Baptist

Sacramentalism
A Warning to Baptists
 Baptist
Sacramentalism
A Warning to Baptists

David H.J.Gay

BRACHUS
 First published by BRACHUS 2011
davidhjgay@googlemail.com

Scripture quotations, unless otherwise stated,

are from the New King James Version

OTHER BOOKS BY THE SAME AUTHOR

UNDER DAVID GAY
Voyage to Freedom
Dutch: Reis naar de vrijheid
Christians Grow Old
Italian: I credenti invecchiano
Battle for the Church (First Edition)

UNDER DAVID H.J.GAY

The Gospel Offer is Free (First and Second Editions)
Particular Redemption and the Free Offer
Infant Baptism Tested
Septimus Sears: A Victorian Injustice and Its Aftermath
Battle for the Church (Second Edition)
The Priesthood of All Believers
John Colet: A Preacher to be Reckoned With
The Pastor: Does He Exist?
Christ is All: No Sanctification by the Law
Blow the trumpet in Zion, and sound an alarm in my holy mountain!
Joel 2:1

If the trumpet makes an uncertain sound, who will prepare for battle?
1 Corinthians 14:8
 Contents

Acknowledgements ix

Note to the reader xi

Preamble 15

Introduction 22

Baptist history in the 17th, 18th and 19th centuries 54

Baptist history in the 20th and 21st centuries 66

Drivers for sacramentalism 88

A look at Scripture 155

The clinching passage 245

Conclusion 261

Appendix: Thomas Helwys on baptism 280

Extended notes 300

Source list 336

Index of Scripture references 349

 Acknowledgements

I am deeply indebted to several people. First and foremost, Nigel

Pibworth. Nigel not only supplied me with extensive source material
and made probing comments on the manuscript, but he constantly
stimulated me in conversation which displayed a knowledge both
wide and deep. I know no man more keenly and perceptively aware
of the literature than he. Generous as ever, he made his precious
store freely available to me. I thank him.
But others, too, have made their valuable contribution. I record
my gratitude to Jon Bevan, Simon Gay, Jack Green, Andrew Rome
and Colin Vincent who read the manuscript and made discerning
and encouraging comments. My thanks also to Audrey Broomhall,
Margaret Harvey (who also read the manuscript), Paul Lucas and
Carol Saunderson who kindly read the typescript, and made helpful
suggestions. My wife, Mona, not only read the manuscript but
helped me check the extracts – no easy task, as only those who have
tried it know. I thank her. The responsibility for every error which
remains is, of course, entirely my own.
 Note to the Reader

To those who are familiar with my writings, it will come as no

surprise to find the usual extensive quotations in this book. ‘Not
again’, do I hear somebody sighing? ‘Surely not again! Why does he
do it?’
Well, why do I persist in what many must consider an annoying
quirk? To read my apology for it – that is, to read my defence of it; I
am far from apologetic about it! – see my Infant Baptism Tested.
But, if any further justification should be required, and to begin in
the way I intend to go on, what about the following?
Richard Dawkins, that infamous arch-enemy of Christianity, and
indefatigable promulgator of the virtues of ‘science’, in his A
Devil’s Chaplain, quoted the sermons of Frederick William
Sanderson, sometime headmaster of Oundle before Dawkins was a
pupil there. Dawkins wanted to show – to advertise – how the
‘enlightened’ Sanderson exalted ‘science’ and had a passion for
truth. Dawkins’ had a sub-text, of course. Nothing wrong with that.
But what was that sub-text? He wanted to show that those who cling
to the Bible stifle enlightenment.
Very well! But the innocent reader of Dawkins fails to get the
whole Sanderson. In what way? By Dawkins’ subtle and selective
quotation – by his subtle and selective quotation without letting his
readers know! That’s how!
Let me show you what I mean. This is how Dawkins quoted
Sanderson1 praising the scientists:
Faraday, Ohm, Ampère, Joule, Maxwell, Hertz, Rontgen; and in
another branch of science, Cavendish, Davy, Dalton, Dewar; and in
another, Darwin, Mendel, Pasteur, Lister, Sir Ronald Ross. All these
and many others, and some whose names have no memorial, form a
great host of heroes, an army of soldiers fit companions of those of
whom the poets have sung...
There is the great Newton at the head of this list comparing himself to a
child playing on the seashore gathering of the pebbles, while he could

