In the seventeenth-century polemics of paedobaptism and credobaptism, one of the common arguments asserted by the English Particular Baptists was that their paedobaptist brothers agreed that a profession of faith was a necessary prerequisite for baptism. To make their point, Particular Baptists like Andrew Ritor, Benjamin Coxe, William Kiffin, Hanserd Knollys, and Thomas Patient appealed to the catechism of the Church of England, which was appended to the Book of Common Prayer. The catechism specifically required a profession of faith and repentance before admission to baptism.
Here is the portion to which they referred:
The Particular Baptists viewed this as inconsistent credobaptism, or perhaps we could call it “credopaedobaptism.” If actual repentance and faith were necessary, how could these be promised by parents or godparents? Given their strong Calvinism, the idea of promising actual faith and repentance (which could only be given by God) for another was an absurdity. To the Particular Baptists, this presupposed the election and thus salvation of children, many of which were not saved. If the children were presupposed as elect, then salvation could be lost. If the children were not presupposed as elect, then there could be no presupposition of God-given repentance and faith in them.
When the Westminster Assembly began its work reforming the Church of England in order to impose national uniformity through a new Confession of Faith, Catechism, and Directory for Public Worship (with a few more documents), they inherited the unlucky task of wrestling with the question of a profession of faith in baptism. George Gillespie’s Notes of Debates and Proceedings of the Westminster Assembly give us a glimpse into how the Assembly handled it. Read below and decide for yourself if their conclusions about credopaedobaptism were satisfactory.
The editors of the confession intentionally avoided addressing open and closed communion in order to allow more churches to be able to subscribe to the confession. The majority of its subscribers were advocates of closed communion, but there had been a strand of open-communion going as far back as Henry Jessey and others among the original Particular Baptists of the 1640’s. To accommodate those, and especially Baptists in Bristol, the confession is silent here.
By church-communion is meant “official church membership.”
They explain their rationale below.
Confessions do not exhaustively represent everything that a given church or association holds to be true. For that reason, a line has to be drawn somewhere by which some things are confessed and others not. Unity should be striven for, but never at the cost of truth. In this case the editors extended an olive branch to their open-communion brothers, and exhorted paedobaptists to do the same to them. Remember that through government power (whether controlled by Presbyterians, Independents, or Charles II), the Baptists were persecuted for their view on baptism. Because infant baptism, or christening, was a means of social and political enrollment and enforcement, failure to participate in this process was viewed as a breach of loyalty to the country. You were supposed to be registered in a given parish and required to attend the church of England within that parish. The Baptists did not submit to infant baptism, and they excommunicated their members who left for the church of England. This adds a certain character to their plea for tolerance beyond that of “let’s all get along.”
This is found at the end of the Appendix on baptism.
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Speaking of the great commission, Fisher comments:
It may seem strange to us, but in the context of national churches there were more plausibility structures in place for this kind of argumentation. Nevertheless, Samuel Fisher says, “Really? Really??”
From Samuel Fisher’s “Babybaptism Mere Babism.”
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Is faith “sincere obedience” or “faithfulness” or is it “resting and receiving”? Is man’s great sin not persisting in the covenant of grace through unfaithfulness or not entering into the covenant of grace through unfaith, i.e., unbelief? Do we join the covenant in order to be justified or because we have been justified? Is personal holiness (sanctification) a necessary prerequisite for salvation or a necessary benefit and consequence of salvation?
From Benjamin Keach’s “The Marrow of True Justification.”
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