The Reformed Christian Muse

I want to throw out a question. I have been following the debate concerning the sacraments for sometime now. The impression I get from time to time is that when it comes to the administration of the sacraments we become almost pelegian in practice? What I mean is this, it seems that we tend to think of the participation in the sacraments as a mere human act of the will that may or may not have any real benefit, but the secret work of the Spirit in the heart is seen as that which is truly sovereign. Its as if we have without meaning to compartmentalized the two experiences in the church. But what if we really begin to view even the external things in the church as just as much sovereign acts of God as we do the internal regeneration that the Spirit works in the heart of those who have true faith? How would this impact our thinking and our theological development? Just thinking out loud.

Blessings in Christ,
Terry W. West

Earlier today I attempted to comment on Andy Gilman’s question for Pastor Doug Wilson concerning his statement defining “corporate justification”

Here is Pastor Wilson’s statement:

“…corporate justification is God’s forensic declaration that the human race has been legally and covenantally reconstituted in Christ, the last Adam. The Church, as the bride of Christ, is the instantiation of that blessing in the world, for the world.”

Here is Andy Gilman’s question:

” …corporate justification is God’s forensic declaration that the human race has been legally and covenantally reconstituted in Christ, the last Adam. The Church, as the bride of Christ, is the instantiation of that blessing in the world, for the world.”

I don’t understand how these two sentences fit together. In the first sentence, the human race is “legally and covenantally reconstituted in Christ,” and in the second sentence, the Church is said to be an instance or example of “that blessing in the world, for the world.”

The first sentence indicates that the “human race” is “legally and covenantally reconstituted in Christ.” Is “legal and covenantal reconstitution in Christ” the same blessing the second sentence is talking about, when it ascribes it to the Church? If so, then why is it said to be given to the “human race” in the first sentence? In Doug’s view, is corporate justification a blessing enjoyed by the whole human race, or is it limited to the church? And what does it mean to be “legally and covenantally reconstituted in Christ?”

I generally think of myself as possessing reasonably good reading comprehension, but I don’t get this.”

I will now add the comment I attempted to submit at Green Baggins. I am posting this here on my blog because Wordpress wouldn’t let me post it at Green Baggins for some reason.
My comments:

Andy,

This is the first time that I have seen this formulation by Pastor Wilson concerning “corporate” justification, but I think I may understand what he is trying to get at. Pastor Wilson, I’m sure, will correct me if I’m wrong.

 

Andy, you said: “I don’t understand how these two sentences fit together. In the first sentence, the human race is “legally and covenantally reconstituted in Christ,” and in the second sentence, the Church is said to be an instance or example of “that blessing in the world, for the world.”

 

In the first sentence we may possibly have what Vermigli would call “incarnational union”. Or we could also call “incarnational” representation. Christ, the God-man, represents the entire human race (this means every individual member thereof, not just as some abstract “class”) in at least 3 ways:

 

1. Christ took the human nature that is common to all in Adam (sin excepted).

2. Christ obeyed the law of God perfectly, the law that every member of the human race is duty bound to obey. Through his obedience he grew in favor with God and thus maintained that paternal/covenantal relationship with the Father that Adam and all his posterity forfeited.

3. Christ willing suffered the death (i.e. penalty) that every member of the human race deserves. He suffered the wrath of God as a member of the human race in the place of the human race. Christ bore “our” sins in his body on the tree, thus becoming the penal substitute for the human race.

 

John Calvin said this: “Luke goes still farther, showing that the salvation brought by Christ is common to the whole human race, inasmuch as Christ, the author of salvation, is descended from Adam, the common father of us all.” (Institutes Book 2, Chapter 13, paragraph 3)

 

Through this “incarnational” representation, all the legal obstacles have been removed so that upon the condition of faith any member of the human race may be forgiven and delivered from the penalty of the law. Christ is the Justified One and all who are in Christ have the promise of justification upon the condition of faith.

 

W.G.T. Shedd said this: “Christ’s death as related to the claims of the law upon all mankind, cancels those claims wholly. It is an infinite “propitiation for the sins of the whole world,” 1 John 2:2….This one offering expiated “the sins of the whole world,” and justice is completely satisfied in reference to them. The death of the God-man naturally and necessarily canceled all legal claims. Shedd, Dogmatic Theology, 2:437, 438.

