Statements from the Reformed Confessions on Baptism

Heidelberg Catechism

Q. 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?

A. Thus: that Christ appointed(a) this external washing with water, adding thereto this(b) 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(c) washed externally with water, by which the filthiness of the body is commonly washed away.

(a) Matt. 28:19; Acts 2:38.

(b) Mark 16:16; Matt. 3:11; Rom. 6:3.

(c) Mark 1:4; Luke 3:3.

Q. 70. What is it to be washed with the blood and Spirit of Christ?

A. It is to receive of God the remission of sins, freely, for the sake of Christ’s blood, which he(d) 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(e) lead holy and unblamable lives.

(d) Heb. 12:24; I Pet. 1:2.

(e) John 1:33; Rom. 6:4; Col. 2:11.

              

Q. 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?

A. In the institution of baptism, which is thus expressed: “(f) Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,” “(g) 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(h) of regeneration, and the washing(i) away of sins.

(f) Matt. 28:19.

(g) Mark 16:16.

(h) Tit. 3:5.

(i) Acts 22:36.

              

Q. 72.  Is then the external baptism with water the washing away of sin itself?

A. Not at all: for the(j) blood of Jesus Christ only, and the Holy Ghost cleanse us from all(k) sin.

(j) Matt. 3:11; I Pet. 3:21.

(k) I John 1:7; I Cor. 6:11.

              

Q. 73. Why then doth the Holy Ghost call baptism “the washing of regeneration” and “the washing away of sins”?

A. 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(l) removed by the blood and Spirit of Jesus Christ; but especially that by this(m) 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.

(l) Rev. 1:5; I Cor. 6:11.

(m) Mark 16:16; Gal. 3:27.

              

Q. 74. Are infants also to be baptized?

A. Yes: for since they, as well as the adult, are included in the(n) covenant and(o) church of God; and since(p) redemption from sin by the blood of Christ, and the(q) 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(r) from the children of unbelievers as was done in the old covenant or testament by(s) circumcision, instead of which(t) baptism is instituted in the new covenant.

(n) Gen. 17:7; Acts 2:39.

(o) I Cor. 7:14; Joel 2:16.

(p) Matt. 19:14.

(q) Luke 1:14-15; Ps. 22:10; Acts 2:39.

(r) Acts 10:47; I Cor. 12:13 and 7:14.

(s) Gen. 17:14.

(t) Col. 2:11-13.

Belgic Confession

              

Article 15: Of Original Sin.

We believe that, through the disobedience of Adam, original sin is extended to all mankind;  which is a corruption of the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother’s womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God, that it is sufficient to condemn all mankind.  Nor is it by any means abolished or done away by baptism; since sin always issues forth from this woeful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and mercy is forgiven them.  Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.

              

Article 34: Of Holy Baptism.

We believe and confess that Jesus Christ, who is the end of the law, hath made an end, by the shedding of his blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin: and that he, having abolished circumcision, which was done with blood, hath instituted the sacrament of baptism, instead thereof; by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to him, whose ensign and banner we bear: and which serves as a testimony to us, that he will forever be our gracious God and Father.  Therefore he has commanded all those, who are his, to be baptized with pure water, “in the name of the Father, and of the Son, and of the Holy Ghost”: thereby signifying to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him; so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath, unto children of God.  Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass, to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan.  Therefore the ministers, on their part, administer the sacrament, and that which is visible, but our Lord giveth that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing and purging our souls of all filth and unrighteousness; renewing our hearts, and filling them with all comfort; giving unto us a true assurance of his fatherly goodness; putting on us the new man, and putting off the old man with all his deeds.  Therefore we believe, that every man, who is earnestly studious of obtaining life eternal, ought to be but once baptized with this only baptism, without ever repeating the same: since we cannot be born twice.  Neither doth this baptism only avail us, at the time when the water is poured upon us, and received by us, but also through the whole course of our life; therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, whom we believe ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised, upon the same promises which are made unto our children.  And indeed Christ shed his blood no less for the washing of the children of the faithful, than for adult persons; and therefore they ought to receive the sign and sacrament of that, which Christ hath done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ’s suffering and death, shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ.  Moreover, what circumcision was to the Jews, that baptism is for our children.  And for this reason, Paul calls baptism the circumcision of Christ.

