: Baptism, and by the laying on of hands* do testify to them the grace that is contained in Baptism, to strengthen them to the warfare of faith and so after a convenient and godly manner, and with use of pure ceremonies, and such as are profitable to edifying, they bring them to the sacrament of the Lord's Supper, without any reiteration of Baptism; as there are evident tokens and examples to be seen of this matter in the Primitive Church, which is the true and best mistress of posterity, and which, going before, leadeth us the way. For if so be that a man should even after a true manner enjoy the Baptism of Christ, and should by means hereof be buried with Christ into his death to newness of life; Rom. vi. 4. if afterward, his life being prolonged, he should not, according to the doctrine of the holy Gospel, shew forth a true and lively faith in Jesus Christ, brotherly love towards all those that are consecrated to the Lord, and so should lead a life unworthy of his place or calling, and of God and his neighbour, and should not in Baptism conceive a lively hope of life everlasting; such a one should assuredly give certain testimony of himself, that he had in vain received grace in holy Baptism, wherein the name of the Holy Trinity was invoked over him the which thing God the Lord, as his word declareth, suffereth by no means to escape unrevenged or unpunished. Exod. xx. 7. : IV. FROM THE CONFESSION OF FRANCE. Art. 35. We acknowledge that there be two only Sacraments common to the whole Church. Whereof the first is Baptism: the which is given to us to testify our adoption; because that therein we are ingrafted into Christ's body, that, being washed in his blood, we may also be renewed to holiness of life by his Spirit. This also we say; that although we are baptized but once, yet the fruit of baptism doth pertain to the whole course of our life: that this promise, to wit, that Christ will be always unto us sanctification, and justification, may be sealed up in us with a sure and firm seal. Further This whole ceremony is profitably kept in the Churches of Bohemia, not as a point of doctrine, but as a part of Ecclesiastical discipline, without any prejudice to the liberty of other Churches; seeing that it is nowhere commanded in the writings of the Apostles. Neither doth this Confession therefore approve Papistical Confirmation, which they do falsely call a Sacrament. But that which is added, that they which are thus baptized are received into the covenant of Baptism, it is well expounded a little after, to wit, so far forth as that grace which they received in Baptism, is by this mean made manifest to the Church, and to them that are baptized. more, although Baptism be a Sacrament of faith and repentance, yet, seeing that, together with the parents, God doth account their posterity also to be of the Church, we affirm, that infants, being born of holy parents, are by the authority of Christ to be baptized. Also, from Art. 38. We say therefore that the element of water, be it never so frail, doth notwithstanding truly witness or confirm unto us the inward washing of our souls in the blood of Jesus Christ, by the virtue and efficacy of the Holy Ghost. V. FROM THE CONFESSION OF ENGLAND. Art. 11. Sect. 2. We say, that Baptism is a Sacrament of the remission of sins, and of that washing which we have in the blood of Christ and that no person, which will profess Christ's name, ought to be restrained therefrom: no not the very babes of Christians; forsomuch as they be born in sin, and pertain unto the peo ple of God. VI.-FROM THE CONFESSION OF BELGIA. Art. 34. We believe and confess, that Jesus Christ, which is the end of the law, hath by his own blood-shedding made an end of all other propitiatory sacrifice for sins. Also that Circumcision, which was done by blood, being abolished, he hath instituted Baptism in the place thereof; whereby we are received into the Church of God, and separated from all other nations, and all kind of strange religions, being consecrated unto him alone, whose badge and cognizance we wear. Finally, Baptism is a token unto us, that He will be our God for ever, who also is our gracious Father. Therefore the Lord hath commanded all his to be baptized with pure water, "In the name of the Father, the Son, and the Holy Ghost;" Matt. xxviii. 19. to signify that the blood of Christ doth internally, through the operation of the Spirit, perform and effect that in the soul, which water doth externally work in our bodies. For as water, being poured upon us, and appearing on the body of him that is baptized, moistening the same, doth wash away the filthiness of the body; so the blood of Christ, washing the soul, doth cleanse it from sin, and doth make us the sons of God, which before were the children of wrath. Not that this material water doth these things; but the sprinkling of the precious blood of the Son of God, which is unto us as the Red Sea, where through we must pass, that we may depart from the tyranny of Pharaoh, that is, the Devil, and enter into the spiritual land of Canaan. Therefore the Ministers verily do deliver unto us the Sacrament, and the visible thing; but it is the Lord himself that giveth unto us that which is represented by the Sacrament, namely, the gifts and invisible graces: washing, purifying, and cleansing our souls from all spots and iniquities, renewing also, and filling our hearts with all comfort, and, to conclude, giving unto us a certain persuasion of his Fatherly goodness, clothing us with the new man, and taking off the old man from us, with all his deeds. For these causes we do believe, that every one that desireth to obtain eternal life, ought to be baptized with one Baptism, and that once alone, which never afterwards is to be iterated, seeing that we cannot even be born twice. Neither doth this Baptism profit us only at that moment, when the water resteth upon us, and when we are sprinkled with it; but it is available throughout the whole time of our life. Therefore here we do detest the error of the Anabaptists, who are not only not content with one only Baptism, and that once received, but do also condemn the Baptism of infants, yea, of those that be born of