 

Now, in Pastor Wilson’s second sentence we have the normal means through which the benefits secured for the human race are administered. i.e. the Church who are the covenant people of God. Every baptized member of the Church of Christ bears a covenantal union with Him. They have signed and sealed to them in baptism the promise of God that upon the condition of faith they have all the benefits that Christ secured for them as members of the human race.

 

Now, I know that many will not be satisfied if I just stop here, so I will state the special union that the elect (i.e. decretaly elect) have with Christ. God sovereignly grants to the elect alone the regeneration and faith by which they infallibly possess all the benefits given to them in Christ.

Well that’s my shot at it.

Again, this just my attempt to express what may be contained within the idea of “corporate justification”, and therefore I may be way off the mark of what Pastor Wilson and other FV advocates are trying to say.

Blessings in Christ,
Terry W. West

Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually, through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and “the first-born of every creature,” but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 20

I was recently involved in a conversation with a brother concerning the sacrament of baptism. During our exchange, after I had cited some quotes from a couple of early Reformers, I was told that I shouldn’t find it a surprise if some of the early Reformers, even John Calvin himself, couldn’t receive ordination in todays Reformed churches. As someone who is currently just a layman, but who may sometime in the future be seeking ordination, and someone who is still reading and learning more of scripture and my own adopted Reformed heritage, should I fear being able to pass an ordination exam if my views on certain doctrinal issues are in accord with say, John Calvin or Heinrich Bullinger? This is an amazing possibility to contemplate. What would it say of where we are at as Reformed denominations if the father’s of our own distinctive faith would be told they are not welcome in our pulpits pastoring our people?

I asked these questions because I find the idea incredible. And I believe it should give us all pause. Now, maybe this particular brother with whom I was conversing is unigue in his opinion, but I wonder. What do you think, dear reader?

Blessings in Christ,
Terry W. West

I found this earlier at ReformedCatholism.com. I did a Google search and found the confession here. I want to post it here as well. Thanks Jonathon Bonomo for sharing this with us.

Of the Sacraments
As the fathers under the law (besides the verity of the sacrifices) had two chief sacraments ­ to wit, circumcision and the Passover, the despisers and contemners whereof were not reputed for God’s people[1] ­ so do we acknowledge and confess that we now, in the time of the evangel, have two sacraments only, instituted by the Lord Jesus, and commanded to be used of all those that will be reputed members of his body: to wit, baptism and the supper, or table of the Lord Jesus, called the communion of his body and blood.[2] And these sacraments (as well of the Old as of the New Testament) were instituted of God, not only to make a visible difference betwixt his people, and those that were without his league; but also to exercise the faith of his children and, by participation of the same sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the elect have with their head, Christ Jesus.

And thus we utterly damn the vanity of those that affirm sacraments to be nothing else but naked and bare signs. No, we assuredly believe that by baptism we are engrafted in Christ Jesus, to be made partakers of his justice, by the which our sins are covered and remitted; and also, that in the supper, rightly used, Christ Jesus is so joined with us, that he becomes the very nourishment and food of our souls.[3] Not that we imagine any transubstantiation of bread into Christ’s natural body, and of wine in his natural blood (as the Papists have perniciously taught and damnably believed); but this union and conjunction which we have with the body and blood of Christ Jesus, in the right use of the sacraments, is wrought by operation of the Holy Ghost, who by true faith carries us above all things that are visible, carnal, and earthly, and makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in heaven, and appears in the presence of his Father for us.[4] And yet, notwithstanding the far distance of place which is betwixt his body now glorified in the heaven, and us now mortal in this earth, yet we most assuredly believe that the bread that we break is the communion of Christ’s body, and the cup which we bless is the communion of his blood.[5] So that we confess, and undoubtedly believe, that the faithful, in the right use of the Lord’s table, do so eat the body and drink the blood of the Lord Jesus, that he remains in them and they in him: yea, that they are so made flesh of his flesh, and bone of his bones,[6] that as the Eternal Godhead has given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible)[7] life and immortality, so does Christ Jesus’ flesh and blood eaten and drunken by us, give to us the same prerogatives. Which, albeit we confess are neither given unto us at that only time, neither yet by the proper power and virtue of the sacrament only; yet we affirm that the faithful, in the right use of the Lord’s table, have such conjunction with Christ Jesus,[8] as the natural man cannot apprehend.

