An excellent article by Matthew Lush. Attribution to him is given. Found at:
https://www.facebook.com/groups/146899558722807/?id=148208941925202&ref=notif¬if_t=group_activity#!/note.php?note_id=125791670847086&comments&cmntid=125793514180235¬if_t=comment_mention
The Dangers of Anabaptist Teaching: Definitions and Distinctions
I. Definitions and Distinctions
On the one hand I hope and strive to be fair to Baptists of all variety, while on the other hand I still endeavour to be fair to Christendom. A number of references, definitions, and distinctions will be made to properly identify and distinguish what is properly Christian, Baptist or Anabaptist. I am of the opinion that the doctrinal similarities of the modern Baptist make them a mixture of both the Radical Reformation and Protestantism. Although Baptists most certainly share a similar heritage to both the Protestant and Reformed churches I will hope to show that they ceased to be Reformed when they departed from our teaching.
I have spoken thus far of Reformed teaching and it would be fruitful to define what the Reformed tradition is and what it is not. For the sake of the readers this will not be an exhaustive survey of Reformed thought. The focus of content will be the sacramental theology of the reformed tradition.
1. The French Confession (1559)
One of the earliest confessions is the French Confession of 1559 which is not as expansive as other confessions but nevertheless affirms what some initial concerns of the Reformed tradition were and elevated some doctrinal necessities. The section regarding the sacraments (Articles 34 & 35) is concise and to the point. According to the confession the sacraments and both “pledges and seals of the grace of God.” Additionally they are outward sign in which God works for God “not signify any thing to us in vain.” The Spirit is the effective agent of a) adoption b) engrafting in Christ, c) cleansing from sin and d) renewal of life. Since this is “a sacrament of faith and repentance” the necessary factor is not repentance as the Baptists argue but faith. As in accordance with the promises of God given to Abraham and confirmed through Moses, Christ, Peter, and Paul we not only bless our children through the sanctifying waters of baptism but we engraft them into the Body of Christ with a promise. For this reason it is written “Nevertheless, although it is a sacrament of faith and penitence, yet as God receives little children into the Church with their fathers, we say, upon the authority of Jesus Christ, that the children of believing parents should be baptized.”
2. The Scots Confession (1560)
The Scots Confession section regarding the sacraments follows in the pattern of Covenant Theology by first speaking of “the fathers under the Law” and their “two chief sacraments, that is, circumcision and the Passover.” Moreover they expound upon the great importance of these two sacraments by instituting that any who would reject such sacraments “were not reckoned among God's people.” In the New Covenant or “the time of the gospel” the concern is for “all who will be counted members of his [Jesus Christ] body.” One of the most explicit statements regarding the purpose and efficiency of the sacrament is the following:
“These sacraments, both of the Old Testament and of the New, were instituted by God not only to make a visible distinction between his people and those who were without the Covenant, but also to exercise the faith of his children and, by participation of these sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the chosen have with their Head, Christ Jesus.”
The confession goes so far as to “condemn the vanity of those who affirm the sacraments to be nothing else than naked and bare signs.” The signs are not adorned with reverence, since they can be distinguished from their source which is Christ, and neither despised, since in them Christ is given. A distinction is made between the Romanist understanding of the Supper, but a rejection of pure symbolism is nevertheless present. More could be said regarding the institution, signs and seals, but it should be sufficient to understand that a) pure symbolism is rejected and b) proper administration is necessary. In the next section under “The Right Administration of the Sacraments” it indicated that only lawful ministers may administer as well as the proper administration. Thus any department from what was instituted by Christ is no sacrament at all.
3. Belgic Confession (1561)
The Belgic Confession which was co-written by Protestant reformer and martyr Guy de Brès is modeled off the French Confession and became a doctrinal standard for the Netherlands. Together with the Heidelberg Catechism and the Canons of Dort these three documents compile what is commonly referred to as the Three Forms of Unity. By the mid sixteenth century the Swiss, French and Dutch were linked together in the Reformed tradition. Like the French Confession the Belgic speaks of a pledge and seal.
Like the French Confession the Belgic Confession is concerned with the benefits of baptism to the recipient. These benefits come only when faith is present and while the sign and seal is binding to children of believers the benefits can and will only be present when faith is first given by God.
