Jackson on Article XXVII: Of Baptism

The language of the Article is simply a state- ment of the full significance of Baptism, quite apart from the question of the time of administra- tion. It views Baptism very much as, for in- stance, it would appear to a mature Christian mind looking back to his baptism years after its administration (cf. Rom. vi., or Col. ii.). It is the only possible standpoint from which to gain at all a full conception of what our Baptism is. And it helps to make us realise what is too often forgotten, that Baptism is not only a definite act once performed, but a fact of abiding value pro-

gressively understood. The statement of the

doctrine falls into two parts :— (a) ‘‘ Baptism is a sign of profession and mark of difference.”’

Cf. the words of our Baptismal Service ‘‘ bap- tism doth represent unto us our profession.’’ As ‘a sign of profession,’’ Baptism gave rise to the Creeds or Confessions of faith. To some extent

the value of Baptism as ‘‘ a sign of profession ”’

is lost sight of to-day; but its old significance in this respect revives whenever Baptism involves personal sacrifice, as often in the Mission Field. With regard to the words ‘‘ Baptism is … a mark of difference whereby …,’’ it must be remembered that Christianity is an organised religion with a definite membership. And in this sense it is always true to say that the baptised are Christians and the unbaptised non-Christians. But this is not the same thing as saying that all the baptised are saved and all the unbaptised lost. The distinction is one of status and

profession rather than of character and des- tiny. Because the Anabaptists and Socinians taught that Baptism is nothing more than “‘a sign of profession and mark of difference,’’ the Article is careful to emphasise that it is not only this. It is also :—

(b) “ A Sign of Regeneration or New Birth’?

(L. Signum regenerationis).

As such the Article compares it to ‘*‘ an instru- ment ’’—i.e., a legal document or title-deed— whereby two things are effected. The first is incorporation into the living body of the Church. This is implied by the word ‘‘ grafted ’’ (cf. Rom. xi.) The baptised person is brought within the living organism of the Church—into contact with those who already have spiritual life. In fact, baptism places the individual in a new environ- ment. This is one important factor in regenera- tion or new birth. Our Baptismal Service is careful to provide by the system of God-parents and by the instructions given to them that the baptised person shall receive the full benefit of this new environment.

The second thing effected is a formal ‘‘ con- veyance ”’ to the individual of God’s promises of forgiveness and adoption offered to mankind in the Gospel. They are ‘‘ signed and sealed ’’ by the outward and visible act-of Baptism. Be- cause of this Baptism has a psychological value, helping to give to the mind that assurance of the reality of God’s promises, which is so necessary for the awakening of faith. It is well to notice the emphasis of our Baptismal Services on the reality of God’s promises in the Gospel (e.g, ‘« Doubt ye n6t therefore, but eatnestly believe, that He will favourably fecelve. .. 2’ “We being thus persuaded of the goodwill of our

heavenly Father… .’’ ‘‘ which promise He, for His part will most surely keep and perform.’’)

Such are the two elements in the Sacramental act of Baptism, the one bringing the individual within the sphere of spiritual life, the other de- signed to awaken faith. Their potency is in- creased by the fact that Baptism is administered in a Service of Prayer. There is prayer for the gift of the Holy Spirit, and for spiritual life, growth, strength, heavenly virtue, and everlast- ing reward. By such prayer ‘‘ faith is confirmed and grace increased.’’ In fact, the only limit to the efficacy of Baptism is the surrender of the will, without which there can be no moral change. Baptism therefore does not remove the necessity for conversion.

(2) The Practice of Infant Baptism,

The Article simply asserts that this is to be retained in the Church because it is ‘‘ most agree- able with the institution of Christ.’’ To discover what Christ intended in this matter we must try to think how the institution of Baptism would ap- pear to the first Christians. They were Jews be- — fore they were Christians. They were accustomed to the admission of the children of Jewish parents to the membership of the Jewish Church. would therefore naturally interpret Christ’s in- stitution of Baptism (Matt. xxviii., 19) as inelud- ing the children of Christian parents, in the ab- sence of any direction to the contrary. On this — view of the matter the silence of Scripture about infant baptism is a legitimate argument in favour of its practice. It also gains further su from such passages as St. Mark x., 13-16, 1 Cor. vii., 14,: Kets xvi., 15 and 33, and 1 Cor. i., 16.

ARTICLE XXVIII. Or tHE Lorp’s SuPPER.