Posts Tagged ‘Paedo-baptism’

To observe the encouragement, motives, and reasons given to keep this ordinance, as well as others

III. To observe the encouragement, motives, and reasons given to keep this ordinance, as well as others,

1. The apostle says, this is the love of God; that is, this shews love to God; it is a plain case, that a man loves God, when he keeps his commandments; this is an evidence, that he loves not in word, and in tongue only, but in deed and in truth. Others may say that they love God and Christ; but this is the man that truly loves them, even he that hath my commandments, says Christ (John 14:21), and keepeth them; he it is that loveth me: and it is a clear care, that such a man has a sense of the love of God and Christ; the love of the Father is in him; and the love of Christ constrains him to observe his ordinances, and keep his commands; and such may expect greater manifestations of the love of God and Christ unto them; for of such that keep the commandments of Christ, he says, I will love him, and manifest myself to him; — and my Father will love him, and we will come unto him, and make our abode with him (John 14:23); which is no small inducement and encouragement to an observation of the ordinances and commands of Christ, and among the rest this of baptism.

2. Another encouraging motive and reason is, the commandments of God and Christ are not grievous, hard and difficult to be performed. The Lord’s supper is not; nor is baptism. What is baptism in water, to the baptism of sufferings Christ endured for us? And yet how desirous was he of accomplishing it? (Luke 12:50). And therefore why should we think it an hardship, or be backward to comply with his will, in submitting to the ordinance of water-baptism? When Naaman was bid by Elisha to dip himself in Jordan, and be clean; which he relented as too little and trifling a thing, and thought he might as well have stayed in his own land, and dipped himself in one of the rivers of Syria; one of his servants took upon him to allay and repress the heat of his passion and resentment, by observing, that if the prophet had bid him do some great thing, which was hard and difficult to be performed, he would have gone about it readily; how much rather then, he argued, should he attend to the direction of the prophet, when he only bid him wash in Jordan, and be clean? (2 Kings 5:13). There are many that will go into baths, and plunge themselves in them for pleasure or profit, to refresh their bodies, or cure them of disorders; but if plunging in water is directed to, as an ordinance of God, then it is a grievous thing; and, indeed, no ordinance is grateful to a carnal mind; but to believers in Christ, wisdoms ways are ways of pleasantness, and her paths of peace. Christ’s yoke, if it may be called so, is easy, and his burden light.

John Gill – Baptism: A Divine Commandment to be Observed, Being A Sermon Preached At Barbican, October 9, 1765 At The Baptism Of The Reverend Mr. Robert Carmichael, Minister Of The Gospel In Edinburgh.

Secondly, Next let us consider in what manner the ordinance of baptism is to be kept and observed

II. To shew that the ordinance of water-baptism, being a divine command, it ought to be kept, and observed, as directed to in the word of God.

Secondly, Next let us consider in what manner the ordinance of baptism is to be kept and observed: and,

1. It should be kept in faith; for without faith it is impossible to please God; and whatsoever is not of faith, is sin (Heb. 11:6; Rom. 14:23).

2. In love, and from a principle of love to Christ, and which is the end of every commandment, and of this; If ye love me, says Christ’s, keep my commandments (John 14:15 3). It should be kept as it was at first delivered and observed: the manner in which it is to be performed and submitted to, is immersion, or covering the whole body in water; and which agrees with the primary sense of the word βαπτιζω, which signifies to dip or plunge, as all learned men know;[7] and he must be a novice in the Greek language, that will take upon him to contradict what has been ingenuously owned by so many men of learning. Had our translators thought fit to have translated the word, which they have not in those places where the ordinance of baptism is made mention of, for reasons easily to be guessed at, but have adopted the Greek word baptize in all such places; had they truly translated it, the eyes of the people would have been opened, and the controversy at once would have been at an end, with respect to this part of it, the mode of baptism; however we have proof sufficient that it was performed, and ought to be performed by immersion, as appears,

1. By the places where it was administered, as the river Jordan, where John baptized many, and where our Lord himself was baptized; and AEnon, near Salim, which he chose for this reason, because there was much water there (Matthew 3:6, 13); now if the ordinance was administered in any other way than by immersion, what need was there to make choice of rivers and places abounding with water to baptize in?

