HOLY BAPTISM
OF BAPTISM
Question 69. How art thou admonished and assured, by holy baptism, that the one sacrifice of Christ upon the cross is of real advantage to thee?
Answer. Thus, that Christ appointed this external washing with water, adding thereunto this promise, that I am as certainly washed by his blood and Spirit from all the pollution of my soul, that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away.
EXPOSITION
Concerning baptism we must enquire particularly:
I. What it is:
II. What its design is:
III. What the words of the institution of baptism signify:
IV. In what the lawful use of baptism consists:
V. The forms of speech which are used in regard to it:
VI. The proper subjects of baptism:
VII. What baptism has taken the place of:
VIII. In what baptism and circumcision agree and differ.
The first two propositions belong properly to the 69th and 70th Questions of the Catechism and will be considered in the exposition of these questions; the third and fourth belong to the 71st; the fifth to 71st and 72nd; the sixth to the 73rd; the seventh and eighth will be explained when we come to treat the subject of circumcision which immediately follows.
I. WHAT BAPTISM IS
The word baptism comes from the Greek βαπτίζῶ, which is derived from βαπτῶ, which means to plunge, to dip, to wash, or to sprinkle. In the eastern church they were ordinarily immersed. Those, however, who lived in the colder regions of the north were commonly sprinkled with water.
But this is a matter of no importance, as washing may be performed either by dipping or sprinkling. Baptism now is a washing.
The Catechism defines baptism to be an external washing with water instituted by Christ, to which this promise is added, that when we are baptized, we are as certainly washed by his blood and Spirit from all the pollution of our souls, that is from all our sins, as we are washed externally with water, by which the filthiness of the body is commonly washed away. It may also be thus defined: Baptism is a sacred rite instituted by Christ in the New Testament, by which we are washed with water in the name of the Father, and of the Son, and of the Holy Ghost, to signify that God receives us into his favor, on account of the blood which his Son shed for us, and that we are regenerated by his Spirit; and that we, on the other hand, bind ourselves to exercise faith in God, and to perform new obedience to him. Or, it is a sacrament of the New
Testament instituted by Christ, which seals unto the faithful, who are baptized in the name of the Father, Son, and Holy Ghost, the remission of all their sins, the gift of the Holy Ghost, and the ingrafting of them into the body and church of Christ; whilst they, on the other hand, profess that they receive these blessings, and that they ought, and will henceforth live unto him. Or more briefly: It is a washing with water appointed by the Son of God, during which these words are repeated: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, to declare that he who is thus washed, whether by dipping or sprinkling; is reconciled to God by faith, and is sanctified by the Holy Spirit unto eternal life. We are said to be received into divine favor on account of the blood of Christ shed for us in his death upon the cross, which is the same as to say that we are reconciled on account of the entire humiliation of Christ applied unto us by faith. The words of the institution of baptism confirm this definition: "Go and teach all nations baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;" (Matt. 28:19)
that is, testifying by the sign of baptism, that they are received into favor by the Father on account of the Son, and are sanctified by his Spirit.
"John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." "He that believeth and is baptized shall be saved." (Mark 1:4; 16:16.) Baptism, therefore, includes these three things: 1. The sign, which is water, and the ceremony which is connected with it. 2. The things which are signified thereby, which include the sprinkling of the blood of Christ, the mortification of the old man, and the quickening of the new man. 3.
The command and promise of Christ, from which the sign obtains its authority and power to confirm.
Obj. 1. Baptism is called an external washing with water. Therefore it is nothing more than a mere sign. Ans. This objection separates things which ought not to be disjoined; for when we say that baptism is an external sign, we connect with it the thing signified. Hence we do not add the exclusive particle only. Baptism without the promise would, indeed, be a mere naked sign; and to unbelievers, who do not receive the promise with faith, it is only an external washing with water, as in the case of Simon Magus; but the promise and the thing signified are joined with the sign in the proper use of the sacraments.
Obj. 2. There were baptisms, or washings under the Old Testament.
Therefore baptism is not a sacrament peculiar to the New Testament.
Ans. There is a great difference between the various washings prescribed by the law, and baptism as we have it. 1. Those washings were not signs of initiation into the church as baptism is. 2. Those washings were instituted for the purpose of removing ceremonial uncleanness, as if any one had polluted himself by touching a dead body, or any unclean thing, his ceremonial uncleanness had to be removed by a ceremonial washing: baptism, on the other hand, has been instituted for the purpose of washing away moral uncleanness, or sin. It is for this reason that the Scriptures declare baptism to be the washing away of sin. 3. Those washings signified a cleansing by and for the sake of Christ who was to come: baptism seals the same by and for the sake of Christ already come in the flesh. 4. Those washings were binding upon the Jews alone; baptism is binding upon all nations, or the whole church. Lastly, those
washings were abolished by Christ, because ceremonial impurities, together with the ceremonial law itself, ceased when Christ came into the world: baptism, on the other hand, will continue to the end of time; for it is said, "Baptize all nations; and lo, I am with you alway, even unto the end of the world." Those, therefore, who urge this objection are deceived by the ambiguity of the word washings, which has nothing in common with baptism, properly so called, except the name.
II. WHAT ARE THE ENDS OF BAPTISM?
The chief end of baptism is, the confirmation of our faith, or a solemn declaration by which Christ testifies that he washes us with his blood and Spirit, and confers upon us remission of sins, and the Holy Ghost, who regenerates and sanctifies us unto eternal life. Or it is a sealing of the promise of grace, that is, of our justification and regeneration, and a declaration of the will of God, to this effect, that he here grants these gifts to those who are baptized, and that he will for ever grant them. For he himself baptizes us by the hand of the minister, and declares to us this his will.
