The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

WHAT BAPTISME IS.

BAptisme is an externall washing instituted by the sonne of God, with the pronouncing of these words, I baptize thee in the name of the Father, and the Sonne, and the holy Ghost; to bee a te∣stimonie, that he who is so washed or dipped, is reconciled through Christ by faith, and is sanctified by the spirite vnto eternall life. Goe, saith Christ, and teach all nations, baptizing them in the name of the Father, and the son, & the holy ghost. It may also be fitly defined on this wise: Baptisme is a ceremony instituted by Christ in the new testament, whereby wee are washed with water in the name of the Father, the sonne, and the holy ghost; to signify, that we are receiued into fauor for the bloode of Christ shed for vs, and are regenerated by his spirite, and also to bind vs, that hereaf∣ter

we endeuour in our actions and deedes truly to testifie newnesse of life. We are said to be receiued into fauour, for the blood of Christ shed for vs, to wit, on the crosse, that is, for christs whole humiliation applied vnto vs by faith.

Obiection. Baptisme is said to be an external washing of wa∣ter, therefore baptisme is a bare signe onelie. Aunswere. This is a fallacy of diuisiō, diuiding those things which are to be ioi∣ned. Because when wee say that Baptisme is an externall signe, we ioine with the signe the thing signified. Moreouer there is no particle added which excludeth the thing: And Baptisme is in it owne nature a bare signe; but the promise commeth thereto, and is ioined with this signe.

2 Obiection. There were washinges also in the oulde testa∣ment: Baptisme is a washing: Baptisme therefore is a sacrament of the old testament. Aunswere. The washings in the oulde te∣stament, were not a signe of the receiuing into the church, as is Baptisme. They signified Christ to come. They did bind the Iewes only: Baptisme extendeth and belongeth to al nations, or to the whole church. They were also insti∣tuted to wash away a ceremoniall vncleannesse: Baptisme, to wash away a morall vncleannesse: and hence is it, that Baptisme is called in the scripture a lauour or washing, to wit, in respect of that washing of the morall vncleannesse, that is, in respect of that inward or spiritual washing, wher∣by we are washed or cleansed from our sinnes. Nowe this washing is of two sortes. 1. The washing of blood, when we are washed by the bloode of Christ, which is the remission of sinnes, for the bloudshed of christ. 2. The washing of the spirit, when we are washed by Christs spirite, which is our renew∣ing by the holy Ghost, that is, the chaunging of euill incli∣nations into good, which is wrought by the vertue of the holy Ghost in our wil and hart, that we may haue a hatred of sinne, and contrariwise, a purpose to liue according to the wil of God. That this two-fold washing from sinnes, is signified by the sacrament of Baptisme, is apparant by this place, Mar. 1.4. He preached the Baptisme of amendment of life, for remission of sinnes. Wherefore Baptisme is a Symbole and signe of both washinges, or of both benefits (namely both of remission of sinnes and amendment of life) not only be∣cause this sacrament hath some similitude and correspon∣dence

with both: but also because these two benefits are e∣uer ioined together, & neither can bee without the other. Roman. 8.9. If anie man hath not the spirite of Christ, the same is not his. In summe: to be washed by the bloode of Christ, is, to re∣ceiue remission of sinnes for the blood-shed of Christ. To be washed by the holy ghost, is, to be regenerated, that is, to haue our euil cogitations in vs chaunged into good, and also to haue in our will an heart, a desire, and endeuour to obey God. Now then our iustification and our regeneration differ; in that our iustification is a washing by the bloode of Christ, our rege∣neration is a washing by the holie Ghost, as hath been alreadie said. But Baptisme is the signe or seale of both, both of iu∣stification and of regeneration. Regeneration or the mu∣tation of our euill inclinations into good, although it bee not perfect in this life, yet the beginning thereof is here in al the godly, and that mutation is felt of al the godly in this life, so that they are greatly also grieued for the defect thereof. Wherefore Baptisme comprehendeth 1. The signe, which is, water, 2. The ceremonie, as the sprinkling of water, or the dipping into, and againe returning out of the wa∣ter. 3. The things themselues; which are, First, the sprinkling of the bloode of Christ, and the imputation of his righteousnesse: Se∣condly, the mortification of the old man, for which cause we are said to put on Christ in Baptisme. Thirdly, the quickening of the newe man into a certaine hope of the resurrection to come by christ. Fourthly, The signe, which not only signifieth, but also con∣firmeth. Fiftly, The signe, which hath that autority and power of confirming from the commandement and promise of god.

Notes

• Baptism no bare signe onely.
• The differences betweene Bap∣tisme and the washings of the olde Testament.
• The washing of Baptisme is of two sorts.

  • 1 The washing of bloud.
  • 2 The washing of the spirite.