Scottish Baptismal Rite
from the 1556 Book of Common Order
Introduction: John Knox's 1556 Book of Common Order was sanctioned by the General Assembly as the standard for worship in the Reformed Church of Scotland from 1564 to 1645.Below is an excerpt from "The Order of Baptism" provided by that book, with peculiar 16th century spellings updated to standard English. The rite is, from our modern standpoint, overbearingly long and wordy. But in the 16th century context, in which many people were not literate and not well-instructed in Christian doctrine, such a rite was most helpful and, probably, encouraging.
The infant which is to be baptized shall be brought to the church, on the day appointed to common prayer and preaching, accompanied with the father and god-father, so that, after the sermon, the child being presented to the minister, he demandeth this question:
Minister: Do you here present this child to be baptized, earnestly desiring that he may be engrafted in the mystical body of Jesus Christ?
Answer: Yes, we require the same.
The minister proceedeth: Then let us consider, dearly beloved, how Almighty God hath not only made us his children by adoption (Rom 8; Gal 4; Eph 1) and received us into the fellowship of his church, but also hath promised that he will be our God and the God of our children, unto the thousand generation (Gen 17; Isa 56). Which things, as he confirmed to his people of the Old Testament by the sacrament of Circumcision, so hath he also renewed the same to us in his New Testament by the sacrament of Baptism, doing us thereby to wit [i.e., in order that we might know] that our infants appertain to him by covenant and, therefore, ought not to be defrauded of those holy signs and badges, whereby his children are known from infidels and pagans (Gen 17; Col 2: Acts 10).
Neither is it requisite that all these that receive this sacrament have the use of understanding and faith, but chiefly that they be contained under the name of God's people, so that remission of sins in the blood of Christ Jesus doth appertain unto them by God's promise; which thing is most evident by Saint Paul who pronounceth the children begotten and born (either of the parents being faithful) to be clean and holy (1 Cor 7). Also our Saviour Christ admitteth children to his presence, embracing and blessing them (Mark 10; Matt 10; Luke 18; Psalm 22). Which testimonies of the Holy Ghost assure us, that infants be of the number of God's people and that remission of sins doth also appertain to them in Christ. Therefore, without injury they cannot be debarred from the common sign of God's children. And yet is not this outward action of such necessity that the lack thereof should be hurtful to their salvation, if that, prevented by death, they may not conveniently be presented to the church. But we (having respect to that obedience which Christians owe to the voice and ordinance of Christ Jesus, who commanded to preach and baptize all, without exception) do judge them only unworthy of any fellowship with him, who contemptuously refuse such ordinary means as his wisdom hath appointed to the instruction of our dull senses (Mark 16; Matt 21).
Furthermore, it is evident that baptism was ordained to be ministered in the element of water, to teach us, that like as water outwardly doth wash away the filth of the body, so, inwardly doth the virtue of Christ's blood purge our souls from that corruption and deadly poison, wherewith by nature we were infected; whose venemous dregs, although they continue in this our flesh, yet, by the merits of his death are not imputed to us because the justice of Jesus Christ is made ours by baptism (Matt 5; 1 Pet 5; 1 John 5; 1 Cor 10; Eph 2). Not that we think any such virtue or power to be included in the visible water or outward action; for many have been baptized and yet never inwardly purged; but that our Saviour, Christ, who commanded baptism to be ministered will, by power of his Holy Spirit, effectually work in the hearts of his elect, in time convenient, all that is meant and signified by the same. And this the Scripture calleth our "regeneration," which standeth chiefly in these two points: in mortification, that is to say, a resisting of the rebellious lusts of the flesh; and in newness of life, whereby we continually strive to walk in that pureness and perfection wherewith we are clad in baptism.