2. By the instances of persons baptized, and the circumstances attending their baptism, as that of our Lord, of whom it is said, When he was baptized, he went up straightway out of the water (Matthew 3:16); which manifestly implies that he had been in it, of which there would have been no need, had the ordinance been administered to him in any other way than by immersion; as by sprinkling or pouring a little water on his head, as the painter ridiculously describes it. The baptism of the Eunuch is another instance proving baptism by immersion; when he and Philip were come to a certain water, and it was agreed to baptize him, it is said, they went down both into the waters both Philip and the Eunuch, and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip (Acts 8:38, 39). The circumstances of going down into the water, and coming up out of it, manifestly shew in what manner the Eunuch was baptized, namely, by immersion; for what reason can be given why they should go into the water, had it been performed in any other way?

3.[8] The end of baptism, which is to represent the burial and resurrection of Christ, cannot be answered any other way than by immersion; that it is an emblem of the burial and resurrection of Christ, and of the burial and resurrection of believers in him, is clear from Romans 6:4, Colossians 2:12 buried with him by baptism, and in baptism. Now only an immersion or covering of the whole body in water, and not pouring or sprinkling a little water on the face, can be a representation of a burial; will any man in his senses say, that a corpse is buried, when only a little dust or earth is sprinkled or poured on its face?

4. The figurative baptisms, or the allusions made to baptism in scripture, shew in what manner it was administered; the passage of the Israelites under the cloud, and through the sea, is called a being baptized in the cloud and in the sea (1 Cor. 10:1, 2); and with great propriety may it be called a baptism, as that is by immersion; for the waters standing up as a wall on each fide of them, through which, and the cloud over their heads, under which they passed, they were like persons immersed in water:[9] likewise the over-whelming sufferings of Christ are fitly called a baptism, in allusion to baptism by immersion. I have a baptism to be baptized with, says he; and how am I straitened until it be accomplished? (Luke 12:50); and which sufferings of Christ, in prophetic language, agreeable to baptism by immersion, are thus described; I am come into deep waters, where the floods overflow me (Ps.119:1, 2). Once more; the extraordinary donation of the Spirit on the day of Pentecost, is called a being baptized with the holy Ghost (Acts 1:5); the emblem of which was a rushing mighty wind, which filled all the house where they were sitting (Acts 2:2); so that they were as if immersed into it, and covered with it, and therefore very properly called a baptism, in allusion to baptism by immersion.[10] I go on,

John Gill – Baptism: A Divine Commandment to be Observed, Being A Sermon Preached At Barbican, October 9, 1765 At The Baptism Of The Reverend Mr. Robert Carmichael, Minister Of The Gospel In Edinburgh.

First, I shall shew, by whom it is to be kept and observed.

II. To shew that the ordinance of water-baptism, being a divine command, it ought to be kept, and observed, as directed to in the word of God.

First, I shall shew, by whom it is to be kept and observed.

1. By sensible, repenting sinners. Johns baptism was called the baptism of repentance (Mark 1:4); because repentance was previous to it; and the very first persons that were baptized by him, were such who were sensible of their sins, repented of them, and ingenuously confessed them; for it is said, they were baptized of him in Jordan, confessing their sins; and whereas others applied to him for baptism, of whom he had no good opinion, he required of them, that they would first bring forth fruits meet for repentance; and not to think with themselves, we have Abraham to our father (Matthew 3:6-9); since such a plea would be of no avail with him; and the very first persons that were baptized after our Lord had given to his apostles the commission to baptize, were penitent ones; for under the first sermon after this, three thousand were pricked in their heart, and cried out, Men and brethren, what shall we do? To whom the apostle Peter gave this instruction and direction: Repent, and be baptized every one of you in the name of Jesus Christ (Acts 2:38); and accordingly, on their repentance, they were baptized.

2. This command is to be kept and observed by believers in Christ; he that believeth and is baptized, shall be saved (Mark 16:16). Faith goes before baptism, and is a pre-requisite to it; as the various instances of baptism recorded in the scriptures shew. Philip went down to Samaria, and preached Christ there to the inhabitants of it; and when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women (Acts 8:12).

The same minister of the word was bid to join himself to the chariot of an Eunuch, returning from Jerusalem, where he had been to worship, and whom he found reading a prophecy in Isaiah; and said unto him, Understandest thou what thou readest? To which he answered, How can I, except some man should guide me? And being taken up into the chariot with him: from that scripture, Philip preached Jesus to him, his word, and ordinances, as the sequel shews; for when they came to a certain water, the Eunuch laid, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. Otherwise not, it seems; for notwithstanding his religion and devotion, without faith in Christ, he had no right to that ordinance; He answered and said, I believe that Jesus Christ is the Son of God (Acts 8:36, 37); upon which profession of his faith, he was baptized. The apostle Paul preached the gospel at Corinth with success; and it is observed by the historian, that many of the Corinthians hearing, believed, and were baptized (Acts 18:8). First they heard the word, then they believed in Christ, the sum and substance of the word, and upon the profession of their faith, were baptized.