That baptism is a declaration and confirmation of the will of God concerning our salvation which he promises to effect, and grant is evident: 1. From the formula of baptism, according to which we are baptized in the name of the Father, Son and Holy Ghost. By this act we are given over to God the Father. Son, and Holy Ghost, and declared to be his property. 2. From the promise annexed to the rite of baptism: "He that believeth and is baptized shall be saved." (Mark 16:16.) God declares, therefore, by this rite that he will save those that believe and are baptized.
3. From other passages of Scripture in which baptism is spoken of as a saving ordinance. "Arise and be baptized, and wash away thy sins, calling on the name of the Lord." "Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death. Therefore we are buried with him in baptism," &c. "In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh, by the circumcision of Christ," &c. "According to his mercy he saved us, by the washing of regeneration and renewing of the Holy
Ghost." (Acts 22:16. Rom. 6:3. Col. 2:11. Titus 3:5.)
From this it is evident why baptism is not repeated; because it is the sign of our reception into the favor and covenant of God, which remains for ever sure and valid in the case of those who repent. He, therefore, that has lost a sense of God's favor by falling into sin, does not need another application of baptism, but repentance for his sins. The same thing is also evident from the fact, that regeneration does not take place more than once in the same individual. We are born but once, and renewed but once: for he who is once truly ingrafted into Christ, is never wholly cast away: for "him that cometh to me," said Christ, "I will in no wise cast out." (John 6:37.) Hence it is sufficient that baptism which is the washing of regeneration, should be received but once, especially since regeneration and salvation do not absolutely depend upon baptism; otherwise it would be necessary for us to be rebaptized as often as we might sin. To these reasons we may yet add, that baptism has taken the place of circumcision, which was never performed more than once upon the same individual.
From what has been said it is also evident that the baptism of John was the same in substance with christian baptism. John preached the baptism of repentance for the remission of sins, that those who heard him might believe on Jesus Christ, who was to come after him. This now is the character of the baptism which we have, with this difference, that we are baptized in the name of Christ as already come, and not about to come.
Hence the baptism of John, and of the apostles, and that which we administer is the same as to substance, differing only as to the circumstance of signification. John baptized in the name of Christ who was to suffer and rise again: the apostles baptized, and we are now baptized in the name of Christ, who has already suffered and risen again: otherwise our baptism would not be the same as the baptism of Christ, who was baptized of John.
Obj. John said, "I baptize with water." Therefore it was a baptism of water only. Ans. John uses this language for the purpose of distinguishing his own ministry from the efficacy of Christ in baptism: for if this were not so it would follow that Christ was baptized merely with water; and that we are baptized in the same manner, or else we have not the same baptism which Christ had.
2. Another end of baptism is the declaration of our duty to God, and the binding of ourselves and the Church to gratitude, or to faith and repentance. To faith, that we may acknowledge for the true God, no one but this God, who is the Father of our Lord Jesus Christ; and the Son, and the Holy Ghost, and that we may worship him alone, and receive with faith the benefits which he offers. To repentance, that being continually admonished by this rite, that we are washed by the blood of Christ, and renewed by his Spirit, we may walk in newness of life, and thus shew our thankfulness to God for his benefits, according to what is said: "John preached the baptism of repentance." "Such were some of you; but ye are washed," &c. "How shall we who are dead to sin live any longer therein.
Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death." Therefore we are buried with him by baptism into death, that like us Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life. (Mark 1:4. 1.
Cor. 6:11. Rom. 6:2, 3, 4.) To be baptized into Christ's death, is to be made the partakers of all the benefits of his death, just as if we ourselves had died; and also to die unto sin, or to mortify the lust of the flesh by virtue of his death, and with him, be raised to a new life: for God promises, and binds us to this mortification of the old man in our baptism.
3. Baptism was appointed to be the sign of our entrance and reception into the church; because God will have all those who are members of his church to be admitted in this way, so that those who are not baptized, when they enjoy sufficient opportunities, are excluded from the church.
It is proper to make mention here of those passages of Scripture which affirm that all those who became christians, as the Ethiopian Eunuch,
Cornelius the centurian, the Philippian Jailor, Lydia, Paul, &c, were immediately after their conversion, baptized. It is for this reason also that the Lord's Supper is given only to such as are baptized: for they alone have been received into the church. The words of the institution of baptism are also here in place: "Go, and teach all nations, baptizing them," &c. The word which is here translated teach, means, according to its proper signification, make disciples, so that it may more properly be translated, go and make disciples, baptizing them, &c. It is thus rendered
by John, in the fourth chapter and first verse of his gospel: "The Pharisees had heard, that Jesus made, and baptized more disciples," &c. The same thing is also established by the substitution of baptism in the place of circumcision, which was the sacrament of reception into the Jewish
Church.
4. Baptism serves as a mark by which the true church may be discerned from all the various Sects which exist in the world. This end naturally grows out of the former; for those who are received into the church by a public sacrament, are by this, as by a badge, distinguished from the rest of mankind. "Go, and teach all nations, baptizing them," &c., as if he would say: "Gather me a church by my word, and those whom ye shall make my disciples, who believe with their whole hearts, baptize all of them, and them alone, and separate them for me from the rest of mankind."
5. Baptism was instituted to signify our taking of the cross, and to afford comfort concerning the preservation and deliverance of the church from all her afflictions. Those who are baptized are plunged, as it were, in affliction; but with the full assurance of deliverance. It is for this reason that Christ speaks of afflictions under the name of baptism, saying, 'Are ye able to be baptized with the baptism that I am baptized with?" (Matt.
