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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

seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually

According to his mercy he saued vs by washing of the new-birth and the renewing of the holy-ghost which he shedde on vs aboundantly through Iesus Christ our sauiour All these testimonies teach vs that the Holy spirit of God is a necessary inward part of this sacrament and that the baptisme of the spirit ioyned to the word giueth force vnto it who worketh in our soules that which water doth in our bodies so that without the spirit it is nothing From hence we learne that it is not the dipping of vs into or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ but it commeth from the vertue of the spirit who in time performeth what is represented by outwarde signes and promised by the worde Againe we learne heereby that the spirit is true God equall with the father and the sonne For who is able to make the worde and Sacramentes auaileable but onely God Seeing then this is the proper worke of the Holy-ghost to open the heart to teach the conscience to seale vppe to the daye of redemption and to helpe our infirmities in heating in praying and receiuing the Sacraments he must needs be acknowledged to bee true God the giuer of these graces So we see that in the forme of the administration of this sacrament the blessed spirit is named and rehearsed and hath his order togither with the father and the sonne This therefore is a principle of our faith to be learned confessed and beleeued Thirdly we are heerby to take heed and beware that we giue not to the word that which is proper to the spirit he ingrafteth vs into Christ he keepeth vs that we fal not from Christ he maketh the word and promise of the institution profitable vnto vs without whome it shoulde be vnto vs as sounding brasse or a tinckeling Cymball Wherefore as GOD the father in mercy maketh the promise so his spirite must assure it to the Consciences of all the faithfull Lastly let vs learne whensoeuer we come to the Worde or sacramentes to craue the gracious assistance of the blessed spirit to guide direct and regenerate vs to eternal life to sanctifie vs and to assure vs of gods endlesse fauour in Christs Iesus as 1 Ioh 5. There be three which beare witnesse in heauen the father the word and the holy spirit and these three are one The Holy-ghost by his grace and vertue worketh in vs steadfastly to beleeue the truth of Gods worde and the gratious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it and maketh vs fit to receiue Christ and to apply him with all his gifts vnto our selues and sendeth vs into the full fruition and possession of Christ. He is our comforter to certifie vs of our reconciliation to god and to make vs reioyce vnder the crosse knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of god is shed abroade in our harts by the holy-ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom we are sealed vp to euerlasting life Thus we see that howsoeuer the increase and 〈◊〉 of faith is assigned to the sacramentes yet this grace proceedeth from the holy-ghost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a comfortable raine vnto the fruites of the earth If this inward maister and teacher be wanting the sacraments can worke no more in our mindes then if the bright Sunne should shine to the blind eies or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernesse Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should be present before our eies in vaine the spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our heartes he frameth vs to new obedience and assureth vs that God offereth to vs his owne sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be so wen in fruiteful grownd wel tilled manured it bringeth 〈◊〉 good increase with gain aduantage so likewise the word and the sacramentes if they hit vpon an heard neck and fall into a barren heart bcome vnprofitable and vnfruiteful but if the effectual work of the spirit accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part Chap 10. Of the third inward part of Baptisme THe third inward part of baptisme is Christ represented and signified by the water For as the A postle teacheth That the blood of bulles and calues cannot take away sinne so the water in baptisme cannot wash away sinnes It toucheth the body washeth it clenseth and purgeth it but it can proceed no further For this cause the beleeuers are said to be baptized in the name of Christ as Act 2 38. He baptized euery one of you in the name of christ So chap. 19 5 They were baptized in the name of the Lord Iesus Not meaning heerby the forme and manner of baptizing but the fruite foundation and end of baptisme Likewise the Apostle sheweth the same 1 Pet 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ. There is no more force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of in ward baptisme doth consist The truth being euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses The vse of this part teacheth diuerse pointes First that the outward washing with water is not the washing away of sins for then whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the spirit whether he beleeued or not which is otherwise as we see Act. 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemption and so our condicion were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moyses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our instification as 1 Ioh. 1 7. The blood of Iesus Christ his sonne doth clense vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and

