At one time they used to rebaptize those who asked to be transferred from other churches to our own, and such persons found no objection to this custom of rebaptizing. But when the Romans decreed armed warfare against the Bohemians in the cause of faith and religion, and when the leaders of both sides opposed one another with the Scriptures, and both charged the other with errors, and after they had thrown violent insults at one another, it was decided [by the Brethren] that they would cut themselves off first from the priesthood, then from the sacraments, and then entirely from all of Christendom. Then in places others began to repeat the baptisms of others and there was great hatred for those who persisted, since the majority of our profession, who were already cut off from them, had their own congregations and administered the sacraments, and wishing to add to their churches, they were rebaptizing. And they had many noteworthy reasons and passages to cite in support of this, not only form this time, but also from quotations provided by many persons of antiquity, men of great authority, piety, and erudition. Foremost among these was blessed Cyprian the martyr of Christ, but there were also not a few others, who on this issue defended the bishops who all rebaptized in Africa, since the Scriptures proved (as they thought) that those baptized by heretics should be rebaptized.

This way of rebaptizing continued in our church as long as more certain knowledge about this matter did not come forth. But afterward, by the blessing of God, with the progress of time, the light of truth shone more clearly upon us, and when they had investigated the Scripture more diligently, and aided by the work of certain learned persons, they concluded that rebaptism is not properly a work of the church. [underline added] Therefore they put it to a vote whether to continue or do away with this, and it was the unanimous consensus that repetition of baptism among us is now revoked.

“THE BOHEMIAN CONFESSION (1535)” IN REFORMED CONFESSIONS OF THE 16TH AND 17TH CENTURIES IN ENGLISH TRANSLATION, COMPILED WITH INTRODUCTIONS BY JAMES T. DENNISON, JR., LOC. 432-433.

First of all, they teach by the Scriptures that God is to be known by faith as One in divine substance, but three in persons, the Father, the Son, and the Holy Spirit. They teach that there is a distinction on the part of the persons, but as regards true essence and substance there is co-equality and no distinction. This is plainly attested by the Catholic faith, the Synod of Nicaea, and other decrees and articles in agreement with it, and also by the Confession or Symbol of Athanasius. . . . Moreover, they teach that this one true God, one in divine essence and blessed Trinity of persons, is always to be adored, worshipped and honored with the highest reverence, honor, and praise as Lord of all the highest King who reigns over all.

“The Bohemian Confession (1535)” IN REFORMED CONFESSIONS OF THE 16TH AND 17TH CENTURIES IN ENGLISH TRANSLATION, COMPILED WITH INTRODUCTIONS BY JAMES T. DENNISON, JR., LOC. 408.

10. As a person is demented when the members of his body effect something without the head, tearing, wounding and damaging themselves, so are the members of Christ demented, beating and burdening themselves with unwise laws, whenever they undertake something without Christ, their head.

“THE SIXTY-SEVEN ARTICLES OF HULDRYCH ZWINGLI (1523)” IN REFORMED CONFESSIONS OF THE 16TH AND 17TH CENTURIES IN ENGLISH TRANSLATION, COMPILED WITH INTRODUCTIONS BY JAMES T. DENNISON, JR., LOC. 20.

1. Everyone who says that the Gospel is nothing without the sanction of the Church, errs and blasphemes God.

2. The summary of the gospel is that our Lord Christ, true Son of God, has made known to us the will of his Heavenly Father and has redeemed us from death and reconciled us with God by his guiltlessness.

3. Therefore, Christ is the only way to salvation of all who were, are now, or shall be.

4. Whoever seeks or points to another door, errs. Indeed, he is a murderer of the soul and a thief.

5. Therefore, all who regard other teachings equal to or higher than the Gospel, err. They do not know what Gospel is.

“The Sixty-Seven Articles of Huldrych Zwingli (1523)” in Reformed Confessions of the 16th and 17th Centuries in English Translation, compiled with introductions by James T. Dennison, Jr., loc. 20.

From Jesus’ supernatural conception, Matthew turns to the story of the magi. . . . In the OT, faithful Israelites prove superior to foreign magicians (Gen. 41; Exod. 7-10; Dan. 2), but here in Matt. 2 the tables are turned.

“Matthew” by Craig L. Blomberg in Commentary on the New Testament Use of the Old Testament, eds. G. K. Beale and D. A. Carson, 5.

The Hebrew Scriptures — or Christian Old Testament — permeate Matthew’s Gospel. Approximately fifty-five references prove close enough in wording for commentators typically to label them “quotations,” compared to about sixty-five for the other three canonical Gospels put together. About twenty-three of these texts are unique to Matthew. Twelve times Matthew speaks explicitly of a passage or theme of Scripture being “fulfilled.” In addition to explicit quotations, numerous allusions and echoes of Scripture may be discerned in every part of this Gospel.

“Matthew” by Craig L. Blomberg in Commentary on the New Testament Use of the Old Testament, eds. G. K. Beale and D. A. Carson, 1.