A Primer on Covenant Theology & Baptism

Immediately after the fall of man God promised that he would inflict a deep seated hatred between the seed of the woman and the seed of the Satan. That promise, which would come to fruition being a promise(!), included the good news that the seed of the woman would crush the serpent’s head (Genesis 3:15). Then the Lord of the covenant covered with skins the two who were naked and ashamed (Genesis 3:21).

God later expanded upon his promise with respect to the seed, saying that he would establish his covenant between himself and Abraham; but not only would God establish his covenant promise with Abraham, he would also establish it with Abraham’s seed after him. This promise that was made to Abraham and his seed was that God would be a God to them and that they would occupy the land of Canaan for an everlasting possession (Genesis 17:7, 8). In response to the promise of God, which was one of redemption of a people and land for them to occupy, Abraham pleaded that his son Ishmael might live before God in faithfulness. (Genesis 3:18) God refused Abraham’s request, saying “as for Ishmael, I have heard thee… but my covenant will I establish with Isaac” not Ishmael (Genesis 17: 20, 21).

God’s promise of redemption of the seed would come to fruition; yet it did not apply to all of Abraham’s physical descendents. In fact, it even applied to those who were not of physical descent. Notwithstanding, all those who were of the household of Abraham were to receive the sign and seal of the covenant, as if they themselves were partakers of the promise of God. Even more, those within a professing household who did not receive the sign and seal of the covenant were to be considered outside the people of God and covenant breakers. In other words, infants who did not receive the sign of the covenant due to a parent’s spiritual neglect were to be considered lost and, therefore, under the dominion of Satan (Genesis 17:13, 14). This sign of the covenant was so closely related to the covenant that it was actually called the covenant by the Lord (Genesis 17:10). Consequently, those who had received the sign were to be considered in covenant with God; whereas those who had not received the sign yet qualified to receive it were to be treated as covenant breakers. We might say that the invisible church was to be found within the visible church, "out of which there was no ordinary way of salvation" (Acts 2:47b; WCF 25.2).

When we come to Galatians 3 we learn something quite astounding. The promise was made to a single Seed, who is the Christ; and it is by spiritual union with him, pictured in the outward administration of baptism, that the promise is received by the elect (in Christ). “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but of one, And to thy seed, which is Christ…For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ… And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Galatians 3:16, 26-29) The apostle in no uncertain terms teaches that the covenant promise is established with the God-man - the incarnate Christ, and by covenantal extension with all who would be truly, by the Spirit, buried and raised with him in baptism.

Although God’s covenant was established from the outset with the elect in Christ, it was to be administered to all who professed the true religion along with their households. The theological distinction of the visible and invisible church was well in view, even at the time of Abraham. Although this was the theology of the Covenant, the apostle still had to labor the point to the New Testament saints at Rome. After telling his hearers that nothing could separate God’s people from the love of God which is in Christ Jesus (Romans 8:39), the apostle had to explain how the people of God who had an interest in the covenant could have fallen away. How, in other words, could the people of God become apostate if the promise of redemption had to come to fruition being a promise from God? With his pedagogical background in place, the apostle explained the timeless Old Testament Covenant Theology, which is that although God established his covenant only with the elect in Christ, it was to be outwardly administered to the non-elect as long as they were of the household of a professing believer and had not demonstrated visible apostasy. Consequently, it is not hard to imagine that they are not all true Israel who are from external Israel (Romans 9:6); and that all the New Testament church is not the true church. “That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed” (Romans 9:8).

With respect to the promise of the land of Canaan, it too was a type as were the sacrifices that have passed away. And also, the land was a microcosm (i.e. part-for-whole) of that which would be realized in the consummation of the earthly eschaton. The promise was seen as part-for-whole even by Abraham, who in his own time was looking not for the dirt of Palestine but the streets of gold, “a city which hath foundations, whose builder and maker is God.” (Hebrews 11:10). In fact, all the “heroes of the faith” died without receiving the promises, “but having seen them afar off…confessed that they were strangers and pilgrims on the earth… For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God [the very essence of the covenant! “I will be your God...”]: for he hath prepared for them a city.” (Hebrews 11:13-16)

In sum, God’s promise was that he would redeem a people that he would place in his recreation, the church. The church’s final destiny is the consummated New Heavens and New Earth, wherein righteousness dwells. Until God separates the sheep from the goats, the visible church will contain unbelievers and hypocrites. Upon consummation, the visible church and the elect will be one and the same.

From a proper view of the covenant, we can now take a look at the practice of covenant baptism.

As we just saw, under the older economy, although the covenant of promise was established solely with the elect in Christ it was to be administered to the households of professing believers. This means that the children of professing believers were to receive the mark of inclusion and, therefore, be counted among the people of God prior to professing faith in what the sign and seal of the covenant contemplated. Covenant children, even if they were not elect, were to be treated as the elect of God and heirs according to the promise based upon corporate solidarity with a professing parent.

When we come to the New Testament nothing has changed with respect to the heirs of the promise. The promise remains established with the elect in Christ, as it always was. The question Baptists ask is whether the children of professing believers have somehow lost the privilege of receiving the sign of entrance into the New Testament church. They say YES, which places a burden of proof upon them to demonstrate such a conclusion by good and necessary inference if not explicit instruction.