day with feasting playing sporting drinking idelnes and other vanities Wee haue not yealded reuerence to superiors for conscience sake nor bin affraid to offend them as god hath commaunded we haue not alwaies spoken of them and their gouernment as wee should wee haue not had such a reuerent opinon and perswasion of our pastors teachers as we ought which haue the charge of our soules and labor among vs in the lord Againe we haue not beene careful to teach and instruct such as are vnder vs as our Children seruantes and whole famylie as wee are bound praying with them in our houses exorting them in all wisedome conferring with them in all gentlenesse and furthering them in all the waies of Godlynesse Touching the sixt Commaundement we haue not loued our Neighbours as our selues procuring their good as our own we haue broken out through debate contention chiding reuiling brauling quarrelling and reuenging we haue not reioyced at the good and prosperity of our brethren but when Gods eie hath beene good towarde them in blessing them we haue repined and grudged at it We haue not possessed the vessels of our bodies in holines and honour as the Temples of the Holyeghost knowing we are bought with a price we haue not tamed and brought into subiection this flesh as we should to make it in all respectes subiecte and obedient vnto the spirit wee haue not made a couenant with our eies with our eares with our tongues to turne them from all vncleane sights wanton words and filthy communication but haue suffered them to wander after vnlawful lust and concupisence neither haue we vsed such sobriety abstinence and temperancy as hath bene fit to keepe vnder our affections but riotousnes excesse in apparrell surfetting slouthfulnes idlenes pride and fulnesse of breade which were the sinnes of Sodome Ezek. 16 are vsed in many places as for drunkennes it hath taken away the hearts and euen washed a way the braines of many Wee must confesse that our dealinges with our neighbours in buying selling bargaining and contracting haue not bin with such vprightnes soundenes iustice sincerity and truth as God requireth we haue bene giuen to oppreffion couetousnes and hard dealing one toward another not considered that godlines is great gaine if a man be contented with that he hath that if we haue food and raiment we must be content and can carry nothing with vs out of this world we haue not at all times beene giuen to mercy and compassion to ward the poor for the maintenance of them and their families especially in times of famine dearth pestilence sickenesse and other mortalities and necessities Wee must acknowledge that we haue not loued the truth in the inward partes neither maintained the credire and good name of men as wee ought but haue beene addicted to lying enuying backebiting flattering or defaming one of another and to heare others with comforte and delight to do the like we haue not bene couragious and constant to confesse and defend the truth against the enimies thereof but haue bene ashamed to set our selues against lies errours and slaunders we haue kindled the coales of contention by false surmises carrying of tales and publishing of infirmities to the hurt and hinderance of our brethren Lastly we must remember to shut vppe this confession that our whole narure is vile and wretched the heart of man is deceitfull aboue all things and past finding out we are sinfull as an euill tree which can bring foorth nothinge but euil fruit our thoughts are vaine and corrupt our first motions and immaginations are euill against the lawe of God that saith Thou shalt not lust requiring a pure heart to ward our neighbors holy cogitations of the spirit and a continuall conflict against euil affections and lusts of the flesh Thus must euery one of vs arraigne and endite our selus Thus we must accuse our selues and condemne our owne workes Thus we must search our owne waies confessinge that if our owne heartes accuse vs God is greater then our hearts and knoweth all things Then let vs appeale to the throne of grace let vs desire saluation in Christ for his mercies sake let vs cast al out comfort vpon him couering our faces through shame of our sinnes that are past humbling our selues through greefe of them that are present and working out our saluation with a feare of that which may come heereafter If thus we iudge our selues God will acquite vs if thus we condemne our selues God wil iustifie vs if we accuse our selues hee wil discharge vs if we be displeased with our selues for our sinnes God wil be wel pleased with vs and