An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

THE THIR∣TEENTH SECTION. (Book 13)

OF THE SACRAMENT OF Holie Baptisme. (Book 13)

THE LATTER CONFESSION OF HELVETIA.

Of holie baptisme. CHAP. 20.

BAptisme was instituted, and consecrated by God, and the first that baptized was Iohn, who dipped Christ in the water in Iorden. From him it came to the Apostles, whoe also did baptize with water. The * 1.1Lord in plaine words commaunded them To preach the Gospel, and to baptize in the name * 1.2of the Father, the Sonne, and the holy Ghost. And Peter also, when diuers demaunded of him what they ought to doe, said to them, in the Acts, Let euerie one of you be baptized in the name of Iesus Christ, for the remission of sinnes, and you shall receiue the gift of the holy Ghost. Whereupon Baptisme is called of some a signe of in••tiation of Gods people, as that whereby the ele∣cted of God are consecrated vnto God

There is but one Baptisme in the Church of God▪ for it is sufficient to be once baptized or consecrated vnto God. For baptisme once receiued doth continue all a mans life, and is a perpetuall sealing of our adoption vnto vs. For to be bap∣tized in the name of Christ, is to be enrolled, entered, and

receiued into the couenant, and familie, and so into the in∣heritance of the sonnes of God, yea & in this life to be called after the name of God, that is to saie, to be called the Sonne of god, to be purged also from the filthines of sins, & to be in∣dued with the manifolde grace of God, for to lead a new and innocent life. Baptisme therefore doth call to minde, and keepe in remembrance the great benefit of God performed to mankinde: for we are al borne in the pollution of sinne, and are the Sonnes of wrath. But God, who is rich in mer∣cie, doth freelie purge vs from our sinnes, by the blood of his Sonne, and in him doth adopte vs to be his sonnes, and by an holie couenant doth ioyne vs to himselfe, and doth in∣rich vs with diuers giftes, that we might liue a new life. All these thinges are sealed vp vnto vs in Baptisme. For inward∣lie we are regenerated, purified, and renued of God through the holie Spirit: and outwardlie we receiue the sealing of moste notable gifts, by the water, by which also, those great benefites are represented, and, as it were, set before our eyes to be looked vpon. And therefore are we baptized, that is, washed and sprinckled with visible water. For the water maketh cleane that which is filthie, refresheth things that faile and faint, and cooleth the bodies. And the grate of God dealeth in like manner with the soule, and that in∣uisible, and spirituallie.

Moreouer by the Sacrament of Baptisme God doth sepe∣rate vs from all other religions and people, and doth conse∣crate vs a peculiar people to himselfe. We therefore by being baptized, doe confesse our faith, and are bound to giue vnto God obedience, mortification of the flesh, and newnes of life, yea and we are billed souldiers for the holie warfare of Christ, that all our life long we shoulde fight a∣gainst the worlde, Sathan, and our owne flesh: Moreouer, we are baptized into one bodie of the Church, that we might well agree with all the members of the Church in the same religion and mutuall duties.

We beleue that * 1.3that of al other is the most perfect man∣ner of baptisme, wherin Christ was baptized, and which the rest of the Apostles did vse in baptisme. Those things ther∣fore which by mans deuise were added afterwards, & vsed in the Church, * 1.4we thinke them nothing necessary to the per∣fection

of Baprisme. Of which kinde is exorcisme, and the vse of lightes, oyle, salte, spattle, and such other things, as namelie that baptisme is twise euerie yere consecrated with diuerse ceremonies. For we beleeue that the baptisme of the Church, which is but one, was sanctifed in Gods first insti∣tution of it, and is consecrated by the word, and is now of full force, by; and for the first blessing of God vpon it.

We teach that baptisme should not be ministred in the Church by women or midwiues. For Paul secludeth women from Ecclesiasticall callings: but Baptisme belongeth to Ecclesiasticall offices. We condemne the Anabaptists, who denie that young infants, borne of faithfull parents, are to be baptized. For according to the doctrine of the gospell theirs is the kingdome of God. And they are writen in the coue∣nant of God. And why then shoulde not the signe of the co∣uenant be giuen to them? Why should they not be consecra∣ted by holy baptisme, who are gods peculiar people, & in the Church of God? We condemne also the Anabaptists in the rest of their opinions, which they peculiarlie doe holde a∣gainst the worde of God. We therfore are not Anabaptists, neither doe we agree with them in any point that is theirs.