1
Dawkins was quoting from Anon: Sanderson of Oundle.

xi
 Note to the Reader

see with prophetic vision the immense ocean of truth yet unexplored
before him...2
High praise indeed for science and scientists. Dawkins went on:
‘How often did you hear that sort of thing in a religious service?’
Quite! I wouldn’t want to hear it myself in a sermon; the praise of
God is what I want to hear. Sanderson’s words, however, were
music to Dawkin’s ears. The headmaster was saying just what he
wanted.
Or was he?
Note Dawkins’ use of ellipsis ‘...’. Nothing wrong, of course,
with using an ellipsis. I do it myself. Every author, unless he wants
to quote his source entire, has to select, and has to show his
omissions by an ellipsis. But – and here’s the rub – what if the
omissions actually work against the author’s underlying theme?
Unless he indicates that he has left out such contradictory
sentiments – preferably showing it by sample quotation – he, to put
it as kindly as I can, is being less than frank with his readers.
So Dawkins. Getting back to the extracts above, but now
including – in bold type – what Dawkins omitted, this is what
Sanderson actually preached:
Faraday, Ohm, Ampère, Joule, Maxwell, Hertz, Rontgen; and in
another branch of science, Cavendish, Davy, Dalton, Dewar; and in
another, Darwin, Mendel, Pasteur, Lister, Sir Ronald Ross. All these
and many others, and some whose names have no memorial, form a
great host of heroes, an army of soldiers fit companions of those of
whom the poets have sung; all, we may be sure, living daily in the
presence of God, bending like the reed before his will; fit
companions of the knights of old of whom the poets sing, fit
companions of the men whose names are renowned in history, fit
companions of the great statesmen and warriors whose names
resound through the world.
There is the great Newton at the head of this list comparing himself to a
child playing on the seashore gathering of the pebbles, while he could
see with prophetic vision the immense ocean of truth yet unexplored
before him. At the end is the discoverer Sir Ronald Ross, who had
gone out to India in the medical service of the Army, and employed
his leisure in investigating the ravishing diseases which had laid
India low and stemmed its development. In twenty years of labour

2
Dawkins p55.

xii
 Note to the Reader

he discovers how malaria is transmitted and brings the disease

within the hold of man. On the day in which he made this great
discovery he writes, and in writing makes one muse the handmaid
of the other:
This day relenting God
Hath placed within my hand
A wondrous thing; and God
Be praised. At his command
Seeking his secret deeds
With tears and toiling breath
I find thy cunning seeds,
O million-murdering Death.3
Interesting omissions, are they not?
And that is not the end of it. Dawkins did not see fit to let his
readers know that his star witness, Sanderson, said such things as
this to the boys in his care:
In the first place, and I think essentially in the first place, is the study of
the Bible. I do not say the mere mechanical reading of it. I do not say
the steady reading of the Bible through. I do not say the picking out of
particular passages, but the regular, careful study of it, with all the
material now before us available for its study. It is not too much to say
that the help for us is ten times what it was ten years ago...
A careful study of the Bible is a great aid to meditation: and this
meditation or prayer is very essential to a full life. We perish if we
cease from prayer. Of course, true, earnest, helpful prayer is difficult. It
is difficult to fix the attention, difficult to know what to pray for, what
to pray about. Perhaps the best way is to meditate with a note-book.
Pray and study. Write down your thoughts. Get your desires and
aspirations definite...4
Or:
Scientific men might well bring themselves to the discovery of the
Christian ideals; ‘back to Christ’ may be their motto. By so doing, and
so acting, there will be evolved in action a new ethical code of laws. 5

3
Anon p205.
4
Anon p194.
5
Anon p348.

xiii
 Note to the Reader

Reader, do not misunderstand me. I am not for a moment suggesting

that Sanderson would have advocated my stance on Scripture. Not at
all! Indeed, I have just quoted him saying what I profoundly
disagree with. For instance, I do advocate ‘the steady reading of the
Bible through’. And more. But that is not my point. Rather, I am
taking the medicine I want to spoon out to Dawkins. He failed to
quote Sanderson, at least in the above-mentioned instances, where
Sanderson spoke against his (Dawkins’) viewpoint. And he failed to
tell his readers what he had done. In this way, he did not play fair
with his readers – nor with Sanderson.
In short, by means of this extended rigmarole about Richard
Dawkins, I am trying to explain why I give extensive extracts from
those I quote. It goes some way to protect me and protect my
sources. Above all, I do it to protect you, reader, from having the
wool pulled over your eyes, inadvertently or by design.
So... perhaps my eccentric predilection for extensive extracts is
not quite so annoyingly pointless, after all?
Of course, if I have failed to keep to my rubric, I am not only
sincerely sorry, but, if drawn to my attention, I will rectify the
matter in any second edition, including a full admission of my error.
Enough of this. Serious matters are afoot. So let us begin!

