in the decisiveness wherewith this theory is spoken out in the confessions of the several branches of the Reformed Church, and their Liturgies: only these are obviously surer tests of belief, since confessions are often modified for the sake of harmony; prayer would express by its omissions as well as by its actual petitions. The comparison consequently of the old, and the Lutheran, and our own Liturgy on the one hand, with the Reformed Liturgies on the other, is very instructive as to the tenets of the several Churches[1].
Into our own country this theory was introduced partly by Peter Martyr, partly by the intercourse with the Swiss reformers: one might instance Bishop Hooper, as one who inclined, in outward things, to the school of Geneva, and in whose statement of the Sacraments[2] scarcely a vestige of any spiritual influence remains. It appears, also, very prominently in the early controversies with the Romanists. Upon this system it was idle to speak of the connection of Regeneration with Baptism, since Baptism conferred upon infants no spiritual grace. The new birth being separated from Christ's ordinance, it was natural to
- ↑ See Note M at the end.
- ↑ "Although Baptism be a Sacrament to be received, and honourably used of all men, yet it sanctifieth no man. And such as attribute the remission of sins unto the external sign [i.e. unto the Sacrament as an instrument, for none would ascribe it to the water only,] do offend. John preached penitence in the desert, and remission of sin in Christ. Such as confessed their faults he marked and declared to be of Christ's Church. So that external Baptism was but an inauguration or external consecration of those that first believed, and were cleansed of their sin. Such as he baptized must remember that repentance and faith precede this external sign; and in Christ the purgation was inwardly obtained, before the external sign was given. Thus be the infants examined concerning repentance and faith, before they be baptized with water, at the contemplation of which faith God purgeth the soul. Then is the exterior sign and deed not to purge the heart, but to confirm, manifest, and open unto the world, that this child is God's [again Zuingli's notion]. And likewise Baptism, with the repetition of the words, is a very sacrament and sign that the child should die unto sin all his life (Rom. vi.). Likewise, no man should condemn nor neglect this exterior sign, for the commandment's sake; though it have no power to purge sin, yet it confirmeth the purgation of sin; and the act of itself pleaseth God, as an act of obedience." (Declaration of Christ.)