OVT OF THE FORMER CONFESSION OF HELVETIA.

* 1.5 Of Baptisme.

BAptisme, according to the institution of the Lorde, is the fonte of Regeneration, the which the Lorde doth giue to his chosen in a visible signe, by the ministe∣rie of the Church, in such sorte, as we haue declared be∣fore. In which holy fonte we do therfore dippe our infants, because that it is not lawfull for vs to reiect them from the companie of the people of God, which are borne of vs (who are the people of God) so long as they be not pointed out by the voice of God, especiallie seeing that we ought godlie 〈◊〉〈◊〉 presume of their election.

Out of the Declaration of the same Confession, sent vnto Luther.

Of Baptisme.

BAptisme is a Sacrament, wherin the Lord by a visible signe doth testifie his grace vnto vs, whereby he doth

regenerate vs, and clense vs from our sinnes, and also re∣ceiue vs to be his people, that we may liue to Christ, die to the olde Adam, & be partakers of the good things of Christ. For we all are borne sinners, whereupon we haue neede of regeneration, and the purging of our sinnes, which com∣meth to passe by the free mercie of God, whereby also we are receiued into the couenant, that beeing buried into his death, we may rise againe in newnes of life, the which thing is taught more at large in the Apostles writings. But the goodnes of God doth in deede giue vuto vs these heauen∣lie gifts, and also vseth a signe hereunto, that it may declare these things vnto vs, and by pouring them into our senses, might allure vs to more excellent thinges, that so the wholl glory might be proper to God, & yet the holie institution of the signe might not be made frustrate. For it is most truelie saide, Baptisme doth saue vs: but it is added of Peter, Not that which washeth awaie the filth of the bodie. And the Baptist saith, I in deede doe baptise you with water, but he (that is▪ Christ) shall baptize you with the holie Ghost, and with fire. Whereunto the holie Councell of Nice hauing respect, did saie, Our Baptisme is to be considered, not with sensible eies, but with the eies of the minde.

Also Baptisme is a badge: for it serueth to our confession. For this we doe plainlie confesse in the Church, that we to∣gether with our children and al our familie doe professe the Christian religion, that the members of that bodie whereof Christ is the head, to whome we haue giuen our names, are receiued of him into the number of those souldiers, who by the good guiding of Christ doe through al their life exercise a warfarre against the worlde, Satan, and the flesh.

Hitherto also apperteineth the 5. Art. ss. 2. of the confession of Basill, which before was placed in the 12. Sect.

OVT OF THE CONFESSION OF BOHEMIA.

Of holie Baptisme. CHAP. 12.

TOuching holie Baptisme it is taught, that men must beleeue and professe, that this is a Sacrament or hol∣some ministerie of the new Testament▪ instituted of Christ the Lorde, concerning which the faithful ministers haue in

charge, that by the administration hereof, they benefit the holie Church. This Sacrament consisteth of an outwarde washing, that is done with water, with calling on the name of the holie Trinitie (that of the element and word may a∣rise * 1.6and be ioyntlie withall made a Sacrament) and that washing is vsed both to signifie, and to witnes a spirituall washing, and inwarde clensing of the holie Ghost from the disease of hereditarie sinne, and from other sinnes, the guilt of which is here forgiuen and taken awaie, and to the attei∣ning of a new manner of birth, or regeneration: wherupon it is called the sacrament of the new birth, that is, of regenera∣tiō, or a washing with water in the word of life▪ For we beleue * 1.7that whatsoeuer by▪ Baptisme, as by a Sacrament added to the worde of the Gospell, is in the outward ceremony signi∣fied and witnessed, all that doth the Lord God worke and performe inwardlie: that is, that he washeth awaie sinne, * 1.8begetteth a man againe, and bestoweth saluation vpon him, and through the washing of water, clenseth by the word the societie of his Church, cloatheth and appareleth it with his Sonne, burieth and taketh awaie sinne, and giueth testimo∣nie to, and sealeth the peace of a good conscience. For Bap∣tisme is not a washing awaie of the outward filth of the flesh, but the stipulation or promise that a good conscience ma∣keth vnto God. For the bestowing of these excellent fruites was holie Baptisme giuen and graunted to the Church, which the faithful shepheards of soules ought to administer, and which the faithful people of Christ, touching the recei∣uing thereof, ought to vse lawfully but once onelie: yet, in deede and truth, troughout their wholl life.

