ait illis Sinite parvulos venire ad me, et ne prohibueritis eos : Ta Et lium enim est regnum cœlorum. Amen dico vobis: Quisquis non receperit regnum Dei velut parvulus, non intrabit in illud. complexans eos, et imponens manus super eos, benedicebat eis. Post hæc imposita manu in caput infantis, cum susceptoribus oret flexis genibus: Pater noster qui es in cœlo. Sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua sicut in cœlo, et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem. Sed libera nos à malo, Amen. Postea deducatur infans ad baptisma, et Minister dicat: Dominus custodiat introitum et exitum tuum, ab hoc et in seculum. Deinde Minister jubeat infantem per susceptores renunciare, et dicat: N. Renuncias diabolo? Responsio, Ita. Et omnibus operibus ejus? Responsio, Ita. Et omnibus pompis ejus ? Responsio, Ita. Postea interroget: Credis in Deum Patrem omnipotentem, creatorem cœli et terræ ? Responsio, Ita. Credis in Jesum Christum Filium ejus unicum, Dominum nostrum, natum et passum, &c. Responsio, Ita. Credis in Spiritum sanctum, sanctam Ecclesiam Christi, communionem sanctorum, remissionem peccatorum, resurrectionem carnis, ac post mortem vitam æternam ? Responsio, Ita. Visne baptizari? Hic accipiat infantem, eumque immergens in aquam, dicat: Ibi susceptores infantulum apprehendant, ac Minister donec album indusium induit, dicat : Omnipotens Deus, et Pater Domini nostri Jesu Christi, qui te per aquam et Spiritum sanctum regenuit, et omnia peccata tibi remisit, confirmet te per gratiam suam ad æternam vitam, Amen. Pax tecum. No. II. The Order and Form of Baptism (including the Prefatory Remarks on the subject of Baptism), inserted in the Brandenburg and Nuremberg Liturgy of 1533.* OF BAPTISM. In all ecclesiastical usages we must diligently mark what God has commanded and instituted, and what men have added thereto, in order that we may hold the divine as the essential part, and diligently practise it, and on the other hand judge the human additions, whether or not they are things indifferent, and if indifferent, whether they are also useful or not, in order that what is contrary to God's word, or otherwise unprofitable, may be done away. Now God himself has instituted and ordained Baptism, that we should baptize with water, in the name of the Father, and of the Son, and of the Holy Ghost. But men have added of their own accord Prayer, (recitation of the) Gospel, sponsors, chrisom-cloth, blessing of the font, oil, salt, and spittle, &c. Now, whatever of these things tends to profit and improvement should for the present be suffered to remain; but whatever is unprofitable and causes offence, should be suffered to fall into disuse. Now, the saying of Prayer thereat, and the reading of the Holy Gospel, is not only allowable, but also useful and good; therefore it should be suffered to remain. In like manner also sponsors, especially on account of the Anabaptists, who now-a-days pretend that they do not know whether they be baptized or not; in order that the sponsors principally, together with other persons, may give testimony, and in the mouth of two or three witnesses, every matter may be established. (Deut. xix.) Also in order that some one may answer for the child, and if he should be prematurely deprived of his parents by death, they may remind the children what they have engaged on their behalf at their baptism, and keep a strict watch over them that they may fulfil it, and learn God's Commandments, Creed, and Prayer. * Kirchen Ordnung, In meiner gnedigen herrn der Marggraven zu Brandenburg, und.. der Stat. Nurmberg, &c. 1533, fol. The above translation from this work has been made for me by a friend. It will be seen, by a comparison of the Form of Baptism here given, with the preceding by Luther, that they are identical. But the blessing of the font, oil, salt, and spittle, &c. darken rather than advance the essential parts of baptism, and only serve to superstition. Moreover, the prayer and blessing with which the font, salt, and oil are consecrated, have no foundation in God's word, but are in many respects at variance with it. Moreover, inasmuch as the holy Christian Church from the beginning has not considered such things as necessary, but has always acknowledged them to be indifferent, and that if a child be baptized with simple common water, in the name of the Father, and of the Son, and of the Holy Ghost, although all the other additions have been omitted, yet nothing has in this case been done amiss, but the child is rightly baptised, therefore these things ought at this time to be omitted. And since Baptism is the sign of the covenant with us Christians under the New Testament, just as Circumcision was of that with the Jews under the Old Testament, young children ought, on the request of their parents, to be baptised, at as early a period as possible; for even young children were circumcised, according to God's commands, as early as the eighth day. And Christ says, Except a man be born of water and of the Spirit, he cannot see the kingdom of God; and Paul calls baptism a laver of regeneration. Now young children, however tender their years, have need to be regenerated, if they are to enter into the kingdom of God. Moreover, we believe that the Apostles baptised children, inasmuch as they baptised whole households, and are sure that no one can prove any other or contrary conclusion from the Holy Scriptures. Pastors and ministers, however, must give all diligence, that for such necessary work of Christian baptism, intelligent sponsors be chosen, who know to what end they are there present, in order that the baptism may be conducted with true devotion, sobriety, and propriety. They ought, too, themselves to take good heed that they be not light-minded, inconsiderate, in an unsuitable frame of mind, or the worse for wine, in order that they may pronounce the Christian prayers, and above all, the word on which baptism principally depends, distinctly and seriously, that