4. The Articles of Religion (1563)
Concerning the Articles of Religion for the Church of England is a brief and concise description and application of the sacraments. They are ordained by Christ and not as “only badges or tokens of Christian men’s profession,” but rather are a sign of the grace and good will of God towards believers. Concerning baptism the articles indicate that it is a sign of one’s profession and difference with the world, but it is also a sign of regeneration and engrafting into the Church. It is a sign of the forgiveness of sins, adoption. Those who partake are “visibly signed and sealed” and “faith is confirmed, and grace increased.” Concerning children it is written: “The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.”
5. The Second Helvetic Confession (1566)
It begins that Sacraments are added to the Word; effectively with the preaching of the Word is the administration of the sacraments. The author indicates that they are “mystical symbols, or sacred rites, or sacred actions.” They are God’s words plus the signs and the realities so signified. They outwardly represent what God inwardly does through the Spirit, which seals the Word of God in the heart. These are promises which require faithful hearing, and the promises are divinely united with the sacraments. The faithful receive the sacraments from the ministers but effectively “as from the hand of God.” As such the ministers cannot affect the sufficiency of the sacrament, not matter how great their fault. Like the Scots confession a parallel is made between the sacraments of the Old Covenant and the New Covenant which again shows the stream of the Reformed tradition regarding the continuity in the Abrahamic covenant. Regarding the place of the New Covenant sacraments it is written:
“But now since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of The New Testament, the sacraments of the old people are surely abrogated and have ceased; and in their stead the symbols of the New Testament are placed -- Baptism in the place of circumcision, the Lord's Supper in place of the Paschal Lamb and sacrifices.”
Regarding baptism the sign signifies “regeneration and the cleansing from sins.” Moreover it means to be “enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes, and in this life to be called after the name of God; that is to say, to be called a son of God; to be cleansed also from the filthiness of sins, and to be granted the manifold grace of God, in order to lead a new and innocent life.”
In conclusion of the article of baptism it writes concerning Anabaptists the following:
“We condemn the Anabaptists, who deny that newborn infants of the faithful are to be baptized. For according to evangelical teaching, of such is the Kingdom of God, and they are in the covenant of God. Why, then, should the sign of God's covenant not be given to them? Whey should those who belong to God and are in his Church not be initiated by holy baptism? We condemn also the Anabaptists in the rest of their peculiar doctrines which they hold contrary to the Word of God. We therefore are not Anabaptists and have nothing in common with them.”
6. Westminster Standard (1646-49)
The Westminster Confession of Faith is forthcoming in its treatment of the sacraments in that they are “holy Signs and Seals of the Covenant of Grace, immediately instituted by God, to represent Christ and his benefits.” They are also provided for the strengthening of faith as a means of grace. In the sacrament is “a spiritual relation, or sacramental union, between the sign and the thing signified” so "the names and effects of the one are attributed to the other.” According to the Westminster Confession, baptism signifies entrance into the visible Church, but also a sign and seal “of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in the newness of life.” Concerning the Anabaptist teaching it simply writes that “the infants of one, or both, believing parents, are to be baptized.” But it expands by writing “Although it is a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it: or, that all that are baptized are undoubtedly regenerated.” Like the other confessions and the Christian faith, baptism is to be administered once.
Conclusion
Thus far we have seen a thorough rejection of three Anabaptist errors: 1) credo-baptism for the children of believers 2) cata-baptism or the rejection of one’s baptism and 3) ana-baptism or the rebaptism of a believer or child of a believer. Additionally, continuity between the Old and the New Covenant is assumed in all the confessions whereby the entirety of Visible Church does not constitute members of the Invisible Church as the Anabaptists and modern Baptists interpret New Covenant readings.
On the one hand I hope and strive to be fair to Baptists of all variety, while on the other hand I still endeavour to be fair to Christendom. A number of references, definitions, and distinctions will be made to properly identify and distinguish what is properly Christian, Baptist or Anabaptist. I am of the opinion that the doctrinal similarities of the modern Baptist make them a mixture of both the Radical Reformation and Protestantism. Although Baptists most certainly share a similar heritage to both the Protestant and Reformed churches I will hope to show that they ceased to be Reformed when they departed from our teaching.
I have spoken thus far of Reformed teaching and it would be fruitful to define what the Reformed tradition is and what it is not. For the sake of the readers this will not be an exhaustive survey of Reformed thought. The focus of content will be the sacramental theology of the reformed tradition.