And although Baptisme in the primitiue Church was for the most part ministred to such, as were well growne and of discretion, after a confession of faith made by them, accor∣ding to Christs commaundement: yet this is taught, that yong children also, who are reckoned in the number of gods people, in like sort are by this ministerie to be beneficed to∣warde the attaining of saluation, that they likewise may be consecrated and dedicated to Christ, according to this com¦maundement, when he saith, Suffer ye the little ones to come to * 1.9〈◊〉〈◊〉 and forbid them not: because vnto such belongeth the kingdome of God. Therefore according to the worde of the Lord, and

many other testimonies and other promises made to this beloued age of Children, especiallie when as also there is extant an example of that auncient mynisterie ordeined of God, to wit, circumcision, which by reason of the couenant belonged not onelie to those of discretion, but therewithall * 1.10also to young children. For these causes doe our ministers without any doubt, and boldly, baptise children in the name of the holie Trinitie, applying vnto them a signe of moste effectual vertue, and a most sure witnesbearing of that thing which by Christs owne words is assigned to this age, and is imparted vnto it. For so Christ in generall, and without ex∣ception, giueth in charge, not touching some, but touching all, Teach ye all nations, and baptise them, in the name of the father, * 1.11the Sonne, and the holie Ghost. And so ouer children this most holie name is called vpon, in which alone there is salua∣tion.

This is further also taught, that they who are once law∣fullie and truely baptized, when they come to yeares, ought to do their endeuour, that they may learne to acknowledge and know what holie Baptisme is, and therewithall the Ca∣tholike and Christian faith (without which Baptisme auai∣leth nothing) to the end that afterward when they do desire to be partakers of the Lord his Supper, they may with their owne mouthes, and of their owne accorde, make profession of their faith, and may renew their sanctification, by which they were consecrated to the Lord. And such, that is, which are thus instructed, our ministers receiue vnto this couenant of holie Baptisme, and * 1.12by the laying on of hands do testi∣fy to them, that grace is conteined in baptisme to strengthen them to the warfarre of faith, and so after a conuenient and godlie manner, and with vse of pure ceremonies, and such as are profitable to edifying, they bring them to the Sacrament of the Lords Supper, without any reiteration of Baptisme, as there are euident tokens and examples to be seene of this matter in the primitiue Church, which is the true and best maistresse of the posterie, and goeing before leadeth vs the waie. For if so be that a man should euen af∣ter a true manner enioy the Baptisme of Christ, and should by meanes hereof be buried with Christ into his death to newnes of life, if afterward, his life beeing prolonged, he

should not, according to the doctrine of the holie Gospell, shew forth a true and liuelie faith in Iesus Christ, brotherlie loue towardes all those, that are consecrated to the Lorde, and so should leade a life vnworthie his place or calling, and vnworthy of God and his neighbour, and should not in bap∣tisme conceiue a liuelie hope of life euerlasting; such a one should assuredlie giue certaine testimonie of himselfe, that he had in vaine receiued grace in holie Baptisme, wherein the name of the holie Trinitie was called on ouer him, * 1.13the which thing God the Lord, as his worde declareth, suffe∣reth by no meanes to escape vnreuenged or vnpunished.

OVT OF THE FRENCH CONFESSION.

* 1.14 WE acknowledge that there be two onelie Sacra∣ments common to the wholl Church▪ whereof the the first is Baptisme, the which is giuen to vs to testifie our adoption, because that therein we are ingrafted into Christs bodie, that being washed in his bloode, we maie also be re∣nued to holines of life by his Spirit. This also we saie, Al∣though we are baptized but once, yet the fruit of Baptisme doth pertaine to the wholl course of our life, that this pro∣mise, to wit, that Christ wil alwaies be vnto vs sanctifi ation & iustification, maie be sealed vp in vs with a sure and firme seale. Further more, although Baptisme be a sacrament of faith and repentance, yet seeing that God doth together with the Parentes account their posteritie also to be of the Church, we affirme, that infantes, being borne of holie pa∣rents, are by the authoritie of Christ to be baptized.