Yea, and further we affirm, that albeit the faithful, oppressed by negligence, and manly infirmity, do not profit so much as they would in the very instant action of the supper, yet shall it after bring fruit forth, as lively seed sown in good ground. For the Holy Spirit (which can never be divided from the right institution of the Lord Jesus) will not frustrate the faithful of the fruit of that mystical action; but all this, we say, comes by true faith, which apprehends Christ Jesus, who only makes this sacrament effectual unto us. And, therefore, whosoever slanders us, as that we affirm or believe sacraments to be only naked and bare signs, do injury unto us, and speak against the manifest truth.

But this liberally and frankly we must confess, that we make a distinction betwixt Christ Jesus, in his natural substance, and betwixt the elements in the sacramental signs; so that we will neither worship the signs in place of that which is signified by them; neither yet do we despise and interpret them as unprofitable and vain; but do use them with all reverence, examining ourselves diligently before that so we do, because we are assured by the mouth of the apostle, That such as eat of that bread, and drink of that cup, unworthily, are guilty of the body and of the blood of the Lord Jesus.[9]

1. Gen. 17:10-11; Ex. 23:3,etc.; Gen. 17:14; Num. 9:13.
2. Matt. 28:19; Mark 16:15-16; Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-26.
3. 1 Cor. 10:16; Rom. 6:3-5; Gal. 3:27.
4. Mark 16:19; Luke 24:51; Acts 1:11; 3:21.
5. 1 Cor. 10:16.
6. Eph. 5:30.
7. Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30.
8. John 6:51; 6:53-58.
9. 1 Cor. 11:27-29.

I just love the language of the early Reformers. I pray we as a church will recover some of this most biblical and beautiful language.

Blessings in Christ,
Terry W. West

Lord, Jesus Christ, I approach your banquet table in fear and trembling, for I am a sinner, and dare not rely on my own worth but only on your goodness and mercy. I am defiled by many sins in body and soul, and by my unguarded thoughts and words. Gracious God of majesty and awe, I seek your protection, I look for your healing; Poor troubled sinner that I am, I appeal to you, the fountain of all mercy. I cannot bear your judgment, but I trust in your salvation. Lord, I show my wounds to you. I know my sins are many and great, and they fill me with fear, but I hope in your mercies, for they cannot be numbered.
Lord Jesus Christ, eternal King, God and man, crucified for mankind, look upon me with mercy and hear my prayer, for I trust in you. Have mercy on me, full of sorrow and sin, for the depth of your compassion never ends. Praise to you, saving sacrifice, offered on the wood of the cross for me and for all mankind. Praise to the noble and precious blood,
flowing from the wounds of my crucified Lord Jesus Christ and washing away the sins of the whole world. Remember, Lord, your creature, whom you have redeemed with your blood. I repent my sins, and I long to put right what I have done. Merciful Father, take away all my offenses and sins; purify me in body and soul, and make me worthy to taste the holy of holies. May your body and blood, which I intend to receive, although I am unworthy, be for me the remission of my sins, the washing away of my guilt, the end of my evil thoughts, and the rebirth of my better instincts. May it incite me to do the works pleasing to you and profitable to my health in body and soul, and be a firm defense against the wiles of my enemies. Amen.

St. Ambrose Bishop of Milan (A.D. 337-397)

The following quotation is taken from “The Fourth Part of the Common Places of Peter Martyr”, chapter 1, section 1. I found Vermigli’s comments on the membership of the Church as being certainly relevant to the present FV (Federal Vision) controversy that is taking place in the Church. What I found interesting from Vermigli, is what I think could be characterized as a “historical/eschatological” description of what we confessionally know as the “visible/invisible” Church distinction. You, dear reader, will have to decide for yourself whether or not this is true of the following quote from Vermigli. I am going to emphasis the portions I believe are relevant and briefly comment where I think appropriate.

Peter Martyr Vermilgi:

1. The name of the church is derived of the Greek verb, καλέω, that is, to call. For none can be partakers thereof, which come not thereunto by the calling of God. And to define it, we say, it is a company of believers, and regenerate person, whom God gathers together in Christ, by the word and the Holy Ghost, and by his ministers governing the same, with pureness of doctrine, lawful use of the sacraments, and with discipline. And it is everywhere called the body of Christ, because all the members thereof have him for their head, of whom by the joints and sinews they take their growing, and attain unto life by the inspiration of the Holy Ghost. And these members are so thoroughly joined unto the head, that they are called flesh of his flesh and bone of his bones. It is the soul of Christ and we confess the same in the Creed, when we say: I believe in the holy Church. And we add straight way by exposition: the Communion of Saints. For they alone are truly and before God are the Church: the which otherwise has mingled very many which be strangers from Christ: and these in show only, not in deed do belong only to the Church. Wherefore of them John said: they went out from us, but they were not of us.