1. The French Confession (1559)
One of the earliest confessions is the French Confession of 1559 which is not as expansive as other confessions but nevertheless affirms what some initial concerns of the Reformed tradition were and elevated some doctrinal necessities. The section regarding the sacraments (Articles 34 & 35) is concise and to the point. According to the confession the sacraments and both “pledges and seals of the grace of God.” Additionally they are outward sign in which God works for God “not signify any thing to us in vain.” The Spirit is the effective agent of a) adoption b) engrafting in Christ, c) cleansing from sin and d) renewal of life. Since this is “a sacrament of faith and repentance” the necessary factor is not repentance as the Baptists argue but faith. As in accordance with the promises of God given to Abraham and confirmed through Moses, Christ, Peter, and Paul we not only bless our children through the sanctifying waters of baptism but we engraft them into the Body of Christ with a promise. For this reason it is written “Nevertheless, although it is a sacrament of faith and penitence, yet as God receives little children into the Church with their fathers, we say, upon the authority of Jesus Christ, that the children of believing parents should be baptized.”
2. The Scots Confession (1560)
The Scots Confession section regarding the sacraments follows in the pattern of Covenant Theology by first speaking of “the fathers under the Law” and their “two chief sacraments, that is, circumcision and the Passover.” Moreover they expound upon the great importance of these two sacraments by instituting that any who would reject such sacraments “were not reckoned among God's people.” In the New Covenant or “the time of the gospel” the concern is for “all who will be counted members of his [Jesus Christ] body.” One of the most explicit statements regarding the purpose and efficiency of the sacrament is the following:
“These sacraments, both of the Old Testament and of the New, were instituted by God not only to make a visible distinction between his people and those who were without the Covenant, but also to exercise the faith of his children and, by participation of these sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the chosen have with their Head, Christ Jesus.”
The confession goes so far as to “condemn the vanity of those who affirm the sacraments to be nothing else than naked and bare signs.” The signs are not adorned with reverence, since they can be distinguished from their source which is Christ, and neither despised, since in them Christ is given. A distinction is made between the Romanist understanding of the Supper, but a rejection of pure symbolism is nevertheless present. More could be said regarding the institution, signs and seals, but it should be sufficient to understand that a) pure symbolism is rejected and b) proper administration is necessary. In the next section under “The Right Administration of the Sacraments” it indicated that only lawful ministers may administer as well as the proper administration. Thus any department from what was instituted by Christ is no sacrament at all.
3. Belgic Confession (1561)
The Belgic Confession which was co-written by Protestant reformer and martyr Guy de Brès is modeled off the French Confession and became a doctrinal standard for the Netherlands. Together with the Heidelberg Catechism and the Canons of Dort these three documents compile what is commonly referred to as the Three Forms of Unity. By the mid sixteenth century the Swiss, French and Dutch were linked together in the Reformed tradition. Like the French Confession the Belgic speaks of a pledge and seal.
Like the French Confession the Belgic Confession is concerned with the benefits of baptism to the recipient. These benefits come only when faith is present and while the sign and seal is binding to children of believers the benefits can and will only be present when faith is first given by God.
4. The Articles of Religion (1563)
Concerning the Articles of Religion for the Church of England is a brief and concise description and application of the sacraments. They are ordained by Christ and not as “only badges or tokens of Christian men’s profession,” but rather are a sign of the grace and good will of God towards believers. Concerning baptism the articles indicate that it is a sign of one’s profession and difference with the world, but it is also a sign of regeneration and engrafting into the Church. It is a sign of the forgiveness of sins, adoption. Those who partake are “visibly signed and sealed” and “faith is confirmed, and grace increased.” Concerning children it is written: “The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.”
5. The Second Helvetic Confession (1566)
It begins that Sacraments are added to the Word; effectively with the preaching of the Word is the administration of the sacraments. The author indicates that they are “mystical symbols, or sacred rites, or sacred actions.” They are God’s words plus the signs and the realities so signified. They outwardly represent what God inwardly does through the Spirit, which seals the Word of God in the heart. These are promises which require faithful hearing, and the promises are divinely united with the sacraments. The faithful receive the sacraments from the ministers but effectively “as from the hand of God.” As such the ministers cannot affect the sufficiency of the sacrament, not matter how great their fault. Like the Scots confession a parallel is made between the sacraments of the Old Covenant and the New Covenant which again shows the stream of the Reformed tradition regarding the continuity in the Abrahamic covenant. Regarding the place of the New Covenant sacraments it is written:
“But now since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of The New Testament, the sacraments of the old people are surely abrogated and have ceased; and in their stead the symbols of the New Testament are placed -- Baptism in the place of circumcision, the Lord's Supper in place of the Paschal Lamb and sacrifices.”
