The Second Helvetic Confession Chapter 20
Of Holy Baptism
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 2:37 f.). 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.
<The Reformed churches note that both New Testament
sacraments are the completion of all Old Testament ceremonies and assign to both
the definition of being signs and seals of entrance into the covenant of grace.
We can get very technical here, and fence with each other endlessly with words.
Both are outward signs pointing to the inward conversion of God.
Not unlike a road sign that points to a bridge or condition yet out of
sight, the sign signifies that condition exists.
Likewise, as all official acts of civil authorities have the seal of the
authority of the person who makes it an Aofficial@
act. Thus as the seal of the notary
to verify the signature of the person signing a document, so the Holy Spirit
seals the true believer until the day of redemption in baptism. Nonetheless the choice of choosing John’s baptism of
Christ, as the beginning is not quite as pat as one might like to think.
First the law was still in effect, for without the death of the testator
there is no testament; the Old Testament is the only Scripture.
It was also common practice among the Jews to be baptized as a sign of
their discipleship to a particular teacher.
The baptism of Christ by John who said the people were to be baptized
after repentance of sin, which could not apply to Christ, seems out of place to
affirm as the starting point of this new sacrament to replace the shadow of the
ceremonies of the Old Testament. Christ
was baptized to complete the tradition of the Jews in accordance with Scripture
of His coming of age and entering into the priesthood.
Thus the words of Christ when John objected, Athat all righteousness might be
fulfilled.@
Righteousness by definition is the complete obedience of the prevailing law and
is used in both church and secular settings. Also as noted here, among the
Jewish people the lesser (student) was baptized by the greater (teacher). This
is why John said, “I have need to be baptized of you.” To all of which we
might add Christ had not yet began a public ministry and had no followers yet.
Where then did baptism become the sacrament of Christ in the New Testament
church? As with the Lord’s Table toward the end of Christ’s earthly
ministry, baptism the sacrament was born of the command to go into the entire
world and baptize the nations. Notice that Paul uses similar terms in when he
addressed the Church at Corinth concerning the Lord’s Table; “That which I
received from the Lord, that I delivered to you…” In other words both sacraments were from
the command of Christ to the apostles and through the apostles passed on to the
church. Both sacraments were born in the ministry of Christ in the flesh. While
both can be seen in the shadows of the Old Testament, both are new altogether
and as fresh, yet enduring as the church, which is also founded on the command
of Christ. “I will build my church and the gates of hell shall not prevail
against it.”
The sacraments then are born of the church so to speak and as such we
find they are organically related and are in a very real sense one. As the
reformers all maintained, no Word no Sacrament, so stands the church in this
same place. The title for ministers, Minister of Word and Sacrament is
intentional and fit. >
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.
<Since the sign is an action taken by the person, and
without true repentance and the application of the Holy Spirit is but a vain act
altogether, there can only be one baptism for the true believer, else we are
again offering the sacrifice of Christ. In
a similar fashion since the gifts of God are without shadow or turning, a second
baptism would indicate the first was faulty or a lack of sufficiency of God in
the first. Also note that the
passage concerning one baptism, one spirit, etc. from Scripture is in reference
to the inward baptism of the Holy Spirit, and except for the gifting of the Holy
Spirit connected with true baptism is no proof text for this statement.
The truth is rather established as here, from necessary implication of
the whole of Scripture, not of the Word in this place.
We might also note here the error of the so-called charismatic movement that
speaks of a second baptism of the Holy Spirit. This sect draws heavily from the
events of Pentecost as presented to us in Acts chapter two. The evidence of this
baptism by the Holy Spirit being that the gift of tongues will follow. Some even
go so far as to indicate that unless you have been baptized the second time and
have this least gift of the Holy Spirit you are not saved. Several errors leap
out from this doctrine. First it creates divisions in the family where some are
more holy than others, meaning those who are members and have professed faith
but still wait for this blessing for their completion. Next would be that no
gift of the Holy Spirit or other is connected to salvation period. To teach such
is pure heresy. When pressured the Scripture proofs offered are weak at best.
The sects rely heavily on subjective experience. From experience alone they are
convinced of the doctrine. They can therefore be extremely zealous and hard to
reach. Some people do indeed experience things more tangible than others or even
the majority. How do we then address such a person who professes Christ but
clings to this error? They do not understand what has happened in the
experience. The experience is valid, but to be of God it must be in complete
accord with the Bible. At conversion the Holy Spirit is given to the believer.
All are not born into the kingdom at the same level spiritually speaking.
