What is baptism?

1. What is the proper signification of the word [baptism]?

It is of a Greek original, and properly signifies a washing, sprinkling, or pouring out, in order to cleansing, “I indeed baptize you with water, but he shall baptize you with the Holy Ghost;” Mark 1:8 that is, he shall pour his Spirit upon you, according to the promise, “I will pour my Spirit upon thy seed,” &c. Isaiah 44:3

2. Who is the author of baptism?

The Lord Jesus Christ, the Mediator and Head of the church.

3. When did he institute and appoint it, as a sacrament of the New Testament?

A little before his ascension into heaven, when he gave his apostles that solemn charge, “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

4. Was not baptizing used before that time?

It was used long before by the Jews, in receiving their proselytes, but not by any divine institution.

5. When came baptism to have a divine warrant and institution?

When God SENT John the Baptist to baptize with water.

6. Was there any difference between the baptism of John, and the baptism dispensed by the apostles after Christ’s ascension?

There was no essential difference betwixt them; for both of them had the same visible sign, and the same blessings signified thereby. The difference was only circumstantial, in respect of time, and the objects of administration.

7. How did they differ in respect of time?

The baptism of John was dispensed before Christ had finished the work which his Father gave him to do; but the baptism of the apostles was mostly after Christ had suffered, and had entered into his glory.

8. How did they differ as to the objects of administration?

The baptism of John was confined to Judea only; but the baptism of the apostles extended to all nations, to whom the gospel was preached.

9. Did not Paul re-baptize some disciples at Ephesus, who had been before baptized by John, Acts xix. 4, 5.?

No: he only declares, that they who had heard John preach the doctrine of repentance, and faith in Christ, were, by John, baptized in the name of the Lord Jesus; and so needed not be re-baptized by any other.

10. Why did Christ, who had no need of it, condescend to be baptized by John?

He gives the reason himself; “It becometh us,” says he, “to fulfil all righteousness,”

11. Did Christ himself baptize any?

No: “Jesus himself baptized not, but his disciples,”

12. Why did not Christ baptize any himself?

That he might commend the ministry of men of like passions with ourselves; and to shew that the efficacy of the ordinance did not depend upon the administrator, but upon the divine blessing; even as the words spoken by him on earth, when they were efficacious; they were so, not merely as spoken or uttered from his lips, but as accompanied with his own almighty power.

13. What is the visible sign, or outward element in baptism?

Only [water], pure and unmixed.

14. How is water to be applied to the body in baptism?

“Dipping of the person into the water is not necessary, but baptism is rightly administered by pouring or sprinkling water upon the person.” [Confession of faith, Chap. xxviii. § 3.]

15. How doth it appear from scripture, that baptism is rightly administered by pouring or sprinkling water upon the person?

From repeated instances of the administration of baptism by the apostles in this manner; particularly, when three thousand were baptized by them. Acts 2:41 Water behoved to be sprinkled upon them, in regard the apostles could not have time, in a part only of one day, to take them one by one, and plunge them into it. Nor is it probable, that the jailor, Acts 16:33 had such store of water, in the night-season, as was sufficient for himself, and whole family, to be dipt into; or that they went abroad in quest of some river for that purpose: it is by far more reasonable to think, that in both the above instances, they were baptized by sprinkling. The same may be said of Paul’s baptism; Acts 9:18 and of the baptism of Cornelius and his friends. Acts 10:47–48

16. Why is it most expedient to sprinkle water upon the face in baptism?

Because the face is the principal part of the body, and the whole person is represented by it.

17. What is signified by water in baptism?

The cleansing virtue of the blood, Revelation 1:5 and Spirit of Christ. Titus 3:5

18. What is the difference between cleansing by the blood, and cleansing by the Spirit of Christ?

The blood of Christ cleanseth meritoriously; 1 John 1:7 the Spirit of Christ efficaciously. Ezekiel 36:27 By the former, the guilt of sin is, at once, taken away in justification; by the latter, the blot and stain thereof is gradually carried off in sanctification.

19. What is signified by sprinkling of water upon the body?

The application of the blood of Christ unto the soul, by the Spirit of God.

20. What is the analogy, or resemblance, betwixt the sign in baptism, and the thing signified?

Water makes clean, what before was foul and nasty; so the blood and Spirit of Christ purify from the guilt and pollution of sin: Zechariah 13:1 water is open and free to all; so Christ and his benefits are freely offered to all the hearers of the gospel. Revelation 22:17

21. In whose name are we baptized?

[In the name of the Father, and of the Son, and of the Holy Ghost].

22. What is it to be baptized in the name of the Father, and of the Son, and of the Holy Ghost?

It is not only to be baptized by the will, command, and authority of the Three-one-God; but likewise to be, by baptism, solemnly dedicated and devoted to the Father, the Son, and the Holy Ghost, as our God and portion for ever.

23. What is it to be baptized by the command and authority of the Father, Son, and Holy Ghost?

It intimates, that the Trinity of persons, do not only authorize and appoint baptism to be a sacrament of the New Testament; but that they become jointly engaged to make good all the blessings of the covenant, signified and sealed by that ordinance, “I will be their God, and they shall be my people.”

24. What is included in our being, by baptism, solemnly dedicated and devoted to the Father, Son, and Holy Ghost, as our God and portion for ever?

It includes a solemn profession, that these three adorable persons have the sole right to all our religious worship; Psalm 5:7 that all our hope of salvation is from them; Psalm 62:1, 5 and that we shall be wholly and for ever the Lord’s. Psalm 48:14

25. Is it necessary that baptism be dispensed in these express words, “In the name of the Father, and of the Son, and of the Holy Ghost?”