3. The ordinance of water-baptism is to be attended to, and observed by such who are the disciples of Christ; it is said that Jesus made and baptized more disciples than John (John 4:1). First made them disciples, and then baptized them; that is, ordered his apostles to baptize them; with which his com-mission to them agrees, Teach all nations, baptizing them; make disciples, and baptize them that are so made. Now, what is it to be disciples of Christ? Such may be said to be so, who have learned to know Christ, and believe in him; who are taught to deny sinful self, righteous self, and civil self, for his sake, and to take up the cross and follow him, in the exercise of grace and in the discharge of duty: and,

4. Such as have received the Spirit of God, are proper persons to observe the ordinance of baptism, and submit unto it: Can any man forbid water, that these should not be baptized, who have received the holy Ghost as well as we? (Acts 10:47); as a Spirit of illumination and conviction, as a Spirit of sanctification, faith and consolation, and as a Spirit of adoption.

John Gill – Baptism: A Divine Commandment to be Observed, Being A Sermon Preached At Barbican, October 9, 1765 At The Baptism Of The Reverend Mr. Robert Carmichael, Minister Of The Gospel In Edinburgh.

The ordinance of water-baptism is a divine command

December 30, 2020 Leave a comment

I. The ordinance of water-baptism is a divine command. John, the forerunner of our Lord, was the first administrator of it, and from thence was called the Baptist; and he did not administer it of his own mind and will, but had a mission and commission from God to do it; There was a man sent from God, whose name was John; and he was sent by him, not to preach the gospel only, but to baptize; for so he himself says, he that sent me to baptize with water, the same said unto me, etc. (John 1:6, 33). Hence Christ put this question to the chief priests and elders of the Jews, the baptism of John, whence was it? from heaven or of men? (Matthew 21:25, 26), this brought them into such a dilemma, that they knew not what answer to give, and chose to give none; our Lord’s design by the question was to shew that Johns baptism was of divine institution, and not human; wherefore he charges the Pharisees and Lawyers with rejecting the counsel of God against themselves, being not baptized of him (Luke 7:30), that is, of John; and he elsewhere (Matthew 3:15), speaks of his baptism as a part of righteousness to be fulfilled, and was fulfilled by him. Now Johns baptism and Christ’s were, as to the substance of them, the same; Johns baptism was allowed of and approved of by Christ, as appears from his submission to it; and the ordinance was confirmed by the order he gave to his apostles to administer it: one of Johns disciples said to his master, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to him (John 3:26); though, as is said afterwards, Jesus himself baptized not, but his disciples (John 4:2); that is, they baptized by his orders; and which were renewed after his resurrection from the dead, saying, Go ye therefore, and teach all nations, baptizing them, etc. (Matthew 28:19), and which orders were obeyed by his apostles, as many instances in the Acts of the Apostles shew; and that it was water baptism they administered, according to Christ’s instructions and directions.

In matters of worship there ought to be a command for what is done; as this ordinance of baptism is a solemn act of worship, being performed in the name of the Father, and of the Son, and of the Holy Ghost. God is a jealous God, and especially with respect to the worship of him; nor should any thing be introduced into it but what he has commanded; and careful should we be hereof, left he should say unto us, who hath required this at your hands? (Isa. 1:12), it is not enough that such and such things are not forbidden; for on this footing a thousand fooleries may be brought into the worship of God, which will be relented by him. When Nadab and Abibu offered strange fire to the Lord, which he commanded not, fire came down from heaven and destroyed them: we should have a precept for what we do, and that not from men, but from God; lest we incur the charge of worshipping God in vain, teaching for doctrines the commandments of men (Matthew 15:9), and involve ourselves in the guilt of superstition, and will-worship.

