Green on Article XXVII: Of Baptism

The wording was altered to its present stronger form at the Elizabethan revision (1563). Whereas in the earlier draft it was simply stated that Infant Baptism is tenable as a Church custom, it is now declared to have a higher authority : it is “ most agreeable with the institution of Christ.”

In the text of the Article as it stood in 1553 and 1563 the

Latin “ signum Regeneration^ ” was represented in the English Version by “ sign and seal of Regeneration.” The words “ and seal ” were omitted in 1571. In this connection, however, we should note that the verb “ obsignantur,” a few lines lower down, is still rendered “ signed and sealed.”

§ 2 .—OBJECT.

To declare the grace and blessings given in Baptism, in opposi¬ tion to those who held the Sacrament to be simply a bare sign. It was, further, the object of those who recast the concluding paragraph in 1563 to make it plain that the English Church holds Infant Baptism to be the normal type of Baptism.

Although Infant Baptism is only expressly mentioned at the close of the Article, indications are not wanting which show that the compilers of the former part, in speaking of Baptism, had the Baptism of Infants in view. Thus in the clause “recte Baptis- mum suscipientes Ecclesiae inseruntur ” we cannot help remarking that only the objective qualification (recte) is mentioned, while the subjective qualifications (digne, cum fide) are not given here, as they are in the next Article. This fact points to the con¬ clusion that the wording of the Article is concerned with the case of Infant Baptism only.

§ 3.— EXPOSITION.

The Act of Baptism.

The Greek words /3a7TT/^o), /3aimcr/j.6s , denote, in the language of Scripture, any washing, whether by dipping or pouring ; see, e.g., S. Mark vii. 4; S. Luke xi. 38. The outward act in the Sacrament significantly points to the inward grace — as the filth of the body is removed by washing with water, so are the stains of the soul by remission of sins ; and, if we follow the Baptismal Ritual of the early Church, the immersion and rising again from the water of the Font symbolises our death and burial with Christ, and our rising again to newness of life with Him (Rom. vi- 3-S)-1

Immersion in Baptism has fallen into disuse in our cold climate, but it should be remembered that it is still stated in

1 Cf. the Church Catechism, where the inward and spiritual grace of the Sacrament is explained as “a death unto sin and a new birth unto righteous¬ ness.”

our Baptismal Office to be the normal and desirable mode of Baptism : —

“And then naming it after them (if they shall certify him that the Child may well endure it), he shall dip it in the Water discreetly and warily, saying, …

“But if they certify that the Child is weak, it shall suffice to pour Water upon it, saying the foresaid words.” 1

We now proceed to analyse the contents of the Article.

(i.) Baptism is a sign of our profession.

Baptism is … a sign of profession, and mark of difference, whereby Christian men are discerned from others that he not christened (qua Christiani a non Christianis discernantur).

In other words, Baptism makes a man a Christian ; Christians are those incorporated into the Body of Christ by Baptism.

But it has been already laid down (in Article XXV., where see notes) that the Sacraments are more than badges or tokens. Baptism, therefore, has a higher significance.2

(2.) Baptism is a sign of Regeneration.

Baptism is not only a sign of profession … but it is also a sign of Regeneration or new Birth. (S. John iii. 5 ; Eph. v. 26; Tit. iii. 5.)

The immersion of a person, or the pouring of water upon

1 Cf what is said as to the manner of Baptism in the “Teaching of the Apostles,” Cap. VII. : —

[…]

Contrast the Second Baptist Confession, Art. XXIX.

“ Immersion or dipping of the person in water is necessary to the due administration of that ordinance.”

The Church’s Baptism is sometimes contemptuously spoken of as “sprink¬ ling ” ; it ought not to be necessary to point out that the Church nowhere sanctions “sprinkling.”

2 Calvin (Institutes, IV. xv. 1) lays down that Baptism is not merely a sign : —

“ Proinde quibus visum est Baptismum non aliud esse quam tesseram ac notam qua religionem nostram apud homines profitemur, quomodo impera- toris sui insignia praeferunt milites, in suae professionis notam ; ii quod primum erat in Baptismo non perpenderunt. Id vero est, quod a nobis acci- piendus sit cum hac promissione, Quicunque crediderint, et baptizatij fuerint, salvos fore,”

him in Baptism is the outward and visible effectual 1 sign, whereby is conveyed the inward and spiritual grace of Regeneration.2 Thus in the Church Catechism the grace given in Baptism is declared to be —

“ A death unto sin, and a new birth unto righteousness/’

See the following passages in the Baptismal Office : —

“ We call upon thee for this Infant, that he, coming to thy holy Baptism, may receive remission of his sins by spiritual regeneration.