* 1.15 We saie therefore that the element of water, be it neuer so fraile, doth notwithstanding truelie witnes or confirme vnto vs the inward washing of our soules in the bloode of Ie∣sus Christ, by the vertue and efficacie of the holie ghost.

* 1.16 OVT OF THE ENGLISH CONFESSION.

WE saie, that baptisme is a sacrament of the remis∣sion of sinnes, and of that washing, which we haue in the blood of Christ▪ and that no person, which will pro∣fesse Christes name, ought to be restrained, or kept backe

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there from: no not the verie babes of Christians: forso∣much as they be borne in sinne, and pertaine vnto the peo∣ple of God.

OVT OF THE CONFESSION OF BELGIA.

* 1.17 WE beleeue and confesse, that Iesus Christ, which is the ende of the law, hath by his owne blood shed∣ding made an ende of all other propitiatorie sacrifice for sinnes. Also that Circumcision, which was done by blood, be∣ing abolished, he hath instituted Baptisme in the place ther∣of, whereby we are receiued into the Church of god, and se∣parated from all other nations, and all kinde of straunge re∣ligions, being consecrated vnto him alone, whose badge and cognisance we weare. Finallie, Baptisme is a token vnto vs, that he wilb our God for euer, whoe also is our gratious fa∣ther. Therefore the Lord hath commaunded all his to be baptized with pure water, In the name of the Father, the Sonne, and the holie Ghost, To signifie that the bloode of Christ doth internallie, through the operation of the Spirit, performe & effect that in the soule, which water doth externallie worke in the bodies. For as water being poured vpon vs, and ap∣peering in the bodie of him that is baptized, moistning the same doth wash awaie the filthines of the body, so the blood of Christ, washing the soule, doth clense it from sinne, and doth make vs the sonnes of God, which before were the children of wrath. Not that this materiall water doth these things, but the sprinckling of the precious blood of the Son of God▪ which is vnto vs as the read sea, where though we must passe, that we may depart from the tyranny of Pharoh, that is, the Deuill, and enter into the spirituall lande of Canaan. Therfore the ministers verilie doe deliuer vnto vs the sacramentes, and the visible thing, but it is the Lorde himself that giueth it vnto vs, that is represented by the sa∣crament, namelie▪ the giftes and inuisible graces, washing, purifying▪ and clensing our soules from all spottes and ini∣quiries, renuing in like manner, and filling our heartes with all comforte, and, to conclude, giuing vnto vs a cer∣taine persuasion of his Fatherlie goodnes, clothing vs with the new man, and putting of the old man, with all his deeds.

For these causes doe we beleeue, that euerie one, that de∣sireth to obtaine eternall life, ought to be baptized with one baptisme, ▪and that once alone, which neuer afterwardes is to be iterated, seeing that we cannot be borne twise.

Neither doeth this baptisme profit vs onelie at that mo∣ment, when the water resteth vpon vs, & when we are sprinc∣kled with it, but it is auaileable throughout the wholl time of our life Therefore here we doe det••st the errour of the Anabaptistes, whoe are not onelie content with one only baptisme, and that once receiued, but doe also condemne the Baptisme of infants, yea of those that be borne of faith∣full Parentes: but we by the same reason doe beleeue that they ought to be baptized and sealed with the signe of the couenant, for the which in time past the infants amongst the Israelites were circumcised, that is, by reason of the same promises made vnto our infantes, that were made vn∣to others. And verilie Christ hath no lesse shed his blood to wash the infantes of the faithfull, then he did for the wash∣ing of those that are of riper yeres. Therefore it is meet that that they should receiue the signe or sacrament of the thing which Christ hath wrought for their sakes, as in the law the Lord commaundeth, that the sacrament of the death and * 1.18passion of Christ should be communicated to children new borne, by offering vp the lambe, for them, which was a sa∣crament of Christ to come. Furthermore, that which cir∣cumcision did performe to the people of the Iewes, the same doth Baptisme performe to the children of the faith∣full. For the which cause Paull calleth Baptisme, The circumcision of Christ.