Quick Review

By way of review, God's promise to save Abraham and his "seed" was without any preconditions (Genesis 17:7) that had to be met by those prior to God establishing his promise with the elect. Abraham responded to God's promise of salvation in faith, which was first issued in Genesis 12, whereby he was justified (Genesis 15:6). Although God promised Abraham and his elect son Isaac salvation, God rejected Ishmael (Genesis 17:18-21). Nonetheless, Ishmael was to receive the outward sign of the covenant-promise, which was circumcision (Genesis 17:10ff). Accordingly, God's precept was that his covenant sign be administered to the household of Abraham, even though God established his covenant solely with the elect in Christ. The apostle Paul reminds us in Romans nine that the promise of salvation was not intended for every single person to whom the outward administration of the covenant was to be administered. In fact, the apostle explicitly tells us that the children of the "promise" are counted as Abraham's seed, and not the children of the flesh (Romans 9:8). Accordingly, all those who would believe the promise are the true children of Abraham (Romans 9: 8; Galatians 3:9). Most importantly, the "seed" to whom the promise was made was actually Christ alone (Galatians 3:16). It is through union with Christ, the single Seed of Abraham, that we become seeds of Abraham. As Galatians 3:29 states, "If you belong to Christ, then you are Abraham's offspring, and heirs according to the promise."

Some misguided arrows, continuity and discontinuity

With respect to national implication as it pertains to circumcision, we must keep in mind that Abraham was not Jewish. Indeed, Israel according the flesh eventually came from Abraham's loins, but the promise was that Abraham would be the father of many nations. Israel did not even become a nation until 430 years after God called Abraham according to the promise (Galatians 3:17). Consequently, contrary to what so many evangelicals think, the sign of circumcision primarily had spiritual significance as opposed to national or ethnic significance. As Romans 4:11 states, "[Abraham] received the sign of circumcision, a seal of the righteousness that he had by faith..." The verse does not state that Abraham received the sign of circumcision, a seal of his ethnic origin. God always had an elect people, which he so happen to form into a nation about 2400 years into redemptive history. Nonetheless, the promise both precedes and transcends the nation and could, therefore, not be abrogated upon the apostasy of the nation. God has now taken the kingdom away from the nation of Israel and has started his final building project, the church. The church is the international people of God, a "nation" bearing the fruit of the covenant. Consequently, when one is converted to Christ he need not become part of the nation of Israel; for Christ has sent his followers into the world to make disciples of all nations.

God commanded 4,000 years ago that the sign of the covenant be placed upon the males within the household of professing believers. Although the sign of entrance into the people of God has changed from circumcision to baptism, God never rescinded his covenant principle concerning the subjects who were to receive the sign and seal of the covenant promise. In the same way that all Israel was not Israel, all the church is not the church. Nonetheless, we are by precept to place the sign of covenant membership in the church upon those who qualify, per the instruction of God – which was never rescinded or abrogated.

The disagreement and the error of both groups, Baptists and Paedobaptists

Here's the problem that many paedobaptists run into when dealing with Baptists, especially so-called "Reformed" Baptists. "Reformed" Baptists argue that the Old Covenant was established with the elect and reprobates in professing households since many who were to receive the sign of the covenant fell away. Then they rightly show that the New Covenant is established only with the elect. Accordingly, they reason: if the covenant has changed from including non-believers to including only true believers, then baptism should be reserved only for professing believers in order to ensure (as best as possible) that the visible church resemble the true regenerate church of the New Testament. The paedobaptist gets tripped up by that argument when he tries to argue that both the New and the Old Covenants are established with both the elect and non-elect within professing households, which Randy Booth tries to do in his book "Children of the Promise." Such paedobaptists are certainly correct with respect to the continuity from Old to New but they cannot argue effectively that the New Covenant is established with certain unbelievers because Scripture doesn't support it. Consequently, the Baptist argument often goes like this: "Hey Mr. Paedobaptist, you and I agree that the Old Covenant was made with the visible people of God, which includes believers and unbelievers (since many Israelites fell away from the true religion); therefore, we can agree that circumcision was to be administered to all males, elect or not, within a professing household. However, since the New Covenant is clearly made with the elect in Christ who will persevere in the faith (unlike unfaithful Israel), then it is reasonable to maintain that the covenant has changed with respect to inclusiveness. Therefore, the sign of the covenant should be reserved for those the elders are persuaded are actually believers." In other words, the Baptist argues that since the people of God fell away under the older economy, then the Old Covenant promise must have been made with at least some reprobates; yet the elect of God will not fall away in the New Covenant, therefore, the New Covenant promise must be made with the elect alone. There is a flaw in reasoning that must be considered. The Baptist is contrasting the Old Testament visible church with the New Testament invisible church. By using a faulty comparison, the Baptist is trying to prove whom the Old Covenant was established with by showing who were to receive the sign (elect and reprobate); then he argues for the proper recipients for New Testament baptism on the basis of God establishing his NT covenant with the elect alone. By changing their criteria in this way, they arrive at logically unsubstantiated conclusion. In other words, our Baptist brethren establish with whom the covenant was established under the older economy by looking at who was to receive the sign; then they try to establish who is to receive the sign under the new economy by looking at with whom the New Covenant was made! That's simply fallacious.
The one, single covenant of promise was established with the incarnate Christ and all who were elected in Him; yet this covenant, although established with the elect in Christ, was to be administered even to the reprobate who qualifies, by precept, even by birth.

Now, for those who like formal proofs:
The Best Baptist Argument Out There:

1. In the older economy the covenant was established with professing believers and their households (whether elect or not)

2. It should be ensured as best as possible to place the mark of the covenant upon those with whom the covenant is established

3. Therefore, the mark of circumcision was to be placed upon professing believers and their households (whether they would ever believe or not)

4. The new covenant is established only with those who possess saving faith

5. Given (2 and 4), we should therefore wait until someone makes a profession of faith before admitting them to baptism

The Baptist argument has many problems:

1 is False: The old covenant was established only with the elect.