My comments: I think we see above that Vermigli is certainly defining the “true” Church as, before God, made up of all truly believing and regenerate persons. What the WCF calls the “invisible” Church. Now the phrase “before God” used by Vermigli is going to be important to note, for it will appear again after he defines how we know the Church outwardly and our limitation in such knowledge.

And it is in the Gospel that when the Goodman of the house and his servants were asleep, the Devil sowed tares upon the good seed. And Paul in the first to the Corinthians the first chapter, after he had saluted the Church of God, added by exposition: unto them that are sanctified by Christ Jesus, being called Saints, that we may understand that the wicked appertain not in deed unto the Church, though they be always conversant therein: and that (as we said a little before) we may confess that to be the Church which we call the Communion of Saints. But and if you will conclude here by that the Church shall be unknown, we will deny it to be a firm conclusion; because there be proper marks assigned, by which the same may be very well known, and be discerned from profane conventicles. For wheresoever the pureness of doctrine flourishes, the sacraments are purely ministered, and discipline exercised, you have a congregation whereunto you may safely join yourself, although the honesty of every particular man is unknown to you. Neither is it of necessity required, that the godly should be discerned of men what manner of persons they be while they live here. Christ while he lived among mortal men was not known. And we ( as the Apostle has declared unto the Colossians, the third chapter) have our life hidden in God: and when Christ which is our life shall appear, then we also shall be made manifest in him in glory. And again we read in the first of Samuel: it is God that looketh into the heart: but men only know those things which are apparent.

My comments: Now above in the first bold section I emphasized, Vermigli reaffirms that only the regenerate are true members of the Church, but even though the wicked are “conversant” in the Church we are still able to refer to the “visible” (my word inserted) as the “Communion of Saints”. So as we see, in the second, third and forth sections I emphasized by bold print, it is important for Vermigli that we be able to speak of the outward Church, where the gospel and sacraments are truly administered, as the Church of God, without the necessity of knowing who, “before God”, is and is not truly regenerate. Only God can see into the heart, we only know and operate with what we know of those things which are apparent. That the “invisible” church is hid in God, and will not be made “visible” till the appearing of Christ.

I know there is a fable spread abroad that the wicked be members of Christ, howbeit dead members, which nevertheless may be quickened. But this is even as true as if you shall say that a dead man is a man. We will confess in deed, that by Christ and by the Holy Ghost, they may be restored unto life, but in the meantime, while this is not done, we will not grant them to be members of Christ, unless we shall judge according to the form and outward show. Neither do we for this cause say, that evil men at every mans judgment should be separated or excluded from the Church, when they have secretly sinned and have not as yet been cut off by excommunication form the body of Christ. Nay rather while they be permitted, if so be they administer the word of God or sacraments unto the people, divine things are not polluted by their wickedness: but this only we affirm now, that such manner of men in very deed and before God are not members of the Church.

My comment: Notice in the above emphasized sections, Vermigli makes a distinction between “form and outward show” (what we see as apparent) and “before God” (What God sees by seeing into the heart). So, as I said in my previous comment, the phrase “before God” is important to notice. Vermigli is using this phrase as a reference to God’s “secret” knowledge (i.e. God sees the heart), in contrast to our knowledge which is limited to what is “apparent” to us. I think he is using what is theologically called the  distinction between God’s will of decree or secret will and His revealed will, that which is reveal in history. Now he also uses the phrase “in very deed” in reference to the wicked, which would, I think, be understood as in the context of Church discipline (deeds which are “apparent” or “visible” to us), but until these wicked are “excommunicated”, they are yet to be “cut off” from the body of Christ “visibly” (my word inserted again). I think this becomes clear in the following illustration used by Vermigli of the Corinthian Church.

You may perhaps doubt how Paul might truly call the Church of the Corinthians, the Church of God, the which was infected with so many vices. But it must be understood, that they which were there, were not utterly corrupted, many good men remained. Further they were as yet instructed with pure doctrine, and retained the sacraments whole and perfect, neither were they altogether without discipline, and those things that were wanting, were not laid aside without regard: nay rather, they godly labored much about the correcting of them. For we know, that Paul was admonished by them which were at Cloas, that he would prevent the evils that were breaking forth. Besides this, Paul had a respect to the testimony of God, who had said unto him, that in the same city he had much people. Over this you must understand, that the Church of God does not so fall away for every blemish, as that it should no more be called the Church of God. It is not presently without spot or wrinkle, but in the day of Jesus Christ it shall be.