“Give thy holy Spirit to this Infant, that he may be born again.”

After the act of Baptism the following words occur : —

“Seeing now, dearly beloved brethren, that this Child is regenerate, …

“We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this Infant with thy holy Spirit.” 3

(3.) By Baptism we are grafted into the Church, the Body of Christ.

whereby, as by an instrument, they that receive Baptism rightly, are grafted into the Church (Rom. vi. 3—5 ; 1 Cor. xii. 13; Gal. iii. 27).

1 See Article XXV.

3 The opinion of our Reformers as to Regeneration in Baptism may be illustrated by a few quotations : —

Cranmer, in his “Answer to Gardiner,” writes thus :

“ For if you understand the matter, would you resemble a knave playing in a prince’s coat (in which nothing is inwardly wrought and altered) unto a man being baptized in water, who hath put upon him outwardly water, but inwardly is apparelled with Christ, and is, by the omnipotent working of God, spiritually regenerate, and changed into a new man ” (Works, vol. iii. p. 487).

Again we read :

“ Whosoever will be spiritually regenerated in Christ, he must be baptized himself ” (Works, vol. ii. p. 455).

Similarly, in his Catechism, the same author says (p. 187) :

“ I trust you understand, good children, wherefore Baptism is called the bath of Regeneration, and how in Baptism we be born again, and made new creatures in Christ.”

Cf Ridley’s words (Works, p. 240) :

“ After that manner the water in Baptism hath grace promised, and by that grace the Holy Spirit is given : not that grace is included in water, but that grace cometh by water.”

In direct contrast to the doctrine of the English Church stands the view of

2 D

See Church Catechism : —

“ In my Baptism ; wherein I was made a member of Christ.

Cf. the following quotations from the Baptismal Office : —

“ That of his bounteous mercy he will grant to this Child that thing which by nature he cannot have ; that he may be baptized with Water and the Holy Ghost, and received into Christ’s holy Church, and be made a lively member of the same.”

“ That he, being delivered from thy wrath, may be received into the ark of Christ’s Church.”

Immediately after the act of Baptism the Priest is directed to say—

“ We receive this Child into the congregation of Christ’s flock,” &c.

“Seeing now, dearly beloved brethren, that this Child is regenerate and grafted into the body of Christ’s Church.”* 1

(4.) By Baptism are visibly signed and sealed the Divine Promises —

(a.) Of forgiveness of sins;

( b .) Of our adoption as sons of God.

The promises of forgiveness of sin … are visibly signed and sealed. (Acts ii. 38, xxii. 16.)

In the Nicene Creed we “ acknowledge one Baptism for the remission of sins.” 2

See the following passages in the Baptismal Office : —

“ Who … by the Baptism of thy well-beloved Son, Jesus Christ, in the river Jordan, didst sanctify Water to the mystical washing away of sin.”

“We call upon thee for this Infant, that he, coming to thy holy Baptism, may receive remission of his sins by spiritual regeneration.”

the Continental Reformers of the Swiss school, as expressed in the Consensus Tigurinus, Art. XX. :

“ Qui in prima infantia baptizati sunt, eos in pueritia vel ineunte adoles- centia, interdum etiam senectute, regenerat Deus.”

1 Ridley writes thus

“ The society or conjunction with Christ through the Holy Ghost is grace ; and by the Sacrament we are made the members of the mystical body of Christ, for that by the Sacrament the part of the body is grafted in the head.”

2 According to Socinians, Baptism is merely a declaration or sealing, and not in any sense the instrument of Remission of sins. “ Remissionis declara- tionem et obsignationem ” is the expression of Socinus himself.

21 I

“Ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him of his sins.”

“ Regard, we beseech thee, the supplications of thy congre¬ gation; sanctify this Water to the mystical washing away of sin.”

The promises … of our adoption to be the sons of God, by the Holy Ghost are visibly signed and sealed. (Gal. iii. 26, 27.)

