out of the word of truth do euidently teach that this is the principall scope and end of Baptisme to assure our consciences by externall washing of the inward clensing of our soules by the blood of Christ for remission of sins This being the discription of baptisme let vs see what good vses may be made therof and euery part in order as they haue beene laid before vs. And first touching the first point mentioned before in the description that Baptisme is the first Sacrament This teacheth that such as are gained to the faith children of such as are in the profession are immediately to he baptized So was the Eunuch when he was instructed so was Paule when he was conuerted so were the Iewes when they repented And indeede this is a true saying that men cannot be incorporate into any religion whether it be true or false vnlesse they be combined together by some communion and fellowship of visible Sacraments Again Is baptisme the first Sacrament of the new Testament Then it followeth that he which is not baptized is not to be admitted to the Lords table he that hath not receiued the first Sacrament is not to bee made partaker of the second As in the old testament circumcision was the Sacrament of entrance and admission and none was admitted to eate the Passouer but such as wer circumcised as we see Exod. so none hath this right and priuiledge to come to the supper of the Lord vnlesse first they be entred and the doore opened to them by baptisme For a man must be knowne to belong to our family and houshold before he presume to eat of the childrens bread that belongeth not to strangers Touching the vse of the 2. point to wit that there must be washing with waters we learne that washing with water is of the necessity of baptisme Indeed ther may be a washing without baptisme but ther can be no baptisme without washing The washing of water through the word So that this washing is necessary because of the fit similitude that is between it and our regeneration or new-birth The water is apt to clense vs leaueth no silah behind so is our iustification 〈◊〉 sanctification repressented by the blood of christ as shal be cōsidered Therfore such as vsed sand or blood or such like matter not fit for washing did not indeed baptize but horribly prophane the Sacra of baptisme The third point in the description is that baptisme is once onely to be administred which affordeth vnto vs these three vses First it sheweth a difference between it and the Lords supper The Apostle Paule speaking of the supper of the Lord saith As oft as ye shal eat this bread and drinke of this cup and Christ our sauiour Do this as oft as ye drink it in remembrance of me therfore it must be often receiued of the church But baptisme once ministred is not againe to be repeated As we are once onely borne into the world but after our birth are dayly nourished so we are but once baptized but there is continuall vse of the Lords supper where at we are fed to eternall life Secondly this teacheth that all rebaptizing is vnlawful as we see by the examples of the Apostles who baptized not the beleeuers and members of the church the second time For Act. 2. it is noted that such as beleeued the gospel continued in the apostles doctrine in fellowship in breaking of bread prayer but not

O father art in me and I in thee that they also may be one in vs. He ereunto commeth the saying of Paule Ephe 3. Christ dwelleth in our hearts by faith Like wise Act 13. Byhim euery one that beleeueth is iustified that is absolued and discharged And Iohn 3. so many as beleeue in him shall not perish but haue euerlasting life Thus we see our fellowship with christ is from the spirit and by our 〈◊〉 The spirit is the principall worker faith is the meanes and the instrument Neither must this comunction seem vnto vs impossible throgh the great distance and distinction of place We see the sun daily with oureies which though it be scituate in the heauens and seperated from vs in place communicateth his effect and power vnto vs that dwell vppon the earth neither doe we maruell thereat and yet is the sunne but a creature subiect vnto vs and distributed to all the people vnder the whole heauen to serue their vse Shall not Christ then the sonne of righteousnesse make vs truely partakers of his flesh by the vnsearchable power of his spirit and the supernaturall gift of a liuely faith who can as easily ioyne together things farre off as those that are nigh Are not the faithfull seuered in place and scattered through the world ioyned as neerely together as the members are to become one body where of Christ is the head As the Apostle teacheth That which we haue seene heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the father with his son Iesus Christ. We see this like wise lively laid out before vs in the estate of 〈◊〉 though the husband and wife be sundred for a time and separated one farre from another yet the band of matrimony doth so ioyne and vnite them that the wife is one flesh with her 〈◊〉 albeit he be a thousand miles distant from her so is it betweene Christ and the faithfull he loued the church and gaue himselfe for it and they are members of his body of his flesh and of his bones which coupling and combining together with Christ is wrought as we haue shewed by the spirit principally by faith instrumentally by both most effectually We need not therfore any carnall and bodily presence of Christ to ioyne vs to him seeing it is truely and certainely perfourmed by these meanes whereby we grow to a perfect man in him For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent then if his naturall body and compasle lay vpon the earth so the flesh of christ being in the glory of his father much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence then 〈◊〉 he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is not withstanding present with vs in our chambers in our houses in our hands and in our bosomes so christ being in the highest heauens not comming downe nor forsaking his glorious habitation yet neuerthelesse is present with vs in our congregations in our heartes in our praiers in our meditations and in the sacraments But of this we shall haue occasion to speake more in the chapter following and we haue already spoken of it in the former bookes Chap. 10. Of the third inward part of the Lords Supper THe third inward part is the body and blood of christ that is the body of our Lord deliuered vnto death for vs and his blood shed for the remission of sinnes and consequently whole christ This is the chiefest part of this sacrament For the bodie and blood of Christ are thus made and separated to be the liuelie meat of our soules and haue that force and efficacy of 〈◊〉 in our soules which bread and wine haue in our bodies This is the cause why Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life vvhich commeth dovvn from heauen that he vvhich eateth of it shold not dye I am that liuing bread if any man eate of this bread he shall liue for euer Thus euery receiuer is giuen to vnderstand that as God doth blesse the bread and Wine in his Supper to preserue strengthen and comfort the body of the receiuer so Christ apprehended and receiued by faith doth nourish vs and preserueth body and soule vnto eternall life Hee died in the flesh that he might quicken vs and he poured out his blood 〈◊〉 hee might clense vs from our sinnes Wherefore whensoeuer as the Lordes ghests we see the bread on the Lordes table we must set our mindes on the body of Christ when we behold the cup of the Lord we must thinke vpon the blood of christ when we looke vpon the bread broken and the Wine poured out we must consider how the body of chirst was pierced punished crushed crucified torne tormented and his blood poured out for our sakes when we feele that by bread our bodies are nourished and strengthned and by the wine our vitall spirits are comforted and refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlasting life and that by his blood poured out vpon the crosse our consciences are sāctified and we fele his quickning power which doth confirme vs in our communion with him Thus is this part of the supper spiritually to bee applyed thus are the bread and wine made a sacrament to vs and not bare signes thus the memorall of christs death is repeated whichalbeit it were once finished on the crosse and now his passion is past long ago yet to the faithfull in regard of the force it is stil fresh and alwaies present Now it is not without cause and good consideration that Christ would haue the bread first deliuered as a signe of his body and then afterward the wine as a signe of his blood seuerally and apart administred because his body and blood are not represented to vs as his humanity now dwelleth glorious in the heauens but as he was offered vp a sacrifice on the crosse his blood being 〈◊〉 out of his body For to the end it may be nourishment to vs it must be crucified For as corne of it selfe is not fit foode for vs vnlesse it bee threshed winnowed ground and baked for vs so is it touching christ he must suffer be crucified and dy that we may liue by him and raigne with him This is the truth which in this point is to be considered Now let vs lay open the vses which of vs are to be learned Is christ the inward part of the Lordes Supper represented by the bread and wine offered to all but rcceiued onely of such as are faithfull then his body is not inclosed in the bread or in the accidents ofbread nor his blood included in the wine or vnder