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Page 11
The devout Lutheran mother presses her baptized child to her
bosom, looks into its eyes, and thanks her Saviour from the depth of
her heart, that He has blessed her child; that He has breathed into it
His divine life, washed it, sealed it, and adopted it as His son or
daughter. How sweet the consolation to know that her precious little
one is a lamb of Christ's flock, "_bearing on its body the marks of
the Lord Jesus_."
But Christian parents have not fulfilled their whole duty in
having children baptized into Christ. The children are indeed in
covenant relationship with Jesus Christ. But it is their bounden duty
and blessed privilege to keep their little ones in that covenant of
Grace. Of this more in the next chapter.
CHAPTER V.
THE BAPTISMAL COVENANT CAN BE KEPT UNBROKEN.
AIM AND RESPONSIBILITY OF PARENTS.
We have gone "_to the Law and to the Testimony_" to find out
what the nature and benefits of Baptism are. We have gathered out of
the Word all the principal passages bearing on this subject. We have
grouped them together, and studied them side by side. We have noticed
that their sense is uniform, clear, and strong. Unless we are willing
to throw aside all sound principles of interpretation, we can extract
from the words of inspiration only one meaning, and that is that the
baptized child is, by virtue of that divine ordinance, a new creature
in Christ Jesus.
Here let us be careful, however, to bear in mind and keep before
us that we claim for the child only the _birth_ of a new life. It has
been _born_ of water and the Spirit. A birth we know is but a very
feeble beginning of life. So faint are the flickerings of the natural
life at birth, that it is often doubtful at first whether any life is
present. The result of a birth is not a full-grown man, but a very
weak and helpless babe. The little life needs the most tender,
watchful and intelligent fostering and care.
So it is also in the Kingdom of Grace. The divine life is there.
But it is life in its first beginnings. As yet only the seeds and
germs of the new life. And this young spiritual life also needs gentle
fostering and careful nourishing. Like the natural life of the child,
so its spiritual life is beset with perils. While the germs of the new
life are there, we must not forget that the roots of sin are also
still there. Our Church does not teach with Rome that "sin (original)
is destroyed in baptism, so that it no longer exists." Hollazius says:
"The guilt and dominion of sin is taken away by baptism, but not the
root or tinder of sin." Luther also writes that "Baptism takes away
the guilt of sin, although the material, called concupiscence,
remains."
Unfortunately for the child these roots of sin will grow of their
own accord, like the weeds in our gardens. They need no fostering
care. Not so with the germs of the new life. They, like the most
precious plants of the gardens, must be watched and guarded and tended
continually. Solomon says: Prov. xxix. 15, "_A child left to himself
bringeth his mother to shame_." And this may be true even of a
baptized child.
The Christian parent, therefore, has not fulfilled his whole duty
to the child by having it baptized. It is now the parents' duty; or
rather it should be considered the parents' most blessed privilege to
_keep_ that child in covenant relationship with the blessed
Redeemer. This also belongs to the teaching of the Church of the
Reformation. This point, however, many parents seem to forget. Many
who are sound on the question of baptismal Grace, are very unsound as
to a parent's duty to the baptized child.
Hunnius, a recognized standard theologian of our Church, in
speaking of the responsibility of those who present children for
baptism says it is expected of them _First_, to answer, in behalf
of the child, as to the faith in which it is baptized, and in which it
is to be brought up. _Second_, to instruct the child when it
comes to years of discretion, that it has been truly baptized, as
Christ has commanded. _Third_, to pray for the child, that God
may keep it in that Covenant of Grace, bless it in body and spirit,
and finally save it with all true believers, and _Fourth_, to use
all diligence that the child may grow up in that faith, which they
have confessed in the child's name, and thus be preserved from
dangerous error and false doctrine.
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