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sense be head thereof; but is that j potest Papa Romanus, qui est insigAntichrist, that man of sin and son nis Me Antichristus, liomo iUepeccati of perdition, that exalteth himself et perditionis filius; in Ecclesia sein the Church against Christ, and met cffcrcns adversus Christum, et all that is called God.1 supra quicquid dicitur Deus.'
I. All Baints that are united to Jesns Christ their head, by his Spirit and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory:' and being united to one another in love, they have communion in each other's gifts and graces,3 and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.4
II. Saints, by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification;' as also in relieving each other in outward things, according to their several abilities and necessities.
I. Sancti omnes, qui capiti suo Jesu Christo per Spiritum ejus ac per fidcm uniuntur, gratiarum ejus, perpcssionum, mortis, resurrectionis ac gloria ejus habent communionem ; * atque inde etiam amore conjuncti sibimet invicem mutuam donorum suorum gratiarumque societatem quondam ineunt,' ac ad ejusmodi officia probanda publica et privata obligantur, qum ad mutaum eorum bonum conducant, cum quoad internum turn etiam quoad externum hominem.'
II. Qui sanctos sese profitentur, sanctam itti societatem et communionem intra tenentur et conservare, cum in divino cultu, turn alia officia spiritualia prmstando, qua; ad mutuam eorum adificationem conferrc possint;' Quin etiam porro sublevando se mutuo in rebus cxternis, pro ratione cujusque vel faeultatum Which communion, as God offeretli opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.1
III. This communion which the saints have with Christ, doth not make them in anywise partakers of the substance of his Godhead, or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous.' Nor doth their communion one with another, as saints, take away or infringe the title or propriety' which each man hath in his goods and possessions.*
I. Sacraments are holy signs and seals of the covenant of grace,' immediately instituted by God," to represent Christ and his benefits, and to confirm onr interest in him:' as also to put a visible difference between those that belong unto the Church and the rest of the world;" and solemnly to engage them to the service of God in Christ, according to his Word."
II. There is in every sacrament
vel indigentiaz. Qua quidein commttnio, prout opportunitatem Dm obtulerit, est ad eos omnes, qui ubkis locorum Domini Jesu nomen invocant, extendenda.1
III. Hcec autem communio qua sancti cum Christo potiuntur, eos substantial Deitatis ejus neutiquam reddit partieipes, nec ullo respcdu cequales Christo: Quorum utrumcis affirmare impium est ac blaspliemum;* neque sane communio itia, quce iis sccum mutuo quatenus Sanctis intercedit; cujusquam ad bona etpossessiones suasjus privatum rd tollit vel imminuU*
L Sacramenta sunt foederis gratia: signa sacra et sigilla,1 immediate a Deo instituta,' ad Christum ejusque beneficia reprwsentandum, ad jus nostrum in Ulo confirmandumf prout eliam ad ilhs'qui Eccksiam spedant a reliquis ittis qui sunt c mundo,vi$ibili discrimine scparandum,' utque ii solcnniter devinciantur ad ohedientiam et cultum Deo in Christo juxta verbum ejus exhibendum.'
II. In Sacramento quolibet est ina spiritual relation or sacramental union,between the sign and the thing signified; whence it comes to pass that the names and the1 effects of the one are attributed to the other.'
III. The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it,' but upon the work of tiie Spirit,4 and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.'
IV. There be only two sacraments ordained by Christ our Lord in the gospel, that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any but by a minister of the Word lawfully ordained.'
V. The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New.'
L Baptism is a sacrament of the
ter signum et rem significatam relatio quccdam spiritudlis, sive Sacramentalis unio; unde fit ut alterius nomina et effectus alteri quandoque tribuantur?
III. Quce in Sacramentis sive per ea rite adhibita exhibetur gratia, per mm aliquant iis intrinsecam non confertur, neque ex intentions vel pietate administratis pendent Sacramenti vis ac efficacia;' verum ex operatione Spiritus,* ac verbo institutionis, quod complectitur cum prmceptum, unde celebrandi Sacramenti potestas Jit, turn etiam promissionem de beneficiis digne percipientibus exhibendis.1
IV. Sacramenta duo tantum sunt a Christo Domino nostro in Evangelio instituta, Baptismus scilicet, et camaDomini; quorum neutrum debet nisi a ministro verbi legitime ordinate dispensari.'
V. Sacramenta Veteris Testamenti si res spirituales per ea significatas exhibitasque resjnciamus, quoad substantiam eadem fuere cum his sub Novo'
I. Baptismus est sacramentum New Testament, ordained by Jesus Christ,1 not only for the solemn admission of the party baptized into the visible Church,' but also to be unto him a sign and seal of the covenant of grace,' of his ingrafting into Christ,* of regeneration," of remission of sins,' and of his giving up unto God, through Jesus Christ, to walk in newness of life:7 which sacrament is, by Christ's own appointment, to be continued in his Church until the end of the world.9
II. The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called thereunto.'
III. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person."
IV. Not only those that do actually profess faith in and obedience unto Christ," but also the infants
Novi Testatnenti, a Jesu Christo institutum,1 non solum propter solennem persona baptizatw in Ecclesiam visibilem admissionem,' verum ctiam ut signum cidem sit, et sigillum cum foederis gratice* turn sua in Christum insitionis,' regencrationis," remissionis peccatorum," ac sui ijisius Deo per Christum dedicationis, ad ambulandum in vita novitate.1 Quod quidem Sacramentum e Christi ipsius mandato est in Ecclesia ejus ad fincm usque mundi retinendum."
II. Elementum externum in hoc Sacramento adhibendum es< Aqua; qua baptizari debet admittendus, a ministro Evangelii legitime ad hoc vocato, in nomine Patris et filii et Spiritus Sancti.'
III. Baptizandi in aquam mmersio necessaria non est; verum baptismus rite administratur aqua superfusa vel ctiam inspersa baptizando.1'
IV. Non iUi solum qui fidcm in Christum eique se obedientes fort actu quidem proftentur," verum of one or both believing parents are to be baptized.'
V. Although it be a great sin to contemn or neglect this ordinance,' yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it,' or that all that are baptized are undoubtedly regenerated.'
VI. The efficacy of baptism is not tied to that moment of time wherein it is administered;" yet, notwithstanding, by the right use of tliis ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time."
VII. The sacrament of baptism is but once to be administered to any person.'
L Onr Lord Jesus, in the night wherein he was betrayed, instituted
ctiam infantes qui a Parcnte vel altero vel utroque fideli procreantur, sunt baptizandi.'
V. Quumvis grave peccatum sit institution hoc despicatui habere vel negligere;' non tamen ei salus ct gratia ila individue annectuntur, ut absque illo nemo unquam regenerari aut salvari possit,' aut quasi indubium omnino sit regenerari mnnes qui baptizantur?
VI. Baptismi cfficacia ei temporis momento quo administratis non adstringitur.* Nihilominus tamen, usu debito hujus instituti non offertur solum promissa gratia, verum etiam otnnibus (tam infantibus quam adultis) ad quos gratia ilia e consilio Divinm voluntatis pertinet, per Spiritum Sanctum in tempore suo constituto realiter confertur et cxhibetur.°
VII. Sacramentum Baptismi eidem persona non est nisi seniel administrandum.'
I. Dominus noster Jesus eadem qua prodebatur nocte instituit cor