My concluding comments: These last two emphasized sections I think give us a clear picture of how Vermigli sees the Church. He sees the Church, “historical/visible”, where the word of God and the sacraments are administered, along with the exercise of discipline, as the Church or “Communion of Saints” properly so called. But with the true regenerate persons, “eschatological/invisible”, as hidden, known only “before God” as true member of Christ, only to be revealed in the day of Christ upon his return in glory.

Blessings in Christ,
Terry W. West

I read this verse to my family today as we were reading through this portion of John’s Gospel. I was stressing to my children the privilege and importance of being in Christ and having his life in us. I was teaching them that we receive  this grace given to us by the Spirit as we partake of the bread and wine in the Lord’s supper, when we partake in faith. As we come to the Lord’s table every Lord’s day, we are reminded of the necessity of living because of Christ every moment of every day of our lives. So we are meditating on the following verse today.

Joh 6:57  As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.

Our prayer back to the Lord from this verse.

Heavenly Father, we thank you  for your grace and mercy in sending Christ, that bread from heaven that gives us life. We acknowledge our dependence upon the Holy Spirit to communicate this life as we partake of the flesh and blood of Christ daily by faith. We thank you for the privilege of coming to the communion table each Lord’s day and receiving grace by faith through the power of the Spirit as we eat the bread and drink the wine. Amen.

Blessings in Christ,
Terry W. West

The truth of God, therefore, in which I can safely rest, I here embrace without controversy. He declares that his flesh is the meat, his blood the drink, of my soul; I give my soul to him to be fed with such food. In his sacred Supper he bids me take, eat, and drink his body and blood under the symbols of bread and wine. I have no doubt that he will truly give and I receive.

John Calvin ( A.D. 1509-1564) - From INSTITUTES OF THE CHRISTIAN RELIGION, Book 4, Chapter 17, Section 32

I want to post at least one more entry under this title. In light of some discussions I have had lately on the topic of baptism, and specifically regarding the particular argument discussed in the last two articles, I want to make another observation.

I was thinking about the argument and I believe there is another fallacy going on here as well. Though it is usually unspoken, I do believe it is implied in the way that the argument is used.

First let me restate the argument that I am considering.

Premise 1. Believers are to be baptized.
Premise 2. Infants cannot believe.
Conclusion 3. Therefore Infants cannot be baptized.

Now, as has been stated several times and in several ways in the last two articles, the most glaring fallacy is that the subject of premise one and two are not the same, therefore what is true of the subject of premise one cannot be said to be untrue of the subject of premise two. The conclusion does not follow necessarily. But this is not the reason for this third entry, so I don’t want to be redundant by continuing to focus on this same critique.

Which brings me to my next critique. While discussing this argument with a baptist friend of mine, he asked me the following question. “Terry, in what way would we define baptism if not with this verse in Mark 16:16?” His point was, how are we to know to whom baptism is limited if we don’t follow the description in the verse under consideration. Well their are several ways to answer that question, but that is for another day and another article.

For now I want to point out what I believe is being implied in this kind of question and how it speaks to understanding the use of the argument made from this verse and others like it. I want to suggest that when the first premise is stated in the argument, in the mind of the person using th argument “believers” is actually “believers only”. So, the argument would then look look this:

Premise 1. Baptism is for believers only.
Premise 2. Infants are not believers.
Conclusion 3. Therefore infants cannot be baptized.

The fallacy of this argument should be easy to spot for those who understand the proper use of argumentation. This is circular reasoning. The conclusion is assumed in the first premise and therefore the argument fails because it proves nothing. It is a mere unproven assertion at this point.

Because this fallacy is unspoken and exist in the mind of the person using the argument it may be the reason why many have a hard time seeing the problem with the argument:

Premise 1. Believers are to be baptized.
Premise 2. Infants are not believers.
Conclusion 3. Therefore they are not to be baptized.

Because in their minds they are assuming the conclusion in the first premise, i.e. “Believers only” they cannot see how that the conclusion does not follow. They are convinced before they even use the argument that baptism can only be for believers, and will not allow for any other conclusion. So, because of this unspoken assumption they are “begging the question” and so they are guilty of the fallacy of circular reasoning.