OVC OF THE CONFESSION OF AVSPVRGE.

* 1.19 COncerning baptisme they teach▪ that it is * 1.20necessarie to saluation, as a ceremonie ordeined of Christ. Al∣so, that by baptisme the grace of God is offered. And that young infantes are to be baptized, and that they being by baptisme commended vnto God, are receiued into Gods fa∣uour, and are made the sonnes of God, as Christ witnes∣seth, speaking of litle children in the Church▪ Mat. 18. It is not the will of your heauenlie father, that anie of these litle ones should peris••. They condemne the Anabaptistes, which al∣low

not the baptisme of infantes, and * 1.21holde that infantes are saued, though they die without baptisme, & be not with∣in the Church of God.

This in another edition is set downe in this sort.

TOuching baptisme they teach, that it is * 1.22necessary to saluation, and that by baptisme the grace of God is offered. That children are to be baptized, and such as by baptisme be presented to God, are receiued into his fauour. They condemne the Anabaptistes, that allow not of chil∣drens Baptisme, and holde that Children are saued without baptisme.

OVT OF THE CONFESSION OF SAXONY.

* 1.23 BAptisme is an entire action, to wit, a dipping, and the pronouncing of these wordes, I baptize thee in the name of the Father, and of the Sonne, and of the holie Ghost. We doe often expound the summe of the doctrine of the Gos∣pell comprehended in these wordes. I baptise thee, that is, I doe witnes, that by this dippin thy sinnes be washed awaie, and that thou art now receiued of the true God, who is the Father of our Lord Iesus Christ, who hath redeemed thee by his Sonne Iesus Christ, and doth sanctifie thee by his holie Spirit. I baptise thee into the name, that is, inuocating of this true god, whome thou shalt acknowledge, and inuo∣cate and distinguish from all other feigned gods, and shalt assure thy selfe, that those benefits are giuen to thee, which he promised in the gospell: that thou art a member of the Church of God, which is redeemed by the Sonne, and sancti∣fied by the holie Ghost. Let them remember this meaning of this couenant, who by reason of their age are capable of doctrine, and being confirmed by this testimonie, let them beleeue that their sinnes be forgiuen them, and that they are in deede members of the Church of God, and let them in a true faith inuocate the true God: as Abraham conside∣dering of circumcision, did beholde the promise of the seed to come, vnderstand that he was a member of the Church of God, and that the cursse was taken awaie from him also,

by that seede, of whome it was said in the promise, Gen. 12. In thy seed shall all nations be blessed. So also doth Peter teach 1. Pet. 3. That Baptisme is a stipulation or promise that a good conscience maketh vnto God, by the resurection of Iesus Christ, which is at the right hand of God He doth namelie call it a stipulation, whereby God doth make a couenant with thee, and recei∣ueth thee unto fauour, the woundes of thy conscience being healed, and thou in like sorte doest make a couenant with God, to inuocate this true God, and to beleeue that thou art saued by the Sonne of God, who is raised vp from death, and now doth raigne. So this Sonne of God, sitting at the right hand of the eternall Father, is effectuall in thee, as al∣so Paull saith to the Gal. You that are baptized, haue put on Christ. And * 1.24that the holie Ghost is giuen in Baptisme, Paull affirmeth it in his Epistle to Titus, saying: By the wash¦ing of the new birth, and the renuing of the holie Ghost. And in Iohn it is said, Except a man be borne againe of water and of the spirit, he can not enter into the kingdome of heauen. Therefore we teach * 1.25that Baptisme is necessarie: and we do once onelie baptize euerie one, as euerie one was but once onelie Cir∣cumcised: but we do often make mention of the most profi∣table doctrine, touching the signification thereof, and the mutuall couenant.

We do also baptise infants, because it is most certeine that the promise of grace doth perteine also of infants, * 1.26and to those onely, which are ingrafted into the Church: because that of these it is said, Suffer little ones to come vnto me, because that to such apperteineth the kingdom of heauen. And Origen wri∣teth vpon the sixth to the Romanes, That the Church recei∣ued the custome of baptizing infants from the Apostles. Neither do we thinke that this custome is onelie an idle ceremonie, but that the infants are then in deede receiued and sancti∣fied of God, because that then they are grafted into the Church, and the promise perteineth to such. And of this matter there be manie thinges written and published in our Churches, whereby the Anabaptistes are refuted.