See the Church Catechism : —

“In my Baptism; wherein I was made … the child of God.” 1

Cf. the Thanksgiving in the Baptismal Office : —

“We yield thee hearty thanks, most merciful Father, that it hath pleased thee … to receive him for thine own Child by adoption.”

The words “by the Holy Ghost’’ were first inserted in the English version of the Article in 1563, though the corresponding words “per Spiritum Sanctum ’’ are found in the Latin text of

In the edition of 1563 the clause was printed thus: —

“ Our adoption to be the sons of God, by the Holy Ghost, are visibly signed and sealed.”

As thus printed, the words “ by the Holy Ghost ” might be taken either in connection with the words that precede them or with the words following. As now commonly printed, the words are connected with the clause preceding, thus : —

“ Our adoption to be the sons of God by the Holy Ghost, are visibly,” &c.

In this case the words express the truth that our adoption as sons of God is connected with the gift of the Holy Spirit (cf. Rom. viii. 14—16; Gal. iv. 5? 6). But at the last authoritative revision of the Articles (1571) the pointing we have given above was adopted, a comma being placed after “God,” and no stop after the words “ Holy Ghost.” According to this punctua¬ tion, the clause is an express statement to the effect that the Holy Ghost is the Agent in Baptism (S. Mark i. 8 ; Tit. iii. 5).

1 Contrast Calvin’s teaching (Institutes, IV. xv. 22) : —

“Accedit postea sacramentum sigilli instar, non quod efficaciam Dei pro- missioni, quasi per se invalidae, conferat, sed earn duntaxat nobis confirmet. Unde sequitur, non ideo baptizari fidelium liberos, ut filii Dei tunc primum fiant qui ante alieni fuerint ab Ecclesia … quia promissionis beneficio jam ante ad Christi corpus pertinebant.”

(5.) By Baptism faith is confirmed and grace increased.

Faith is confirmed, and grace increased, by virtue of prayer unto God (vi divinae invocationis).

It would seem that the description of the grace and significance of Baptism, as far as the person baptized is himself concerned, ends with the word “ sealed” (after which a colon is placed in the edition of 1571), and that the clause following, with which we are now concerned, is intended to refer to the effect of the solemnisation of Bap¬ tism upon those present at the service. This view of the meaning of the Article is confirmed when we seek to parallel its phraseology (as we have done in the case of the earlier statements of the Article) from the Baptismal Office. The passage in the Office where “ confirmation of faith ” and “ increase of grace ” are spoken of has reference, not to the child baptized, but to the congregation present at the service. With the wording of the Article —

“ Faith is confirmed and grace increased,”

cf. the wording of the Thanksgiving after the reading of the Gospel in the Baptismal Office : —

“Almighty and everlasting God, heavenly Father, we give thee humble thanks, for that thou hast vouchsafed to call us to the KNOWLEDGE OF THY GRACE, and FAITH ill thee : INCREASE THIS knowledge and confirm this faith in us evermore. Give thy holy Spirit to this Infant,” &c.

It will be noted that as far as the word “ evermore ” the terms of the prayer are general, evidently referring to the whole con¬ gregation assembled ; but from that point onward the prayer is concerned with the infant brought to Baptism. The coincidence of the wording of the Article with the wording of the prayer quoted can scarcely be accidental.

(6.) Infant Baptism is to be retained, and is declared to be

MOST AGREEABLE WITH THE INSTITUTION OF ClIRIST.

The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

See S. Markx. 13—16 (the passage read in the Baptismal Office). We there read of a spiritual blessing being given to unconscious infants1 on the ground of the faith of those

1 TLaidia is the word used in S. Mark, hut the parallel passage (S. Luke xviii. 15)

has pptcpT].

who brought them. The passage, therefore, has a very direct bearing upon the question of Infant Baptism. Our Lord by His action answered by anticipation the question, which of necessity was sure to arise, whether the New Covenant could take in unconscious infants, as the Old Covenant did ; whether, when He was no longer upon earth, little children might be made partakers of His Blessing. Christ Himself made the answer to this question clear, both by word and deed. Not only is it the case that infants may come unto Him (S. Mark x. 14), but those who have reached mature years must become like little children in order that they may come unto Him (Ibid. v. 1 5 ; S. Matt, xviii. 3). Infant Baptism is, therefore, not merely allowable and justifiable, but it is, in the abstract, the normal pattern of Christian Baptism : “cum Christi institutione optime congruat.”

