A. Because they promise them both by their sureties; which promise, when they come to age, themselves are bound to perform. THERE are two parts, as we have heard, in every Sacrament as such, an outward visible sign,' and an inward spiritual grace.' Which being the integral or essential parts of a Sacrament, without either of which it is no sacrament at all, properly so called; therefore, to understand the true nature of either of the Sacraments, it will be necessary to consider distinctly both these parts in it. First, for the Sacrament of Baptism, the outward visible sign' or 'form' of that, whereby it is distinguished from the other Sacrament, is, 'water,' not simply in or by itself, but Matt.28.19. water wherein the person is baptized, in the Name of the Father, of the Son, and of the Holy Ghost,' according to the first institution of it. For although a person be baptized,' that is, dipped, sprinkled, or washed, with water, unless it be done in the Name of these Three Divine Persons, severally and distinctly pronounced, it is not the Sacrament of Baptism.' Neither is it so, although these Divine Persons be distinctly named, unless the person be at the same time baptized with water. And therefore it is not either of these singly by itself, but both together, and so the whole action of using or applying water' to a person in the Name of the Father, of the Son, and of the Holy Ghost,' that is, the outward visible sign' of this Sacrament as instituted by our Lord and Saviour. 6 And it is observable, that there is no language wherein those words may not be easily pronounced, so there is no habitable place where water may not be easily had; it being the most common thing upon earth: which shews that our Lord, considering the great necessity of all men's being within the pale of His Church, instead of the painful and troublesome Sacrament of circumcision, whereby persons were before admitted into it, was graciously pleased to institute and ordain the most easy and obvious sign that could be invented for it; that no man might pretend any trouble or difficulty in it. But all must acknowledge that in this, as well as in other respects," His yoke is easy, and His Matt. 11.30. burden is light." As that is the 'outward and visible sign' in this Sacrament, 6 so the inward and spiritual grace' signified by that sign, is a death unto sin, and a new birth unto righteousness.' That both these are signified in the Sacrament of Baptism, 6 we learn from the Apostle, saying," Therefore we are buried Rom. 6. 4. with Him by Baptism unto death, that like as Christ was raised from the dead by the glory of the Father, even so we should walk in newness of life." For here 'death' is plainly taken in a spiritual sense, for death unto sin,' that is, for our ceasing to live any longer in it. But the Apostle saith, ch. 6. 2. that we are baptized unto this death.' And therefore this 'death' must needs be signified' in Baptism; wherein, as our bodies are washed with water from their filth, so our souls are washed by the blood of Christ from sin; not only from the guilt of sin, for its pardon or remission, but like- Acts 2. 38; wise from the strength and power of it, for its mortification, that 'sin may not have dominion over us,' who being bap- Rom. 6. 14. tized, are "not under the Law, but under grace." 22. 16. Which death unto sin' is necessarily accompanied with, or rather it is effected by, a new birth unto righteousness; that we may walk for the future in newness of life,' as the Apostle speaks in the words above mentioned. And that this great spiritual grace or favour is bestowed upon us, and therefore is signified in Baptism, appears also from its being "the washing of regeneration," wherein, as our Lord Him- Tit. 3. 5. self, who ordained it, speaks, we are regenerated, or "born John 3. 5. again of water and the Holy Ghost." For by nature we are all born in sin. Every one may say with David," Behold, I was shapen in iniquity, and in sin Ps. 51. 5. did my mother conceive me." For seeing we all proceed from the loins of our first parents, and were then contained in them when they fell into sin, and by consequence under God's displeasure; we fell in them, and with them, and so come into the world both guilty of, and defiled with, original sin which therefore (as the Church hath declared) 'standeth not in the following of Adam, but is the fault and corruption of every man, that naturally is engendered of the offspring of Adam, whereby a man is far gone from original righteousness, and is of his own nature inclined to evil.' And therefore it is called original sin;' because our nature, from its original or first conception, was corrupted with it. So that we are all by nature the children of wrath,' continually subject and obnoxious to the wrath and indignation of the Almighty Creator of the world, with Eph. 2. 3. all the dismal consequents and effects of it. But by Baptism we are made, as we have seen already, the members of Christ, the children of God, and inheritors of the Kingdom of Heaven;' and so the children of grace:' and because 1 Pet. 3. 7. children, therefore" heirs also of the grace of life." 6 Now there are two things required of all persons, in order to their being thus baptized: first, repentance, whereby they forsake sin;' according to that saying of St. Acts 2. 