This post was not intended to be a treatise on the issue. It was written shortly after my position changed, so that others would know which conclusion I had arrived at, if not why. For this reason there are few verse references and exegesis. Others have already done the hard work in presenting the case. I recommend Francis Schaeffer's article, as well as John Owen and Dennis Johnson.
Many people have asked me to articulate my view of baptism, especially as the circumstances leading to my recent change of mind were somewhat unusual. The switch to paedobaptism followed nearly four years of indecision, during which time I had an inclination to the credo-Baptist (professing-believers-only) position of the sacrament. While this post is not the place where I'll describe everything that culminated in my arrival at the Reformed view of baptism, I will state for you now my present beliefs and offer several concise reasons for that stance.
What is baptism, and who is it for?
Let us state first that baptism is not chiefly the Christian's pledge to believe the gospel or die daily with Christ. Baptism, simply put, is an ordinance of entrance into the visible community of the Church, which is to be placed upon those whom God would have charitably associated with all the benefits of regeneration and faith. It is not necessary for us to know with certainty whether those who receive baptism have such inward realities or not. "The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever." (Deut. 29:29) Because the Church cannot perfectly discern regeneration, she is instructed by scripture to apply the outward sign charitably, on one of two conditions.
Adult converts from heathendom
In the case of persons converted in adulthood, all that is required to receive baptism is plausible profession of sincere faith. This is because such professions suggest the inward reality of regeneration from which true faith springs. (Titus 3:5) Even then, we acknowledge the possibility that a recipient may not have the inward reality. But we are guided by the word to charitably believe the implication of their profession until otherwise proven. In fact, unless we have strong reason to doubt, we may even speak to baptized community members in good standing in terms reserved ultimately for the elect alone. This is even as Paul, when he writes to the whole congregation of Ephesus, "you are seated with Christ in the heavenlies," not because he knew with certitude of each person's individual regeneration, but that he was directed by the Spirit to extend confidence in the professions of adults not under discipline.
Infants of professing believers
In the case of infants of existing Covenant community believers, God does not ask the Church to discern the secret work of the Spirit. Nor does He require what is impossible for undeveloped children, namely to make mature professions of faith and demonstrate outward repentance from dead works. Rather, the Lord guides His people to extend charitable welcome to their children, even to acknowledge infants as true members of Christ until strong reason is given to doubt the inward realities which are signified, though not guaranteed, by the ordinance of water baptism. To say this another way, the virtue of covenant inclusion is so great that Christian parents may be no less certain of their children having been regenerated, than they are of the sincerity of their professing spouses. In fact, the benefit of doubt given to children is perhaps greater, for while adults are recognized on the virtue of their sincere professions, children are recognized on the basis of God's sovereign determination to include them for the time being in the number of the visible church. Neither case affords final certitude of election, but the basis for charitable inclusion is equally valid.
One practical instance of the importance of including children in the covenant sign is that which was famously argued by John Owen, that those to whom God refuses the outward sign of regeneration, He also would not have us associate with possessing the inward realities signified by it. This is easily understood in the case of adult heathens, who, making no profession of faith are denied the outward sign, and are thus not to be charitably associated with having received regeneration. However, this same logic extends, if one will follow it, to children if they are denied the covenant sign.
There is no biblical basis for a mythical and Pelagian "age of accountability." All persons descended from Adam are comprehended by nature in the guilt of his sin, and justly deserve condemnation. Scripture proclaims, "in sin my mother conceived me," and, "they go forth from the womb speaking lies." In Adam all die. The hope of children dying in infancy is therefore not presumed innocence, which is manifestly impossible, but that God would graciously regenerate them to life. Thus, if the sign of regeneration is not only omitted, but refused by God to children of believers, who with their parents are by nature children of wrath, we must also withhold any charitable expectation of their participation in the grace of regeneration outwardly depicted by the sacrament. The credo-baptist scheme, followed to its end, must consign children of professing believers, dying in infancy, to be regarded as lost, no differently than adult heathens who are denied access to the outward sign of water baptism. And yet, as in the case of King David, who had no other cause for hope than that God had granted the covenant sign of righteousness to his child, scripture extends every reason for hope to grieving parents of deceased little ones. Having no reason to doubt, God grants and even instructs Christian parents to believe.
