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and is baptized shall be saved, and he that believeth not shall be damned," Mark xvi. In which words, we must observe, that our Saviour here, with the same breath, commands the apostles to teach and to baptize all nations; consequently, he requires that all nations should believe the truths taught by the apostles, and be baptized. And, in fact, he promises salvation not to faith alone, but to faith and baptism together, which evidently shews the necessity of one as well as of the other. It is true in what he adds, "he that believeth not shall be damned," be mentions faith alone; but the reason is, he is here speaking only of adults, or those who are of an age capable of being instructed, in whom actual faith, or the positive belief of the truths taught by the apostles, is prerequired as a disposition absolutely necessary for baptism. The want of baptism, then, is necessarily included in their not believing; and these words in their full sense, run thus: He that believeth not, and of consequence is not baptized, shall be damned. (3.) The Jews who were converted at St. Peter's first sermon, believed what he had delivered to them concerning Jesus Christ, and, consequently, had true faith: they had also compunction in their hearts, that is, at least a beginning repentance; but when they asked, "Men and brethren, what must we do?" St. Peter answered, "Do penance, and be baptized every one of you, for the remission of your sins," Acts iii. 37. He saw they believed in Jesus Christ, therefore he made no mention of faith; but he declares they must give proof of the sincerity of their repentance, by doing penance for their sins, and then apply to baptism as the means ordained by God for giving us the grace of justification for the remission of our sins, insomuch that, where it can be had, neither faith nor repentance will do without it. (4.) St. Paul, on his

conversion, had true faith in Jesus Christ, who thoroughly converted, and gave himself up wholly to Jesus Christ, saying, "Lord, what wilt thou have me to do?" He continued three days doing penance, in praying and fasting, and yet after all this, when Ananias came to him, he said, "Arise and be baptized, and wash away thy sin," Acts xxii. 16. In which words is evidently shewn the absolute necessity of baptism for our justification, and that neither faith nor repentance, nor prayer, nor fasting, will do without it, where it can be had..

Q. 20. Why do you say, where it can be had? Is it possible in any case to be justified without baptism?

A. Properly speaking, it is impossible to be justified without baptism, as all the above clear texts evince; for where it cannot be had actually, it must, at least, be in desire. Now there are two cases in which a man may be justified and saved without actually receiving the sacrament of baptism: first, if an infidel should become acquainted with the true faith of Christ, and embrace it, but be in such circumstances that it was not in his power to get himself baptized, notwithstanding his earnest desire of that sacrament; if this desire be accompanied with a perfect repentance for his sins, founded in the love of God above all things, this would supply the want of actual baptism, and a person dying in such disposition would surely be saved. Secondly, If any person shall suffer martyrdom for the faith of Christ, before he had been able to receive baptism, this would also supply the want of actually receiving the sacrament. In this case the person is baptized in his own blood; in the other case, he is said to be baptized in desire. Q. 21. What becomes of young children wha die without baptism?

A. If a young child were put to death for the sake of Christ, this would be to it the baptism of blood, and carry it to heaven; but except in this case, as such infants are incapable of having the desire of baptism, with the other necessary dispositions, if they are not actually baptized with water they cannot go to heaven; our Saviour's words being perfectly clear and express," Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God," John iii. 5. As for what becomes of such unbaptized children, divines are divided in their opinions about it; some say one thing, some another; but as God Almighty has not been pleased to reveal it to his Church, we know nothing for certain about it.

Q. 22. As baptism is of such absolute necessity for salvation, can a person receive it more than once?

A. By no means; and it would be a great sacrilege to attempt it; for the great end of baptism is to free us from original sin, and make us Christians, imprinting the sacred character of a Christian in our souls. Now, once we are freed from original sin, we are freed from it for ever; once that sacred character of a Christian is imprinted on the soul, it remains there for ever, and can never be blotted out. Therefore, the effects of the sacrament of baptism can never be produced in our soul a second time.

Q. 23. What dispositions are required for receiving this sacrament?

A. From all we have seen, it is plain, that in young children no dispositions are required at all, because they are incapable of any; but in adults, the dispositions required for receiving the graces of baptism, are, (1.) That the person be willing to receive it. (2.) That he have faith in Jesus Christ;

and, (3.) That he have true repentance of his

sins.

SECTION III.

OF THE CEREMONIES OF BAPTISM.

Q. 24. WHAT are we to observe in general of the ceremonies used in administering the sacrament of baptism?

. A. Chiefly these three things: (1.) That they are all taken from the holy Scriptures, or from some of the great truths of our religion. (2.) That they represent to us either the dispositions we ought to have for receiving baptism worthily, or the great benefits we receive from this sacrament, or the obligations we contract by receiving.it; and,. (3.) That the prayers used along with these ceremonies all tend to obtain for the person baptized an abundant share of the graces of the sacrament, and strength to enable him to discharge his obligations.

Q. 25. How are these ceremonies divided?

A. Some go before baptism, some accompany the sacramental action, and some follow after it. Q. 26. What are the ceremonies that go before baptism? and what is their origin and signification?

A. Before we explain the ceremonies themselves, we must observe, that, in places where the Catholic religion is established, the water, kept in the baptismal font, to be used in this sacrament, is solemnly blessed on the eve of Easter and Pentecost, to serve throughout the whole year. It is blessed on the eve of Easter, because "all we who are baptized in Christ Jesus, are baptized in his death; for we are buried together with him by baptism unto death, that, as Christ is risen from the dead by the glory of the Father, so we also

may walk in newness of life," Rom. vi. 3. It is blessed on the eve of Pentecost, because it is the Holy Ghost who gives to the waters of baptism the power and efficacy of sanctifying our souls, and because the baptism of Christ is "with the Holy Ghost and with fire," Matth. iii. 11. In blessing these waters a lighted torch is put into the font, to represent the fire of divine love which is communicated to the soul by baptism, and the light of good example, which all who are baptized ought to give; and holy oil and chrism are mixed with the water, to represent the spiritual union of the soul with God, by the grace received by baptism; and all this is done by order of the Church, for the greater respect, though not of necessity, for the validity of the sacrament. When, then, a person is presented for baptism, the priest meets him at the door of the Church, to denote that, as he is not as yet of the number of the faithful, he as no right to enter into that sacred place; and there, after asking what he demands from the Church, and telling him the conditions on which the-demand will be granted, he proceeds to prepare him for receiving it as follows:

(1.) He breathes upon him, and says, Depart from me, thou unclean spirit, and give place to the

Holy Ghost the Comforter. This ceremony is

taken from the example of God himself, who having formed man of the slime of the earth, he breathed into his face the breath of life, and man became a living soul," Gen. ii. 7.; and from the example of Jesus Christ, who being to communicate to his apostles the Holy Ghost, he breathed on them, and said, "Receive ye the Holy Ghost, John xx. 22. And it signifies, that by baptism we receive a new and spiritual life by grace through the operation of the Holy Ghost, who is given to us, and makes us his temples.

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