Canons of Dordt

              

Chapter 1, Article 17.

Since we are to judge of the will of God from his Word, which testifies that the children of believers are holy,  not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy.

Form for the Administration of Baptism

The principle parts of the doctrine of holy baptism are these three:

First.  That since we with our children are conceived and born in sin, and therefore are children of wrath, in so much that we cannot enter into the kingdom of God, except we be born again.  This, the dipping in, or sprinkling with water teaches us, whereby the impurity of our souls is signified, and we admonished to loathe and humble ourselves before God, and seek for our purification and salvation without ourselves.

Secondly.  Holy baptism witnesseth and sealeth unto us the washing away of our sins through Jesus Christ.  Therefore we are baptized in the name of the Farther, and of the Son, and of the Holy Ghost.  For when we are baptized in the name of the Father, God the Father witnesseth and sealeth unto us, that he doth make an eternal covenant of grace with us, and adopts us as his children and heirs, and therefore will provide us with every good thing, and avert all evil or turn it to our profit.  And when we are baptized into the name of the Son, the Son sealeth unto us, that he doth wash us in his blood from all our sins, incorporating us into the fellowship of his death and resurrection, so that we are freed from all our sins, and accounted righteous before God.  In like manner, when we are baptized into the name of the Holy Ghost, the Holy Ghost assures us, by this holy sacrament, that he will dwell in us, and sanctify us to be members of Christ, applying unto us that which we have in Christ, namely, the washing away of our sins, and the daily renewing of our lives, till we shall finally be presented without spot or wrinkle among the assembly of the elect in life eternal.

Thirdly.  Whereas in all covenants, there are contained two parts: therefore are we by God through baptism, admonished of, and obliged unto new obedience, namely, that we cleave to this one God, Father, Son, and Holy Ghost; that we trust in him, and love him with all our hearts, with all our souls, with all our mind, and with all our strength; that we forsake the world, crucify our old nature, and walk in a new and holy life.

And if we sometimes through weakness fall into sin, we must not therefore despair of God’s mercy, nor continue in sin, since baptism is a seal and undoubted testimony, that we have an eternal covenant of grace with God.

To Infants of Believers:

And although our young children do not understand these things, we may not therefore exclude them from baptism, for as they are without their knowledge, partakers of the condemnation in Adam, so are they again received unto grace in Christ; as God speaketh unto Abraham, the father of all the faithful, and therefore unto us and our children (Gen. 17:7), saying, “I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant; to be a God unto thee, and to thy seed after thee.”  This also the Apostle Peter testifieth with these words (Acts 2:39), “For the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call.”  Therefore God formerly commanded them to be circumcised, which was a seal of the covenant, and of the righteousness of faith; and therefore Christ also embraced them, laid his hands upon them and blessed them (Mark 10).

Since then baptism is come in the place of circumcision, therefore infants are to be baptized as heirs of the kingdom of God, and of his covenant.  And parents are in duty bound, further to instruct their children herein, when they come to years of discretion.

Westminster Confession of Faith

XXVIII. OF BAPTISM.

I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ,(a) not only for the solemn admission of the party baptized into the visible Church;(b) but also to be unto him a sign and seal of the covenant of grace,(c) of his ingrafting into Christ,(d) of regeneration,(e) of remission of sins,(f) and of his giving up unto God, through Jesus Christ, to walk in the newness of life.(g)  Which sacrament is, by Christ’s own appointment, to be continued in His Church until the end of the world.(h)

(a) Matt. 28:19.