In the case of infants of existing Covenant community believers, God does not ask the Church to discern the secret work of the Spirit. Nor does He require what is impossible for undeveloped children, namely to make mature professions of faith and demonstrate outward repentance from dead works. Rather, the Lord guides His people to extend charitable welcome to their children, even to acknowledge infants as true members of Christ until strong reason is given to doubt the inward realities which are signified, though not guaranteed, by the ordinance of water baptism. To say this another way, the virtue of covenant inclusion is so great that Christian parents may be no less certain of their children having been regenerated, than they are of the sincerity of their professing spouses. In fact, the benefit of doubt given to children is perhaps greater, for while adults are recognized on the virtue of their sincere professions, children are recognized on the basis of God's sovereign determination to include them for the time being in the number of the visible church. Neither case affords final certitude of election, but the basis for charitable inclusion is equally valid.
One practical instance of the importance of including children in the covenant sign is that which was famously argued by John Owen, that those to whom God refuses the outward sign of regeneration, He also would not have us associate with possessing the inward realities signified by it. This is easily understood in the case of adult heathens, who, making no profession of faith are denied the outward sign, and are thus not to be charitably associated with having received regeneration. However, this same logic extends, if one will follow it, to children if they are denied the covenant sign.
There is no biblical basis for a mythical and Pelagian "age of accountability." All persons descended from Adam are comprehended by nature in the guilt of his sin, and justly deserve condemnation. Scripture proclaims, "in sin my mother conceived me," and, "they go forth from the womb speaking lies." In Adam all die. The hope of children dying in infancy is therefore not presumed innocence, which is manifestly impossible, but that God would graciously regenerate them to life. Thus, if the sign of regeneration is not only omitted, but refused by God to children of believers, who with their parents are by nature children of wrath, we must also withhold any charitable expectation of their participation in the grace of regeneration outwardly depicted by the sacrament. The credo-baptist scheme, followed to its end, must consign children of professing believers, dying in infancy, to be regarded as lost, no differently than adult heathens who are denied access to the outward sign of water baptism. And yet, as in the case of King David, who had no other cause for hope than that God had granted the covenant sign of righteousness to his child, scripture extends every reason for hope to grieving parents of deceased little ones. Having no reason to doubt, God grants and even instructs Christian parents to believe.
A sure sign received by faith, not a certificate of salvation to all who receive it
Let it be said once more that water baptism is not a window of certainty into the electing decrees of God. It does not guarantee all of its recipients to be alike possessors of the inward realities therein signified. Among those baptized are sometimes false professors and reprobate children of Covenant community members. Nevertheless, water baptism is a true seal of the gospel promises which it depicts, namely, that by faith the Church is assured of having been cleansed from sin and united with Christ. This promise is equally true whether placed upon regenerate or unregenerate persons alike. And those who have it, we regard as true members until required by Church discipline to do otherwise.
Was this helpful to you? Please share. Thanks!
© Michael Spotts:. 2010
———————
You are permitted to reproduce and distribute this article in any format provided that you do not alter the wording in any way and that you do not charge any fee beyond the cost of reproduction. For printed copies, as well as web posting, please include the following statement:
By M. Benjamin Spotts:.
Copyright © The Open Life
www.theopenlife.com
Titus 3:3-8
Let it be said once more that water baptism is not a window of certainty into the electing decrees of God. It does not guarantee all of its recipients to be alike possessors of the inward realities therein signified. Among those baptized are sometimes false professors and reprobate children of Covenant community members. Nevertheless, water baptism is a true seal of the gospel promises which it depicts, namely, that by faith the Church is assured of having been cleansed from sin and united with Christ. This promise is equally true whether placed upon regenerate or unregenerate persons alike. And those who have it, we regard as true members until required by Church discipline to do otherwise.
Was this helpful to you? Please share. Thanks!
© Michael Spotts:. 2010
———————
You are permitted to reproduce and distribute this article in any format provided that you do not alter the wording in any way and that you do not charge any fee beyond the cost of reproduction. For printed copies, as well as web posting, please include the following statement:
By M. Benjamin Spotts:.
Copyright © The Open Life
www.theopenlife.com
Titus 3:3-8
1 comments:
Well written and concise. Congrats upon your arrival at this position. I know we all at the OURC are looking forward to seeing you partake of the Eucharist soon!
Angela B.
Post a Comment