indeed for the remission of sins,[1] but that they draw nought of original sin from Adam, which has need to be expiated by the laver of regeneration,[2] for the obtaining life everlasting,—whence it follows, as a consequence, that in them the form of baptism, for the remission of sins, is understood to be not true, but false,—let him be anathema. For that which the apostle has said, By one man sin entered into the world, and by sin death, and so death passed upon all men in whom all have sinned,[3] is not to be understood otherwise than as the Catholic Church spread everywhere hath always understood it. For, by reason of this rule of faith, from a tradition of the apostles, even infants, who could not as yet in themselves commit any sin, are for this cause truly baptized for the remission of sins, that in them that which they have contracted by generation, may be cleansed away by regeneration. For, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.[4]
5. If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that all that which has the true and proper nature of sin is not taken away, but says that it is only erased,[5] or not imputed,—let him be anathema. For, in those who are born again, God hates nothing, because, There is no condemnation to those who are truly buried together with Christ by baptism into death;[6] who walk not according to the flesh, but, putting off the old man, and putting on the new one, who is created according to God,[7] are made innocent, immaculate, pure, harmless, and beloved of God, heirs indeed of God, but joint heirs with Christ;[8] so that there is nothing whatever to retard them from entrance into heaven. But this holy synod confesses and is sensible, that in the baptized there remains concupiscence, or an incentive [to sin];"[9] which, since it is left for us to strive against, cannot injure those who consent not, but resist manfully by the
- ↑ Acts ii. 38.
- ↑ See Tit. iii. 5.
- ↑ Rom. v. 12.
- ↑ John iii. 5.
- ↑ Radi, to be scratched out, a metaphor taken from the ancient mode of writing, in which the flat end of the style rubbed out the marks which the sharp end had made upon a waxen tablet.
- ↑ Rom. viii. 1; vi. 4.
- ↑ Ephes. iv. 22, 24.
- ↑ Rom. viii. 17.
- ↑ Vel fomitem. I cannot help thinking this a mistake for "velut fomitem."