2 is True: The question is who qualifies?

3 is True: The conclusion is true but it is logically unsound because premise 1 is false. The reason the mark of the covenant was to be placed upon the households of professing believers is not because the covenant was established with them but because due to the head of household’s professed faith it was to be administered to them by biblical precept.

4 is False: Both covenants are established with the elect and the sign is to be administered to those who profess faith, along with their households

5 is False: The falseness of 4 is sufficient to make 5 false.


A Sound Paedobaptist Argument:

1. An Old Covenant precept was that whenever possible the sign of entrance into the covenant was to be placed upon all who were to be regarded as God’s people

2. Children of professing believers were to be regarded as God’s people under the Old Covenant

3. Children of professing believers whenever possible were to receive the sign of entrance into the Old Covenant by way of precept (1, 2)

4. God’s precepts may not be abrogated without explicit instruction or good and necessary inference

5. God never abrogated the Old Testament precept regarding who was to receive the sign of entrance into the Old covenant

6. The sign of entrance into the New Covenant is water baptism

7. God’s precept is that children of professing believers receive the sign of entrance into the New Covenant (3, 4 and 5)

8. God’s precept is that children of professing believers receive water baptism (6, 7)

A Reformed Baptist use of Jeremiah 31

Baptists, of course, will disagree with point 5. They will say that the abrogation of the principle in view is implicit in Jeremiah 31:34: "...they will all know me....”, which they say means that the New Covenant is made only with believers who know the Lord. Accordingly, they reason that we should ensure as best as possible to administer the New Covenant only to those who profess faith in Christ, which infants cannot do. The problem they run into with this line of reasoning is that the verse does not teach that the covenant is only made with those who posses belief! The promise of Jeremiah 31 is a promise of greater fidelity (verse 32), greater empowerment (verse 34), and a greater depth of knowledge (verse 34). It does not address the qualification for covenant entrance. (I’ll address “depth of knowledge” later). Verse 34 does not speak to the question of with whom the covenant will be established. It merely teaches that those with whom the covenant will be established will indeed “know the Lord.” Before considering what it means in that context to “know the Lord” we must first appreciate that verse does not teach us that the covenant will be made only with true believers after they believe. At the very least, if Baptists were correct, then the knowledge of the Lord would not be a blessing of the covenant but rather something that first must be obtained in order to enter into the covenant! Moreover, the verse cannot possibly exclude infants from covenant entrance who will grow up to “know the Lord” because the verse does not imply a change in qualifications for covenant entrance, but rather it speaks to the increase of blessings that will be received by those with whom God establishes the New Covenant. The verse is not speaking of a new qualification for entering into the covenant; rather it is speaking about something different that will occur under the newer economy as compared to the older economy for those who will be in covenant.

The glory of the New Covenant

Since the Old Covenant was established with the elect alone, we may safely say that a saving knowledge was granted to all with whom God established the Old Covenant, barring no early deaths that would preclude saving knowledge. Consequently, the verse must be speaking to the quality and depth of that saving knowledge under the newer economy as opposed to the mere possession of it, which all those with whom God established the Old Covenant would have received. Not surprisingly, that is what we see in the New Covenant. Under the New Covenant with the establishment of the priesthood of all believers, through the revelation of Christ, the completed Canon and the outpouring of the Holy Spirit – we all “know the Lord”(!) in a manner vastly different than that under the old economy. In summary, Jeremiah 31 may not be used to defend a more stringent entrance examination for covenant privileges simply because it does not imply anything more than increase of blessings. Thankfully the glory of the New Covenant is not to be found in the exclusion of infants!





Hit Counters

Wet Dedications In Presbyterian Churches

“Timmy is joining the church this Sunday.” How often have we heard such a sentiment? A better question is “Why do we hear such a sentiment?” I am fully persuaded that the reason we hear such things is because evangelicalism is overtaking the church – even the Reformed church. In the minds of most Timmy is not joining the church upon baptism let alone birth but upon his confirmation of faith.

The Orthodox Presbyterian Church’s “Directory for the Public Worship of God” [DPWG] most clearly and decisively opposes evangelicalism in Chapter 4, Section B, Paragraph 2 where it instructs that “…Although our young children do not yet understand these things, they are nevertheless to be baptized. For the promise of the covenant is made to believers and to their seed, as God declared unto Abraham: ‘And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.’ In the new dispensation no less than in the old, the seed of the faithful, born within the church, have, by virtue of their birth, interest in the covenant and right to the seal of it and to the outward privileges of the church… So the children of the covenant are by baptism distinguished from the world and solemnly received into the visible church.”

Before we proceed it should be noted that the official position of the Orthodox Presbyterian Church is that the “covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.” (Westminster Larger Catechism (WLC), Q&A 31) The denomination also affirms that all within the visible church are not necessarily elect; therefore, there exists within the visible church those with whom God has not established His covenant of grace yet are to receive the outward administration of it. Assuming the denomination does not contradict itself in its doctrine, we may safely conclude that when the standards teach that children of professing believers are to be baptized – because the covenant is made with them – it is treating such children as elect in Christ. Accordingly, such children are to be “distinguished from the world and solemnly received into the visible church.” But what is it to be “distinguished form the world and solemnly received into the visible church”? According to the [Westminster] standards of the denomination, to be received into the visible church includes entering “into an open and professed engagement to be wholly and only the Lord’s,” which compliments how the denomination’s catechism instructs its members to regard “strangers from the covenant of promise” who are not to receive baptism until “they profess their faith in Christ…” Infants born of professing believers are not only to be treated among those with whom God has established his covenant; they are also to be regarded as already disciples in Christ, which is why they are to be baptized, as opposed to targets for evangelistic conversion. New Testament baptism, among other things, is a call to discipleship and fidelity, not conversion. It is a call to improve upon one's baptism in exercising the seed of faith by believing all Scripture teaches, and primarily in full reliance upon the grace of God trusting and resting solely in him as he is offered in the gospel.