cloath vs with the righteousnes of Christ. But if we stande vpon our owne righteousnesse and worthines if we say we haue need of nothing if we flatter and deceiue our selus comparing our selues with our selues or with others and not with the rule of Gods word God wil examin vs and sit in iudgement vppon vs. If hee enter into iudgement with vs no flesh shall bee iustified in his sight for if thou O Lorde streightly markest iniquities O Lorde who shal stande He wil bee reuenged of our sinnes and 〈◊〉 many plagues vpon vs he will send sundry diseases vpon our bodies and a troubled spirit vpon our soules he will adde one punishment to another vntill we repent as he teacheth by many examples in the scriptures The Apostle 1 cor saith he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe For this cause many are weak and sick among you and many sleep for if we would iudge our selues we should not be iudged But when we are iudged we are chastned of the Lord because we should not be condemned with the world So the Israelites being myraculously fed by the Lords own hand lusted and became vnthankeful and therefore while the meat was yet in their mouths The wrath of God fell dovvne vppon them and sle vv the strongest of them and smote dovvne the chosen men of Israel Iudas chosen to be one of the twelue comming vnworthily to the Passeouer Satan entered further into him wrought in him his owne confusion and brought vpon him swift damnation The ghest in the gospell that pressed vnto the supper without his weddinge garment was taken speechlesse bound hand and foot and cast in to vtter darkenes where shal be weeping and gnashing of teeth Let no man therefore put off and deferre his repentance from day to day least he draw vppon himselfe finall destruction of soule and body and find his hart exceedly hardned through continuance in sinne but while the acceptable time is let vs both purpose and endeuour to forsake our euil waies our wicked works and all knowne sinnes reueled vnto vs by the sacred oracle of the Word of God And because we haue daily wants and do commit dayly and new sinnes through infirmity of the flesh we must haue renewed

mariage somuch as the word of God teacheth vs that it is an ordinance of God instituted before the fall of man while he was without sinne and blessed of God who saide It is not good for man to be alone let us make him an helper meete for him This estate Christ did not abrogate and disanull but repeated and confirmed not onely by word but by his owne presence and hath left it as a lawfull remedy against fornication and vncleannesse We account it an honorable estate of life among all and the bedde vndefiled but whoremongers and adulterers God will iudge and cast into vtter darkenesse where their worme shall neuer dy and their fire shall not be quenched as the Apostle teacheth 1 Cor. 6 Know ye not that the vnrighteous shal not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor drunkards shal inher it the kingdome of God Notwithstanding we cannot cal and account it a Sacrament for diuerse waighty reasons euident causes First it was not instituted by Christ but was from the beginning of the world and therefore it was before the law and vnder the law how can it be a Sacrament of the new Testament Againe matrimony may be among infidels and vnbeleeuers out of the Church and society of the faithfull For the matrimony of infidels is lawfull God did institute it for all mankind The commaundement is generall increase and multiply The Apole teacheth that if the vnbeleeuing woman will dwell with the beleeuing husband he must not put her away for her infidelity and mariage is honourable amonge all persons Seing therefore it was before the fall of man before the giuing of the lawe vnder the gouernement of the lawe and made honorable among all it cannot be a Sacrament of the church of Christ and for the members onely of the Church Thirdly it is not common and commaunded to all the faithfull for it is not needfull and necessary that all in the church should be married Euery one hath his proper gift some one way some another And albeit God haue not tyed grace to the sacramentes yet they in some sort are necessary for the Church and to be partaked of the children of the Church whether we respect the commaundement of God who requireth them or whether we regard our owne weakenesse who stand in neede of all holy meanes and profitable helpes that tend to the confirmation of our faith Seeing then matrimony is not commanded to al neither serueth to confirme faith it cannot be receiued as a sacrament Fourthly the sacramentes are ordinances of god aplying Christ and his merits to al the faithful but matrymony is not an instrument whereby God applyeth Christ and al his benifits much lesse is it a common instrument of the common saluation and benefites that all haue in Christ Iesus Furthermore we haue showd how the Roman church is contrary to itselfe in this point for ou aduersaries call matrimony a prophanation of holy orders And another saieth it is more tollerable for a priest to keepe many Concubins then to