Wherefore, the baptism of infants must be wrong; since there is no command of God and Christ for it; if there was any, it might be expected in the New Testament, and in that only; it is absurd to send us to the Old Testament for a command to observe a New Testament-ordinance; it is a groin absurdity to send us so far back as to the 17th chapter of Genesis[2] for a warrant for the ordinance of baptism; we might as well be lent to the first chapter of that book; for there is no more relating to that ordinance in the one than in the other. Was there a like precept for the baptism of infants under the New Testament, as there was for the circumcision of infants under the Old Testament, there could be no objection to it; but it is an absurdity of ab-surdities to affirm, that baptism comes in the room of circumcision; since baptism was in force and use long before circumcision was abolished; circ-umcision was not abolished until the death of Christ, when that, with other ceremonies, had an end in him; but baptism was administered many years before to multitudes, by John, by the order of Christ, and by his apostles; now where is the good sense of saying, and with what propriety can it be laid, that one thing succeeds another, as baptism circumcision, when the one, said to succeed, was in use and force long before the other teared, it is pretended it succeeded?

If there is any precept for Infant-baptism, it must be in the New Testament; there only it can be expected, but there it cannot be found; not in Matthew 19:14, Suffer little children, and forbid them not to come unto me, for of such is the kingdom of heaven; which is no precept, but a permission, or grant, that little children might come, or be brought unto him; but for what? not for baptism; but for that for which they were brought, and which is mentioned by the evangelist in the preceding verse, that he should put his hands on them, and pray, or give them his blessing; as it reams it was usual in those times, and with those people, as formerly, to bring their children to persons venerable for religion and piety, to be blessed by them in this way; and such an one they might take Jesus to be, though they might not know he was the Messiah. Two other evangelists say, they were brought unto him that he should touch them; as he sometimes touched diseased persons when he healed them; and these children might be diseased, and brought to him to be cured of their diseases; however, not to be baptized by thrill, for he baptized none; they would rather have brought them to the disciples, had it been for such a purpose; and had it been the practice of the apostles to baptize infants, they would not have refused them; and our Lord’s entire silence about Infant-baptism at this time, when there was so fair an opportunity to speak of it, and enjoin it, had it been his will, has no favorable aspect on that practice. The reason given by thus for the permission of infants to come to him, for of such is the kingdom of heaven, is figurative and metaphorical; and not to be understood of the infants themselves, but of such as they; of such who are comparable to them for their humble deportment, and harmless lives; or to use our Lord’s words elsewhere, such who are converted, and become as little children (Matthew 18:2).[3] Nor is a command for Infant-baptism contained in the commission to baptize (Matthew 28:19), Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost.

It is argued, that “since all nations are to be baptized, and infants are a part of them, then, according to the command of Christ, they are to be baptized.” But it should be observed, that the commission is indeed to teach all nations, but not to baptize all nations; the antecedent to the relative them, is not all nations; the words παγτα τα εθνη, all nations, are of the neuter gender; but αυτουϖ, them, is of the masculine, and do not agree; the antecedent is μαθηταϖ, disciples, which is understood, and supposed, and contained in the word μαθητευσατε, teach, or make disciples; and the sense is, teach all nations, and baptize them that are taught, or are made disciples by teaching. If the above argument proves any thing, it would prove too much; and what proves too much, proves nothing: it would prove, that not only the infants of Christians, but the infants of Turks, Jews, and Pagans, should be baptized, since they are part of all nations; yea, that every individual person in the world should be baptized, heathens, as well as Christians, and even the molt profligate and abandoned of mankind, since they are part of all nations.[4]

And as there is no precept for the baptism of infants, so no precedent for it in the word of God. Though there was no clear and express command for it, which yet we think is necessary, and is required in such a case; yet, if there was a precedent of any one infant being baptized, we should think ourselves obliged to pay a regard unto it; but among the many thousands baptized by John, by Christ, or, however, by his order, and by his apostles, not one single instance of an infant being baptized can be found. We read, indeed, of households being baptized; from whence it is argued, that there might be, and it is probable there were, infants in them, who might be baptized; but it lies upon those who are of a different mind, to prove there were any in those households. To put us upon proving a negative, that there were none there, is unfair. However, as far as a negative can be proved, we are capable of it.[5] There are but three families usually observed, if so many; Lydias, the Jailor’s, and that of Stephanas, if not the fame with the Jailor’s, as some think. As for Lydias household, or those in her house, they were brethren; whom, afterwards, the apostles went to see, and whom they comforted; and so not infants. As for the Jailor’s household, they were such as were capable of hearing the word preached to them, and of believing it; for it is said, he rejoiced, believing in God with all his house (Acts 16:40, 34): and if any man can find any other in his house, besides all that were in it, he must be reckoned a very sagacious person. As for the household of Stephanas, (if different from the Jailor’s) it is said, that they addicted themselves to the ministry of the saints (1 Cor. 1:16; 16:15): and whether this be understood of the ministry of the word to the saints, or of the ministration of their substance to the poor, they must be adult persons, and not infants. Seeing then there is neither precept nor precedent for Infant-baptism in the word of God, of which I defy the whole world to give one tingle precedent, we cannot but condemn it as unscriptural, and unwarrantable.[6]

John Gill – Baptism: A Divine Commandment to be Observed, Being A Sermon Preached At Barbican, October 9, 1765 At The Baptism Of The Reverend Mr. Robert Carmichael, Minister Of The Gospel In Edinburgh.

