Question 72 & 73

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TWENTY-SEVENTH LORD S DAY.

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

Answer. Not at all, for the blood of Jesus Christ only, and the Holy Ghost, cleanse us from all sin.

EXPOSITION.

The same division which we made when speaking of the sacraments in general, is also true of baptism, that there are some forms of speech which are proper, and others which are improper. These forms of speech are called sacramental. It is a proper form of speech when those who receive the sign are said to receive the thing signified, as “he that believeth, and is baptized, shall be saved.” The same is true when the sign is said to signify the thing, as when it is said, “baptism is the sign of the washing away of sin.” “He gave unto them circumcision to be a sign of the covenant.”

Improper or figurative forms of speech are when the sign is said to be the thing itself, as “Baptism is the washing of regeneration;” and when the sacrament is said to confer the thing, or things pertaining to that which is signified, as when baptism is said to save us. All these forms of speech may be said to have this one signification: Baptism is a certain sign of the remission of sin, and of everlasting life to them that believe: for the figurative speeches which are used in reference to the sacraments are to be interpreted in the same manner as the figurative speeches in reference to sacrifices. Sacrifices are often called expiations for sin, and yet the apostle Paul affirms that the blood of bulls, and of goats, cannot take away sin. So when it is said, “Baptism saves us,” is “the washing of regeneration,” and “the washing away of sin;” it is the same thing as to say, Baptism is the sign of all these things.

TWENTY-SEVENTH LORD S DAY.

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

Answer. 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 re moved by the blood and Spirit of Jesus Christ; but especially that, by this 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.

EXPOSITION.

There are three reasons which may be assigned why the Scriptures thus speak, interchanging the names of the signs, and the things signified. The first is on account of the analogy which there is between the sign, and the thing signified. The thing signified is according to its own nature, such as the sign is according to its nature, the opposite of which is also true: for as water which is the sign, washes away the filthiness of the body, so the blood and Spirit of Christ, which are the things signified, wash away the pollution of the soul: and as the minister applies the sign outwardly, so God by virtue of his Spirit applies inwardly the thing signified to all those who receive the sign with true faith. Secondly, the Holy Ghost thus speaks for the confirmation of our faith through the use of the signs: for the signs used in the sacraments testify the will of God to us on account of the promise annexed thereto: “He that believeth, and is baptized, shall be saved.” But why does the Holy Ghost thus speak for the confirmation of our faith? Because in the proper use of the sacraments the exhibition and reception of the signs, and things signified, are inseparably connected. And hence the Holy Ghost interchanges the terms, attributing what belongs to the thing signified to the sign, arid what belongs to the sign to the thing, to teach us what he gives, and to assure us that he does really give it. The third reason, therefore, why such language is employed is because the exhibition of the things signified, is inseperably connected with the signs used in the sacraments.