The DPWG goes on to state in paragraph 4 of the same section “that, although our children are conceived and born in sin and therefore are subject to condemnation, they are holy in Christ, and as members of his church ought to be baptized…” [Emphasis mine] Parenthetically we can note that the official position of the Orthodox Presbyterian Church is that baptism does not make someone a member of the church but rather it is to be administered to those who are already "members of his church." The DPWG, possibly borrowing from 1 Corinthians 7:14, regards covenant children as “holy in Christ” and, therefore, among those who ought to be baptized. Moreover, paragraph 4, borrowing from Ephesians 6:4, instructs professing parents of children “to endeavor by all the means of God’s appointment to bring [children] up in the nurture and admonition of the Lord.” Just prior to the Apostle Paul’s instruction to parents he instructs the children in Ephesus to obey their parents “in the Lord.” These children without qualification are included in the number of all hearers in Ephesus who by the apostle are called “saints”, “faithful in Christ Jesus”, “blessed”, “chosen”, “accepted in the beloved”, “sealed with the Holy Spirit of Promise”, “quickened”, “saved”, “his workmanship created in Christ Jesus”, “fellowcitizens with the saints”, “of the household of God”, “partakers of his promise in Christ”, “forgiven”, “beloved children” and “children of light”. Does the average evangelical Protestant regard his children as the Apostle Paul would have us? Or do evangelicals, Reformed or not, regard their covenant offspring as those who must “join the church” after making a credible profession of faith? Does the Reformed Christian who embraces limited atonement tell his children that Jesus died for them? The Apostle Paul tells his hearers, even at Corinth where professions of faith were less credible, that Jesus died for their sins. (1Corinthians 15:3) Covenant children were not only regarded as being among the elect for whom Christ died; they, as part of the church, were regarded as already partaking of the purchased redemption, having been "sanctified in Christ Jesus, [and] called to be saints." (1Corinthians 1:2) The baptized were treated according to what the sign of baptism signified, namely union with Christ.

Indeed, children must “improve” upon their baptism – as do adults. The Confession draws no significant difference between the two. Question 167 of the WLC asks “How is our Baptism to be improved by us?” Answer: “The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long... by serious and thankful consideration of the nature of it... by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism... by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized... and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.” Both child and adult is to improve upon his baptism.

Note well that the WLC does not exhort those who have been baptized unto conversion. Such baptistic theology is contrary to Scripture. Rather, the Confession instructs that the baptized continue in faithfulness. The doctrine of the Bible, which the Orthodox Presbyterian Church follows in its standards, instructs all within the visible church to grow in the assurance of pardon and in brotherly love, as those who have already been baptized into one body by one Spirit. Even when we find severe warnings in Scripture pertaining to falling away from the faith, we find on the heels of such warnings encouragement in the Lord:

“Let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near."

“Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation.”

“But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.” 

It is often said that baptists engage in "dry baptism" in their practice of infant dedication. What I find more true is that Reformed paedobaptists engage in wet-dedication in the sacrament of baptism. For the most part, both deny the covenant status of their offspring. Neither treats his offspring as already alive and engrafted into the risen Christ. Note the wording of the Book of Church Order for the Presbyterian Church In America on the status of children:

“The children of believers are, through the covenant and by right of birth, non-communing members of the church. Hence they are entitled to Baptism, and to the pastoral oversight, instruction and government of the church, with a view to their embracing Christ and thus possessing personally all benefits of the covenant.”

Like her sister denomination, the PCA also recognizes that children are members of the church and, therefore, are to be baptized. In such cases membership precedes baptism. Yet one can find this on a renowned congregation's website within that (my) denomination: 

“A new Christian, or a child of the Covenant, unites with a Presbyterian church by making a profession of faith in Jesus Christ as Lord and Savior. Those who become members of the church in this way appear before the session and answer satisfactorily five fundamental questions prescribed by the Book of Church Order. If they give evidence of sincerity and earnestness in their faith in Christ, the session votes to admit them to the ordinances of the church and to church membership. They ordinarily then appear before the congregation to repeat their public profession of faith in Christ, usually by answering again the five questions from the Book of Church Order. At that time they also receive Christian baptism, if they have not already been baptized in infancy.”

So, not birth or baptism but a profession of faith makes one a member of the church - contrary to the biblical, Reformed teachings of the denomination.

Not only are professing Christians to regard their children as disciples of Christ - they need not always qualify their biblical terminology with systematic language - another topic for another time. For now we might note that "There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other." With that in mind, how often will a Christian say that he is saved by the washing of regeneration and renewing of the Holy Ghost? For that matter how often do we hear Christians acknowledge that they are truly eating (munching!) Christ's body and drinking his blood in the sacrament of communion? We hear all too often what the sacraments are not; yet the accent in Scripture falls upon what these sacraments actually confirm, namely interest in Christ. Accordingly, it is not hard to understand that as long as Christians regard their children as outside of Christ, the church will have a hard time reclaiming the sacramental language of Scripture. I say this as one who has no interest in jettisoning systematic theology and as one who has argued strenuously against Romanism and Federal Vision.

John Piper on Infants Dying in Infancy

John Piper believes that all infants dying in infancy go to heaven but it would seem that faulty reasoning has caused him to ignore basic evangelical tenets. (Click on title to go to link.)