Blessings in Christ,

Terry W. West

I want to tell you a story that will illustrate the difficulty getting someone to recognize a bad argument. I want to tell you about a discussion that Fred the paedo-baptist (infant baptism) had with Joe the credo-baptist (believers only baptism).

________________

Fred and Joe were discussing Mark 16:16.

Mark 16:16, Whoever believes and is baptized will be saved, but whoever does not believe will be condemned

Fred was attempting to show Joe that one of the major arguments used by credo’s to refute the paedo-baptist position is a bad argument because it comments a glaring fallacy. The argument is stated as thus:

1.Believers are to be baptized.
2. Infants cannot believe.
3. Therefore Infants are not to be baptized.

Now this seems like a good argument to Joe. So Fred says to Joe, “This argument is invalid because the subject of premise one and two are not the same therefore the conclusion does not follow from the premises.” So Fred attempts to illustrate this by using the same form of argument from the same scriptural text to show Joe that he would also have to conclude something about infants that he wouldn’t be willing to hold as being truth. The argument is stated thus:

1. Believers will be saved.
2. Infants cannot believe.
3. Therefore Infants will not be saved.

Now, Joe seems to be catching on at this point, and Fred is encouraged by Joe’s reply, “I see, Fred, that this is not a possible conclusion because I realize that infants can be saved, and I would not be willing to say that they are excluded from salvation because they cannot believe.”

But, as Fred and Joe continue to discuss this argument, it starts to become clear to Fred that Joe is not willing to concede that this form of argument is not valid. Joe says to Fred, “Fred, infants cannot believe therefore they do not need to be baptized. So I say we should not baptize them because they don’t need it.”

At his point Fred realizes that Joe is still insisting on using the same form of argument. So he says to Joe, “Joe, if you argue that infants don’t “need” baptism because they cannot believe, then you are committing the same fallacy, you would also have to say, based on the argument you are using from this text of scripture, that infants don’t “need” salvation either.”

Joe is horrified by this reply from Fred and does not see the inevitableness of this conclusion. So, he asked Fred, trying to catch Fred in what would be an obvious doctrinal error i.e. baptismal regeneration, “Fred, do you believe children “need” to be baptized?” Fred answers, “No, Joe, infants do not need to be baptized.” So Joe replies, “You agree with my argument, Fred.”
By this time Fred is wanting to bang his head against a wall in frustration. Fred replies to Joe, “No I don’t agree with your argument, I only agree on the fact that children don’t need to be baptized. My reasons for infants not needing to be baptized are not because I agree with you that it follows from the fact they cannot believe! My premises are not the same as yours, Joe.”

Well, Fred and Joe go around and around for a bit debating this issue. So, eventually Fred tries to show Joe how bad the argument is by replacing the words “believers” and “infants” with squirrels and dogs. The argument would be like this:

1. Squirrels have tails.
2. Dogs are not like squirrels.
3. Therefore dogs don’t have tails.

Joe looks at Fred with an expression of disbelief and says to Fred, “Well, you are just being silly now, Fred. That is not what I am saying at all!” Fred replies, ” Yes it is Joe, It is the same argument.” But Joe is unwilling to concede his argument. So, Joe and Fred decide to continue the discussion later after some thought.

_________

I think it should be obvious by now the mistake that Joe was making. He could not see that If the subject of premise one is not the same as the subject of premise two, then the negative conclusion cannot follow. What is stated as “positive” truth about the subject of premise one, cannot be concluded as “negative” truth about the subject of premise two. And the last argument presented by Fred shows this clearly.

No matter how you phase it, if the form of the argument stays the same the conclusion must be fallacious. lets look at the arguments again and replace believers with “squirrels”, infants with “dogs”, and baptism with “tails”.

Argument 1:
Premise 1. Believers should be baptized.
Premise 2. Infants cannot believe.
Conclusion 3. Therefore infants should not be baptized.

Argument 2:
Premise 1. Squirrels have tails
Premise 2. Dogs are not like squirrels.
Conclusion 3. Therefore dogs do not have tails.

Lets try it this way.

Argument 1:
Premise 1. Believers need to be baptized.
Premise 2. Infants cannot believe.
Conclusion 3. Therefore infants don’t need to be baptized.

Argument 2:
Premise 1. Squirrels need tails.
Premise 2. Dogs are not like squirrels.
Conclusion 3. Therefore dogs don’t need tails.

These are all just obvious bad arguments. Let me end this article with a good argument using squirrels that I think will illustrate the point.