20:22.) The ceremony connected with baptism intimates deliverance from our varied afflictions. We are immersed, but not drowned, or suffocated. It is in respect to this end that baptism is compared to the flood; for as in the flood, Noah and his family who were shut up in the ark were saved, yet not without much anxiety and peril, whilst the rest of mankind who were without the ark perished; so, those who are in the church, and who cleave to Christ, will most certainly be delivered at the proper time, although they may be pressed with afflictions and dangers from every side; whilst those who are out of the church will be overwhelmed with the deluge of sin and destruction. We may here appropriately refer to the passage of Paul, where ho compares the passage of the Israelites through the Red Sea to baptism: "All were baptized unto
Moses in the cloud and in the sea." (1 Cor. 10:2.) 6. Another end to be effected by baptism is to declare the unity of the church, and to establish that article of the Creed: I believe in the holy
catholic Church, the communion of the saints. "For by one Spirit are we all baptized into one body." "There is one Lord, one faith, one baptism."
(1 Cor. 12:13. Eph. 4:5.) This end may be embraced under the fourth; because baptism in separating and distinguishing the members of the church from the rest of mankind, connects and unites them with the church, and with one another.
7. Baptism contributes to the preservation and spread of the doctrine which promises free salvation for the sake of Christ's death. It furnishes a suitable occasion for those who are baptized to learn who is the author, and what the signification and use of this sacrament.
Question 70. What is it to be washed with the blood and Spirit of Christ?
Answer. It is to receive of God the remission of sins, freely, for the sake of Christ's blood, which he shed for us by his sacrifice upon the cross; and also, to be renewed by the Holy Ghost, and sanctified to be members of Christ, that so we may more and more die unto sin, and lead holy and unblamable lives.
EXPOSITION
There is in baptism a double washing: an external washing with water, and an internal washing with the blood and Spirit of Christ. The internal is signified and sealed by that which is external, and is always joined with it in the proper use of baptism. This internal washing is again two-fold, being a washing with the blood and Spirit of Christ. Both are specified in the answer of the Catechism, and may take place at the same time. To be washed with the blood of Christ, is to receive the pardon of sin, or to be justified on account of his shed-blood. To be washed with the Spirit of Christ, is to be regenerated by the Holy Spirit, which consists in a change of evil inclinations into those which are good, which the Holy Ghost works in the will and heart, so as to produce in us hatred to sin, and a desire to live according to the will of God.
That this double washing from sin is signified by the sacrament of baptism, is evident from these declarations of Scripture: "John preached the baptism of repentance for the remission of sins." "But ye are washed,
but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." The same thing is also taught when the Scriptures declare that we through baptism "are dead, and buried with Christ," "that we have put off the body of the sins of the flesh," "that we have put on Christ," &c. Baptism is, therefore, the sign of both these forms of washing, or benefits of Christ, which include the forgiveness of sin, and the renewing of our nature; and that not only because it has some resemblance to both, but also because these two benefits are inseparably connected, so that neither one can be without the other. If Christ do not wash us we have no part in him, and he who has not the Spirit of Christ is none of his. These benefits, however, differ from each other. Justification, which is by the blood of Christ, is complete and perfect in this life by imputation, for "there is no condemnation to them which are in Christ Jesus." (Rom. 8:1.) Regeneration, on the other hand, which is effected by the Spirit of Christ, and which consists in a change of our evil nature to that which is good, is not perfected, but only begun in this life; yet in such a manner that this beginning docs really take place in all the godly, and is experienced by them as long as they are in this life, because they truly and heartily desire to obey God in all things, and are greatly grieved on account of their defects, and remaining corruption.
Question 71. Where has Christ promised us that he will as certainly wash us by his blood and Spirit, as we are washed with the water of baptism?
Answer. In the institution of baptism, which is thus expressed, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;" "he that believeth and is baptized, shall be saved; but he that believeth not shall be damned." This promise is also repeated, where the scripture calls baptism "the washing of regeneration, and the washing away of sins."
EXPOSITION
The words employed by Christ in the institution of baptism, which are recorded by Matthew and Mark, embody the proof of the definition, and principal ends of baptism which we have already explained, "Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." "He that believeth and is baptized, shall be
saved; but he that believeth not shall be damned." (Math. 28:19. Mark 16:16.) These words require a short explanation.
Go ye, and teach all nations: as if he would say, do not confine your instructions to the posterity of Abraham, or to particular nations; but go and teach the whole world. Christ here removes the wall which had hitherto separated the Jews from all other nations, and makes a distinction between the sacraments of the Old and the New Testament.
The Old were instituted for the Jews only, but Christ here declares that baptism was not for the Jews only, but for all nations.
Baptizing them: that is, all those who come unto me through your teaching, and are made my disciples. The children, also, of such as come unto Christ, and are his disciples, are included amongst the number of those who are proper subjects of baptism: for these are also disciples of Christ, being born in the church, which to infants is the same as a profession of faith. The order which Christ here lays down must be observed. He commands that they should first be taught, and afterwards baptized, because he speaks of adults who might be converted to Christianity, and declares that the sacraments should not be alone, but joined with the word. The word ought to precede, and the sacraments follow in the case of adults.