Also out of the 19. Art.

Of Confirmation.

IT is well knowne, that the manner of consecrating oile was magicall and execrable: and therefore these an∣nointings,

wherein there is vse of oile, are not to be tolle∣rated, and in old time they vsed these ceremonies otherwise then now they be vsed. In the ceremonie of confirmation there was a triall of doctrine, wherin euery one did rehearse the forme of doctrine, and did openlie professe that they did mislike the madnes of the Heathen, and of Heretikes, and that they would be and remaine members of the true Church, and neuer forsake that true opinion which they did then professe. This custome was profitable to instruct men, and to keep them in the true knowledge of god. And in out Churches the like thinges be done in Catechizing the younger sorte, * 1.27and in priuate confession, wherein the Pastoures do examine the doctrine of the people. But as touching the ceremonie of confirmation, which the Bishoppes doe now reteine, what else is it, but a vaine shadowe?

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of Baptisme. CHAP. 10.

WE acknowledge that Baptisme is to be ministred, as well to infants, as to those that are growne to full age, and that it is to be vsed in the Church, euen to the end of this worlde, in the name of the Father, and of the Sonne, and of the holie Ghost, according to Christ his in∣stitution.

Also we beleeue and confesse, that Baptisme is that sea, into the bottome whereof, as the Prophet saith, God doth cas•• all our sinnes, and forgiue them for Christ his Sonnes sake, tho∣rough faith. But whereas some affirme, that sinne remai∣ning in man after baptisme, is not indeed sinne of it owne nature, we think it to be a more pernitious errour, then the common sort of men doth iudge it to be: For, although wee doe not doubt, but that sinne which remaineth after bap∣tisme, is forgiuen to the faithfull for Christ, and, by the free mercie of God, is not imputed anie longer before the tri∣bunall seate of God; yet if a man weigh and consider the nature thereof, it is in deede in it selfe sinne, by reason wherof, as Augustine saide before, No man liuing is iustified in the fight of God▪ and, there is not a iust man in the earth, which doth good,

and sinneth not. Rom. 7. I see another law in my members, rebel∣ling against the law of my minde, and leading me captiue vnto the lawe of sin, which is in my members. Here Paull speaketh of sin, which remaineth after baptisme, & he affirmeth, that it doth rebell against the law of his minde, that is, against the af∣fection of the holy Ghost. Now, that which rebelleth against the holy Ghost, vndoubtedly it is necessary, that it be very sin indeede. For this is the nature of sinne, that it striue against the holie Ghost. And Galat. 5. it is said: The flesh lusteth a∣gainst the spirit, and the spirit against the flesh: and these are con∣trarie one to the other, so that ye cannot doe the same thinges that ye would. Here againe Paull speaketh of sinne remaining af∣ter baptisme: and doth manifestlie attribute to it the nature of sinne, to wit, to lust against the Spirit, to be contrarie to the Spirit, and to hinder, that righteousnes maie not be perfect in man. Therefore sinne remaining after baptisme, of it nature is indeed sinne, although it be not imputed to him that beleeueth, but is forgiuen for Christ. And there∣fore Augustine in his booke, De Nupt. & Concup. ad Valer. Lib. 1. Cap. 25. saith, It is answered, that the concupiscence of the flesh is forgiuen in Baptisme, not that there should be no concu∣piscence, but that it shoulde not be imputed to sinne. For although the guilt be alreadie discharged▪ yet the sinne remaineth, till all our infirmitie be healed, &c. And againe, De Baptis. paru••lorum, & de Cons. Dist. 4. Cap. Per Baptismum: Through Baptisme it is brought to passe, that the flesh of sinne be made voide, yet it is not so made voide, that ingendered concupiscence should not remaine in the flesh, but that it should not hurte.