(b) I Cor. 12:13.

(c) Rom. 4:11 compared with Col. 2:11-12.

(d) Gal. 3:27; Rom. 6:5.

(e) Tit. 3:5.

(f) Mark 1:4.

(g) Rom. 6:3-4.

(h) Matt. 28:19-20.

II. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the Gospel, lawfully called thereunto.(i)

(i) Matt. 3:11; John 1:33; Matt. 28:19-20.

III. Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring, or sprinkling water upon the person.(j)

(j) Heb. 9:10; 19‑22; Acts 2:41; 16:33; Mark 7:4.

IV. Not only those that do actually profess faith in and obedience unto Christ,(k) but also the infants of one, or both, believing parents, are to be baptized.(l)

(k) Mark 16:15-16; Acts 8:37‑38.

(l) Gen. 17:7-9 compared with Gal. 3:9, 14, and with Col. 2:11-12, and with Acts 2:38-39, and with Rom. 4:11-12; I Cor. 7:14; Matt. 28:19; Mark 10:13-16; Luke 18:15.

V. Although it be a great sin to contemn or neglect this ordinance,(m) yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it:(n) or, that all that are baptized are undoubtedly regenerated.(o)

(m) Luke 7:30 compared with Ed. 4:24-26.

(n) Rom. 4:11. Acts 10:2, 4, 22, 31, 45, 47.

(o) Acts 18:13, 23.

VI. The efficacy of Baptism is not tied to that moment of time wherein it is administered;(p) yet, notwithstanding, by the right use of this ordinance, 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.(q)

(p) John 3:5, 8.

(q) Gal. 3:27; Tit. 3:5; Eph. 5:25-26; Acts 2:38, 41.

VII. The sacrament of Baptism is but once to be administered unto any person.(r)

(r) Tit. 3:5.

Westminster Larger Catechism

Q. 165. What is Baptism?

A. Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,(a) to be a sign and seal of ingrafting into himself,(b) of remission of sins by his blood,(c) and regeneration by his Spirit;(d) of adoption,(e) and resurrection unto everlasting life;(f) and whereby the parties baptized are solemnly admitted into the visible church,(g) and enter into an open and professed engagement to be wholly and only the Lord’s.(h)

(a) Matt. 28:19.

(b) Gal. 3:27.

(c) Mark 1:4; Rev. 1:6.

(d) Tit. 3:5; Eph. 5:26.

(e) Gal. 3:26-27.

(f) I Cor. 15:29; Rom. 6:5.

(g) I Cor. 12:18.

(h) Rom. 6:4.

Q. 166. Unto whom is baptism to be administered?

A. Baptism in not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him,(i) but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.(j)

(i) Acts 8:36-38; Acts 2:38.

(j) Gen. 17:7, 9 compared with Gal. 3:9, 14, and with Col. 2:11-12, and with Acts 2:38-39, and with Rom. 4:11-12; I Cor. 7:14; Matt. 28:19; Luke 18:15-16; Rom. 11:16.

Q. 167. How is our baptism to be improved by us?

A. The needful but much neglected duty of improving our baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others;(k) by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein;(l) by being humbled for our sinful defilement, our falling short of and walking contrary to, the grace of baptism, and our engagements;(m) by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament;(n) by drawing from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin and quickening of grace;(o) and by endeavoring to live by faith,(p) to have our conversation in holiness and righteousness,(p) as those that have therein given up their name to Christ;(q) and to walk in brotherly love, as being baptized by the same Spirit into one body.(r)

(k) Col. 2:11-12; Rom. 6:4, 6, 11.

(l) Rom. 6:3-5.

(m) I Cor. 1:11-13; Rom. 6:2-3.

(n) Rom. 4:11-12; I Pet. 3:21.

(o) Rom. 6:3-5.

(p) Gal. 3:26-27.

(q) Rom. 6:22.