they may not move the audience that stand by to levity, or otherwise offend them, but rather give occasion to devotion and good Christian thoughts. In like manner they shall enjoin the people who are present, especially the children, to avoid all levity, indecency, and scandal, and on the contrary, devoutly to pray for grace, salvation, faith, and everlasting happiness, in behalf of the baptised child; inasmuch as Christ has given us so comfortable a promise, that whatsoever we ask in his name He will give unto us. And such decency, seriousness, and devotion will doubtless follow, not only in the ministers of the Church, but also in the surrounding audience, if we diligently lay to heart the exceeding great benefit which the Father of all compassion, of his mere mercy, bestows upon us through our dear Lord Jesus Christ in the Sacrament of Holy Baptism, and the great and salutary work which he by the power of his eternal word then and there worketh in us. For thereby we are incited to praise, to invoke, and freely to confess his holy and divine name. For not the minister, nor any creature, but God himself, here worketh eternal life and happiness. Wherefore also our dear Lord Jesus Christ has commanded to baptise, not in our own, nor yet in the name of any saint or angel, but in the name of God the Father, and of the Son, and of the Holy Ghost. But in order that we may contemplate this work of God with deeper feeling and in a more orderly way, we must first diligently consider in how great misery and wretchedness, according to the testimony of Divine Scripture, we are all alike involved. Secondly, what great mercy God has shewn towards us through our Lord Jesus Christ, in that he has delivered us from it by baptism. And thirdly, how we should bear in mind such grace of baptism at all times, but especially in trouble, and praise and glorify God for the same. First. We must seriously consider that we were all fallen, by Adam's transgression, through the envy of Satan, under the wrath, curse, displeasure, and malediction of God, and were taken captives under the power of sin, and death, and under the dominion of the devil and hell, so that we were all by nature the children of wrath, and with all our powers, works, practices, and piety, could do nothing pleasing to God, right, good, and salutary to ourselves; but every thing that we could, did, or worked, was, from our corrupt nature, accursed, sinful, and worthy of death, damnable, and subject to the devil. For because our birth from Adam (of whom we are born to [this] natural earthly life,) is guilty of transgression and accursed of God, so that all men must die in him, and bear his earthly image in the mortal body of sin; it follows that all our actions and whole life, which flows from such natural birth, must be damnable and accursed, however great, holy, wise, and good it may appear before men. For whatsoever is born of the flesh is flesh, damnable, accursed, merely dead, sin, and worthy of hell. Wherefore also flesh and blood cannot inherit the kingdom of God. For that which is flesh lives carnally, is carnally minded, at enmity with God, not subject to the law of God. For they that are in the flesh cannot please God; carnal wisdom is death. Wherefore Christ our dear Lord, speaking to Nicodemus, decides thus: "Verily, verily, I say unto thee, Except a man be born anew of water and of the Spirit, he cannot see the kingdom of God, nor enter therein." Secondly. We must diligently reflect how great mercy and compassion God shews us in baptism, in manifesting toward us his condescension and loving-kindness, and saving us, not for the righteousness of works which we have done, but according to his mercy, by the laver of regeneration and renewing of the Holy Ghost. For he then and there, by virtue of the word, kills, destroys, and washes away by his Spirit whatsoever makes us sinners, defiled, or accursed, just as in the Red Sea he drowned the enemies of his people, and destroyed in the deluge all flesh except eight souls who were preserved. So also this laver saves us by the word of God, not the putting away of the filth of the flesh, as is done outwardly in corporal washing, but the covenant of a good conscience with God, by the resurrection of Jesus Christ, whereby in virtue of the Divine Covenant we are purged and assured in our consciences, both with God's word and outward token, that all which can defile or condemn us is taken away, dead, aǹnihilated and forgiven. We are also free and unburdened in conscience, and sure that we are united in covenant with God, who will reckon nothing to our condemnation. On the other hand, we, on our parts, must avoid the sins which have been forgiven, and be, as it were, dead to them; for all we who are baptised into Jesus Christ, are baptised into his death. Therefore we are buried with him by baptism into death, and thus are dead to sin and all our old life, and set at rest, so that nothing can condemn us, or separate us from the grace of God; for he that is dead is justified from sin, and is no longer subject to the power of the devil, death, and sin; and, although he still feels sin in the flesh, yet it is not reckoned to his condemnation, on account of the justification of the Spirit. Besides all this, baptism works in us a new divine life, with which God is well pleased. For like as Christ was raised up from the dead by the glory of the Father, so must we also walk in newness of life. But as we have been planted together with him to a like death, so shall we also partake in a like resurrection to eternal life. Therefore we must reckon ourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord, in whom we are also circumcised by the putting off of the sinful body of the flesh, being buried with him by baptism, in which also we are risen by faith. For God, who raised him up from the dead, has also together with him quickened us, who were dead in sins, and in the uncircumcision of our flesh or carnal life, |