xiv
 Preamble

We are all sinners. So says the Bible. And the sinner is spiritually
dead in his sins. So says the Bible. And this has huge consequences.
The sinner, dead in his sins, has no sense of his eternal danger, is
unable to feel his need of deliverance, unable to repent, believe,
come to Christ, call upon him and so be saved. Spiritual things are
foolishness to him. In his heart, as a natural man, he hates God and
the things of God. He cannot please God, but is under his wrath.
Even as he lives, he is under God’s condemnation. If he dies in
unbelief, he will be eternally condemned. So says the Bible (John
3:18,36; 6:44,65; Rom. 3:23; 8:5-8; 1 Cor. 2:14; Eph. 2:1-3).
The sinner, therefore, must be born again. Christ says so (John
3:3-8). The sinner needs a new heart, a new mind, a new will, a new
disposition, a new spirit. He needs to be made to live! And God
alone can give and do this (John 1:13; 3:6,8; 6:44-45,65; Jas. 1:18; 1
Pet. 1:23),1 but he does promise to give and do such (Ezek. 36:26).
This is what the Bible means by ‘regeneration’. A sinner who is
regenerated has been ‘born again’, ‘born of God’, ‘born of the
Spirit’ (John 1:13; 3:8; 1 John 2:29; 3:9; 4:7; 5:1,4,18). Such a
sinner feels his sin, and is enabled to repent and believe. He is taken
out of Adam and put into Christ (Rom. 5:12-21). He is delivered
from the kingdom of darkness, and translated into the kingdom of
light, the kingdom of Christ (Col. 1:13). He is liberated from slavery

1
‘There is a necessity that there should be a work of grace upon our souls,
which shall come, not from ourselves, but distinctly from God... There must
be wrought upon us, in order to our being truly [planted] in the courts of the
Lord’s house, a work of grace infinitely beyond the power of the will, or all
the power that dwells in human nature. We must, in fact, be new-created.
We must be born again. We must have as great a work wrought upon us as
was wrought upon the body of Christ when he was raised from the dead.
The eternal power and Godhead of the divine Spirit must put forth the
fullness of its strength to raise you up from your death in sin, or otherwise
you will be like sear branches and cast-off pieces of wood, but never will
you be trees planted, made to live and grow in the courts of the Lord’s
house. There must be something done for us [and to us and in us], if we are
[to be] planted’ (Spurgeon: Metropolitan Vol.23 pp410-411).

15
 Preamble

to sin under his father, the devil, and made a child of God (John
8:31-47). He is a new creation, and everything has become new (2
Cor. 5:17).
Very well. That’s the starting point. In what follows, there is no
debate about any of that. None whatsoever. If any man does not
accept these biblical facts, he has no part in the debate in which I
now engage. My concern at this time is not with him, but with those
who accept these biblical facts.
Taking it for granted, then, that we all are convinced that sinners are
dead in their sins, and must be born again, and – until they are
regenerated – they will never come to Christ for salvation – the
great question in hand is this: How are these sinners regenerated? In
particular – more precisely – when sinners, who are dead in their
sin, are regenerated, are they regenerated by baptism? In other
words: Does the New Testament teach baptismal regeneration?
That is the question. Does the New Testament teach baptismal
regeneration?
So... what is the answer? Does the New Testament teach baptismal
regeneration?
Well, yes and no.
Yes? Yes, indeed – as long as the baptism is spiritual baptism,
baptism by the Spirit. But if we are talking about water baptism,
then the New Testament does not teach baptismal regeneration; that
is, it does not teach that as a person is baptised by water he is also
baptised by the Spirit.
But, starting with the Fathers, many have wrongly believed in
baptismal regeneration by water – sacramental baptism. Indeed,
since the Reformation, not only Rome, but the Reformed – whether
Lutheran, Calvinist, Anglican, Puritan or Presbyterian – have
mistakenly taught that grace is conferred by means of the
sacramental water.2

