of this world, yea no outward thing, can cleanse the soul of man. For the purifying of this is the work of Divine grace alone. Baptism then cannot wash away the defilements of sin. But since it was instituted by God, and yet does not wash away sin, it is altogether certain that it is no other than a Sacramental sign, whereby the people of God are bound and united to one faith and religion." So that his view is just that mentioned by our Articles (Art. 27.) as inadequate. These maxims,—the inadequacy of outward things to wash away sin, and the assumption that Baptism is a sign only, the outward element of water alone,—and the purports of Baptism, which he deduces from these maxims, form the greater part of the statements of Zuingli; and these he inculcates with the utmost earnestness and positiveness. "This[1] conviction abides with me, certain, unshaken, and infallible (which if the authority and power of the whole world would impugn, they will yet effect nothing with me), that no element, outwardly administered, can avail any thing toward the purifying of the soul." And so, assuming as before, the incompatibility of the sign with the thing signified, he argues as if all were outward. "John[2] (whose Baptism he contends to have been the same[3] with that of Christ) taught amendment and true repentance; and those who, influenced by his teaching, embraced repentance and amendment of life, he signed with the outward water of Baptism, yet they were not any way the better for it; for what pre-
- ↑ Ibid. f. 71. v.
- ↑ Ib. f. 67. v. add f. 68. v.
- ↑ Ib. § de prima Baptismi origine et Institutione f. 73. v. sqq.
could not bring any purity or cleansing to the wretched and polluted consciences of men, how much less in Christ, in whom the Spirit only gives us life. Meanwhile, however, He has bequeathed to us, who are his members, two ceremonies, i.e. certain symbols and outward signs, Baptism namely, and the Eucharist, (or as others have termed it the commemoration of His death), wherein He wished to consult our infirmity and accommodate Himself to us. By one of these signs, which Christ has instituted for us, Baptism, we are marked at the same time and consecrated to God. In the other, the Eucharist, or commemoration of His death, we give thanks to God, our heavenly Father, for that immense benefit of our redemption and salvation granted." See also Responsio ad libell. D. Baltazaris, ib. f. 108.
