CHAPTER 56

The Administration of Baptism

             The Baptism of Infants and Children

 

56-1.    Baptism is not to be unnecessarily delayed; not to be administered, in any case, by any private person; but by a minister of Christ, called to be the steward of the mysteries of God.

 

56-2.    It is not to be privately administered, but in the presence of the congregation under the supervision of the Session.

 

56-3.    After previous notice is given to the minister, the child to be baptized is to be presented, by one or both the parents, or some other responsible person, signifying the desire that the child be baptized.

 

56-4.    Before baptism, the minister is to use some words of instruction, touching the institution, nature, use, and ends of this sacrament, showing:

a.   That it is instituted by our Lord Jesus Christ;

b.   That it is a seal of the Covenant of Grace, of our ingrafting into Christ, and of our union with Him, of remission of sins, regeneration, adoption, and life eternal;

c.    That the water, in baptism, represents and signifies both the blood of Christ, which taketh away all guilt of sin, original and actual; and the sanctifying virtue of the Spirit of Christ against the dominion of sin, and the corruption of our sinful nature;

d.   That baptizing, or sprinkling and washing with water, signifies the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin, and rising from sin to newness of life, by virtue of the death and resurrection of Christ;

e.   That the promise is made to believers and their children; and that the children of believers have an interest in the covenant, and right to the seal of it, and to the outward privileges of the Church, under the Gospel, no less than the children of Abraham in the time of the Old Testament; the Covenant of Grace, for substance, being the same; and the grace of God, and the consolation of believers, more plentiful than before;

f.    That the Son of God admitted little children into His presence, embracing and blessing them, saying, “For of such is the kingdom of God”;

g.   That children by Baptism, are solemnly received into the bosom of the Visible Church, distinguished from the world, and them that are without, and united with believers; and that all who are baptized in the name of Christ, do renounce, and by their Baptism are bound to fight against the devil, the world, and the flesh;

h.   That they are federally holy before Baptism, and therefore are they baptized;

i.    That the inward grace and virtue of Baptism is not tied to that very moment of time wherein it is administered; and that the fruit and power thereof reaches to the whole course of our life; and that outward baptism is not so necessary, that through the want thereof, the infant is in danger of damnation;

j.    By virtue of being children of believing parents they are, because of God’s covenant ordinance, made members of the Church, but this is not sufficient to make them continue members of the Church.  When they have reached the age of discretion, they become subject to obligations of the covenant:  faith, repentance and obedience.  They then make public confession of their faith in Christ, or become covenant breakers, and subject to the discipline of the Church.

            In these or the like instructions, the minister is to use his own liberty and godly wisdom, as the ignorance or errors in the doctrine of Baptism, and the edification of the people, shall require.

            He is also to admonish all that are present to look back to their Baptism, to repent of their sins against their covenant with God; to stir up their faith; to improve and make right use of their Baptism, and of the covenant sealed between God and their soul.

            He is to exhort the parent to consider the great mercy of God to him and his child; to bring up the child in the knowledge of the grounds of the Christian religion, and in the nurture and admonition of the Lord; and to let him know the danger of God’s wrath to himself and child, if he be negligent; requiring his solemn promise for the performance of his duty.

The minister is also to exhort the parents to the careful performance of their duty, requiring:

a.   That they teach the child to read the Word of God;

b.   that they instruct him in the principles of our holy religion, as contained in the Scriptures of the Old and New Testaments, an excellent summary of which we have in the Confession of Faith, and in the Larger and Shorter Catechisms of the Westminster Assembly, which are to be recommended to them as adopted by the Church, for their direction and assistance, in the discharge of this important duty;

c.    that they pray with and for him;

d.   that they set an example of piety and godliness before him; and endeavor, by all the means of God’s appointment, to bring up their child in the nurture and admonition of the Lord.

 

56-5.    The minister shall then read the covenant promises:

 

For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him.  And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.  Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.  (Acts 2:39; Gen. 17:7; Acts 16:31)

 

The minister shall then propose the following questions:

 

1.   Do you acknowledge your child’s need of the cleansing blood of Jesus Christ, and the renewing grace of the Holy Spirit?

2.   Do you claim God’s covenant promises in (his) behalf, and do you look in faith to the Lord Jesus Christ for (his) salvation, as you do for your own?

3.   Do you now unreservedly dedicate your child to God, and promise, in humble reliance upon divine grace, that you will endeavor to set before (him) a godly example, that you will pray with and for (him), that you will teach (him) the doctrines of our holy religion, and that you will strive, by all the means of God’s appointment, to bring (him) up in the nurture and admonition of the Lord?

