Baptism

Greeting: Welcome to Made New, I am [Name, Title, Church], I am [Name, Title, Church] and I am [Name, Title, Church]. We are three local pastors striving to teach you theology and help you apply it to your life.

State Subject: Baptism as a means of grace

Transition: So what do we mean when we say the baptism is a means of grace?

Confessing the Faith: The 1689 Baptist Confession for the 21st Century XXIX. Baptism

29:1 Baptism is an ordinance of the New Testament, ordained by Jesus Christ. To those baptized it is a sign of their fellowship with Him in His death and resurrection, of their being grafted into Him,1 of remission of sins,2 and of submitting themselves to God through Jesus Christ to live and walk in newness of life.3

29:2 Those who personally profess repentance toward God and faith in and obedience to our Lord Jesus Christ are the only proper subjects of this ordinance.4

29:3 The outward element to be used in this ordinance is water, in which the individual is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit.5

29:4 Immersion, or dipping of the person in water, is necessary for this ordinance to be administered properly.6

(Jimmy) The Orthodox Catechism edited by 17th Century Particular Baptist Pastor Hercules Collins (1646/7-1702)and signer of the 1689 confession of faith will be our guide in this discussion. This catechism is a baptist revision of the 1563 Heidelberg Catechism.

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition. .

(Ryan) What is baptism? Immersion or dipping of the person in water in the name of the Father, Son, and Holy Spirit, by such who are duly qualified by Christ (a). (a) ; ; ; ; . (Q68 Hercules Collins. An Orthodox Catechism).

What is baptism? Immersion or dipping of the person in water in the name of the Father, Son, and Holy Spirit, by such who are duly qualified by Christ (a). (a) ; ; ; ; . (Q68 Hercules Collins. An Orthodox Catechism).

Immersion or dipping of the person in water in the name of the Father, Son, and Holy Spirit, by such who are duly qualified by Christ (a). (a) ; ; ; ; . (Q68 Hercules Collins. An Orthodox Catechism).

Immersion or dipping of the person in water in the name of the Father, Son, and Holy Spirit, by such who are duly qualified by Christ

The word translated baptism literally means to immerse or dip. There is no reason to think that it means anything different than its normal use. What Baptism is meant to symbolize is best seen in immersion.

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition. (Q68 Hercules Collins. An Orthodox Catechism).

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition.

(Justin) Who are the proper subjects of this ordinance? Those who do actually profess repentance towards God, and faith in and obedience to our Lord Jesus Christ (a). (a) ; . (Q69)

Those who do actually profess repentance towards God, and faith in and obedience to our Lord Jesus Christ

The outward element to be used in this ordinance is water, in which the individual is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit

Immersion, or dipping of the person in water, is necessary for this ordinance to be administered properly.

(Jimmy) How is baptism a means of grace?

Those who personally profess repentance toward God and faith in and obedience to our Lord Jesus Christ are the only proper subjects of this ordinance

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition. (Q69)

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition.

How is baptism a means of grace?

Q. 64. Since faith alone makes us partakers of Christ and His benefits, from where does this faith come? A. From the Holy Spirit (a), who kindles it in our hearts by the preaching of the gospel (b), and other ordinances (c), and confirms it by the use of the sacraments (d). (a) ; ; ; . (b) . (c) ; . (d) ; .

Q. 75. What is it to be washed with the blood and Spirit of Christ? A. It is to receive of God forgiveness of sins freely, for the blood of Christ which He shed for us in His sacrifice upon the cross (a) and also to be renewed by the Holy Spirit, and through His sanctifying of us to become members of Christ, that we may more and more die to sin, and live holy and without blame (b).

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition.

Q. 65. What are the sacraments? A. They are sacred signs and seals set before our eyes and ordained of God for this purpose, that He may declare and confirm by them the promise of His gospel unto us, to this, that He gives freely remission of sins and life everlasting to everyone in particular who believes in the sacrifice of Christ which He accomplished once for all upon the cross (a). (a) ; ; ; . Q. 66. Do not then both the Word and sacraments tend to that end, to lead our faith to the sacrifice of Christ finished on the cross as the only ground of our salvation? A. It is even so. The Holy Spirit teaches us by the gospel, and assures us by the sacraments that the salvation of all of us stands in the once for all sacrifice of Christ offered for us upon the cross (a). (a) ; ; .

