virtue of the blood or satisfaction of Christ, that the curse and sentence of the law (which is the wrath of God) is not executed upon the sinner, Rom. v. 9. Q. 10. What are the significant ceremonies of divine institution, that were to be observed in this sacrament? A. The passover lamb was to be without blemish, Exod. xii. 5; it was to be slain, ver. 6; it was to be roasted with fire, ver. 9; and it was to be eaten, and that wholly and entirely, ver. 10. Q. 11. Why behoved the passover-lamb to be without blemish? A. To signifiy, that though our sins were imputed to Christ, yet he was in himself holy, harmless, undefiled, Heb. vii. 26; and therefore called "a Lamb, without blemish and without spot," 1 Pet. i. 19. Q. 12. Why behoved it to be slain, or killed by blood shedding? A. To denote that the death of Christ was necessary, for satisfying justice, and reconciling us to God, Luke xxiv. 26. "Ought not Christ to suffer these things?" of Israel to eat the passover, at one and the same time, Exod. xii. 8? A. To signify that there is enough in Christ to satisfy the need of his people at once; "for in him dwelleth all the fulness of the God-head bodily," Col. ii. 9. Q. 16. Why was it to be eaten the same very evening wherein it was slain, ver. 6. 8? A. To signify, that Christ ought to be applied and appropriated by faith speedily, without delay: Behold, Now is the accepted time, 2 Cor. vi. 2. Q. 17. "How many sacraments hath Christ instituted in his church under the New Testament? A. "Under the New Testament, Christ hath instituted in his church only two sacraments: baptism and the Lord's supper."* Q. 18. How do these two sacraments come in the place of those under the Old Testament? A. Baptism comes in the place of circumcision; and the Lord's supper in the place of the passover. Q. 19. Were the sacraments of the Old Testament no more than shadows of that grace, which is Q. 13. Why was it to be roast-actually conferred by the sacra ed with fire? ments under the New, as the Pa A. To intimate, that Christ's suf-pists would have it? ferings, as our Surety, were exquisitely and inconceivably great without the least abatement of any of that wrath which was due to our sins, Isa. liii. 13. "It pleased the Lord to bruise him, Rom. viii. 32. God spared not his own Son." A. By no means; for "the sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with these of the New, 1 Cor. x. 1-5." Q. 14. Why was it to be eaten wholly and entirely, and none of it to be left? Q. 20. Wherein do they differ? A. The sacraments of the Old Testament represented Christ as yet to come; whereas those of the A. To signify that Christ was to New, hold him forth as already be wholly applied, in a way of be- come, and as having finished the lieving, as being, "of God, made work of our redemption, as to the unto us wisdom, and righteous-purchase of it, Eph. v. 2. ness, and sanctification, and redemption," 1 Cor. i. 30. Q. 15. Why were all the families * Larger Cat. Quest. 164. Q. 21. Is there any difference between them as to clearness and perspicuity? † Confession of Faith, chap. xxvii. §. 5. A. The words annexed to the outward signs in the sacraments of the New Testament, make the things signified appear vastly more plain and perspicuous, than in the sacraments of the Old. Q. 22. What other sacraments do the Papists add to baptism and the Lord's supper? A. They boldly adventure to add other five, namely, confirmation, penance, ordination, marriage, and extreme unction. Q. 23. How may it appear, in a word, that all these are false and spurious sacraments? A. In regard that none of them have sacramental signs of divine institution, signifying any inward and spiritual grace: and consequently none of them can be appointed seals of God's covenant. Q. 24. Who may lawfully dispense the sacraments of the New Testament? A. "Neither of them may be dispensed by any, but a minister of the word, lawfully ordained, 1 Cor. iv. 1."* QUEST. 94. What is baptism? ANSW. Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's. Q. 1. What is the proper signification of the word [baptism]? A. It is of a Greek original, and properly signifies a washing, sprinkling, or pouring out, in order to cleansing, Mark i. 8. "I indeed baptize you with water, but he shall baptize you with the Holy Ghost;" that is, he shall pour his Spirit upon you, according to the promise, Isa. xliv. 3.—“I will pour my Spirit upon thy seed," &c. Q. 2. Who is the author of baptism? A. The Lord Jesus Christ, the Mediator and head of the church. Q. 3. When did he institute and appoint it, as a sacrament of the New Testament? A. A little before his ascension into heaven, when he gave his apostles that solemn charge, Matt. xxviii. 19. "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of he Son, and of the Holy Ghost." Q. 4. Was not baptizing used before that time? A. It was used long before by the Jews, in receiving their proselytes, but not by divine institution. Q. 5. When came baptism to have a divine warrant and institution? A. When God SENT John the baptist to baptize with water, John i. 33. Q. 6. Was there any difference between the baptism of John, and the baptism dispensed by the apostles after Christ's ascension? A. 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. Q. 7. How did they differ in respect of time? A. The baptism of John was *Confession of Faith, chap. xxvii. §. 4. Q. 14. How is water to be appli ed to the body in baptism? 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 en-baptism is rightly administered by tered into his glory. Q. 8. How did they differ as to the objects of administration? A. 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, Matt. xxviii. 19. Q. 9. Did not Paul re-baptize some disciples at Ephesus, who had been before baptized by John, Acts xix. 4, 57 A. "Dipping of the person into the water is not necessary, but pouring or sprinkling water upon the person."* Q. 15. How doth it appear from scripture, that baptism is rightly administered by pouring or sprinkling water upon the person? A. From repeated instances of the administration of baptism by the apostles in this manner; particularly, when three thousand were baptized by them, Acts ii. 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 xvi. A. 