2
See my Infant. To avoid over-repetition of this phrase, I wish it to be
understood that in my Infant I have fully set out my views on Reformed
sacramentalism and infant baptism. The reader should consult that volume

16
 Preamble

But in the last hundred years a new phenomenon, a staggering

phenomenon, has arisen. Early in the 20th century, Baptists – of all
people! – began to teach and practice3 sacramental baptism. What is
more, during the opening decade of the 21st century, the pace
towards sacramentalism among Baptists has been increasing. And I
am horrified. Hence this book.
Let me say at once what this book is not. I do not pretend to have
written ‘a scholarly tome’, in which, apparently, you, reader, should
find it ‘impossible to reconstruct [my] personal theological
convictions’.4 Far from it! They, I hope, will be clear enough.5 But I
make no apology for having an agenda, and for spelling it out.
Those I write against have one too, and they are not shy about it.
The fact is, as I have said, there is a cataclysmic shift taking
place in Baptist circles. Alarmingly, although as yet most of them
are ‘blissfully’ unaware of it, the earth has already begun to move
under Baptist feet. And so far-reaching are the effects of this
impending earthquake, I want to do – I must do – what I can to let
Baptists (and others) know about it. Indeed, I want to do more. I aim
not merely to inform, but to persuade. I am no disinterested
bystander, simply reporting what is passing before my eyes. I am
involved. I want to be involved. I must be involved. Eternal issues
hang upon what is happening, and I cannot be neutral.
What, in particular, am I making such a song and dance about?
What is this battle? What is it that disturbs me so much? What is it
that makes me want to go into print to warn my fellow Baptists
about?

to fill out details on those matters lacking in this present work. To a lesser
extent, the same applies to my Battle.
3
Let me admit my breaking of the ‘rules’. I use ‘practice’ for both
‘practice’ and ‘practise’. I apologise to any who might be offended by this.
4
British Reformed Journal, no.49, Summer 2008 p36.
5
The late David Wright told me he was saddened by what he saw as the
failure of reviewers to understand what he was saying in his What...?. I
asked him if I had mis-read him. He assured me not. What is more, he told
me, they wouldn’t make the same mistake with my Infant as they had done
with his work. I was glad. I hope the same is true of this book. Incidentally,
I will always fully denote N.T.Wright – to distinguish him from David
Wright.

17
 Preamble

Baptist sacramentalism. That’s the battle, and that’s what this book
is about. Baptist sacramentalism – an oxymoron,6 if ever there was.7
But there it is. Baptists – most of whom, I say, are ‘blissfully’
unaware of it – Baptists are being taken along the high road of
sacramentalism to... to where? To Rome! Or, to put it more
accurately, an increasing number of Baptist scholars have a
sacramentalist agenda – which, if things go on as they are, will end
up in wholesale Vaticanisation. And, so seriously do I regard this, I
must do what I can to sound an alarm before it is too late.
Alarm? Alarmist, more like! Do I hear somebody say it? If so,
read on!
Reader, let me make my purpose plain.
If you are a Baptist sacramentalist, with respect I am trying not only
to inform you, but to challenge and change your mind.
If you are an anti-sacramentalist, I write to warn you of what is
going on, and to confirm and encourage you in what you and I
regard as the biblical stance.
And, if you do not know what I am talking about, I hope, changing
the figure I used just now, to remove the scales from your eyes in
order to let you see the gathering storm-clouds, and to prepare you
for the coming downpour.
My purpose, therefore, is confessedly largely negative, exposing the
errors and dangers, as I see them, of sacramental baptism; using yet
another illustration, to act as a siren (in the opposite sense to Greek
mythology!), warning the unwary of treacherous reefs ahead. In this
regard, I make no apology for being strident – mariners kept from
foundering on the rocks don’t often complain of the clanging bell
which disturbed their sleep. As to that, while some want only a

6
An oxymoron is a phrase using two words which are contradictory; ‘pretty
ugly’, for example. In my opinion, ‘baptist’ and ‘sacramentalist’ are
mutually contradictory.
7
Note the title of Stanley K.Fowler’s contribution to Cross and Thompson
– ‘Is “Baptist Sacramentalism” an Oxymoron?: Reactions in Britain to
Christian Baptism (1959)’. His answer was: No! Mine is: Yes!