38. Peter, "Repent and be baptized." Wherefore, when a person is to be baptized, he is first asked, in the Name of God, and in the presence of the congregation, as witnesses of it, whether he doth renounce and will forsake all manner of sins? To which he answereth, I renounce them all.' And if he makes this answer heartily, sincerely, and with a good conscience, so as afterwards to perform what he then promised, he partakes of the grace signified in this Sacra ment, and is certainly saved by it; according to that of the 1 Pet. 3. 21. same Apostle, where he saith, that " Baptism doth now save us: not (the outward sign) the putting away the filth of the flesh, but (the inward grace) the answer of a good conscience towards God, by the resurrection of Jesus Christ." The other condition required is faith,' whereby they steadfastly believe in Jesus Christ, and the promises which God, in Him, hath made and confirmed to them in that Sacrament.' That this is required, appears from what is recorded concerning Philip's baptizing of the eunuch: for when the eunuch said, "See, here is water; what doth hinder me to be baptized?" Philip said, “If thou believest with all thine heart, thou mayest." And when the eunuch had said, "I believe that Jesus Christ is the Son of God," Acts 8. 36, Philip immediately baptized him. And accordingly, when any one comes or is brought to Holy Baptism, he must first make profession of his faith, before the Sacrament can be administered to him; unless it be in some extra 38. " ordinary cases, wherein he is allowed and required to do it afterwards, when he is publicly received into the Church. But Why then are infants baptized, when by reason of their tender age they cannot perform these conditions?' The reason is, not only because they have the seeds of repentance and faith in them, which may afterwards grow up to perfection; but chiefly, because they then promise to perform them.' Which is as much as we know adult persons, or those of riper years, do. They only profess and promise to repent and believe: but whether they really do so, or ever will, is known only to God. So infants make the same profession and promise, though not in their own persons, yet by their sureties or guardians, which do it in their name and stead and when they come to age, they are as much bound to perform what they so promised, as if they had done it themselves, in their own person. (As was observed and more fully shewn in the beginning of the Catechism.) What is the outward sign' in baptism? Is water alone the sign? Why is so common a thing as water' used in it? What do you mean by a death unto sin?' How do you prove that is signified in Baptism? How doth it appear that we are therein born again?' How were we born at first? What is original sin?' How do you prove that repentance' and 'faith' are required of persons to be baptized? How then do infants' profess and promise to do them? SECTION III. OF THE SACRAMENT OF THE LORD'S SUPPER. Q. Why was the Sacrament of the Lord's Supper ordained? A. For the continual remembrance of the Sacrifice of the Death of Christ, and of the benefits which we receive thereby. 1 Cor. 11. 24. Q. What is the outward part or sign of the Lord's Supper? A. Bread and wine, which the Lord commanded to be received. Q. What is the inward part, or thing signified? A. The body and blood of Christ, which are verily and indeed taken, and received by the faithful in the Lord's Supper. Q. What are the benefits whereof we are partakers thereby? A. The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine. WHEN our ever-blessed Redeemer instituted the SacraLuke 22.19; ment of His Last Supper, He said, "This do in remembrance of Me;" whereby He laid His command upon His Apostles there present, and, in them, upon His Church in all ages, that they should continue this His holy institution in remembrance of Him,' or of that death which He was the next day to suffer for the sins of the world; and that they should do it all along, until His coming again. As we 1Cor.11.26. learn also from His Apostle, saying, "As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till He come." Heb. 9. 26. 6 This, therefore, is to be always done, for the continual remembrance of His death,' as it was a 'sacrifice' for the sins of the world; therefore called here the sacrifice of the death of Christ.' For, as the Apostle informs us from Him, "He once in the end of the world appeared to put away sin by the sacrifice of Himself;" "Who needed not daily, as the priests under the Law, to offer up sacrifices first for His Own sins, and then for the people's; for this He did once, when He offered up Himself." Himself." He then offered He then offered up Himself 1John 2.1,2. as a "propitiation," or propitiatory sacrifice," for the sins of the whole world." ch. 7. 27. And therefore His death was not only a true and proper sacrifice, but the only true and proper sacrifice for sin that was ever offered up in the world. For His being offered up for the sins of the whole world, there was no sin for which any other need or could be offered up. Or if there had been, Heb. 10. 4. no other could have taken it away: "For it is not possible |