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 to be re-35. had such store of water, in the baptized by any other. Q. 10. Why did Christ, who had no need of it, condescend to be baptized by John? 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 A. He gives the reason himself; "It becometh us (says he) to fulfil all righteousness," Matt. iii. 14. Q. 11. Did Christ himself bap-baptized by sprinkling. The same tize any? may be said of Paul's baptism, A. No; "Jesus himself baptized Acts ix. 18; and of the baptism of not, but his disciples," John iv. 2. Cornelius and his friends, Acts x. Q. 12. Why did not Christ bap-47, 48. tize any himself? A. That he might commend the ministry of men of like passions with ourselves; and to show 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, Luke v. 17. Q. 13. What is the visible sign, or outward element in baptism? A. Only [water], pure and unmixed, Acts x. 47. Q. 16. Why is it most expedient to sprinkle water upon the face in baptism? A. Because the face is the principal part of the body, and the whole person is represented by it, Exod. x. 29. Q. 17. What is signified by water in baptism? A. The cleansing virtue of the blood, Rev. i. 5. and Spirit of Christ, Tit. iii. 5. Q. 18. What is the difference between cleansing by the blood, and cleansing by the Spirit of Christ? A. The blood of Christ cleans *Conf. of Faith, chap. xxviii. sect. 3. eth meritoriously, 1 John i. 7; the Spirit of Christ efficaciously, Ezek. xxxvi. 17. 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, Q. 19. What is signified by sprinkling of water upon the body? A. The application of the blood of Christ unto the soul, by the Spirit of God, Tit. iii. 5, 6. Q. 20. What is the analogy, or resemblance, betwixt the sign in baptism, and the thing signified? A. Water makes clean, what before was foul and nasty; so the blood and Spirit of Christ purify from the guilt and pollution of sin, Zech. xii. 1; water is open and free to all; so Christ and his benefits are freely offered to all the hearers of the gospel, Rev. xxii. 17. Q. 21. In whose name are we baptized? A. [In the name of the Father, and of the Son, and of the Holy Ghost], Matt. xxviii. 19. Q. 22. What is it to be baptized "in the name of the Father, and of the Son, and of the Holy Ghost?" A. 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, Isa. xliv. 5. Q. 24. What is included in our being, by baptism, solemnly dedi. cated and devoted to the Father, Son, and Holy Ghost, as our God and portion for ever? A. It includes a solemn profession, that these three adorable persons have the sole right to all our religious worship, Psal. v. 7; that all our hope of salvation is from them, Psal. Ixii. 1. 5. and that we should be wholly and for ever the Lord's, Psal. xlviii. 14. Q. 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?" A. Yes; because ministers are peremptorily commanded by Christ, to baptize in this very form, Matt. xxviii. 19. "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Q. 26. Did not the apostles baptize in another form, when they baptized in the name of the Lord Jesus, Acts viii. 16? A. It is not to be supposed, that the apostles would alter the form, so expressly 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. Q. 23. What is it to be baptized by the command and authority of the Father, Son, and Holy Ghost? Q. 27. How ought the mentionA. It intimates that the Trinitying of the holy Trinity to be introof persons, do not only authorize duced in baptism? 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, Jer. xxxi. 33. "I will be their God, and they shall be my people." A. 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. 1 Q. 28. What are the ends and uses of baptism? A. They are to [signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace]. Q. 35. What are these rivals and competitors with God, whom we profess to renounce in baptism? A. They are sin, Rom. vi. 6. Satan, Acts xxvi. 18. and the world, John xvii. 14. Q. 36. Does baptism make or constitute persons church-members? Q. 29. What is it to signify and seal [our ingrafting into Christ]? A. It is to signify and seal our union with him, and consequently A. No: they are supposed to be the imputation of his righteous-church-members before they are ness to us, Gal. iii. 27. "As many baptized, and if they are chilof you as have been baptized into dren of professing parents, they Christ, have put on Christ." are born members of the visible church, 1 Cor. vii. 14. Q. 30. What are the [benefits of the covenant of grace], the partak- Q. 37. Why must they be ing whereof is signified and sealed church-members before they are in baptism? baptized? A. They are "remission of A. Because the seals of the sins by the blood of Christ; re-covenant can never be applied to generation by his Spirit, adoption, any, but such as are supposed to and resurrection unto everlasting be in the covenant; nor can the life."* privileges of the church be confirmed to any that are without the church. Q. 31. What is the consequence of its being signified and sealed to us in baptism, that we partake of such great and glorious benefits? A. The consequence is, that on this account "we enter into an open and professed engagement to be the Lord's."t Q. 32. What is included in our engagement to be the Lord's? A. That we shall be his "wholly and only."+ Q. 33. What is it to be his wholly? A. It is to be his, in all that we are, soul, spirit, and body, 1 Cor. vi. 19, 20; and in all that we have, whether gifts, graces, or worldly comforts, 1 Chron. xxix. 14. Q. 34. What is it to be the Lord's only? A. It is to be his in opposition to all his rivals and competitors, every one of which we profess to renounce in baptism, Hos. xiv. 8. Q. 38. Why then do our Confes sion,+ and Larger Catechism,§ say that "the parties baptized are solemnly admitted into the visible church?" A. 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 memberships solemnly sealed to us thereby: "For by one Spirit we are all baptized into one body," 1 Cor. xii. 13. Q. 39. Is it warrantable to call the baptizing of any, the christening of them? A. No; because this is an en * Larger Cat. Quest. 163. See all these explained, Part 1. On justification, sanctifica tion, adoption, and resurrection. + Larger Cat. Quest. 165. |