"I think they're all saved. In other words, I don't buy the principle that says that children born into "covenant families" are secure, and children born into "non covenant families" aren't. I don't go there."

He rejects the notion that the only saved infants dying in infancy are those born into covenant homes. He also rejects the idea that some born within covenant homes that die in infancy can be lost. Rather, he affirms that God saves all who die in infancy. Piper is not alone in these speculations. Presbyterian A.A. Hodge and Dispensationalist John MacArthur assert the same. I appreciate Piper much more on this matter for he speaks more tentatively regarding what he thinks; whereas Hodge and MacArthur are dogmatic in their claims. Hodge even went so far as to suggest the Westminster standards teach this form of universalism, which it does not.

"My reason for thinking they're all saved is because of the principle in Romans 1 where Paul argues that all people know God, and they are "without excuse" because they do not honor him or glorify him as God. His argument is that they are without excuse because they know things, as though accountability in the presence of God at the Last Judgment will be based, at least partly, on whether they had access to necessary knowledge."

Piper’s reasoning is terribly flawed. Piper reasons that if a person knows God, then he’s without excuse. Fine so far… until he deduces from that premise: If a person does not know God, then he needs no excuse. It is certainly true that if a man knows God, then he his culpable. However, it does not logically follow from that premise that those who do not know God are not culpable. That is fallaciously to deny the consequent based upon a denial of the antecedent. In other words, from if P then Q, we may not reason to not P, therefore, not Q. Even if Piper’s final conclusion were true, it would not follow from his premises. Simply put, that one is culpable for having knowledge of God does not imply that he is not culpable for something else apart from such knowledge, such as the inherited corrupt nature and imputation of Adam’s sin. Rather than deal with these, Piper seems to presuppose that sins proceeding from the corrupt nature either are not present in infants, or simply do not warrant damnation. In either case, the forensic and genetic aspects of sin are simply ignored in his treatment of the subject. (In passing we might note that it is a bit dubious to assert that infants do not know God. A defense of that premise might have been in order.)

"I think babies and imbeciles—that is, those with profound mental disabilities—don't have access to the knowledge that they will be called to account for. Therefore, somehow in some way, God, through Christ, covers these people."

"In some way, God, through Christ, covers these people?" What needs to be covered? Certainly not their sin, for Piper has already conceded that what these infants need is not a covering for sin but rather their just and deserved place in the kingdom. Moreover, why would Piper say that humans such as these are saved in death? Saved from what? Would he at least concede that elect infants dying in infancy are united to Christ through the monergistic work of regeneration, or would that smack of the need for too much grace? In the final analyses, either Piper has affirmed that the “salvation” of infants dying in infancy is a matter of justice alone, or he has implied that infants deserve mercy and grace.


Ron
Counter since: 9/6/2006

Presumptive Regeneration (and presumptive non-regeneration)

It should be indubitable among Bible students that Scripture and, therefore, Reformed Theology teaches that infants born of professing Christians ought to be regarded as elect in Christ unto salvation. Although sadly too often covenant children fall away; they are without exception to be regarded as elect until such time they demonstrate otherwise. Added to this, all who are to be regarded as elect are also to be regarded as regenerate. Such consistency does not preclude admonitions to make one’s calling and election sure, another matter altogether. There is no need to rehearse here a defense for the Reformed position with respect to the external status of covenant children other than to say that Ishmael, a foreknown apostate, was to receive the mark of inclusion into the people of God (a birthright indeed!), and nothing in the New Testament overturns that precept. Consequently, it is still the case under the newer economy that all those who qualify as part of the visible church are to be regarded as God's invisible-elect and those regarded as such are always to be regarded as already subdued.

Presumptive Regeneration:

When we turn to the question of presumptive regeneration, we are no longer to concern ourselves with how one is to be regarded but rather what is normative with respect to the actual (real-time) state of one’s soul. It is normative that covenant children born of faithful parents are elect, for God delights more in saving the seed of the faithful than damning them. However, it is quite another thing to argue that covenant children are typically regenerate early in infancy. I may presume election (and therefore final adoption) for the children of the faithful, as well as regeneration to occur at some time in their lives for this is normative, but I may not presume regeneration in early infancy for covenant offspring (though such infants are to be regarded as regenerate).

The Westminster Divines were indeed correct that elect infants dying in infancy are regenerate and united to Christ; nonetheless, one may not leap from that justifiable Westminster-premise to the conclusion that all elect infants are regenerate in infancy; nor ought we to reason that the mere possibility of early infant regeneration demands the normative probability of early infant regeneration.

Presumptive Non-regeneration:

Although presumptive regeneration is a false doctrine, Scripture does not afford us the premises to reason and presume that covenant infants are without regeneration either, let alone to be treated as such. Archibald Alexander could not have been more wrong when he wrote: "The education of children should proceed on the principle that they are in an unregenerate state, until evidences of piety clearly appear, in which case they should be sedulously cherished and nurtured. . . . Although the grace of God may be communicated to a human soul, at any period of its existence, in this world, yet the fact manifestly is, that very few are renewed before the exercise of reason commences; and not many in early childhood."

Presumptive Non-regeneration worse in ways:

We must not embrace the false doctrine of presumptive regeneration – nor should we embrace the equally false doctrine of presumptive non-regeneration. Note well that the latter doctrine is more harmful than the first, for at least the first doctrine allows one to consider his covenant child as he ought - a disciple of Christ; whereas the teaching of presumptive non-regeneration demands that the child be regarded as outside the camp with the wrath of God abiding upon him, a monstrous practice that is not only foreign but also contrary to the teachings of sacred Scripture.