Q. 65. What are the sacraments? A. They are sacred signs and seals set before our eyes and ordained of God for this purpose, that He may declare and confirm by them the promise of His gospel unto us, to this, that He gives freely remission of sins and life everlasting to everyone in particular who believes in the sacrifice of Christ which He accomplished once for all upon the cross (a). (a) ; ; ; .

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition.

Q. 66. Do not then both the Word and sacraments tend to that end, to lead our faith to the sacrifice of Christ finished on the cross as the only ground of our salvation? A. It is even so. The Holy Spirit teaches us by the gospel, and assures us by the sacraments that the salvation of all of us stands in the once for all sacrifice of Christ offered for us upon the cross (a). (a) ; ; .

Q. 74. How are you admonished and assured in baptism that you are a partaker of the only sacrifice of Christ? A. Because Christ commanded the outward washing of water (a), joining this promise to it, that I am no less assuredly washed by His blood and Spirit from all uncleanness of my soul, that is, from all my sins (b), than I am washed outwardly from the filthiness of the body with water. (a) ; . (b) ; ; ; ; .

There

Q. 74. How are you admonished and assured in baptism that you are a partaker of the only sacrifice of Christ? A. Because Christ commanded the outward washing of water (a), joining this promise to it, that I am no less assuredly washed by His blood and Spirit from all uncleanness of my soul, that is, from all my sins (b), than I am washed outwardly from the filthiness of the body with water. (a) ; . (b) ; ; ; ; .

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition. Q. 74. How are you admonished and assured in baptism that you are a partaker of the only sacrifice of Christ? A. Because Christ commanded the outward washing of water (a), joining this promise to it, that I am no less assuredly washed by His blood and Spirit from all uncleanness of my soul, that is, from all my sins (b), than I am washed outwardly from the filthiness of the body with water. (a) ; . (b) ; ; ; ; .

Q. 75. What is it to be washed with the blood and Spirit of Christ? A. It is to receive of God forgiveness of sins freely, for the blood of Christ which He shed for us in His sacrifice upon the cross (a) and also to be renewed by the Holy Spirit, and through His sanctifying of us to become members of Christ, that we may more and more die to sin, and live holy and without blame (b). (a) ; ; ; ; . (b) ; ; ; ; ; .

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition. Commercial Break

Q. 76. Where does Christ promise us that He will as certainly wash us with His blood and Spirit as we are washed with the water of baptism? A. In the institution of baptism, the words of which are these, go, teach all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit (a); he that shall believe, and be baptized, shall be saved, but he that will not believe shall be damned (b). This promise is repeated again when the Scripture calls baptism the washing of the new birth (c), and forgiveness of sins (d). (a) . (b) . (c) . (d) .

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition. Doctrine Defended against Objections or Perversions

Q. 77. Is then the outward baptism in water the washing away of sins? A. It is not (a). The blood of Christ alone cleanses us from all sin (b). (a) ; . (b) ; .

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition.

Q. 78. Why then does the Holy Spirit call baptism the washing of the new birth and forgiveness of sins? A. God speaks so not without great cause, to this, not only to teach us that as the filth of our body is purged by water, so our sins also are purged by the blood and Spirit of Christ (a), but much more to assure us by this divine token and pledge that we are as surely washed from our sins with the inward washing as we are washed by the outward and visible water (b). (a) ; ; . (b) ; .

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition.

(Jimmy) Baptism is the command of Christ where the believer in obedience to Him is submersed under water by properly ordained minister, symbolizing that they have been united with Christ in His life, death, burial, and resurrection. In pointing the participant to the work of Jesus and their union with Him, the believer is assured of their forgiveness and encouraged to walk in the newness of life. Therefore, we might say that the Holy Spirit uses the ordinance of Baptism to point the participant and those observing to the person and work of Jesus.

Collins, Hercules. An Orthodox Catechism . RBAP. Kindle Edition. Doctrine Devoted in Life

Baptism is the command of Christ where the believer in obedience to Him is submersed under water by properly ordained minister, symbolizing that they have been united with Christ in His life, death, burial, and resurrection. In pointing the participant to the work of Jesus and their union with Him the believer is assured of their forgiveness and encouraged to walk in the newness of life.

Jamieson, Bobby. Understanding Baptism (Church Basics) . B&H Publishing Group. Kindle Edition.

Sacramental Infant Baptism (Catholicism/Lutheranism): Baptism itself removes original sin and meritoriously earns favor with God. In lutheran thought the faith of parents is imputed to infants securing their justification. Some might call this baptismal regeneration. No where is

Sacramental Confessor Baptism (Cambelite/Church of Christ/Christian Church): Baptism itself washes away sins and a part from baptism no one will be saved. This like the catholic and lutheran view is baptismal regeneration.

