fore, in the language of this treatise, is "a perpetual baptism." As the mark of our Christian profession, as the sacramental oath of the soldier of the cross, it is the solemn declaration of relentless warfare against sin, and of life-long devotion to Christ our Leader. As the true bride is responsive to no other love than that of her husband, so one faithful to his baptism is dead to all else. It is as though all else had been sunk beneath the sea.
In the distinction drawn between the sacramental sign and the sacramental efficacy in paragraphs seven and eight, the Protestant distinction between justification and sanctification is involved. The one baptised, becomes in his baptism, wholly dead to the condemning power of sin; but so far as the presence of sin is concerned, the work of deliverance has just begun. This is in glaring contrast with the scholastic doctrine that original sin itself is entirely eradicated in baptism.[1] For baptism but begins the constant struggle against sin that ends only with the close of life. Hence the warning against making of baptism a ground for presumption, and against relaxing the earnestness of the struggle upon the assumption that one has been baptised. For unless baptism be the beginning of a new life, it is without meaning.
Nor is the error less fatal which resorts to satisfactions, self-chosen or ecclesiastically appointed, for the forgiveness of sin committed after baptism. For as every sin committed after baptism is a falling away from baptism, all repentance is a return to baptism. No forgiveness is to be found except upon the terms of our baptism. Never changing is God's covenant. If broken on our part, no new covenant is to be sought. We must return to the faith of our childhood or be lost. The Mediæval Church had devised a sacrament of penance to supplement and repair the alleged broken down and inoperative sacrament of baptism. Baptism, so ran the teaching, blotted out the past and put one on a plane to make a new beginning; but, then, when he fell, there was this new sacrament, to which resort could be taken. It was the "second plank," wrote Jerome, "by which one could swim out of the sea of his sins." "No," exclaimed Luther, in the Large Catechism, "the ship of our baptism never goes down. If we fall out of the ship, there it is, ready for our return."[2]
There are, then, no vows whatever that can be substitutes for our baptism, or can supplement it. The baptismal vow comprehends everything. Only one distinction is admissible. While the vow made in baptism is universal, binding all alike to complete obedience to God, there are particular spheres in which this general vow is to be exercised and fulfilled. Not all Christians have the same office or the same calling. When one answers a divine call directing him to some specific form of Christian service, the