In the name of the Father, and of the Son, and of the Holy Ghost: The words in the name of, signify, 1. That baptism was instituted by the command and authority of the three persons of the Godhead in common, and that they command that those who will be members of the church should be thus baptized. When the minister baptizes, his act is just as valid as if God the Father, Son, and Holy Ghost performed it. From this it follows in like manner, that these three persons are the three divine, and consubstantial subsistents of the Godhead, and that they constitute the one true God in whom we are baptized. 2. They signify that these three persons confirm unto us by their own declaration, that they receive us into their favor, and will truly grant us all the benefits which are signified by baptism, if we believe. And this, we may here observe, is the principal end of baptism. 3. To be baptized in the name of the Father, Son and Holy
Ghost, is to bind the person baptized to the knowledge, faith, worship, trust and honor of this true God, who is the Father, Son and Holy Ghost,
which is the second end of baptism, which Paul thus expresses: "Were ye baptized in the name of Paul;" (1 Cor. 1:13;) as if he would say, Ye ought to bind yourselves to him, in whose name ye were baptized.
He that believeth: The condition of faith is joined to the promise; for those who are baptized do not receive that which is promised and sealed by baptism unless they have faith, so that without faith the promise is not ratified, and baptism is of no profit. In these words we have expressed in a concise manner the proper use of baptism, in which the sacraments are always ratified to those who receive them in faith; whilst the sacraments are no sacraments, and profit nothing in their improper use.
The proper use of baptism consists in these things: 1. In observing those ceremonies and rites which are of divine appointment; all others are to be rejected. Hence it is evident that the various corruptions which the Papists have connected with the administration of this sacrament, such as the use of oil, spittle, exorcism, tapers, salt, and such like are to be thrown away as idle inventions. And as to the argument which the Papists employ in justifying these things; that they belong to the order, and significance of baptism; we may reply that the Holy Ghost knew full well what was necessary for the order and propriety of baptism; and as he has not instituted them, they do not properly belong to it. And as to their signification it is sufficient to reply that it does not belong to men to institute signs to express the will of God; which may be said in regard to all other corruptions of a similar nature.
2. The right use of baptism consists in administering it to those for whom it was instituted, that is for those who are converted and members of the church, and when they receive it in true faith, according as it is said: "If thou believest with all thine heart thou mayest be baptized." (Acts 8:37.)
3. Baptism is properly used when it is observed with the design for which it was instituted, and not for the healing of cattle and abuses of a similar character.
4. When it is administered by the ministers of the church to whom Christ has limited it, and whom he has sent to teach and baptize, and not by women and others whom God has not sent.
And is baptized: Christ designs to confirm us by this sign. Hence he adds, and is baptized, that we may know by this external washing with water, as well as by our faith, that we are of the number of those who shall be saved.
Shall be saved, that is, he that is baptized may know that he enjoys the benefits which are signified by this sacrament, which consist in justification, and regeneration if he believe. For the promise is not ratified without faith, neither is baptism of any profit when thus received.
The promise of salvation is added both to faith and baptism, but in a different respect. It is added to faith, as the necessary means by which we receive salvation; and to baptism, as the sign which seals that which faith receives.
He that believeth not, shall be damned; that is, even though he may have been baptized. The use of baptism does not save without faith. Not to be baptized does not condemn, if there be no contempt of this sacrament; for not the want, but the contempt of the sacraments condemns. But there can never be any contempt of the sacraments where there is faith.
And hence it is that Christ does not retain both members of the first proposition in that which stands in opposition to the promise; he merely says: "He that believeth not, shall be damned." Christ makes this distinction, because there is not the same necessity for faith and baptism to salvation. Faith is absolutely necessary to salvation, so that no one can be saved without it: for "without faith it is impossible to please God."
(Heb. 11:16.) But the sacraments are necessary when they may be observed according to divine appointment. Contempt of the sacraments under such circumstances, is inconsistent with faith. This is the reason why Christ promises salvation to those that believe and are baptized, keeping in view the distinction which is here made. Yet he does not deny salvation to those who are deprived of this sacrament.
TWENTY-SEVENTH LORD'S DAY
Question 72. Is then the external baptism with water, the washing away of sin itself?
Answer. Not at all, for the blood of Jesus Christ only, and the Holy Ghost, cleanse us from all sin.
EXPOSITION
The same division which we made when speaking of the sacraments in general, is also true of baptism, that there are some forms of speech which are proper, and others which are improper. These forms of speech are called sacramental. It is a proper form of speech when those who receive the sign are said to receive the thing signified, as "he that believeth, and is baptized, shall be saved." The same is true when the sign is said to signify the thing, as when it is said, "baptism is the sign of the washing away of sin." "He gave unto them circumcision to be a sign of the covenant." Improper or figurative forms of speech are when the sign is said to be the thing itself, as "Baptism is the washing of regeneration;" and when the sacrament is said to confer the thing, or things pertaining to that which is signified, as when baptism is said to save us. All these forms of speech may be said to have this one signification: Baptism is a certain sign of the remission of sin, and of everlasting life to them that believe: for the figurative speeches which are used in reference to the sacraments are to be interpreted in the same manner as the figurative speeches in reference to sacrifices. Sacrifices are often called expiations for sin, and yet the apostle Paul affirms that the blood of bulls, and of goats, cannot take away sin. So when it is said, "Baptism saves us," is "the washing of regeneration," and "the washing away of sin;" it is the same thing as to say, Baptism is the sign of all these things.
Question 73. Why then doth the Holy Ghost call baptism "the washing of regeneration," and "the washing away of sins?"
Answer. God speaks thus not without great cause, to wit, not only thereby to teach us, that, as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ; but especially that, by this divine pledge and sign, he may assure us that we are spiritually cleansed from our sins as really as we are externally washed
with water.