Presumptive Regeneration does not necessarily lead to more error:

Both presumptive regeneration and non-regeneration are false doctrines. And although it might often be the case - those that embrace the former doctrine need not have a lax attitude toward making one's calling and election sure. After all, Scripture is replete with warnings not to fall away and exhortations to persevere even when conversion is assumed if not even infallibly known. For even the technician of grace, the Apostle Paul, with full assurance of his conversion buffeted his body lest he be a castaway. Consequently, those that hold to the erroneous and presumptive doctrine of presumptive regeneration need not be delinquent in practice with respect to encouraging others unto final salvation. Accordingly, a deficient doctrine of presumptive regeneration need not reduce to a hyper-Calvinism of any sort. On the other hand, those who hold to presumptive non-regeneration, like our Baptist brethren and our latent-baptist paedobaptist brethren, always (if consistent) make the mistake of treating covenant children wrongly as pagans.

Regarding one as elect and converted need not lead to nominalism; but it should lead to rejoicing more in promise than fruit:

As we treat our covenant children from the womb as disciples of the Lord, we are to instruct them to believe the entire Bible as we call them to “accept, receive, and rest upon Christ alone for justification, sanctification, and eternal life,” (just as we with credible professions must do as well all our days). Although we are to presume the election of infants born of faithful parents, we may not presume anything at all regarding their regeneration while yet in early infancy. We're to remain agnostic as it were with respect to the probable state of their soul, but is that so terrible? After all, I'm to regard infants in the church as regenerated disciples of Christ (are there any other kind!), and on their way to glory through proper nurturing and employment of the means of grace - a most happy thought indeed. Upon fruit we may presume their actual conversion, which although a great blesssing, our greatest rejoicing is not to be found in the fruit we see later but in the child's birth into a Christian home, which allows him to be baptized in the name of the Triune God as a disciple of Christ! Coming at this from another angle, should we rejoice less over our covenant child's eternal state should God decide to take him while still in the womb rather than after he professes Christ? If not, then why not?

The only way that the fruit of conversion can become a greater occasion for rejoicing than a birth to faithful parents is if one doubts God's promise and precepts in the first place! Isn't my a priori confidence in my child's salvation simply confirmed by a good profession and not established by the fruit I see? Shouldn't I expect to see fruit if I am believing God's precepts and promises in the first place? Isn't my utmost rejoicing to be found in God's promise and precepts (signed and sealed at the font), which precedes the always future outcome of the embraced promise, namely the ever abundant fruit of salvation? What is more extraordinary after all, that God would place an undeserving child in a covenant home and place His mark upon him, or that He would keep His promise(!) according to His precepts?

Something horrible to presume:

As for presumption, if we want to presume anything unfortunate regarding the children of professing believers, then presume that those who do not confess Christ by their late teens are more probably reprobate than not; which is all the more reason to encourage our covenant youth to make their calling and election sure, even today.

Ron
Counter since: 9/6/2006

Infants Dying in Infancy

Since we are to treat as Christians all those born into households that profess the true religion, then we are to consider such ones who die in infancy as dying in Christ.

If the parents of such a child are weak in the Lord yet credible Christians, then I believe we are to speak as if the child is in glory due to the child's position in the visible church. Our confidence would of course be diminished to some degree as compared to our expectations for the offspring of faithful parents who lose children in infancy.

Ron
Counter since: 9/6/2006

Obedient Faith Or Obedient Belief?

I argued in the link below that justifying faith must be distinguished from cognizant-belief, but never separated in the lives of those capable of understanding. (A reading of that entry will help in understanding what follows.) If my thesis is false and belief in certain gospel propositions is necessary for justifying faith, then infants can be united to Christ by the Holy Spirit without having received pardon from God due to a want of belief in propositions. In other words, if the essence of justifying faith requires cognizant-belief, then infants cannot be forgiven in infancy, or justification is not always by grace through faith alone.

However, if we understand saving faith as a sovereign work of God whereby He subdues a person’s heart and renews the entire soul after Christ, then it is easy to see that elect infants can be justified by faith alone prior to comprehending the gospel. Accordingly, if a justified infant lives to years of maturity, he will in time believe to be true whatsoever is revealed in the Word… and in particular will accept and rest upon Christ alone for justification, sanctification, and eternal life…

What I find ironic in the contemporary Reformed landscape is that those who so strenuously argue that justifying faith is not “obedient” faith also argue that all men everywhere are commanded by God to repent and believe the gospel in order to appropriate Christ's righteousness. Now how does one willfully follow a command (i.e. savingly believe from beginning to end) without obeying the command? One can't. Therefore, belief can be obedient if it results from a command; so if faith is belief, then faith can be obeident-faith! Yet, if we acknowledge that justifying faith is a subdued heart that must exercise itself in belief when confronted with God’s word, then of course justifying faith cannot be “obedient” faith for a dead man (or infant) who comes forth from the grave – ready to believe — does not do so out of obedience, let alone understanding. The point is simply this. If justifying faith is belief, then of course it can be obedient faith because belief always engages the mind and what we believe can be in response to a command. However, if what I say is true, that justifying faith is the propensity to believe all of God's truth from a posture of being recreated, then it is "by this faith" one can believe in obedience; but faith itself is not obedient anymore than Adam was obedient by being created out of the dust of the earth or Lazarus was obedient by coming forth from the grave.

http://reformedapologist.blogspot.com/2006/04/is-faith-belief.html

Ron

Counter since: 9/6/2006




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Children Of The Promise or Little Vipers?