marry If matrimony be an holy sa how should the sacred order of your Priesthood be prophaned polluted and defiled therby Lastly it 〈◊〉 no promise of saluation ioyned to it as it ought to haue thogh it be lawfull and vsed lawfully in euery Sacra there must be likewise an outward sign or element as water in baptism and bred and wine in the Lords supper togither with a san ctisieng word to warant it but in this supposed sacra there is neither matter nor word therfore no sacra The answer that Belarmin maketh to this last reason is as absurd as their doctrin it selfe namely that the word of iustitution is take thce which are the words expressing their mutual consent and that the matter or sign are the parties maried For not euery word can consecrate sanctifie but the word of God Again the maried persons are receiuers of this pretended and supposed Sa. so that they cannot be the matter or signe For the signe and the receiuer are two distinct outward parts of a Sa so that they cannot be consounded or mingled together as besore we declared Chap 3. The matter cannot be the receiuer the receiuer cannot be the matter The thing receiued cannot be the receiuer the receiuer canot be the thing receiued If then the persons matied be the receiuers they cannot be the signe receiued If any farther obiect and say Marriage is the signe of an holy thing to wit of the spirituall coniunction between Christ and his church I answer it was not instituted to confirm our faith in that point but for other ends which we named before Besides if we should call al signs of holy things sacraments we should treble the number of 7. for so many comparisons as we find in scripture we should haue sacraments then the stars a grain of mustard seed leauen a draw-net a shepherd a Vine a dore nay a theese a murtherer and infinite other things should be Sacramentes which sometimes are made signes of holy things This were not so much to increase the number of Sacraments as to multiply absurdities Lastly the Sabbaoth was ordayned to the Iewes to be a signe between God and his people in their generations and signified the spirituall rest in Christ yet was it no ordinary sacrament albeit it were blessed and sanctified of God Wherefore al mysticall and signifieng signes are not Sacraments But the greatest reason wher of they are most confident is where the vulgar translation and the Rhemish interpretation readeth This is a great Sacrament I answer first the worde signisieth a mystery or secret but not euery mystery or secret is a sacrament neyther will they admitte a sacrament wheresoeuer a mystery is named Secondly the Apost speaketh not of Matrimony but of the spiritual coniunction betweene Christ and his church as the wordes following doe declare This is a great mystery but I speake of Christ and of the Church Where the Appostle preuenteth this verie obiection and sheweth in what respect he spake of a mystery For wher one might happilie obiect and say Doest thou call marriage this mystery he answereth I speake not this of Marriage I speake it in respect of Christ and of his church This appeareth likewise in that he calleth it a great Mystery that is A great secret But the coniunction of man and wife is sensible not secret much lesse a great secret Nowe the Sacramentes are called mysteries in respect of the sacramentall vnion between the signe and the thing signified between the representation and the thing represented so that at the same instant that one is present to the eyes the handes the mouth and euery part and member of the bodie the other by the power and working of Gods spirit is as present in a wonderfull mystical and secret manner to

the faith beeing the eyes and hands of the soule Wherefore Cardinall Caietan not so grosse as many among them confesseth that these wordes proue not matrimony to be a Sacra Further it is euident to al that consider the circumstance of the text that the Apostle not forth marriage in this place as a similitude to represent the neere coniunction between christ and his church but 〈◊〉 he bringeth forth the exceeding and eminent loue of christ as a 〈◊〉 to declare and enforce what should be the loue of the husband toward the wife For the mayne point of exhortation is set downe verse 25. Husbands loue your wiues This is argued and enforced by the example of Christ As Christ loued the church and gaue himselfe for it Againe The man is the head of the woman as Christ is the head of the church And afterward He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the church By all these things it is plaine and manifest that if they wil needes in this place dreame of a sacrament consisting of a signe and thing signisied Christ and the church must be the signe representation and consecrated mistery to represent man and his wife and their mutuall loue each to other and not marriage a consecrated sign of him Last of al I would know of them whether so often as the old translator vseth the word sacrament they wil haue it taken strictly properly and particularly for the Sacraments of their church I thinke if they be sober minded and