Premise 1. Some squirrels are gray.
Premise 2. Some squirrels are not gray.
Conclusion 3. Therefore not all squirrels are the same color.

Blessings in Christ,

Terry W. West

One of the lessons that the Holy Spirit has taught me in the recent past is that it is hard to break the habit of using bad arguments to defend one’s position. This is true for a number of reasons. Some bad arguments are hard to recognize, they seem so “reasonable” and logical. Sometimes it is hard to be willing to recognize them as bad arguments because to do so may mean one has to change his/her position on something that is held as true, so the argument becomes a means to a supposed “good” end, i.e. the truth.

Let me illustrate this from personal experience. I was a credo-baptist until about a year ago. I have since embraced paedo-baptism. I have always been covenantal in my understanding of scripture, but I was convinced that the explicit statements in positive affirmation excluded infants from being the proper subject of baptism. My reasoning went as follows:

1. Believers are to be baptized.
2. Infants cannot believe.
3 Therefore they excluded from baptism.

Now this seems like a sound argument, but it is actually a very fallacious one. I will let Peter Edwards explain the fallacious nature of the argument. If anyone is interested in reading the entire book you can do so here.

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ARGUMENT II.

The Scriptures require faith and repentance as requisite to baptism; but as infants cannot have these, they are not proper subjects of baptism. Infants, say the Baptists, cannot believe, cannot repent; and none should be baptized without faith, &c.

The most expeditious way of destroying this argument, would be this. They say the Scriptures require faith and repentance in order to baptism. I ask, Of whom? The answer must be, Of adults; for the Scriptures never require them of infants, in order to any thing. Then frame the argument thus: – The Scriptures require faith and repentance of adults, in order to baptism; but as infants cannot have these, they are unfit subjects of that ordinance. Now it is a glaring sophism; with adults in one proposition, and infants in the other. Were I only to leave the argument thus, and say no more upon it, it would not be possible to save it from destruction; but since it is the only remaining half of the Baptist strength, I will examine it more at large.

In order to judge of the real worth of an argument, I lay down this rule: “Every argument that will prove against an evident truth; or, which is the same thing, every argument which will support a falsehood, is clearly a bad argument.” This rule is self-evident; for that must needs be false, which tends to prove a falsehood.

I will proceed by this rule, and attempt to show, I. That this argument is entirely fallactious. II. Point out wherein its fallacy consists.

I. Of the fallacy of this argument. The principle of it is, that infants are excluded from baptism, because something is said of baptism which will not agree to infants. To see therefore the tendency of this argument, whether it will prove on the side of truth or error, I will try its operation on these four subjects.

3. On the salvation of infants. That infants may be the subjects of salvation is universally admitted; that those, who die in infancy, are actually glorified, is also granted; and yet there is something said concerning salvation, which will by no means agree to infants – “He that believeth shall be saved; he that believeth not shall be damned,” &c.

What shall we say in this case? Why, the same as before. If infants must not be baptized, because something is said of baptism, which does not agree to infants; then, by the same rule, infants must not be saved, because something is said of salvation, which does not agree to infants. And then, the same consequence again follows, that this argument, by proving against an acknowledged truth, proves itself to be fallacious.

I will lay down a plan of their logic on this text, which will produce more conclusions that there are principal words in that part of the verse. The place is Mark xvi. 16. “He that believeth and is baptized, shall be saved.” Now as the Baptists reason from the order of the words, I will mark them with figures, 1believeth – 2baptized – 3saved.

The logic is as follows: Take the first and second, believeth – baptized – and say with the Baptists –

1. None are to be baptized but such as believe, because believing must be before baptizing. – “1Believeth” – “2Baptized.”

This will conclude against infant baptism.

Next take the first and third – believeth – saved – and in the same way:

2. None are to be saved, but such as believe, because believing must be before saving. – “1Believeth” – “3Saved.”

This concludes against infant salvation.

Now take the second and third – baptized – saved – and argue in the same manner:

3. None are to be saved, but such as are baptized, because baptizing must go before saving. – “2Baptized.” – “3Saved.”

This will conclude on the side of infant baptism, they must be baptized, or they cannot be saved.

Lastly, take all three – believeth – baptized – saved – and say:

4. None are to be saved but such as believe and are baptized, because believing and baptizing must be before saving – “1Believeth” – “2Baptized.” – “3Saved.”

This concludes against the salvation of believers in Jesus Christ, if they have not been baptized. And so upon the principle of the Baptists, it concludes against the salvation of all Paedobaptists.