             

To the congregation (optional):

 Do you as a congregation undertake the responsibility of assisting the parents in the Christian nurture of this child?

 

56-6     Then the minister is to pray for a blessing to attend this ordinance, after which, calling the child by name, he shall say:

 

I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.

 

            As he pronounces these words, he is to baptize the child with water, by pouring or sprinkling it on the head of the child, without adding any other ceremony; and the whole shall be concluded with prayer.

 

CHAPTER 57

The Admission of Persons to Sealing Ordinances

 

57-1.     Believers’ children within the Visible Church, and especially those dedicated to God in Baptism, are non-communing members under the care of the Church.  They are to be taught to love God, and to obey and serve the Lord Jesus Christ.  When they are able to understand the Gospel, they should be earnestly reminded that they are members of the Church by birthright, and that it is their duty and privilege personally to accept Christ, to confess Him before men, and to seek admission to the Lord’s Supper.

 

57-2.     The time when young persons come to understand the Gospel cannot be precisely fixed.  This must be left to the prudence of the Session, whose office it is to judge, after careful examination, the qualifications of those who apply for admission to sealing ordinances.

 

57-3.     When unbaptized persons apply for admission into the Church, they shall, ordinarily, after giving satisfaction with respect to their knowledge and piety, make a public profession of their faith, in the presence of the congregation, and thereupon be baptized.

 

57-4.     It is recommended, as edifying and proper, that baptized persons, when admitted by the Session to the Lord’s Supper, make a public profession of their faith in the presence of the congregation.  But in all cases, there should be a clear recognition of their previous relation to the church as baptized members.

 

57-5.     The time having come for the making of a public profession, and those who have been approved by the Session having taken their places in the presence of the congregation, the minister may state that:

 

Of the number of those who were baptized in infancy as members of the Church of God by birthright, and as heirs of the covenant promises, the Session has examined and approved (call them by name), who come now to assume for themselves the full privileges and responsibilities of their inheritance in the household of faith.

 

           

If there be present any candidates for Baptism, the minister may state that:

 

As applicants for admission into the Church of God by Baptism, which is a sign and seal of our engrafting into Christ, and of our engagement to be the Lord’s, the Session has examined and approved (call them by name), who are cordially welcomed into the fellowship of the household of faith.

 

            The minister may then address those making a profession in the following terms:

 

(All of) you being here present to make a public profession of faith, are to assent to the following declarations and promises, by which you enter into a solemn covenant with God and His Church.

 

1.   Do you acknowledge yourselves to be sinners in the sight of God, justly deserving His displeasure, and without hope save in His sovereign mercy?

2.   Do you believe in the Lord Jesus Christ as the Son of God, and Savior of sinners, and do you receive and rest upon Him alone for salvation as He is offered in the Gospel?

3.   Do you now resolve and promise, in humble reliance upon the grace of the Holy Spirit, that you will endeavor to live as becomes the followers of Christ?

4.   Do you promise to support the Church in its worship and work to the best of your ability?

5.   Do you submit yourselves to the government and discipline of the Church, and promise to study its purity and peace?

 

            The minister may now briefly admonish those making a profession of faith as to the importance of the solemn obligations they have assumed; then baptism may be administered, if there be present any candidates for the ordinance, and the whole concluded with prayer.

 

57-6.    Persons received from other churches by letters of dismissal as well as those being received by reaffirmation of faith should give a testimony of their Christian experience to the Session.  Their names are to be announced to the congregation with a recommendation of them to its Christian confidence and affection.

 
 

CHAPTER 58

 The Administration of the Lord's Supper

 

58-1.    The Communion, or Supper of the Lord, is to be observed frequently; the stated times to be determined by the Session of each congregation, as it may judge most for edification.

 

58-2.    The ignorant and scandalous are not to be admitted to the Lord's Supper.

 

58-3.    It is proper that public notice should be given to the congregation, at least the Sabbath before the administration of this ordinance, and that, either then, or on some day of the week, the people be instructed in its nature, and a due preparation for it, that all may come in a suitable manner to this holy feast.

 

58-4.    On the day of the observance of the Lord's Supper, when the sermon is ended, the minister shall show:

a.   That this is an ordinance of Christ; by reading the words of institution, either from one of the Evangelists, or from 1 Corin- thians 11, which, as to him may appear expedient, he may explain and apply;

b.   That it is to be observed in remembrance of Christ, to show forth His death till He come; that it is of inestimable benefit, to strengthen His people against sin; to support them under troubles; to encourage and quicken them in duty; to inspire them with love and zeal; to increase their faith, and holy resolution; and to beget peace of conscience, and comfortable hopes of eternal life.