well aduised they dare not say so for then godlines shal be a sacrament Gods wil shall be a sacrament The calling of the Gentiles shal be a Sacrament Yea iniquity shal be a Sacrament For in al these places the word Sacrament is vsed as wel as in this place to the Ephesians by the old Interpretor sometimes in the good part and sometimes in the euil to whom notwithstanding they cleaue and must cleaue vnder paine of the censur and curse of the councell of Trent Chap. 20. That orders are no Sccrament BY orders we must vnderstand the offices and ministry of the church as also Peter Lumbard doth We confesse when Christ led captiuity captiue he gaue giftes vnto men and ordained Some to be Apostles some prophets some Euangelists and some pastors and teachers for the repairing of the saint for the worke of the ministry and for the edification of the bodie of Christ. By these he declareth his will vnto vs he gathereth togither his scattered sheep and publisheth the glad tydings of saluation as Ier. 7. I haue sent vnto you all my seruants the Prophets rising up earlie euerie date And christ our sauiour saith Luc 10. He that heareth you heareth me and he that despiseth you aespiseth me and he that despiseth me despiseth him that sent me And the Apostle Paule 2. Cor 5 teacheth God was in Christ and reconciled the world to himselfe not imputing their sins vnto them and hath committed to vs the word of reconciliation Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead to be reconciled to God This we hold this we beleeue this we teach touching the degrees orders and offices of the ministry of the gospell But the popish orders of the Popish churches they say are seuen whereof some are greater and higher offices some are lower lesser and inferiour The greater are three the office of Priest-hood to offer vp the sacrifice of the bodye and blood of Christ vpon the Altar of Deaconship to assist the priests in all things which are done in the Sacramentes to bring in the oblations to set them vpon the Altar to couer it with cloathes to beare the crosse and to read the Gospell and Epistle to the people of the subdeacons to bringe the chalice and patten to bring the cruet with water and the towell to the Altar and to pour out water to wash their hands These are their higher Offices aboue the rest as the higher trees among the lower shrubs The lesser orders are foure in number First of dore-keepers these receiue the keyes of the church doore to open the same Secondly of readers to reade the Bible to the people Thirdly of Exorcistes to call vppon the name of the Lorde ouer such as haue vncleane spirites adiuring and coniuring them to come out in the name of god which power of commaunding euill spirites is ceased in the Church Lastly A Colythes to prepare and carry torches and tapers when the Gospell is read to the people or the sacrifice is to be offered These seuen popish orders or rather plaine disorders and consusions we cannot receiue into the number of Sacraments of the Church For 〈◊〉 orders are so fruitefull that this bird hath hatched seauen young ones This Sacrament is so rich so rank so riotous that it hath ingendered and brought forth seauen petty and pretty sacraments and therefore these being numbred and patched vp to the sormer we should haue 13. Sacraments A goodly brood of a gallant egge For if euery one of these orders of doore-keepers readers exorsistes Acolithes subdeacons deacons and priests be Sacraments we should multiply the number of Sacramentes according to the number of these orders and so indeede of seauen we should haue 13. Sacraments which were a very disorderly order or if you list to cal it an orderly disorder And so Peter Lumbard maister of the Sentences calleth not orders a Sacrament as speaking of one but Sacraments as speaking of many saying Orders are called Sacraments because in receiuing of them grace is conferred which is represented by those things that are there performed Neither can they say they al make but one sacrament sceing they are distinct offices one from another diuerse in offices in institution in calling in ordinatiō in ceremonies and in forme of consecration so that they may by as good right and as great reason make baptisme and the Lords supper one sacrament as all these orders so diuerse and distinct the one from the other Secondly sacraments haue their institution from christ orders haue not their institution from Christ to be Sacraments of the church therefore orders are no sacraments Nay as they are retained vsed in the church of Rome they are no ordinances or institutions of christ at all For touching the osfices of priest-hood to offer vp the body of Christ for the quick and dead of deacons to serue these Baals priests at their Idolatrous alters of subdeacōs of readers and of the rest they are not found in scripture neither were ordained by the apostles neither were they receiued into the church for many yeares after Christ and his Apostles The new Testament as it doth acknowledge no other sacrificer and sacrifice but Christ so it admitteth no priests no priest-hood but