EXPOSITION
There are three reasons which may be assigned why the Scriptures thus speak, interchanging the names of the signs, and the things signified. The first is on account of the analogy which there is between the sign, and the thing signified. The thing signified is according to its own nature, such as the sign is according to its nature, the opposite of which is also true: for as water which is the sign, washes away the filthiness of the body, so the blood and Spirit of Christ, which are the things signified, wash away the pollution of the soul: and as the minister applies the sign outwardly, so God by virtue of his Spirit applies inwardly the thing signified to all those who receive the sign with true faith. Secondly, the Holy Ghost thus speaks for the confirmation of our faith through the use of the signs: for the signs used in the sacraments testify the will of God to us on account of the promise annexed thereto: "He that believeth, and is baptized, shall be saved." But why does the Holy Ghost thus speak for the confirmation of our faith? Because in the proper use of the sacraments the exhibition and reception of the signs, and things signified, are inseparably connected.
And hence the Holy Ghost interchanges the terms, attributing what belongs to the thing signified to the sign, and what belongs to the sign to the thing, to teach us what he gives, and to assure us that he does really give it. The third reason, therefore, why such language is employed is because the exhibition of the things signified, is inseperably connected with the signs used in the sacraments.
Question 74. Are infants also to be baptized?
Answer. Yes, for since they as well as the adult are included in the covenant and church of God; and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult; they must, therefore, by baptism, as a sign of the covenant, be also admitted into the Christian Church, and be distinguished from the children of infidels, as was done in the old covenant or testament by circumcision, instead of which baptism was instituted in the new covenant.
EXPOSITION
For a proper understanding of this question we shall consider, first, Who ought to receive, and Who ought to desire baptism? Those who are not yet disciples of Christ, not being of the number of those who are called, and not believing the doctrine of the gospel, nor obeying the ministry, are not to receive baptism. Nor ought those who feel that they are not the disciples of Christ to desire baptism. And the reason why they ought neither to receive, nor desire baptism, is, because Christ savs, first, teach or make all nations my disciples, and then baptize them. Hence all, and only those are to be baptized according to the command of Christ, who are, and ought to be regarded as members of the visible church, whether they be adults professing repentance and faith, or infants born in the church; for all the children of those that believe are included in the covenant, and church of God, unless they exclude themselves. They are, therefore, also disciples of Christ, because they are born in the church, or school of Christ; and hence the Holy Spirit teaches them in a manner adapted to their capacity and age.
From what we have now said, we may easily determine whether infants are to be baptized. If they are disciples of Christ, and included in the church, (which we may fully establish by the covenant itself, and many other passages of Scripture) they are fit subjects for baptism. The Catechism adduces four reasons why infants, as well as adults, are to be baptized.
First, all that belong to the covenant and church of God are to be baptized. But the children of christians, as well as adults, belong to the covenant and church of God. Therefore they are to be baptized as well as adults. The major proposition is proven from the command of Christ, which requires the whole church to be baptized. "Go, and teach all nations, baptizing them," &c. And Paul says: "By one Spirit are we all baptized into one body." (1 Cor. 12:13.) The minor proposition is clear from the covenant itself in which God declares, "I will be a God unto thee and thy seed after thee:" and from what Christ says: "Suffer little children to come unto me; for of such is the kingdom of heaven." (Gen. 17:7. Matt.
19:14.)
Secondly, those are not to be excluded from baptism, to whom the benefit of the remission of sins, and of regeneration belongs. But this benefit belongs to the infants of the church: for redemption from sin, by the blood of Christ and the Holy Ghost, the author of faith, is promised to them no less than to the adult. Therefore they ought to be baptized The major of this syllogism is proven by the words of Peter: "Repent, and be baptized every one of you in the name of Jesus Christ; for the promise is unto you and your children." "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we." (Acts 2:38, 35; 10:47.) The same thing is established by this argument: Those unto whom the things signified belong, unto them the sign also belongs, unless there be some condition in the way of using it which would forbid it, or unless there be some circumstance connected with the institution which would not admit of the observance of the rite, as females formerly were debarred from circumcision on account of their sex, and as infants at this day are excluded from the Lord's Supper because of their incapacity of shewing the Lord's death, and proving themselves. The minor is manifest from the language of the covenant: "I will be a God unto thee, and thy seed after thee:" and from the following passages of Scripture: "Suffer little children to come unto me, for of such is the kingdom of heaven." "The promise is unto you, and your children."
"Ye are the children of the prophets, and of the covenant, which God made with our fathers." "Your children are holy." "For if the root be holy, so are the branches." (Matt. 19:14. Acts 2:39; 3:25. 1 Cor. 7:14. Rom.
11:16.) So John the Baptist was sanctified from his mother's womb. He who will now diligently examine these testimonies from the word of God, will see that it is not only lawful, but that baptism ought to be administered to infants also; for they are holy; the promise is unto them; the kingdom of heaven is theirs; and God, who is certainly not the God of the wicked, declares that he will also be their God. Neither is there any condition in infants which would forbid the use of baptism. Who then can forbid water, or exclude them from baptism, seeing that they are partakers with the whole church of the same blessings?
3. A sacrament, which God has instituted to be a solemn rite of initiation into the church, and which is designed to distinguish the church from all the various sects, ought to be extended to all, of whatever age they may
be, to whom the covenant and reception into the church rightfully belong.
Baptism now is such a sacrament. Therefore it ought to be administered to all ages, and as a necessary consequence to infants also; for to whom the final cause belongs, to him the effect is properly and necessarily attributed.