Both of these view confuse the sign with what they signify. Baptism as a sign signifies that the one being baptised is united to Christ. It doesn’t actually unite them to Christ. Faith alone does this. Furthermore, the new birth as we have discussed in our podcast on irresistible grace proceeds faith, which proceeds true baptism. We are saved by grace alone through faith alone in Christ alone to God’s glory alone according to Scripture alone. Therefore, we reject the notion that baptism communicates regeneration and thereby salvation.

Arminian Baptism (Infant or Confessor). Baptism is just a symbol. It has outward

Covenantal Infant Baptism (Presbyterian/Congregationalist): Baptism is to be understood as the direct replacement of circumcision. It signifies ideally what happens to each member of the covenant of grace, but it doesn’t guarantee it. It is to be a sacrament to be given to believers and their physical children as circumcision was to the children of Abraham. As a means of grace it points the baptized to the gospel of Jesus that saves them. A gospel that must be accepted by faith.

Here is their argument broken down

The covenant of grace belongs not to believers only, but also to their children.

The covenant sign in the Old Testament was circumcision, which was applied to children, as well as in certain cases to adults.

The covenant sign in the New Testament is baptism, which has replaced circumcision and should be applied to both believers and their children.

This entire understanding of baptism hinges upon whether or not baptism replaces circumcision as the outward sign of the covenant of grace.

Reasons to reject this argument.

Circumcision was to be given to Abraham and his seed by way positive command, Baptism is only commanded of believers in the New Testament.

Though baptism and circumcision are related that doesn’t necessarily mean they are identical. Paedo Baptist agree with this in their understanding of the Lord’s Supper. The New Testament provides the parameters that only believers are to take of it though its Old Testament correspondent, the Passover was taken by children, who had not exercised faith. It is therefore inconsistent for them to say that the Old Testament practice overrides the clear commands of the New Testament in regard to baptism, but not in regard to the Lord’s Supper.

Also, we reject that the Abrahamic Covenant was the Covenant of grace. The covenant of grace was present in it by way of promise, but it is not identical with the Abrahamic Covenant. If it were we believers and our children would be promised the land of Caanan in a physical sense. No, there are both physical and spiritual elements in the Abrahamic Covenant. The physical elements typify and point to the spiritual. The true seed of Abraham are not merely his physical progeny, but Christ and all who are untied to Him by faith.

As the reformed do for all other doctrines besides baptism, we believe the New Testament sheds greater light than the Old and therefore, is the rule and guide in our interpretation of the Old and not the other way around.

First, If you are a Christian and you haven’t been baptized the obvious application of Baptism as a means of grace would to be to approach a pastor of a local church, we would add a baptist church, and tell him you are a believer who desires to be baptized as a believer.

Second, if you aren’t a member of a church that exercises or understands baptism as we have presented it, our encouragement would be to find such a church and join it.

Third, to those of you who have been baptized, reflect on the truths that it pointed to, namely the gospel truths.

You are separate from the world and a member of the Jesus’ kingdom. Your baptism was public declaration of your faith in Him and submission to Him as Lord.

You are

By way of your union with Him you are forgiven of your sins, dead to them, and alive to God. Your baptism is a reminder that the old you has died with Christ and the new you is bound up in Christ.

Not only does baptism set you individually apart from the kingdom of darkness, but it also points to your entry into the Kingdom of God, that is the church.

(All) How has your baptism provided you with encouragement and strength in your walk with Christ?

Restate Definition: (Jimmy) Baptism is the command of Christ where the believer in obedience to Him is submersed under water by properly ordained minister, symbolizing that they have been united with Christ in His life, death, burial, and resurrection. In pointing the participant to the work of Jesus and their union with Him, the believer is assured of their forgiveness and encouraged to walk in the newness of life. Therefore, we might say that the Holy Spirit uses the ordinance of Baptism to point the participant and those observing to the person and work of Jesus.

If you have any questions or comments, leave them on our Facebook page. Also, please share our content on social media, leave us a review on iTunes, and visit our website. Until next time, grace and peace.

Baptism

Introduction

Doctrine Defined with Clarity and Demonstrated in Scripture

Doctrine Demonstrated in Scripture

Commercial Break

Commercial Break

Doctrine Defended against Objections or Perversions

Doctrine Devoted in Life

Commercial

Doctrine Defended from Objections or Perversions

Doctrine Devoted in Life

Conclusion