            Since, by our Lord's appointment, this Sacrament sets forth the Communion of Saints, the minister, at the discretion of the Session, before the observance begins, may either invite all those who profess the true religion, and are communicants in good standing in any evangelical church, to participate in the ordinance; or may invite those who have been approved by the Session, after having given indication of their desire to participate.  It is proper also to give a special invitation to non-communicants to remain during the service.

 

 

58-5.    The table, on which the elements are placed, being decently covered, and furnished with bread and wine, and the communicants orderly and gravely sitting around it (or in their seats before it), the elders in a convenient place together, the minister should then set the elements apart by prayer and thanksgiving.

            The bread and wine being thus set apart by prayer and thanksgiving, the minister is to take the bread, and break it, in the view of the people, saying:

 

That the Lord Jesus Christ on the same night in which He was betrayed took bread; and when He had given thanks, He broke it, gave it to His disciples, as I, ministering in His name, give this bread to you, and said, "Take, eat; this is My body which is for you; do this in remembrance of Me."  (Some other biblical account of the institution of this part of the Supper may be substituted here.)

 

            Here the bread is to be distributed.  After having given the bread, he shall take the cup, and say:

 

In the same manner, He also took the cup, and having given thanks as has been done in His name, He gave it to the disciples, saving, "This cup is the new covenant in My blood, which is shed for many for the remission of sins.  Drink from it, all of you."

 

            While the minister is repeating these words, let him give the cup.

 

58-6.    Since believers are to act personally in all their covenanting with the Lord, it is proper that a part of the time occupied in the distribution of the elements should be spent by all in silent communion, thanksgiving, intercession and prayer.

 

58-7.    The minister may, in a few words, put the communicants in mind:

 

Of the grace of God, in Jesus Christ, held forth in this sacrament; and of their obligation to be the Lord's; and may exhort them to walk worthy of the vocation wherewith they are called; and, as they have professedly received Christ Jesus the Lord, that they be careful so to walk in him, and to maintain good works.

 

            

It may not be improper for the minister to give a word of exhortation also to those who have been only spectators, reminding them:

 

Of their duty, stating their sin and danger, by living in disobedience to Christ, in neglecting this holy ordinance; and calling upon them to be earnest in making preparation for attending upon it at the next time of its celebration.

 

            Then the minister is to pray and give thanks to God,

 

For His rich mercy, and invaluable goodness, vouchsafed to them in that Sacred Communion; to implore pardon for the defects of the whole service; and to pray for the acceptance of their persons and performances; for the gracious assistance of the Holy Spirit to enable them, as they have received Christ Jesus the Lord, so to walk in Him; that they may hold fast that which they have received, that no man take their crown; that their conversation may be as becomes the Gospel; that they may bear about with them, continually, the dying of the Lord Jesus, that the life also of Jesus may be manifested in their mortal body; that their light may so shine before men, that others, seeing their good works, may glorify their Father who is in heaven.

 

            An offering for the poor or other sacred purpose is appropriate in connection with this service, and may be made at such time as shall be ordered by the Session.

            Now let a psalm or hymn be sung, and the congregation dismissed, with the following or some other Gospel benediction:

 Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is well pleasing in His sight, through Jesus Christ; to whom be glory for ever and ever.  Amen.

 

58-8.    As past custom has been found in many parts of the Presbyterian Church, our congregations are urged to have a service of spiritual preparation for the Lord’s Supper during the week previous to the celebration of the Sacrament.

 

 

CHAPTER 59

 

          The Solemnization of Marriage

 

59-1.    Marriage is a divine institution though not a sacrament, nor peculiar to the Church of Christ.  It is proper that every commonwealth, for the good of society, make laws to regulate marriage, which all citizens are bound to obey.

 

59-2.    Christians should marry in the Lord; therefore it is fit that their marriage be solemnized by a lawful minister, that special instruction be given them, and suitable prayers offered, when they enter into this relation.

 

59-3.    Marriage is to be between one man and one woman, in accordance with the Word of God.

 

59-4.    The parties should be of such years of discretion as to be capable of making their own choice; and if they be under age, or live with their parents, the consent of the parents or others, under whose care they are, should be previously obtained, and well certified to the minister before he proceeds to solemnize the marriage.

 

59-5.    Parents should neither compel their children to marry contrary to their inclinations, nor deny their consent without just and important reasons.

 

59-6.    Marriage is of a public nature.  The welfare of civil society, the happiness of families, and the credit of Christianity, are deeply interested in it.  Therefore, the purpose of marriage should be sufficiently published a proper time previously to the solemnization to it.  It is enjoined on all ministers to be careful that, in this matter, they transgress neither the laws of God, nor the laws of the community; and that they may not destroy the peace and comfort of families, ministers should be assured that, with respect to the parties applying to them, no just objections lie against their marriage.