Fourthly, under the Old Testament infants were circumcised as well as adults. Baptism occupies the place of circumcision in the New Testament, and has the same use that circumcision had in the Old Testament.
Therefore infants are to be baptized as well as adults. The first proposition needs no proof. The second is proven by what the apostle
Paul says: "Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ: buried with him in baptism, wherein ye are also risen with him." (Col. 2:11, 12.) Baptism, therefore, is our circumcision, or the sacrament by which the same things are confirmed unto us, and to as many under the New Testament as under the Old by circumcision.
The Anabaptists, therefore, in denying baptism to the children of the church, do not only deprive them of their rights, but they also prevent the grace of God from being seen in its richness, since God wills that the offspring of the faithful should be included amongst the members of the church, even from the womb: yea they manifestly detract from the grace of the New Covenant, and narrow down that of the old, inasmuch as they refuse to extend baptism to infants, to whom circumcision was formerly extended; they weaken the comfort of the church, and of faithful parents; they set aside the solemn obligation by which God will have the offspring of his people consecrated to him from their very infancy, distinguished, and separated from the world; they weaken in parents and children the sense of gratitude, and the desire which they should have to perform their obligations to God; they boldly contradict the apostles who declare that water should not be forbidden those to whom the Holy Ghost is given; they wickedly keep back from Christ infants whom he has commanded to be brought to him; and lastly, they narrow down the universal command of Christ which requires that all should be baptized. From all these things it is clear that the denial of infant baptism is no trifling error, but a grievous heresy, in direct opposition to the word of God, and the comfort
of the church. Wherefore this and similar follies of the sect of the Anabaptists should be carefully avoided, since they have, without doubt, been hatched by the devil, and are detestable heresies which they have fabricated from various errors and blasphemies.
Obj. 1. No doctrine is to be received which the Scriptures do not teach expressly, nor by example. But the Scriptures do not teach the doctrine of infant baptism by any command or example. Therefore, it is not to be received by the church. Ans. We deny the minor proposition: for we have the express command, "Baptize all nations," which includes the children of the church. There are, also, instances recorded in the Scriptures where whole families were baptized by the Apostles, without any intimation that the infant members of these families were excluded. "Lydia was baptized and her household." The Philippian jailor "was baptized and all his." "I baptized also the household of Stephanus." (Acts 16:15, 33. 1 Cor. 1:16.)
To this answer the following objections are brought forward:
Obj. 1. But Christ does not expressly command that infants should be baptized. Ans. Neither does he expressly say that adults, men, women, citizens, husbandmen, fullers, and other artizans, such as the Anabaptists for the most part are, should be baptized. He commands that all who are included in the covenant and church of God should be baptized, of whatever age, sex, or rank they may be. Nor is there any necessity that there should be an express reference to every age and rank in general laws and commands; because what is thus enjoined, is binding upon a whole class, and so includes all the separate parts which are comprehended in it. The Anabaptists themselves do not exclude women from the Lord's Supper, and yet they have no express command, nor example for this practice in the Scriptures. We have a general command in relation to baptism: for it is said, "Go, and teach all nations, baptizing them," &c. This command requires that all who are disciples should be baptized. But infants are disciples, because they are born in the church, and are taught after their manner. Peter, likewise, commands the same thing when he says, "The promise is unto you and your children; therefore be baptized every one of you in the name of Jesus Christ." "Can any man forbid water that these should not be baptized, which have received the Holy Ghost as well as we." (Acts 2:39; 10:47.) Paul teaches
the same thing when he says that we are circumcised in Christ, and buried with him by baptism. Therefore, our baptism has taken the place of circumcision, which substitution is equal to an express command.
Obj. 2. Those who are to be baptized must be first taught, for it is said, "teach all nations, baptizing them," &c. But infants cannot be taught.
Therefore, they are not fit subjects for baptism. Ans. The major proposition is true of adults, who are capable of being taught, from which class of persons the first members of the church were gathered. These
Christ command first to be taught, and then to be baptized, so as to be distinguished from the world. But it is false if applied to infants who are born in the church, or who become connected with it when their parents believe and make a profession of their faith; because, Christ does not speak of infants, but of adults, who are capable of being taught, and who ought not to be received into the church unless they are first taught.
Infants are included in the covenant, because God says, "I will be a God unto thee and thy seed," even before they were capable of being instructed. Therefore, they are also to be baptized.
Obj. 3. But, in the examples recorded in the Scriptures where it is said whole families were baptized, the whole, by a figure of speech, is taken for a part, so that these instances merely teach that those who believed and made a confession of their faith were baptized. Therefore, infant baptism cannot be proven from these examples. Ans. We deny the antecedent; because the Apostles in recording these household baptisms intimate no such exclusion, and it is wrong to have recourse to a figure of speech, when there is no reason for rejecting the natural interpretation of any passage of Scripture.