A question of debate among those who embrace infant baptism while rejecting infant communion is How should covenant children be thought of and treated, which is to say regarded? Should they be regarded as elect? How about regenerate and, therefore, as having the mind of Christ? To do these questions justice, we need to first touch upon the subjects to whom the promise of salvation pertains and the visible-invisible church distinction.

To whom is the promise of salvation made?

The covenantal promise of eternal life is made only to the elect in Christ. Accordingly, only those to whom the promise pertains will God grant the evangelical graces of repentance and faith. And God will grant those graces to all those to whom the promise pertains. {For a discussion on the covenant of grace with respect to whom it pertains please see: http://reformedapologist.blogspot.com/2006/07/primer-on-covenant-theology-baptism-3.html }.

Who is to be regarded as part of the visible church?

Although the covenant of grace is particular in nature, (which is to say established with Christ and in Him with the elect), it is nonetheless to be outwardly administered to those who are not elected in Christ unto salvation as long as they qualify by birth or by profession. This is to say that there are those who are hell-bound that still ought to be listed on the church roles as members in good standing given the biblical precepts that the elders are to follow with respect to church membership. Although the promise of salvation pertained to Abraham and his elect son Isaac, Abraham’s son Ishmael who was not a child of promise was nonetheless to bear the sign of entrance into the covenant community, the church. Accordingly, there is precedence that certain reprobates – those that qualify – are to be regarded as members of at least the visible church.

Does the Bible regard those who might finally fall away as elect and converted?

The author of Hebrews gives some of the sternest warnings found in the Bible. After warning his hearers of the perils of apostasy, the author of Hebrews exhorts his hearers unto faithfulness, treating them as true believers: “Though we speak this way, yet in your case, beloved, we feel sure of better things – things that accompany salvation.” Moreover, he enourages them by saying that “we are not of those who shrink back but of those who have faith and preserve their souls.”

The Apostle Paul when writing to the Galatians who were even “bewitched” by the false gospel of the Judaizers continued to refer to the baptized as those for whom Christ died, having received the Holy Spirit and the gift of faith. In fact, he goes so far as to attribute the thing signified – namely faith – to the outward sign of faith, baptism. In other words, the apostle, being a Calvinist (I speak anachronistically of course) attributes that which the sign signifies (union with Christ), to the sign itself (baptism)! “For in Christ Jesus you are all sons of God through faith. For as many of you as were baptized into Christ have put on Christ… and if you’re Christ’s then you are Abraham’s seed and heirs according to the promise.” Children are of course included in the set of “as many of you as were baptized.” Consequently, children who have lawfully received the sign of baptism are to be regarded as having put on Christ!

{For a discussion that distinguishes between faith and belief, the former being the propensity to believe gospel propositions, which can be possessed by infants, please refer to: http://reformedapologist.blogspot.com/2006/04/is-faith-belief.html}

If God would have us regard congregants as united to Christ and in the invisible church even when such have the immediate need of being warned against apostasy, how much more the case when the hearers are considered more mature in the faith? When the apostle Paul wrote to the saints in Ephesus whom he called “faithful in Christ Jesus,” He instructed them that they were chosen in Christ Jesus; redeemed by His precious blood; predestined to adoption; and sealed with the Holy Spirit. He taught them in other words that they were blessed with every spiritual blessing in Christ Jesus. The apostle Paul recognized that not all Israel was Israel and for that matter that not all the church is the church. He understood, in other words, that those he addressed might not truly be elect in Christ; yet not only did he regard them as elect - he regarded them as converted! He regarded the congregants according to their visible position in the church; for that is all any of us have to go on when there is no evidence that would bring into question someone's union with Christ. Therefore, we should not find it unusual that the apostle addressed the covenant children as well - for they too had received the same visible sign of the covenant, baptism! In chapter six of the same epistle the apostle instructs the covenant children to obey their parents in the Lord. In other words, he addressed the children as a subset of those to whom he was writing – whom he had already declared as having received the Holy Spirit, the seal of one's salvation. In a word, the apostle addressed the covenant children according to what their baptism signified (union with Christ), and nothing more. The apostle did not wait for a credible profession in order to exhort the covenant children in the Lord.

Summary:

Although paedobaptists agree that the rite of water baptism is to be administered to infants born of parents with a credible profession of faith, it is not held by all paedobaptists that such infants are to be regarded as God’s elect (let alone regarded as already existentially united to Christ by the Holy Spirit). In other words, not all paedobaptists agree that infants are to be regarded as being united to Christ by the Holy Spirit. However, many paedobaptists who would prefer not to regard covenant children as already united to Christ are more than willing to regard adults as having that very position in Christ. What is the biblical argument for a such a distinction? It would seem that these paedobaptists would prefer to wait for more evidence of salvation from the covenant child than simply being born in a professing household; yet (a) no evidence can ever attain to a revelatory level whereby the elders can have certainty of the child’s invisible status with respect to Christ, which can be only known by God; and (b) the Bible does not require such evidence. No matter how credible one's profession of faith becomes over time, apart from special revelation no human person can be certain of another’s salvation. To wait for more assurance is arbitrary, contrary to Scripture and baptistic.

What's the cash value in all of this? Well, for one thing, I, who believe in "limited atonement," have told my children from birth that Jesus loves them, died for them and has secured their salvation, which is something I'd never say to the little children of infidels. At the same time, I can also tell my children that if they do not persevere in the faith they will be damned; I can also add that I am persuaded of better things of them - the things that accompany salvation...

We've all heard the words of comfort at the grave side when one of God's faithful servants departs to be with the Lord. Don't those words of comfort apply to the the parents of infants who die in infancy? If not, then why not? Again, what is being sought after by some is a greater degree of evidence. Yet there is already ample evidence that the children of the faithful are elect, for their parents by God's grace love the Lord. However, the discussion over evidence proceeds under a false premise that evidence is germane. The simple point is that we are to follow God's lead regarding how to treat covenant children.