Moreouer wee teach, that he which is baptized in the name of the Father, and of the Sonne, and of the holie Ghost, is sprinckled with a spirituall anointing, that is, is made a member of Christ through faith, and endued with the holie Ghost, that the eares of his minde maie be ope∣ned, and the eies of his heart lightened, to receiue and vn∣derstand heauenlie things. And it is euident, that the vse of outwarde annointing was lawfull in that gouernement which Moses instituted, and that outward annointing was vsed also in the Church, after that the Gospell was publi∣shed. But it is also euident, that in the law of Moses, there

was a time for shadowes, but now, Christ being reuealed, it is the time of truth, and the vse of externall annointing per∣taineth to the rudiments of the world. Concerning the ab∣rogating of these rudiments, Paul saith, Col. 2. If ye be de••d with Christ from the rudiments of the world, why, as though ye 〈◊〉〈◊〉 in the worlde, are ye burdened with traditions. And Dyoni••i••••, * 1.28whome they call Areopagita, and whom they thinke to haue written out the ceremonies, which the Apostles deliuered to the Church, doth insinuate, that an outward anointing was vsed in the Church, but with all he doth insinuate, and that not obscurelie, that this ceremonie was taken, partlie from the heathnish annointings which wrestlers did vse, & partlie out of the law of Moses. But by what authoritie, or with what profitte, we maie take examples of the Heathen, how to worship God, and to administer his Sacraments, that saying of Moses, Deut 12 doth witnes, Take heede that thou do not imitate the heathen, and enquire after their ceremonies, saying, As these nations worshipped their Gods, so will I doe like∣wise. Ye shall not doe so vnto the Lorde your God. And that say∣ing of Christ, Mat. 15. In vaine doe they worship me, teaching for doctrine, the precepts of men. And it is not to be doubted, that the ceremonies of Moses, whereof one parte is the vse of externall anointing, doe pertaine to the rudiments of this world, to whose decrees Paull said before that we are not tied: and whereof he saith in another place, Seeing th•••• ye know God, yea, rather are knowne of God, how turne ye againe vnto impotent and beggerlie rudiments, whereunto, as from the beginning, ye will be in bondage againe? Furthermore, how can it truelie be affirmed, as Fabianus writeth, that the making or ceremonie of the outward anointing, should be taught of the Apostles, seeing that the Acts of Councells doe wit∣nes, that this Ceremonie was instituted of Syluester? And the Ecclesiasticall hystorie doth sh••we, that the Apostles had no purpose to make lawes concerning holie daies, but to teach men true godlines, and an vpright conuersation: how muchlesse did they purpose, to institute externall an∣nointings in the Church, and to bring in shadowes, where the sunne doth shine most clearely.

There were added vnto Baptisme certaine other cere∣monies also, of salte, durte, apparell: but because these

are not thought necessarie, no not of themselues, amongest whome they are vsed, and are in some sort an idle imitation of those ceremonies, which Christ sometime vsed in doing miracles, there is no cause why we should take anie care for them, whilest we are conuersant in so manie necessarie thinges.

Of confirmation. CHAP. 11.

WE doe not doubt, but that the Apostles in the be∣ginning, when the Gospell was reuealed, and con∣firmed in the daie of Pentecost, did by the laying one of hands, giue vnto the beleeuers in Christ that wounderfull gift of the holie Ghost, to wit, that they might speake with tongues. But of a personall and temporall fact of the Apo∣stles, a generall and temporall sacrament can not be or∣dained in the Church, without the speciall commaunde∣ment of God. And it is a horrible thing to be heard, that the Sacrament of confirmation (such as the Bishoppes Suffra∣gans vse to giue vnto Children) should excell in dignitie the Sacrament of Baptisme. For thus some of them are not * 1.29ashamed to write of the sacrament of Confirmation: As one thing, saie they, is done of the greater, that is, of the chiefe Bi∣shoppes, which cannot be done of the lesser: so is it to be worshipped, and embraced with greater reuerence. For to the Apostles it was commaunded of God, that by the laying on of handes, they should giue, to those that beleeue in Christ, the giftes of the holie Ghost. Now we must not vnderstand this properlie of those priuat giftes of the holie Ghost, which are necessarie to euerie one vnto saluation (for those the faithfull receiue by the preaching of the Gospell, and by baptisme) but we must vnderstand it of the publique giftes of the holie Ghost, to wit, speaking with diuers tounges, and other giftes, which then were necessarie for the publique confirmation of the Gospell touching Christ. Therefore after that the authori∣ty of the Gospell was sufficientlie confirmed by such mira∣cles, as that wounderfull gift of tongues did cease, so also the ceremone of laying on of handes, whereby that gift was giuen, did altogether, as touching this thing, cease. Otherwise of a shadowe we must make a general Sacrament