And although we, in the journey of this life, be encumbered with many enemies, which, in the way, assail us, yet fight we not without fruit. For this continual battle which we fight against sin, death, and hell is a most infallible argument that God the Father, mindful of his promise made unto to us in Christ Jesus, doth not only give us motions and courage to resist them, but also assurance to overcome and obtain victory. Wherefore, dearly beloved, it is not of necessity only that we be once baptized, but also it much profiteth oft to be present at the ministration thereof, that we (being put in mind of the league and covenant made between God and us, that he will be our God and we his people, he our Father and we his children) may have occasion as will to try our lives past, as our present conversation; and to prove ourselves whether we stand fast in the faith of God's elect or, contrariwise, have strayed from him through incredulity [i.e., lack of faith] and ungodly living (Jer 31; Heb 8; 6). Whereof, if our consciences do accuse us, yet, by hearing the loving promises of our heavenly Father (who called all men to mercy by repentance), we may, from henceforth, walk more warily in our vocation.
Moreover, ye that be fathers and mothers, may take hereby most singular comfort to see your children thus received into the bosom of Christ's congregation; whereby you are daily admonished that ye nourish and bring up the children of God's favor and mercy, over whom his Fatherly providence watcheth continually. Which thing, as it ought greatly to rejoice you, knowing that nothing can come unto them without his good pleasure, so ought it to make you diligent and careful to nurture and instruct them in the true knowledge and fear of God; wherein, if ye be negligent, ye do not only injury unto your children, hiding from them the good will and pleasure of Almighty God, their Father, but also heap damnation upon yourselves, in suffering his children, bought with the blood of his dear Son, so traitorously for lack of knowledge to turn back from him. Therefore, it is your duty with all diligence to provide that your children, in time convenient, be instructed in all doctrine necessary for a true Christian; chiefly, that they be taught to rest upon the justice of Christ Jesus alone and to abhor and flee all superstition, Papistry, and idolatry.
Finally, to the intent that we may be assured that you, the father and surety, consent to the performance hereof, declare here, before the face of his congregation, the sum of that faith wherein you believe and will instruct this child.
Then the father or, in his absence, the god-father, shall rehearse the article of his faith, which done, the minister exponeth the same... [The text of the rite continues with the articles of the Apostle's Creed and a explanation for each of the articles.]
Then followeth this prayer: Almighty and everlasting God, which of thine infinite mercy and goodness hath promised us that thou will not only be our God, but also the God and Father of our children, we beseech thee that, as thou hath vouchsafed to call us to be partakers of this, thy great mercy in the fellowship of faith, so it may please thee to sanctify with thy Spirit and to receive into the number of thy children, this infant, whom we shall baptize according to thy Word; to the end that he, coming to perfect age, may confess thee only the true God and whom thou hath sent, Jesus Christ, and so serve him and be profitable unto his church in the whole course of his life that, after his life is ended, he may be brought, as a lively member of his body, unto the full fruition of thy joys in the heavens, where thy Son, our Saviour, Christ reigneth, world without end, in whose name we pray, as he hath taught us, "Our Father..." etc.
When they have prayed in this sort, the minister requireth the child's name, which known, he saith, "N., I baptize thee in the of the Father, of the Son, and of the Holy Ghost" (Matt 28; Mark 16: Acts 2).
And as he speaketh these words, he taketh water in his hand and layeth it upon the child's forehead, which done he giveth thanks as followeth: Forasmuch, most holy and merciful Father, as thou doth not only beautify and bless us with common benefits like unto the rest of mankind, but also heapeth upon us must abundantly rare and wonderful gifts, of duty we lift up our eyes and minds unto thee and give thee most humble thanks for thy infinite goodness, which hath not only numbered us among thy saints, but also of thy free mercy doth call our children unto thee, marking them with this sacrament, as a singular token and badge of thy love. Wherefore, most loving Father, though we be not able to deserve this so great a benefit, yea, if thou would handle us according to our merits, we should suffer the punishments of eternal death and damnation; yet, for Christ's sake, we beseech thee that thou will confirm this thy favor more and more towards us and take this infant in thy tuition and defense, whom we offer and present unto thee with common supplications. And never suffer him to fall into such unkindness whereby he should lose the force of baptism; but that he may perceive thee continually to be his merciful Father, through thine Holy Spirit working in his heart, by whose divine power he may so prevail against Satan taht, in the end, obtaining the victory, he may be exalted into the liberty of thy kingdom. So be it.