18
 Preamble

positive approach, the Bible shows us how necessary – and God-

honouring – a negative course can be.
D.Martyn Lloyd-Jones:
It is the business of a Christian teacher, as I understand it from the New
Testament itself, not only to give a positive exposition but also to
oppose wrong teaching. The New Testament itself does that, but this
approach is not popular today. People say: ‘Don’t be negative, give us
the positive truth; don’t be controversial’. But if error is being taught it
must be corrected. Paul does this constantly. He exposes the false,
warns against it, urges Christians to avoid it; at the same time he gives
the positive truth. So we must of necessity do the same. What we
believe is of vital importance, because it is going to affect our whole
life and conduct.8
And our eternity. Above all, I say, our eternity.
As I have explained, I aim to speak the truth, albeit trenchantly, in
love. If I needlessly offend, I sincerely apologise, and ask those who
disagree with my tone, to be kind enough to remember why I have
written. It is the care of souls which moves me. I dread to have to
confess with W.E.Gladstone (in a pamphlet published late in life):
‘It has been my misfortune all my life, not to see a question of
principle until it is at the door – and then sometimes it is too late!’.9
I quote this with regard both to myself and those who read what I
write. The same goes for Gerrard Winstanley’s address to Oliver
Cromwell in 1651: ‘I must speak plain to you’, he said, ‘lest my
spirit tells me another day: “If you had spoken plain, things might
have been amended”’.10 I have wrestled over 2 Timothy 2:23-26.
But I do not think I have engaged in ‘foolish and ignorant disputes’;
nor have I set out to ‘generate strife’; and I hope I have not been
guilty of what Paul meant when he told us ‘not to strive about words
to no profit, to the ruin of [my readers]’ (2 Tim. 2:14); that is,
‘contentions and strivings’ (Tit. 3:9). (See also 1 Tim. 6:4). John
Gill’s comments are apt:
Such an one ought not to strive about words to no profit, about mere
words, and in a litigious, quarrelsome manner, and for mastery and not

8
Lloyd-Jones: Sons pp92-93.
9
A.N.Wilson: Victorians p474.
10
Hill: Defeat p19.

19
 Preamble

truth; though he may, and ought to strive for the faith of the gospel; this
is praiseworthy in him.11
John Calvin, too, I have found helpful on this, especially when he,
even in his comments on the verse, was prepared to call the views of
those he opposed, ‘silly trifles’ – not forgetting, also, his diatribes
against the Anabaptists and others. On the main issue, he explained
that the apostle calls the ‘questions’ ‘foolish, because they are
uninstructive; that is, they contribute nothing to godliness’. I am
convinced that what I am writing about meets both of Calvin’s
criteria in the positive sense – it demands as much clear instruction
as possible, it is instructive to think it through, and is of the utmost
concern to godliness. ‘When we are wise in a useful manner, then
alone are we truly wise’, said Calvin.12 I hope my book comes under
that 450 year-old commendation. Above all, I hope my attitude
bears at least some semblance to 2 Corinthians 2:3-4.
And let us not forget Jude 3. In 1954, Lloyd-Jones addressed the
annual meeting of the Inter-Varsity Fellowship. Douglas Johnson
made some notes of what he said:
In Jude 3, we read: ‘Beloved, while I was very diligent to write to you
concerning our common salvation, I found it necessary to write to you
exhorting you to contend earnestly for the faith which was once for all
delivered to the saints’. Here we are given a stirring call to the defence
of the faith. Such a call is not popular today. It is not popular today
even in some Evangelical circles. People will tell you that it is all ‘too
negative’. They continually urge that we must keep on giving the
positive truth. They will tell us that we must not argue, and we must
never condemn. But we must ask: ‘How can you fight if you are ever
afraid of wounding an enemy?’ ‘How can you rouse sleeping fellow-
warriors with smooth words?’ God forbid that we find ourselves at the
bar of judgement, and face the charge that we contracted out from love
of ease, or for fear of man, or that we failed to do our duty in the great
fight of the faith. We must – we must fight for the faith in these
momentous times.13

11
Gill: Commentary Vol.6 p636, emphasis mine.
12
Calvin: Commentaries Vol.21 Part 3 pp232-233.
13
Murray: The Fight p301. The full address was published in Lloyd-Jones:
Knowing the Times pp51-60.