(r) I Cor. 12:13, 25-27.

Westminster Shorter Catechism

              

Q. 94. What is baptism?

A. Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost(a) 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.(b)

(a) Matt. 28:19.

(b) Rom. 6:4; Gal. 3:27.

Q. 95. To whom is baptism to be administered?

A. Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him;(c) but the infants of such as are members of the visible church are to be baptized.(d)

(c) Acts 8:36-37; Acts 2:38.

(d) Acts 2:38-39. Gen. 17:10 compared with Col. 2:11-12; I Cor. 7:14.

Second Helvetic Confession

Chapter 20

The Institution of Baptism. Baptism was instituted and consecrated by God. First, John baptized, who dipped Christ in the water in Jordan. From him it came to the apostles, who also baptized with water. The Lord expressly commanded them to preach the Gospel and to baptize in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). And in The Acts, Peter said to the Jews who inquired what they ought to do: Be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit (Acts 2:37ff.). Hence by some baptism is called a sign of initiation for God’s people, since by it the elect of God are consecrated to God.

One Baptism. There is but one baptism in the Church of God; and it is sufficient to be once baptized or consecrated unto God. For baptism once received continues for all of life, and is a perpetual sealing of our adoption.

What it Means to be Baptized. Now to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes, and in this life to be called after the name of God; that is to say, to be called a son of God; to be cleansed also from the filthiness of sins, and to be granted the manifold grace of God, in order to lead a new and innocent life. Baptism, therefore, calls to mind and renews the great favor God has shown to the race of mortal men. For we are all born in the pollution of sin and are the children of wrath. But God, who is rich in mercy, freely cleanses us from our sins by the blood of his Son, and in him adopts us to be his sons, and by a holy covenant joins us to himself, and enriches us with various gifts, that we might live a new life. All these things are assured by baptism. For inwardly we are regenerated, purified, and renewed by God through the Holy Spirit; and outwardly we receive the assurance of the greatest gifts in the water, by which also those great benefits are represented, and, as it were, set before our eyes to be beheld.

We Are Baptized with Water. And therefore we are baptized, that is, washed or sprinkled with visible water. For the water washes dirt away, and cools and refreshes hot and tired bodies. And the grace of God performs these things for souls, and does so invisibly or spiritually.

The Obligation of Baptism. Moreover, God also separates us from all strange religions and peoples by the symbol of baptism, and consecrates us to himself as his property. We, therefore, confess our faith when we are baptized, and obligate ourselves to God for obedience, mortification of the flesh, and newness of life. Hence, we are enlisted in the holy military service of Christ that all our life long we should fight against the world, Satan, and our own flesh. Moreover, we are baptized into one body of the Church, that with all members of the Church we might beautifully concur in the one religion and in mutual services.

The Form of Baptism. We believe that the most perfect form of baptism is that by which Christ was baptized, and by which the apostles baptized. Those things, therefore, which by man’s device were added afterwards and used in the Church we do not consider necessary to the perfection of baptism. Of this kind is exorcism, the use of burning lights, oil, salt, spittle, and such other things as that baptism is to be celebrated twice every year with a multitude of ceremonies. For we believe that one baptism of the Church has been sanctified in God’s first institution, and that it is consecrated by the Word and is also effectual today in virtue of God’s first blessing.

The Minister of Baptism. We teach that baptism should not be administered in the Church by women or midwives. For Paul deprived women of ecclesiastical duties, and baptism has to do with these.

Anabaptists. We condemn the Anabaptists, who deny that newborn infants of the faithful are to be baptized. For according to evangelical teaching, of such is the Kingdom of God, and they are in the covenant of God. Why, then, should the sign of God’s covenant not be given to them? Why should those who belong to God and are in his Church not be initiated by holy baptism? We condemn also the Anabaptists in the rest of their peculiar doctrines which they hold contrary to the Word of God. We therefore are not Anabaptists and have nothing in common with them.