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.