faithful parents. But we do believe that they ought for the same reason to be baptized, and sealed with the sign of the covenant, for the which in times past the infants amongst the Israelites were circumcised; that is, on account of the same promises made unto our infants, that were made unto theirs. And verily Christ hath no less shed his blood to wash the infants of the faithful, than those that are of riper years. Therefore it is meet that they should receive the sign or Sacrament of the thing which Christ hath wrought for their sakes; as, in the Law, the Lord commandeth, that the Sacrament of the death and passion of Christ should be communicated to children new-born, by offering up the lamb for them, which was a Sacrament of Christ to come. Lev. xii. 6. Furthermore, that which Circumcision did perform to the people of the Jews, the same doth Baptism perform to the children of the faithful. For the which cause Paul calleth Baptism, "The Circumcision of Christ." Col. ii. 11. VII. FROM THE CONFESSION OF AUGSBURG. Art. 9. Concerning Baptism they teach, that it is necessary to salvation,* as a ceremony ordained of Christ. Also, that by Bap • Understand this by those things, which afterward were declared in the Agreement made at Wirtemburg in the year 1536, the 29th day of May; where these words be read: Master Luther and his fellows do agree upon this, that, tism the grace of God is offered: and that young infants are to be baptized and that they, being by baptism commended unto God, are received into God's favour, and are made the sons of God; as Christ witnesseth, speaking of little children in the Church, "It is not the will of your heavenly Father, that any of these little ones should perish." Matt. xviii. 14. They condemn the Anabaptists, which allow not the Baptism of infants, and hold that infants are saved, though they die without Baptism, and be not within the Church of God. This in another Edition is set down in this sort : Touching Baptism they teach, that it is necessary to salvation, and that by Baptism the grace of God is offered: that children are to be baptized; and that such as by baptism be presented to God, are received into his favour. They condemn the Anabaptists, that allow not of children's Baptism, and hold that children are saved without Baptism. VIII. FROM THE CONFESSION OF SAXONY. Art. 13. Baptism is an entire action, to wit, a dipping, and the pronouncing of these words, "I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost." We do often expound the sum of the doctrine of the Gospel comprehended in these words. I baptize thee; that is, I do witness, that by this dipping thy sins be washed away, and that thou art now received of the true God, who is the Father of our Lord Jesus Christ, who hath redeemed thee by his Son, Jesus Christ, and doth sanctify thee by his Holy Spirit. I baptize thee into the name, that is, into the invocation of this true God, whom thou shalt acknowledge, and invocate, and distinguish from all other feigned gods; and shalt assure thyself, that those benefits are given to thee, which he hath promised in the Gospel; that thou art a member of the Church of God, which is redeemed by the Son, and sanctified by the Holy by the power of Christ, even those which are not baptized, may be saved. But it is necessary that these should not contemn Baptism. And hence it is that they will have infants to be baptized of necessity," &c. See the former observation. We also condemn the Catabaptists, who do either forbid the Baptism of Infants, or else teach that it is by no means necessary. Ghost. Let them remember this meaning of this covenant, who by reason of their age are capable of doctrine; and being confirmed by this testimony, let them believe that their sins be forgiven them, and that they are indeed members of the Church of God, and let them in a true faith invocate the true God: as Abraham, considering of Circumcision, did behold the promise of the seed to come, did understand that he was a member of the Church of God, and that the curse was taken away from him also, by that seed, of whom it was said in the promise, "In thy seed shall all nations be blessed." Gen. xii. 3. So also doth Peter teach, that Baptism is a stipulation, or promise, that a good conscience maketh unto God, by the resurrection of Jesus Christ, which is at the right hand of God." 1 Pet. iii. 21, 22. He doth namely call it a stipulation, whereby God doth make a covenant with thee, and receiveth thee into favor, the wounds of thy conscience being healed; and thou in like sort dost make a covenant with God, to invocate this true God, and to believe that thou art saved by the Son of God, who is raised up from death, and now doth reign. So this Son of God, sitting at the right hand of the Eternal Father, is effectual in thee; as also Paul saith to the Galatians, "Ye that are baptized, have put on Christ."* Gal. iii. 27. And that the Holy Ghost is given in Baptism,† Paul affirmeth it in his Epistle to Titus, saying, "By the washing of the new birth, and the renewing of the Holy Ghost." Tit. iii. 5. And in John it is said, "Except a man be born again, of water, and of the Spirit, he cannot enter into the kingdom of heaven." John iii. 5. Therefore we teach that Baptism is necessary: and we do once only baptize every one, as every one was but once only circumcised: but we do often make mention of the most profitable doctrine touching the signification thereof, and the mutual covenant: The words of the Apostle are, "As many of you as have been baptized into Christ, have put on Christ."-EDITOR. And that the Holy Ghost is given in Baptism, &c. That is, that it is indeed offered indifferently to all, but is received only by faith, and not given, to wit, through faith for the work done: and that it is so received, as that neither faith, nor the efficacy of faith, are necessarily to be referred to that very moment, wherein any one is baptized. Moreover, in the very form of the administration of Baptism, we use in our Churches to declare, that Baptism is not only a pledge of our renewing, but also, and that chiefly, of the remission of sins. See above, the first observation upon the Confession of Augsburg. |