In the Baptismal Office we may see it stated how infants are qualified for Baptism.

(a) The opening exhortation begins thus : —

“ Dearly beloved, forasmuch as all men are conceived and born in sin ; and that our Saviour Christ saith, None can enter into the kingdom of God, except he be regenerate and born anew of Water and of the Holy Ghost,” &c.

Since infants are born in Original Sin, Baptism is needful for their recovery.1

(b) Infants are also specially qualified to receive Baptism

1 We should especially note the intimate connection between the denial of Original Sin and (i.) the refusal of Baptism to infants, or (ii.) the emptying of Infant Baptism of its true significance, and its retention merely as a ceremony of dedication to God. If the taint of Original Sin passes on to unconscious infants at birth, so also may the righteousness of Christ at the Font of new birth. On the other hand, if the taint of sin does not pass on to infants they do not need any regeneration, and Infant Baptism, with the significance which the Church teaches, is unnecessary.

Cf. X. Articles, Art. II., on Baptism

“Infants must needs be christened because they be born in original sin.”

XIII. Articles, Art. VI.

“ Quia vero infantes nascuntur cum peccato originis, habent opus remissione illius peccati, et illud ita remittitur (scil. per Baptismum) ut reatus tollatur.”

King’s Book:—

“But also it appertained and is offered unto infants, which, because they be born in original sin, have need and ought to be christened.”

Hermann’s Consultatio : —

“Because they admit not original sinne, they (i.e., the Anabaptists) also refuse the baptisme of children, and in as much as in them lyeth, they drawe awaye the moste parte of men from God and eternall salvation.”

because of “ their innocency,” which Christ “ exhorteth all men to follow ” (see the address in the Office after the reading of the Gospel).

Since infants are free from actual sin, in their case no impediment is opposed to the operation of the grace of God in the Sacrament.

At the time of their Baptism infants, of course, have not as yet conscious faith or repentance, which are the necessary subjec¬ tive qualifications in the recipient of the Sacrament 1 : —

“Why then are Infants baptized, when by reason of their tender age they cannot perform them ?

“Because they promise them both by their sureties; which promise, when they come to age, themselves are hound to perform ” (Church Catechism).

From the time that the Church of Christ was first set up on earth as a society,2 Infant Baptism, although not universally adopted in practice,3 was yet in theory almost universally believed to be right and proper. Tertullian, indeed, is found opposing it,4 but S. Cyprian and sixty-six bishops assembled in council with him (a.d. 253) were in favour of Infant Baptism, the necessity and appropriateness of which they grounded upon the doctrine of Original Sin, and upon the words of our Lord recorded in the Gospels, supporting it also by reference to the admission of Hebrew infants into covenant with God by Circumcision.

At the Reformation period the Anabaptists rejected the practice

1 In this connection it should he remembered that Circumision was of the nature of a Covenant (Gen. xvii. 9, io, 14), hut this circumstance did not prevent the Jewish child from being admitted into that Covenant before he was able consciously to perform the conditions.

2 The Baptisms which followed upon the first proclamation of the Gospel were of necessity, for the most part, Adult Baptisms ; but from the mention of the Baptism of whole households in such passages as Acts xvi. 15, 33 ; 1 Cor. i. 16, we gather that children of tender age, as well as persons of mature years, were baptized by the Apostles.

3 Many, e.g., voluntarily and purposely, postponed their Baptism, frequently even to their deathbed, in order that all the sins of their lives might be certainly removed by Baptismal grace, and in fear lest they should incur the guilt of post-Baptismal sin.

4 Cf. Tertullian, “De Baptismo,” Cap. xviii. : —

[…]

of Infant Baptism,1 and many in England followed their error, as we gather from the provision of Stat. 32 Henry VIII. c. 49, §11, by which they were excluded from the king’s pardon who held “that infants ought not to be baptized, and if they be baptized, they ought to be re-baptized when they com to lawfull age.”

[…]

“Deinde crudelis illorum impietas in baptisnium irruit, quern infantibus impartiri nolunt, sed omnino nulla rationed’

See also Ridley’s letter quoted in the notes on Article I., pp. 23, 24.