Obj. 4. There are two reasons in favor of this synecdoche: the one is, that the Apostles did nothing contrary to the command and institution of Christ; the other is, that the circumstances connected with these examples exclude infants; for it is said, "they preached the word to all that were in his house;" "that they rejoiced," and "that they ministered to the saints;" which cannot be applied to infants. Therefore, they are excluded. Ans. The first reason which intimates that infant baptism is opposed to the appointment of Christ, is false, for Christ wills that all who belong to him and his church should be separated from the world by
baptism, as we have shown. It is not true, therefore, that the Apostles refused to administer baptism to infants, according to the institution of Christ. And as to the second reason, it is of no force; for the children could be baptized with their parents, although none but their parents and other members of the family of adult age heard the words of the Apostles, and ministered unto their wants; because their age might exclude them from understanding the doctrine of the Apostles, or from ministering to them, but not from baptism, any more than from salvation. Hence, it was said to Cornelius, "Peter shall tell thee words whereby thou and all thy house shall be saved." Rejecting, therefore, such vain cavils, we must firmly hold to the doctrine that infant baptism was commanded by Christ, and was always practiced by the Apostles and the whole church. Augustin says: "The whole church holds to the doctrine of infant baptism by tradition." And he concludes: "What the whole church holds and has always retained, although it has not been decreed by any council, that it is just as proper for us to believe, as if it had been delivered and handed down by apostolic authority."
Obj. 2. Those who do not believe, are not to be baptized; for it is said, "He that believeth and is baptized," &c. But infants do not believe. Therefore, they are not to be baptized. Faith is necessarily required for the use of baptism, for he that believeth not shall be damned. But the sign of grace ought not to be given to such as are condemned. Ans. 1. The first proposition is not true, if understood generally; for circumcision was applied to infants, although they were not capable of exercising faith. It must, therefore, be understood of adults only, who are not to be baptized except they believe. Neither can our opponents say of adults that they do certainly believe. If infants, therefore, are not to be baptized because they do not believe, then neither are those to be baptized who have arrived to years of understanding, because no one can certainly know whether they have faith or not. Simon Magus was baptized, and yet he was a hypocrite.
But, say our opponents, the church ought to be satisfied with a profession of faith. This we admit, and would add, that to be born in the church, is, to infants, the same thing as a profession of faith. 2. Faith is, indeed, necessary to the use of baptism with this distinction. Actual faith is required in adults, and an inclination to faith in infants. There are, therefore, four terms in this syllogism, or there is a fallacy in
understanding that as spoken particularly, which must be understood generally. Those who do not believe, that is, who have no faith at all, neither by profession nor by inclination, are not to be baptized. But infants born of believing parents have faith as to inclination. 3. We also deny the minor proposition; for infants do believe after their manner, or according to the condition of their age; they have an inclination to faith.
Faith is in infants potentially and by inclination, although not actually as in adults. For, as infants born of ungodly parents who are without the church, have no actual wickedness, but only an inclination thereto, so those who are born of godly parents have no actual holiness, but only an inclination to it; not according to nature, but according to the grace of the covenant. And still further: infants have the Holy Ghost, and are regenerated by him, John the Baptist was filled with the Holy Ghost, even from his mother's womb, and Jeremiah is said to have been sanctified before he came out of the womb. (Luke 1:15. Jer. 1:5.) If infants now have the Holy Ghost, he certainly works in them regeneration, good inclinations, new desires, and such other things as are necessary for their salvation, or he at least supplies them with every thing that is requisite for their baptism, according to the declaration of Peter, "Can any man forbid water to them who have received the Holy Ghost as well as we." It is for this reason that Christ enumerates little children amongst those that believe, saying, "Whoso shall offend one of these little ones which believe in me." (Matt. 18:6.) In as much now as infants are fit subjects for baptism, they do not profane it as the Anabaptists wickedly affirm.
Obj. 3. But if the sign of the covenant belongs to all those to whom its promise belongs, then the Lord's Supper ought also to be administered to infants, because it is also a sign of the covenant. But it is not administered to infants. Therefore, they ought not to be baptized. Ans. we do not say that every sign ought to be applied to infants; but only that there must be some sign of initiation into the church, which, in the new covenant, is baptism. This does not exclude infants, for it merely requires the Holy
Ghost, and faith, whether it be actual or potential, as appears from the words of Peter, "Can any man forbid water," &c. Or, if the objection be thus framed: Infants ought to be admitted to the Lord's Supper if they are to be baptized, in as much as the Lord's Supper is designed for the whole church, as well as baptism. But they are not admitted to the Lord's
Supper. Therefore, they are not to be baptized: We reply, by denying the consequence, because there is a great difference between baptism and the Lord's Supper. Baptism is the sacrament of initiation, and reception into the church, so that none are to be admitted to the Lord's Supper, unless they be first baptized. But the Lord's Supper is the sacrament of our abiding in the church, or it is the confirmation of our reception: for God has instituted it that he might declare, and seal unto us, this truth, that having once received us into the church, he will for ever preserve us, so that we shall not fall away from it; and that he will also continue the benefits once bestowed upon us, and will feed and nourish us upon the body and blood of Christ unto eternal life. Adults, who are beset with various temptations and trials need this support. Again: regeneration by the Holy Ghost, and faith, or an inclination to faith and repentance are sufficient for baptism; but in the Lord's Supper there are conditions added, and required which exclude infants from its use. It is required of those that observe it, that they shew the Lord's death, and examine themselves whether they have repentance and faith. In as much now as infants are incapacitated to do this on account of their age, it is evident that they are justly excluded from the Lord's Supper, but not from baptism. It does not follow, therefore, that infants are to be at once admitted to the Lord's Supper, because they are to be baptized; for they are to be admitted only to those sacraments which are signs of reception into the covenant and church, and which have no conditions that exclude them on account of their age. Baptism now is such a sacrament in the New Testament; but it is different with the Lord's Supper.
Obj. 4. But if baptism has come in the place of circumcision, then none but males ought now to be baptized, and they on the eighth day after their birth. But both males and females are now baptized. Therefore, baptism has not taken the place of circumcision. Ans. Baptism has not succeeded circumcision in all the circumstances connected with it, but in the thing signified, and as to its end and use. The two sacraments agree in these things; whilst they differ as to the circumstance of age and sex. God restricted circumcision expressly to the males, and spared the females.