All these conclusions, arising from the same way of reasoning, may serve as a specimen to show the fallacious mode of arguing against infant baptism, adopted by the Baptists.

Let it be tried once more:

5. On the temporal subsistence of infants, As the reader may perceive the drift of the reasoning, on these instances, I will use but few words on the present one. Now that infants should be supported, not only Scripture, but nature itself teaches. And yet, if we form the Baptist argument, on a few places of Scripture, it may be proved, in opposition to Nature and Scripture both, that infants should actually be left to starve.

We have nothing to do but mention the texts, and apply their reasoning to them. Isaiah i. 19. “If ye be willing and obedient, ye shall eat the good of the land.” 2 Thess. iii. 10. “If any would not work, neither should he eat.” Take the first, and say with the Baptist in another case: Willingness and obedience are required of those who are to eat of the good of the land; but since infants can neither will nor obey, they must not eat the good of the land. In the same way let the other be taken: He that will not work, neither shall he eat; infants cannot will to work, then infants must not eat.

This argument, in whatever way it is viewed, proves against the truth. Is it a truth, that infants should subsist? This argument proves against it. Is it a truth, that infants should be saved? This argument will prove to the contrary. Was Christ rightly baptized? According to this argument it could not be. Were infants proper subjects of circumcision? This argument will prove they were not. Then, if it invariably support a falsehood, we are compelled to say it is a false argument.

II. I will point out wherein this fallacy consists. As this argument, notwithstanding it is false, is used by the Baptists in general, both learned and unlearned, I will attempt to lay open its fallacy; and thereby put those persons upon their guard, who may be in danger of being seduced by it. The judicious reader may have observed, that I slightly hinted at the outset, wherein its fault consisted; but to make it yet more evident what that fault is, of which it is guilty, I will take the liberty of saying a few words more.

That particular rule, against which this argument offends, is this:

“Non debet plus esse in conclusione quam erat in praemissis. Ratio manifesta est, quia conclusion educenda est ex praemissis.”

That is, “There should not be more in the conclusion than was in the premises. The reason is plain, because the conclusion is to be drawn from the preminses.” We will try to make this plain, by examples of both of true and false reasoning.

1. In the Baptist way of reasoning. When the Scriptures say, “Repent and be baptized;” and, “If thou believest thou mayest,” &c. they address only sinful adults; and then, an argument formed upon them should reach no further than adults of the same description. But the Baptists form their fallacious argument on these passages, by bringing infants into the conclusion, who as they are not addressed, are not at all concerned in the premises. This will appear plain by three instances on the Baptist plan.

The Baptist argument runs thus: The Scriptures require faith and repentance in order to baptism; but infants have not faith and repentance: therefore they are not to be baptized. Now as the Scriptures require faith and repentance only of adults, we must place that word in the argument, and then it will stand in this form: The Scriptures require faith and repentance of adults in order to baptism; but infants cannot have these: therefore infants are not fit subjects of baptism. In the same way, we may form the two following instances, viz. The Scriptures require faith and repentance of adults in order to salvation; but infants cannot have these: therefore infants cannot be saved. Again, He [an adult] who will not work, neither should he eat; but an infant cannot will to work, therefore an infant should not eat. The reader may perceive, that by placing the word adults in one proposition, and infants in the other, (which makes it a sophism,) there are three things proved in the same way, viz. That infants cannot be saved—that infants should not eat—that infants should not be baptized. And so, for the same reason, that an infant cannot be saved, that an infant should not eat, it will follow, that an infant should not be baptized. For all these are equally true, and supported by the same reasoning. (Peter Edwards, Candid Reason For Renouncing The Principles of Anti-Paedobaptism, Chapter 2, Argument 2)

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When I read this as a credo-baptist I was amazed at how easily the central argument of my position was shown to be fallacious, but I still did not want to give the argument up, because I knew to do so would mean the defeating of my dearly held “truth”. The lesson that I learn, by the grace of God, is that if something is indeed true, then I should be able to arrive at the truth through good reasoning. If my “truth” can only be supported by a bad argument, then what I am holding as truth must be discarded.

I have found this to be true of myself in other areas as well. So, in light of this knowledge of my own tendency, I have to be careful in the way I approach scripture, I must pray that the Holy Spirit shows to me my tendency toward dishonesty and that he grant me the grace of coming to the sacred word of God with an honest heart to be taught the truth and to in turn defend it with good and honest arguments.

Blessings in Christ,

Terry W. West