Objections are urged against Infant Baptism, and the practice itself is rejected, by the Baptists amongst modern Dissenters.2

Cf Second Baptist Confession, Chap. 29 : —

“ Baptism is an ordinance of the Xew Testament… . Those who do actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ, are the only proper subjects of this ordinance.”

A little reflection shows that a false and Donatistic conception as to the nature of the Church underlies the Baptist doctrine and practice. In the view of that sect the Church is the sum of individual elect men and women, only to be increased by individual conversions, and made up, therefore, of really godly persons : the process of renewal of the souls of men which Christ intended should be carried on within His Church is thus left to exterior agencies. The Catholic doctrine, on the other hand, is that the Church of God is a great educational society, within which, by the due use of the various means of grace, God’s gifts are to be fostered and developed ; within which, being adopted as sons of God in Baptism, men come under all the holy in¬ fluences of the Divine Family, and so grow up unto the measure of the stature of the fulness of Christ.

The Continental Reformers, both of the Saxon and of the Swiss school, retained the practice of Infant Baptism : —

2 The Quakers, since they reject the outward form of Baptism, of necessity also reject Infant Baptism.

Cf. The Chief Principles of the Christian Religion, as professed by the People called Quakers. ‘ Concerning Baptism,’ § 12

“As there is one Lord, and one faith, so there is one baptism… . And this baptism is a pure and spiritual thing, to wit the baptism of the Spirit and fire. … As to the baptism of infants, it is a mere human tradition, for which neither precept nor practice is to be found in all the Scripture.”

Augsburg Confession, Part I. Art. IX. :

“De Baptismo docent … quod pueri sint baptizandi, qui per baptismum oblati Deo recipiantur in gratiam Dei.

“Damnant Anabaptistas, qui improbant baptismum puerorum, et affirmant pueros sine baptismo salvos fieri.”

Tetrapolitan Confession, Art. XVII. :

[…]

Saxon Confession, Art. XIV. :

“Retinemus et infantium baptismum: quia certissimum est, promissionem gratiae etiam ad infantes pertinere, et ad eos tantum qui Ecclesiae inseruntur. Quia de his dictum est : Sinite parvulos ad me venire, quia talium est regnum coelorum… . Nec judica- mus hunc morem tantum otiosam caerimoniam esse, sed vere tunc a Deo recipi et sanctificari infantes : quia tunc inseruntur Ecclesiae, et ad tales promissio pertinet.”

WURTEMBURG CONFESSION, Art. X. :

“Agnoscimus Baptismum tam infantibus quam adultis in Ecclesia … ex institutione Christi dispensandum.”

French Confession, Art. XXXV. :

“ Praeterea quam vis Baptismus sit fidei et resipiscentiae sacra- mentum, tamen quum una cum parentibus posteritatem etiam illorum in Ecclesia Deus recenseat, affirmamus infantes sanctis parentibus natos, esse ex Christi auctoritate baptizandos.”

Scotch Confession, Art. XXIII. :

“ Baptismum pertinere, tam ad infantes fidelium quam ad ipsos fideles adultos et intellectu praeditos agnoscimus et confitemur, atque ita errorem Anabaptistarum damnamus, qui negant Baptis- mum infantibus usque dum cognitionem et fidem habuerint.”

Belgio Confession, Art. XXXIV. :

“Anabaptistarum itaque errorem hie detestamur, qui non modo unico, et semel suscepto baptismo contenti non sunt : sed et baptis¬ mum infantium e fidelibus natorum damnant. Nos vero eos eadem ratione baptizandos, et signo foederis obsignandos esse credimus, qua olim in Israele parvuli circumcidebantur.”

Second Helvetic Confession, Art. XX. :

“ Damnamus Anabaptistas, qui negant baptizandos esse infantulos recens natos a fidelibus. Nam juxta doctrinam evangelicam, horum est regnum Dei, et sunt in foedere Dei, cur itaque non daretur eis signum foederis Dei ? Cur non per sanctum baptismum initia- rentur, qui sunt peculium et in ecclesia Dei 1 ”

Notes

• Hence “regenerated” and “baptized” may be used as synonymous and interchangeable terms. See notes on Article IX. § 4 (ii.), p. 77.
• See the passage quoted above from “ Hermann’s Consultatio,” p. 213, note.