Yet he included them among the males, in as much as being born of circumcised parents was to them in the place of circumcision. They were circumcised in the males, or what is the same thing, they were accounted
as circumcised. It is for this reason that Christ calls a holy woman "a daughter of Abraham;" and the sons of Jacob said: "we cannot give our sister to one that is uncircumcised," thus making a distinction between the expressions our sister and one that is uncircumcised. (Luke 13:16.
Gen. 34:14.) God, therefore, formerly made an exception in the case of females, and ordained circumcision on the eighth day. But in baptism these things are not determined; but the command is general, requiring all the children of the faithful to be ingrafted into the church, whether it be on the eighth day, or immediately after their birth.
Theses concerning Baptism 1. Baptism is a sacrament of the New Testament, by which Christ testifies to the faithful who are baptized with water in the name of the Father,
Son, and Holy Ghost, the forgiveness of all their sins, the giving of the Holy Spirit, and ingrafting into the church and into his own body; whilst they, on the other hand, profess to receive these benefits from God, and will and ought, therefore, henceforth, to live unto him and to serve him.
This same baptism was begun by John the Baptist, and carried forward by the Apostles. John baptized in the name of Christ, who was to suffer and rise again; the Apostles baptized in the name of Christ, as having suffered and risen from the dead.
2. The first end of baptism instituted by God is, that he might thereby declare and testify to us, that he cleanses those who are baptized by his blood and Spirit from all their sins, and therefore engrafts them into the body of Christ and makes them partakers of all his benefits. 2. That baptism might be a solemn reception or initiation of every one into the visible church, and a mark by which the church might be known from all other religions. 3. That it might be a public and solemn profession of our faith in Christ, and of our obligation to faith and obedience to him. 4.
That it might be an admonition of our burial in afflictions, and of our rising out of them and deliverance from them.
3. Baptism has the power to declare or seal according to the command of God, and the promise which Christ has joined to it in its lawful use; for Christ baptizes us by the hand of his ministers, just as he speaks through them.
4. There is, therefore, in baptism a double water; the one external and visible, which is elementary; the other internal, invisible and heavenly, which is the blood and Spirit of Christ. There is, also, a double washing in baptism; the one external, visible, and signifying, viz: the sprinkling and pouring of water, which is perceptible by the members and senses of the body; the other is internal, invisible, and signified, viz: the remission of sins on account of the blood of Christ shed for us, and our regeneration by the Holy Spirit and engrafting into his body, which is spiritual, and perceived only by faith and the Spirit. Lastly, there is a double dispenser of baptism: the one an external dispenser of the external, which is the minister of the church, baptizing us by his hand with water; the other an internal dispenser of the internal, which is Christ himself, baptizing us with his blood and Spirit.
5. Yet the water is not changed into the blood or Spirit of Christ, nor is the blood of Christ present in the water, or in the same place with the water.
Nor are the bodies of those who are baptized washed with this visibly; nor is the Holy Spirit, by his substance or virtue, more in this water than elsewhere; but he works in the hearts of those who are baptized in the lawful use of baptism, and sprinkles and washes them spirituually by the blood of Christ, whilst he uses this external symbol as a means, and as a visible word or promise to stir up and confirm the faith of those who are baptized.
6. When baptism is, therefore, said to be the laver or washing of regeneration, to save us, or to wash away sins, it is meant that the external baptism is a sign of the internal, that is, of regeneration, salvation and of spiritual absolution; and this internal baptism is said to be joined with that which is external, in the right and proper use of it.
7. Yet sin is so washed away in baptism, that we are delivered from exposure to divine wrath and from the condemnation of everlasting punishment, whilst the Holy Ghost commences in us the work of regeneration and conformity with God. Remissions of sins, however, continue to the end of life.
8. All, and only those who are renewed or being renewed, receive baptism lawfully, being baptized for those ends for which Christ instituted this
sacrament.
9. The church administers baptism lawfully to all, and only to those whom she ought to regard among the number of the regenerate, or as members of Christ.
10. Since the infant children of Christians are also included in the church, into which Christ will have all those who belong to him to be received and enrolled by baptism; and as baptism has been substituted in the place of circumcision, by which (as well to the infants as to the adults belonging to the seed of Abraham,) justification, regeneration and reception into the church were sealed by and for the sake of Christ; and as no one can forbid water that those should not be baptized who have received the Holy Spirit purifying their hearts, it follows that those infants should be baptized, who are either born in the church, or come into it from the world with their parents.
11. As the promise of the gospel, so baptism being unworthily received, that is, before conversion, is ratified and tends to salvation to those who repent, so that the use of it which was before unlawful is now lawful.
12. The impiety of the minister does not make baptism void, if only it be performed in the promise and faith of Christ. It is for this reason that the true church does not re-baptize those who have been baptized by heretics, but instructs them in the true doctrine respecting Christ and baptism.
13. And as the covenant once made with God, is also after sins have been committed, perpetually ratified in the case of such as believe, so baptism also being once received, confirms all those who repent in relation to the forgiveness of sins during their whole lives; and, therefore, neither ought to be repeated, nor deferred to the close of life, as if it then only cleansed from sin, when no more sins are committed after it is received.
14. All those who are baptized with water, whether adults or infants, are not made partakers of the grace of Christ, for the eternal election of God and his calling to the kingdom of Christ, is free.
15. Nor are all those who are not baptized excluded from the grace of