Questions that might readily arise:

Does such a practice lead to paedocommunion? Absolutely not! The question we are dealing with is whether we ought to regard our covenant children as united to Christ; whereas the question over paedocommunion is concerned with whether certain cognizant faculties are requisite in order for one to partake of the sacrament. One can be regarded in Christ without being able to discern the Lord’s body from common food.

Should we exhort our children unto faith and repentance? Yes indeed! In fact, we all need to buffet our bodies lest we too become castaways.

Might we be telling our children a lie? No, but we might be telling them something false!

Are we at liberty to tell someone something false? Yes, when there is biblical precedence to do so. First and foremost, the apostle Paul taught the same saints at Rome that nothing could separate them from the love of God that is in Christ Jesus (Romans 8), knowing full well that that some might be grafted out of Christ as was Israel according to the flesh (Romans 11). He certainly did not lie. Did he say something false? Well, probably so, but who would have been responsible for the false statement? If someone is not a true believer, then he should remove himself from the congregational roles, rejecting the appellation of saint. The church is not responsible for hypocrites. Even with children, the same principle is at work. If I were to tell my child that Jesus died for her and she truly believed that He did, then she would be saved! However, if she didn't believe me, then she would be responsible to tell me so. In which case, I would be constrained to treat her as an unbeliever, encouraging her to enter the kingdom by faith. Now one will no doubt say, "well of course your child will believe you!" Well in that case, if she believes me, then why wouldn't I treat her as justified? Oh, isn't a child like faith wonderful! Let's tell them about Jesus when they're so apt to believe! (Of course the parent should ask diagnostic questions when appropriate in order to assess the validity of the child's faith, even though at least tacitly the child suggests union with Christ by believing everything he's taught from the Scriptures. We all do well to make our calling and election sure. So of course we are to help our covenant children in that regard. However, such assessment is aimed at making one's calling and election sure and not to be used as a tool of evangelism.)

I might add to these questions as new ones arise.

Ron

Counter since: 9/6/2006



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Is Faith "Belief?"

In Chapter 14 of the Westminster Confession of Faith, saving faith is distinguished from believing. Through the grace of faith, the elect are enabled to believe to the saving of their souls (paragraph 14.1). “By this faith, a Christian believes to be true whatsoever is revealed in the word…” (14.2.). The Confession does not teach that by this faith a Christian is enabled to have faith, for that would be unintelligible. Rather, the Confession teaches that by this faith – saving faith – God enables his elect to believe. In other words, by distinguishing faith and belief the Confession teaches that God effects the grace of faith by the Spirit of Christ in the hearts of His elect, whereby those with true faith, when confronted with the propositions of Scripture whereby they are understood, exercise this faith unto “obedience to the commands...” and many other “acts” of faith such as “accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life…” Notwithstanding, these “acts” of faith - even the principle act of faith - are not to be confused with the essence of faith, for as we have shown – by faith one believes, which in its principle act is accepting, receiving and resting upon Christ alone for the whole of salvation. So, when a person is converted he is granted the gift of faith. In time that faith will grow to believe in x,y and z, and not just a, b, and c.

{In the like manner, repentance in the Westminster standards is distinguished from the acts of repentance. "Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ. By it [i.e. By repentance], a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with Him in all the ways of His commandments." In other words, by the grace of repentance, men repent. Accordingly, like faith, repentance can also be granted to infants prior to their having the ability to exercise their wills in response to the warnings of God.}

Because faith is distinguished from believing in the Confession’s chapter on saving faith, it is most reasonable to read 11.1 of the same Confession with that in mind. “Those who God effectually calls, He also freely justifies, not by infusing righteousness in to them…nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness…” In other words, it is most reasonable to interpret the Confession as not defining "faith itself" as “the act of believing" (let in contradicts chapter 14!), but rather again distinguishing faith from the act of believing, just as it distinguishes faith from "evangelical obedience." In other words, the Confession teaches that God does not credit either (a) faith, (b) the act of believing, or (c) any other evangelical obedience to the sinner when he is pardoned, accepted and accounted as righteous.

Given such a distinction between faith and belief, it is easy to understand how a regenerate infant who is united to Christ can be justified by grace through faith alone – apart from understanding, believing and willfully embracing gospel propositions. However, if justification is through faith alone and the three “classic” elements of faith are necessary conditions for justification, then infants (and those incapable of being called) cannot be pardoned for their sin! However, if infants can be justified, yet cannot have faith, then justification is by regeneration alone, apart from faith. At the very least, those who wish to maintain both that God may be merciful to infants and that justification is through a cognizant-faith alone have some theological reconciling to do. The simply solution is that those three elements (even if they are in some sense redundant or even tautological) pertain to belief and not to faith narrowly considered in seed form. After all, what about one who comes to Christ and then slips into a coma? He isn't believing in Christ (nor likely assenting, etc. to anything for that matter), but certainly he possesses the irrevocable gift of faith (though not being exercised). We must keep in mind that we are saved through faith so that our salvation might be of grace. Faith is the immediate result of regeneration, even prior to it being exercised by believing in Christ! Again, "by this faith one believes."

Now someone might say, isn't faith "the assurance of things hoped for, the conviction of things not seen - and isn't 'conviction' the very heart of assenus (or the "emotional element of faith)?" Well, one good question deserves another. Is the essence of "love" laying down one's life for his friends, or is laying down one's life for his friends a demonstration or evidence of love?









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