Regarding baptism the sign signifies “regeneration and the cleansing from sins.” Moreover it means to be “enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes, and in this life to be called after the name of God; that is to say, to be called a son of God; to be cleansed also from the filthiness of sins, and to be granted the manifold grace of God, in order to lead a new and innocent life.”
In conclusion of the article of baptism it writes concerning Anabaptists the following:
“We condemn the Anabaptists, who deny that newborn infants of the faithful are to be baptized. For according to evangelical teaching, of such is the Kingdom of God, and they are in the covenant of God. Why, then, should the sign of God's covenant not be given to them? Whey should those who belong to God and are in his Church not be initiated by holy baptism? We condemn also the Anabaptists in the rest of their peculiar doctrines which they hold contrary to the Word of God. We therefore are not Anabaptists and have nothing in common with them.”
6. Westminster Standard (1646-49)
The Westminster Confession of Faith is forthcoming in its treatment of the sacraments in that they are “holy Signs and Seals of the Covenant of Grace, immediately instituted by God, to represent Christ and his benefits.” They are also provided for the strengthening of faith as a means of grace. In the sacrament is “a spiritual relation, or sacramental union, between the sign and the thing signified” so "the names and effects of the one are attributed to the other.” According to the Westminster Confession, baptism signifies entrance into the visible Church, but also a sign and seal “of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in the newness of life.” Concerning the Anabaptist teaching it simply writes that “the infants of one, or both, believing parents, are to be baptized.” But it expands by writing “Although it is a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it: or, that all that are baptized are undoubtedly regenerated.” Like the other confessions and the Christian faith, baptism is to be administered once.
Conclusion
Thus far we have seen a thorough rejection of three Anabaptist errors: 1) credo-baptism for the children of believers 2) cata-baptism or the rejection of one’s baptism and 3) ana-baptism or the rebaptism of a believer or child of a believer. Additionally, continuity between the Old and the New Covenant is assumed in all the confessions whereby the entirety of Visible Church does not constitute members of the Invisible Church as the Anabaptists and modern Baptists interpret New Covenant readings.
1 comment:
I have no qualms in affirming the dangers of Anabaptist teaching. My ancestors were Presbyterian and I was the first to have baptism withheld from me as an infant. I don’t know if my parents were re-baptized. I know that they loved God and brought up their children in the Church and provided a Christian family atmosphere. They left the Presbyterian Church because of a lack of what they perceived as Bible teaching. The Baptist Church provided what they believed was best for their souls. I still have family that is Baptist, though I am on a pilgrimage (25 years so far) away from individualistic to covenantal thought.
The confessions enumerated all speak of “exceeding great and precious promises” accompanying the sacraments. Yet so far as I can determine none of them contemplate the occurrence of any baptized person dying in sins as distinguished from dying in faith. Jesus in John 15 spoke of the necessity of abiding in Him never considering that anyone might be hypothetically united to Him. Peter in 2 Peter 1 spoke of someone not possessing a short list of character traits to not be barren in the knowledge of Jesus as being blind and subject to memory loss with respect to his purged sins. Anyone who could be called a “bad Christian” was said to have fallen from grace. His baptism was not only of no benefit to him; it utterly condemned him and consigned him to be worse off than not having been baptized.
“These benefits come only when faith is present and while the sign and seal is binding to children of believers the benefits can and will only be present when faith is first given by God.” The preceding quote regarding the French and Belgic Confessions places an over emphasis on “faith” and its attainment while under developing the factuality of the benefits of union with Christ in baptism. That I am united to Christ is not so because I believe it to be so. No, I believe that I am united to Christ because God has chosen to use the lowly means of baptismal water to make me so. The problem is not so much faith, as it is a problem of defective teaching. Give me the truth, then I have something to believe. Perhaps, if my parents had had better teaching of the truths to be believed, they would not have been swayed away from the Presbyterian Church.
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