 

59-7.    The minister should keep a proper register of the names of all persons whom he marries, and of the time of their marriage, for the perusal of all whom it may concern.

 

CHAPTER 60

The Visitation of the Sick

 

60-1.    The power of the prayer of faith is great, and Christians therefore should make entreaty for the sick at the throne of heavenly grace, and should also seek God’s blessing upon all proper means which are being employed for their recovery.  Moreover, when persons are sick, their minister, or some officer of the church, should be notified, that the minister, officers and members may unite their prayers in behalf of the sick.  It is the privilege and duty of the pastor to visit the sick and to minister to their physical, mental, and spiritual welfare.  In view of the varying circumstances of the sick, the minister should use discretion in the performance of this duty.

 

 

 

CHAPTER 61

 The Burial of the Dead

 

61-1.    The services proper for such an occasion are: 

a.   The singing of appropriate psalms or hymns;

b.   The reading of some suitable portion or portions of Scripture, with such remarks as it may seem proper to the minister to make;

c.    Prayer, in which the bereaved shall be especially remembered, and God’s grace sought on their behalf, that they may be sustained and comforted in their sorrow, and that their affliction may be blessed to their spiritual good.

 

61-2.    The funeral services are to be left largely to the discretion of the minister performing them, but he should always remember that the proper object of the service is the worship of God and the consolation of the living.

 

  

CHAPTER 62

 Days of Fasting and Thanksgiving

 

 

62-1.    The observance of days of fasting and of thanksgiving, as the dispensations of Divine Providence may direct, is both scriptural and rational.

 

62-2.    Fasting and thanksgiving may be observed by individual Christians; by families; by particular congregations; by a number of congregations contiguous to each other; by the congregations under the care of a Presbytery; or by all the congregations of our Church.

 

62-3.    It should be left to the judgment and discretion of every Christian and family to determine when it is proper to observe a private fast or thanksgiving; and to the church Sessions to determine for particular congregations; and to the Presbyteries, to determine for larger districts.  When it is deemed expedient that a fast or thanksgiving should be general, the call for it should be issued by the General Assembly.  If at any time the civil power should appoint a fast or thanksgiving, in keeping with the Christian faith, it is the duty of the ministers and people of our communion to pay all due respect to it.

 

62-4.    Public notice should be given a sufficient time before the appointed day of fasting or thanksgiving, that persons may so order their affairs as to allow them to attend properly to the duties of the day.

 

62-5.    There should be public worship upon all such days; and the prayers, psalms or hymns, the selection of Scripture, and sermons, should all be in a special manner adapted to the occasion.

 

62-6.    On days of fasting, the minister should point out the authority and providences calling for the observance; and he should spend more than the usual time in solemn prayer, particular confession of sin, especially for the sins of the day and place; and the whole day should be spent in prayer and meditation.

 

62-7.    On days of thanksgiving, he should give information respecting the authority and providences which call for the observance; and he should spend more than the usual time in giving thanks, agreeably to the occasion, and in singing psalms or hymns of praise.  On these days, the people should rejoice with holy gladness of heart; but their joy should be tempered with reverence, that they indulge in no excess or unbecoming levity.

  

CHAPTER 63

 Christian Life in the Home

 

63-1.    In addition to public worship, it is the duty of each person in secret, and of every family in private, to worship God.

 

63-2.    Secret worship is most plainly enjoined by our Lord.  In this duty everyone, apart, should spend some time in prayer, reading the Scriptures, holy meditation, and serious self-examination.  The many advantages arising from a conscientious performance of these duties are best known to those who are found in the faithful discharge of them.

 

63-3.    Family worship, which should be observed by every family, consists in prayer, reading the Scriptures, and singing praises; or in some briefer form of outspoken recognition of God.

 

63-4.    Parents should instruct their children in the Word of God, and in the principles of our holy religion.  The reading of devotional literature should be encouraged and every proper opportunity should be embraced for religious instruction.

 

63-5.    Parents should set an example of piety and consistent living before the family.  Unnecessary private visits on the Lord’s Day and indulgence in practices injurious to the spiritual life of the family, should be avoided.

 

63-6.    In the supreme task of religious education, parents should co-operate with the Church by setting their children an example in regular and punctual attendance upon the sessions of the church school and the services of the sanctuary, by assisting them in the preparation of their lessons, and by leading them in the consistent application of the teachings of the Gospel in their daily activities.