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196 THE COMPREHENSIVE CHURCH.
which, in the nature of the case, could be done. But if
the child lives, that peculiar relation of Baptism to it
as a moral agent, bound to confess Christ in the Sacrament of Confession, is insisted on, and never yielded
nor forgotten; and the child must be presented for its
confession of Christ by its sponsors.
In the case of persons baptized in infancy, who live
to maturity and to conscious personal responsibility,
the full and complete idea of their Baptism is never
thoroughly consummated until afterward, in their Confirmation, that confession is voluntarily assumed and
made their own. To make Infant Baptism thoroughly
consistent with the principle of Baptism as the Sacrament of Confession, there must be a specific act attached
to it and connected with it, and in the order of the
Church inseparable from it, like this of Confirmation,
and designed to complete the full significance of the
essential idea of Christian Baptism. Accordingly,
from the apostles' days to these, such an act has been
always provided and used in the Church which has descended historically from the apostles, through that
Holy Spirit who guided those inspired men in their
constitution of the Church. We of this period did not
devise it. We inherit it from our predecessors. We
offer it, as by a hand held out from apostolic inspiration,
as a bond of union between Christians in systems otherwise utterly irreconcilable, and, with this, capable of a
perfectly adjusted reconciliation and agreement.
Now, in reference to the assertion that none but
adults may be baptized, we reply that Confirmation in
the view here presented is, de facto, adult Baptism.
The adult, after repentance and faith, comes forward,
| Title | The comprehensive church |
| Creator | Vail, Thomas H. (Thomas Hubbard) |
| Publisher | Appleton |
| Place of Publication | New York |
| Date | 1879 |
| Language | eng |
| Type | Books/Pamphlets |
| Title | 00000200 |
| Type | Books/Pamphlets |
| Transcript | 196 THE COMPREHENSIVE CHURCH. which, in the nature of the case, could be done. But if the child lives, that peculiar relation of Baptism to it as a moral agent, bound to confess Christ in the Sacrament of Confession, is insisted on, and never yielded nor forgotten; and the child must be presented for its confession of Christ by its sponsors. In the case of persons baptized in infancy, who live to maturity and to conscious personal responsibility, the full and complete idea of their Baptism is never thoroughly consummated until afterward, in their Confirmation, that confession is voluntarily assumed and made their own. To make Infant Baptism thoroughly consistent with the principle of Baptism as the Sacrament of Confession, there must be a specific act attached to it and connected with it, and in the order of the Church inseparable from it, like this of Confirmation, and designed to complete the full significance of the essential idea of Christian Baptism. Accordingly, from the apostles' days to these, such an act has been always provided and used in the Church which has descended historically from the apostles, through that Holy Spirit who guided those inspired men in their constitution of the Church. We of this period did not devise it. We inherit it from our predecessors. We offer it, as by a hand held out from apostolic inspiration, as a bond of union between Christians in systems otherwise utterly irreconcilable, and, with this, capable of a perfectly adjusted reconciliation and agreement. Now, in reference to the assertion that none but adults may be baptized, we reply that Confirmation in the view here presented is, de facto, adult Baptism. The adult, after repentance and faith, comes forward, |
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