of the Church, and those that are sicke, must be shadowed ouer, because that manie were healed by the shadowe of Peter. In like sort we must make a generall Sacrament of the laying one of napkines, because that manie were healed of their diseases, when Paulls napkins were layde vpon then: and we must ••e vpon the dead, because that Paule by stre∣t••ching himselfe vpon a young man, did raise him vp from death. And yet the Pastours of Churches must not haue li∣bertie, to haue no regard to instruct children and youth i•• that doctrine which is in deede Godlie, but they must be forced hereunto, to teach the Catechisme verie diligently.

OVT OF THE CONFESSION OF SVEVELAND.

Of Baptisme. CHAP. 17.

AS touching Baptisme we confesse, that which the Scripture doth in diuerse places teach thereof, that * 1.30we by it are buried into the death of Christ, made one body, and doe put on Christ: that it is the fonte of regeneration▪ washeth awaie sinnes, and saueth vs. But all these thinges we do so vnderstand, as Saint Peter hath interpreted them, where he saith, To the figure whereof, Baptisme, that now is, ••••∣swering, doth also saue vs, not by putting awaie of the filthe of the flesh, but the profession of a good conscience toward God. For with∣out faith it is impossible to please God. And, we are saued by grace, and not by our workes. And seeing that Baptisme is a Sacra∣ment of that couenant, which God hath made with those that be his, promising that he will be their god, & the god of their seede, and that he will be a reuenger of wronges, and take them for his people; to conclude, seeing it is a token of the renuing of the Spirit, which is wrought by Christ: therfore our Preachers do teach, that it is to be giuen to In∣fants also, as well as that in times past vnder Moses they were circumcised: For we are in deed the Children of Abra∣ham, and therefore that promise, I will be thy God, and the * 1.31God of thy seed, doth no lesse perteine vnto vs, then it did to that auncient people.

Notes

• * 1.1

  Mat. 28.
• * 1.2

  Act. 2.
• * 1.3

  looke the 1. obseru. vp¦on this con∣fession.
• * 1.4

  Looke the 2. obseru.
• * 1.5

  Art. 21.
• * 1.6

  August. 〈◊〉〈◊〉 in Ioan. cap▪ 13.
• * 1.7

  Act. 2. & 22.
• * 1.8

  Iohn. 3. Tit. 3. Ephes. 5. Galat. 3. Rom 6. 1. Pet. 3▪
• * 1.9

  Mat. 1••.
• * 1.10

  Gen. 17.
• * 1.11

  Math. 28. Act. 4.
• * 1.12

  Looke the 1. obseru. vp¦pon this confess.
• * 1.13

  Exod 2••.
• * 1.14

  Art. 35.
• * 1.15

  Art. 38.
• * 1.16

  Art. 1••.
• * 1.17

  Art. ••4.
• * 1.18

  Leuit. 12. 6.
• * 1.19

  Art. ••.
• * 1.20

  looke the 1. obseru. vpon this confsse.
• * 1.21

  Looke the 1. obseru vp vpon this confess.
• * 1.22

  Looke the 2. obseru.
• * 1.23

  Art. 1••.
• * 1.24

  Looke the 1. obseru. vp on this con∣fess.
• * 1.25

  Looke the 2. obseru.
• * 1.26

  Looke the 3. obseru.
• * 1.27

  Looke the ••. obseruat. vpon the confess. of Bohem. Sect. 8.
• * 1.28

  In Caelest. Hi∣erar. De Bap∣tis.
• * 1.29

  In decret. e∣pist. Mel••ia∣dis. To. 1. in Act is Concil.
• * 1.30

  Rom. 6. 1. Cor. 12. Gal. 3. Tit. 3. Act. 22. 1. Pet. 3.
• * 1.31

  Gal. 3.