Yes; because ministers are peremptorily commanded by Christ, to baptize in this very form, “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

26. Did not the apostles baptize in another form, when they baptized in the name of the Lord Jesus, Acts viii. 16.?

It is not to be supposed, that the apostles would alter the form, so expresly delivered to them, by their glorious Master; and therefore when any are said to be baptized in the name of the Lord Jesus, it is not designed thereby to notify to us, in what form of words they were baptized; but only that they were baptized by the authority of Christ, who appointed this sacrament; and unto faith in him, and communion with him.

27. How ought the mentioning of the holy Trinity to be introduced in baptism?

It is proper that it be introduced by words in the first person, expressing the present act of administration; and likewise setting forth the authority that a minister, lawfully called, has to dispense this sacrament; such as, “I baptize thee, in the name,” &c. [See the Directory for public worship, on the head of baptism.]

28. What are the ends and uses of baptism?

They are to [signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace].

29. What is it to signify and seal [our ingrafting into Christ]?

It is to signify and seal our union with him, and consequently the imputation of his righteousness to us, “As many of you as have been baptized into Christ, have put on Christ.”

30. What are the [benefits of the covenant of grace], the partaking whereof is signified and sealed in baptism?

They are “remission of sins by the blood of Christ, regeneration by his Spirit, adoption, and resurrection unto everlasting life.” [Larger Cat. Quest. 165. See all these explained, Part I. on justification, sanctification, adoption, and resurrection.]

31. What is the consequence of its being signified and sealed to us in baptism, that we partake of such great and glorious benefits?

The consequence is, that on this account, “we enter into an open and professed engagement to be—the Lord’s.” [Larger Cat. Quest. 165.]

32. What is included in [our engagement to be the Lord’s]?

That we shall be his “wholly and only.” [Ibid.]

33. What is it to be his wholly?

It is to be his, in all that we are, soul, spirit, and body; 1 Corinthians 6:19–20 and in all that we have, whether gifts, graces, or worldly comforts. 1 Chronicles 29:14

34. What is it to be the Lord’s only?

It is to be his in opposition to all his rivals and competitors, every one of which we profess to renounce in baptism.

35. Who are these rivals and competitors with God, whom we profess to renounce in baptism?

They are sin, Romans 6:6 Satan, Acts 26:18 and the world. John 17:14

36. Does baptism make, or constitute, persons church-members?

No; they are supposed to be church-members before they are baptized; and if they are children of professing parents, they are born members of the visible church.

37. Why must they be church-members before they are baptized?

Because the seals of the covenant can never be applied to any, but such as are supposed to be in the covenant; nor can the privileges of the church be confirmed to any that are without the church.

38. Why then do our Confession, and Larger Catechism say, that “the parties baptized are solemnly admitted into the visible church?”

Because there is a vast difference between making a person a church-member, who was none before; and the solemnity of the admission of one, who is already a member. All that our Confession and Catechism affirm, is, that by baptism, we are “solemnly admitted into the visible church;” that is, by baptism we are publicly declared to be church-members before, and have now, our membership SOLEMNLY sealed to us thereby: “For by one Spirit we are all baptized into one body,”

39. Is it warrantable to call the baptizing of any, the Christening of them?

No: because this is an encouraging of the superstitious Popish notion, that baptism makes even those, who are born within the visible church, to become Christians; and that by the want of it, they remain infidels, and are left to uncovenanted mercy.

40. What are the extremes about the necessity of baptism?

The Socinians and Quakers deny that it is necessary at all: on the other hand, the Papists, and some others, maintain, that it is so absolutely necessary, that no salvation can be expected without it.

41. What is the doctrine of our Confession of faith on this head?

That “although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated and saved without it, or that all that are baptized are undoubtedly regenerated.” [Chap. xxviii. § 5.]

42. Wherein consists the greatness of the sin of contemning and slighting this ordinance?

It consists in despising an express and positive institution of Christ, appointed to be administered in his church to the end of the world; Matthew 28:19–20 and in slighting all the great and glorious benefits and privileges signified and sealed thereby. Luke 7:30

43. How doth it appear that grace and salvation are not inseparably annexed to baptism?

From the instance of Abraham, who had the righteousness of faith before he was circumcised; Romans 4:11 of Cornelius, who feared God, and was accepted of him, before he was baptized; Acts 10:2, 4 and from the instance of the thief on the cross, who was saved without being baptized at all. Luke 23:43

44. How doth the scripture evince, that all who are baptized are not regenerated and saved?

From the instance of Simon Magus, who was baptized, and yet after baptism, remained in the gall of bitterness, and in the bond of iniquity.

45. Whether doth baptism give a right to covenant-blessings; or, is it a declarative sign and seal of them only?

It is only a declarative sign and seal of them, as circumcision was.

46. What then gives a right?

The promise of the covenant, which is indorsed to the children, as well as to the parents, “The promise is unto YOU, and to your CHILDREN.”

47. Whether is baptism designed to make the covenant surer, or our faith stronger?

It is designed only to make our faith stronger; for the sureness of the covenant flows from the faithfulness of God, which is inviolable and unchangeable.

48. Wherein consists the efficacy of baptism?

It consists in sealing and ratifying the right to covenant-blessings, which persons have from the promise, so infallibly, that they shall certainly be put in possession of them. Ephesians 5:25–26 For, according to the doctrine of our Confession, “The grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age, or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.” [Confession, Chap. xxviii. § 6.]

49. Is baptism efficacious at the time of its administration?

Not always: “the efficacy of baptism is not tied to that moment of time wherein it is administered,” [Ibid.] but may take place afterwards, as God in his sovereignty has fixed it; for the wind bloweth where it listeth.

50. What may we learn from the nature of baptism?

The infinite goodness of God, in appointing an initiating ordinance, irreversibly sealing all the blessings of the covenant to the elect seed.