Through study and careful obedience to the Scriptures and things of God all will
grow in grace and truth. With obedience the Holy Spirit that dwells in each
believer is allowed more and more control and enables the believer to continue
on the path of grace and spiritual growth. There can come a time when because of
attention to God and His holy Word the believer experiences what he believes to
be a sudden and outside event. This sudden awareness is not a second baptism,
but the release of the power of God in the person of the Holy Spirit that has
dwelled within the heart of the believer from the first moment following
conversion. The Scriptures command that we test the spirits to see if they are
of God. The charismatic movement does not do this, for such loose doctrine based
on anything other than the Word of God fails the test. Be careful here!
Do not deny the gifts as Paul commands in 1 Cor. 14. However don’t be a
blind follower of experience either. To
deny the gift and falsely attribute it to the devil is blasphemy against the
Holy Spirit. Yet it is a truth that Satan and his army of fallen angels can
create miracles and cause many meta-physical experiences. Thus Paul in 1 Cor.
Twelve ends the chapter with; seek the most excellent gift, love.
There are yet others who await some unnamed experience of conversion
before baptizing new converts. None of this is true and all is against the
revealed Word of God. >
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.
<In a few words, we make our profession of faith visible
to those within and without the church, and declare ourselves fellow laborers in
the Lord’s vineyard. As in times
before when baptism was an outward sign of the acceptance of a particular
teacher, so in Christian baptism man becomes the follower of Christ so all might
see, the outward sign testifying to the inward condition. >
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.
<Peter notes that the water in no way washes away the
filth of sin, but of a good conscience toward God.
Water, because that is the
traditional substance of baptism and is noted as such in the New Testament where
we read the whole nation was baptized in the passing through the waters of the
red Sea in the Exodus. I decline to
accept the similarity of the refreshing and coolness of water, but rather note
its historic and traditional place as the element of cleansing.
This understanding coupled with Peter’s words gives to us the spiritual
implication of the inward washing and lifting of guilt that comes with the
justification through the blood of Christ to which baptism is an outward sign.
While the metaphor is applicable and the soul is indeed refreshed, I prefer the
precision of what is happening here and think the poetic flavor hinders more
than it helps. >
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.
<God requires no oath, but
one making such an oath is held responsible to the last penny.
Thus an outward profession of faith and baptism with no inward conviction
condemns all the more the person so entering into this sacred sacrament of the
Lord. In coming to the baptismal
fount, man does indeed certify the inward change and takes responsibility for
the outward appearance of this inward change the rest of his life.
The ancients wrongly withheld baptism from young men lest it be spoiled
in their season of rebellion. While
Christ does say woe unto him who having put his hand to the plow and turning
back... such sin does not vacate the baptism of the true believer and the
ancients were simply wrong in so withholding baptism because they knew the
nature of the created. Baptism is a
holy and sacred act for the believer and the promise is of God, no action of man
can annul the decree of God. >
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.
<God’s promises are sure; ceremony, words, or actions
of man do not validate the Word of God. We worship God, only as God commands us
to worship Him; baptism is an act of worship.
Thus we are as responsible for keeping the sincerity and purity of the
sacrament of baptism as the Jews were for completely obeying the law in the
observance of fasts and feasts coupled with the proper sacrifices as set down in
the law and prophets to which they were bound to obey.
God’s Word is sure; God will accomplish all His holy purpose.
To add to or take away from the clear Word of God is to offer strange
fire on God’s altar and invites the wrath of God instead of invoking God’s
promises sealed by the sacraments. Form here is not indicative of mode but the
reference to additions the Roman Church had made to the sacrament. A real danger
outside not being what Christ commanded is that such additions take away the
focus on Christ and the remembrance the sacrament should call to the mind of all
present, not just the one coming to the fount filled with the blood of Christ.
As the attention should not be on the time, place, or person administering the
sacrament, it should direct all attention to Christ. >
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.
<To which we might point
post haste, the sacrament is properly performed in the gathered worship of
God’s people and while the prohibition here noted obviously stands, so is any
baptism of a private nature since one of the purposes of baptism is the public
profession of being a disciple of Christ. >
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.
<Infant baptism has always been a mark of the reformed
church in contrast to the withholding of this sacrament from infants and young
children by others. To the above
defense we might note the similarity of baptism to circumcision and that ancient
rite was performed on children of eight days of age.
The defense of infant baptism is both clear and sufficient from the
Scriptures to preclude such anti-arguments by all but the most dim of spiritual
things.
The Lord commands baptism and this precludes any true
believer refusing the sacrament for themselves or their children.
It is efficacious by the Word of God and the indwelling of the Holy
Spirit, thus when performed in the name of the Holy Trinity is valid despite any
defect of person or church in the conferring.
Since it is of God or no baptism, it is not to be repeated for lack of
anything on the part of person or institution. >