What I shall say in the following discourse, will much depend upon the sense of the word commandments

December 23, 2020 3 comments


Being about to administer the Ordinance of Baptism, before we

enter upon the administration of it, I shall drop a few words

on the occasion, from a passage of scripture you will find in

1 JOHN 5:3 For this is the love of God, that we keep his

commandments, and his commandments are not grievous.

What I shall say in the following discourse, will much depend upon the sense of the word commandments; by which are meant, not the ten commandments, or the commandments of the moral law delivered by Moses to the children of Israel; which, though they are the commands of God, and to be observed by Christians under the present dispensation; since we are not without law to God, but under the law to Christ (1 Cor. 9:21); and are to be kept from a principle of love to God, for the end of the commandment is charity, or love, out of a pure heart, and of a good conscience, and of faith unfeigned (1 Tim. 1:5); yet there commands are not easy of observation, through the weakness of the flesh, or corruption of nature; nor can they be perfectly kept by any of Adams fallen race; for there is not a just man upon earth, that doeth good and sinneth not (Eccl. 7:20); and he that offends in one point is guilty of all (Jam. 2:10); and is exposed to the curse and condemnation of the law, which runs in this tenor, Cursed is every one that continueth not in all things which are written in the book of the law, to do them (Gal. 3:10); hence this law in general is called a fiery law, the letter which kills, and the ministration of condemnation and death, which make it terrible to offenders; however, it may be delighted in by believers in Christ after the inward man: nor are the commandments of the ceremonial law intended, which being many and numerous, were burdensome; especially to carnal men, who were frequently ready to say concerning them, What a weariness is it? One of its precepts, circumcision, is called a yoke, which, says the apostle Peter, neither our fathers nor we were able to bear (Acts 15:10); because it bound persons to keep the whole law, which they could not do; and the whole is said to be a yoke of bondage (Gal. 5:1), and consequently its command-ments grievous; besides this law was abrogated before the apostle John wrote this epistle, and its commandments were not to be kept; Christ had abolished this law of commandments contained in ordinances; and there is now a dis-annulling of the whole of it, because of its weakness and unprofitableness (Eph. 2:15; Heb. 7:18); rather the commandments of faith and love the apostle speaks of in chapter 3:23 may be designed; And this is his commandment, that we should believe in the name of his Son Jesus Christ, and love one another, as he gave us commandment: there were exhortations, injunctions and commands of Christ to his disciples, which were to be kept by them, and were not grievous. Ye believe in God, says he (John 14:1), believe also in me; and again, A new commandment I give unto you, that ye love one another, as I have loved you (John 8:34); but inasmuch as Christ, as lawgiver in his church, has appointed some special and peculiar laws and ordinances to be observed, and which he calls his commandments, he that hath my commandments and keepeth them, he it is that loveth me (John 14:21); very agreeably to our text; and after he had given his apostles a commission to preach and baptize, he adds, teaching them to observe all things whatsoever I have commanded you (Matthew 28:20); and whereas, among these commandments and ordinances, baptism and the Lord’s supper are the chief and principal, I choose to understand the text of them;[1] and since we are about to administer the first of these at this time, I shall confine my discourse chiefly to that, and shall attempt the following things.

I. To shew that baptism, water-baptism, is a command of God and Christ, or a divine command.

II. That being a divine command, it ought to be kept and observed.

III. The encouragement to keep it; it is the love of God, and it is a commandment not grievous.

John Gill – Baptism: A Divine Commandment to be Observed, Being A Sermon Preached At Barbican, October 9, 1765 At The Baptism Of The Reverend Mr. Robert Carmichael, Minister Of The Gospel In Edinburgh.

Baptism – A Divine Commandment To Be observed- Preface

December 16, 2020 Leave a comment



Being A Sermon Preached At Barbican, October 9,

1765 At The Baptism Of The Reverend Mr. Robert Carmichael,

Minister Of The Gospel In Edinburgh.


The following discourse was not designed for the press; had it, the subject of it would have been a little more enlarged upon; and, perhaps, might have appeared in a little better dress; but as the publication of it is become necessary, I chose to let it go just as it was delivered, as nearly in the very words and expressions, as my memory could assist me; the sense, I am sure, is no where departed from; that it might not be said, that any thing that was spoken is concealed, changed, or altered. The warmest solicitations of my friends would never have prevailed upon me to have made it public, being unwilling to renew the controversy about baptism unnecessarily; and being determined only to write in self-defense, when attacked, or whenever the controversy is renewed by others; for I am very sensible, that the argument on both sides is greatly exhausted, and scarce any thing new can be expected, that is serious and pertinent: but the rude attack upon the sermon in two letters in a news-paper, determined me at once to send it out into the world, as being a sufficient confutation of itself, without any remarks at all, of the lies and falsehoods, calumnies, cavils and impertinencies, with which the letters abound; whereby it will appear to every reader, how fairly that writer charges me with railing against my brethren, and the whole Christian world; and how injuriously he represents me, as treating all that differ from me as fools, unlearned, ignorant of the scriptures, and unclean. It is hard we cannot practice what we believe, and speak in vindication of our practice, without being abused, vilified and insulted in a public news-paper; is this treating us as brethren, as the writer of the letters, in a canting way, affects to call us? And how does this answer to the false character of Candidus, he assumes? I shall not let myself down so low, nor do I think it fitting and decent to go into, and carry on a religious controversy in a newspaper, and especially with so worthless a writer, and without a name. This base and cowardly way of writing, is like the Indians’ manner of fighting; who set up an hideous yell, pop off their guns behind bushes and hedges, and then run away and hide themselves in the thickets. However, if the publication of this discourse should be of any service to relieve or strengthen the minds of any, with respect to their duty in the observance of the ordinance of baptism, I am content to bear the indignities of men, and shall reckon it an over-balance to all their reproaches and insults.

J. G

John Gill – Baptism: A Divine Commandment to be Observed, Being A Sermon Preached At Barbican, October 9, 1765 At The Baptism Of The Reverend Mr. Robert Carmichael, Minister Of The Gospel In Edinburgh.

Baptism: A Divine Commandment to be Observed





Being A Sermon Preached At Barbican, October 9,

1765 At The Baptism Of The Reverend Mr. Robert Carmichael,

Minister Of The Gospel In Edinburgh.

By John Gill

Thou hast given a standard to them that fear thee;

that it may be displayed because of the truth

Psalm 60:4

John Gill – Baptism: A Divine Commandment to be Observed, Being A Sermon Preached At Barbican, October 9, 1765 At The Baptism Of The Reverend Mr. Robert Carmichael, Minister Of The Gospel In Edinburgh.

Reformed Credobaptism

In this post, I want to investigate the relation of faith to baptism in the Reformed tradition, and how it relates to modern discussions and debates.

Common Argument: Sacraments are God’s word to us, not our word to God

In my experience with debates about credobaptism vs. paedobaptism, one of the common arguments that modern Reformed Christians direct toward Baptists is that Baptists misunderstand the nature of sacraments. The common argument goes like this:

Sacraments are God’s word to us, not our profession of faith to God. Infant Baptism fits this perfectly because it is a picture of God’s grace promised to a helpless individual. Baptists turn baptism into a work performed by man, rather than a sign of divine grace given by God.

Let’s be clear, up front. It would be very easy to provide numerous examples of Baptists laying a heavy emphasis….

Read the entire article over at Petty France  

Keach on the Contradictions of Calvinist Paedobaptism

From Benjamin Keach, Gold Refin’d, or, Baptism in its Primitive Purity (London: 1689), 169.

Is it not strange men should say, all children of believers are in covenant, and that there is no falling from a state of grace; but that the New Covenant is so well ordered in all things, and sure, that it will secure all that are indeed in it, unto eternal life; and yet many of these children, who they say, are in this covenant, perish in their sins, dying unregenerate?

Source [IRBC]

Meredith Kline: Baptist Criticism of WCF is Correct

October 3, 2016 2 comments


Source: Lecture 31

See also A Presbyterian (Finally) Gets Acts 2:39 Right

To understand how paedobaptists have misunderstood Romans 9:6ff, see They are not all Israel, who are of Israel

Make sure to read Jamin Hubner’s two chapters in Recovering a Covenantal Heritage titled “Acts 2:39 in its Context: An Exegetical Summary of Acts 2:39 and Paedobaptism”


Source [Contrast]