20
 Preamble

The bar of judgement! What a thought! I know I stand at man’s bar

today. But, and of far greater consequence, I am also conscious that
before long I shall have to stand and answer at God’s bar. Every day
brings me closer to it. That being so, I must speak now, and speak in
the way that I do.
Moving on from the tone in which I have written, as I said in my
Infant, I ask those who think me deplorably divisive in my choice of
subject, to bear in mind the issue – sacramentalism. I ask them to
bear in mind the growing weight of evidence which shows an
increasing emphasis upon it among both Reformed and Baptist
scholars today. Papist sacramentalism has been around for 1700
years or more. We have had Reformed (Lutheran, Calvinist,
Anglican, Puritan and Presbyterian) sacramentalism getting on for
500 years. And now we have a new phenomenon to contend with –
Baptist sacramentalism. But, whichever variety we are talking
about, sacramentalism is a colossal error, the cause of much harm;
indeed, it is a great evil. I do not look upon sacramentalism as a
peripheral issue. Far from it. Sacramentalism is ruinous to the
gospel. It is pernicious, a poison injected into the jugular of the
Christian religion. And, as such, it is disastrous to the souls of men.
So, there it is, reader. You know what this book is about, the tone in
which it is written, and why. Do you want to read on? Assuming
that you do, let us get down to it.

21
 Introduction

Baptist sacramentalism. First, let me define my terms, so that we are

all clear as to what we are talking about.
By a Baptist, I mean one who, in obedience to Christ’s command,
holds to the immersion of professing believers in water as a physical
demonstration of the spiritual reality they have already experienced.
By sacramentalism, I mean the erroneous notion that spiritual grace
is conveyed (or made effective) by an outward act.1

1
‘Grace’. This is a difficult word, simply because we are so familiar with
it, and use it so frequently, often without pausing to think precisely what we
mean by it. I myself plead guilty. It can range in meaning from ‘some kind
of vague blessing’ to ‘all the benefits of everlasting salvation which God
accomplished for the elect in Christ’. ‘Means of grace’, a non-biblical
phrase in common use, is likewise pregnant with difficulty. So let me set
out the way in which, in this book, I shall use ‘grace’, ‘the conveying of
grace’.
In this present volume, when I speak of ‘grace’, I am thinking mainly of
regenerating grace, saving grace; and when I speak of ‘the conveying of
grace’, I am thinking of the communication, the imparting, the transmitting
of regeneration, of salvation. While I deny that water baptism conveys
grace, I do not mean that there is no blessing or benefit in being baptised.
Of course not! But I utterly repudiate the notion that God actually
regenerates a sinner by water baptism, that he bestows, imparts, conveys,
transmits his Spirit upon and to the sinner by means of water. Water
baptism does not regenerate, does not save. It does not convey regenerating,
saving grace. It represents it, but it does not transmit or convey it. I include
the adjective ‘water’ because, as I shall argue, spiritual baptism does
convey the regenerating, saving grace which water baptism represents.
As I have shown in my Infant, the Reformed believe that grace is conveyed
in what they call the sacrament of baptism – their quarrel with Rome on the
issue lies in ex opere operato; that is, the Reformed reject the notion of an
automatic conveyance or ‘magical’ conveyance of grace in water baptism.
See my Infant for my arguments showing why this escape-route will not
satisfy.
Finally, in this book, while I concentrate on baptism, what I say also applies
to the Lord’s supper.

22
 Introduction

In short:
A Baptist baptises only those who profess (and give evidence of)
inward spiritual grace, and does so to represent that grace.
A sacramentalist baptises to produce or convey the grace.
To me, therefore, a Baptist cannot be a sacramentalist; as I have
said, ‘Baptist sacramentalism’ is an oxymoron. Actually, it is a
contradiction – not merely in terms, but in fact. Or ought to be.
Nevertheless, it exists. Oh yes, it certainly does! This, from one of
its leading proponents, George Beasley-Murray, should make it
clear enough:
God’s gift to baptism and to faith is one: it is his salvation in Christ.
There is no question of his giving one part in baptism and another to
faith, whether in that order or in the reverse. He gives all in baptism and
all to faith.2
And:
To be [water] baptised... is to become one with Christ through the Holy
Spirit and a member of the body of Christ. It means union with Christ
by the Spirit and in the Spirit.3
Reader, this is the sort of thing I am talking about, and, I am sorry to
say, is being taught by an increasing number of Baptist theologians
today. And, putting it mildly, I intensely disagree with it. So, as I
have said, having tried to deal with Reformed sacramentalism, I now
want to tackle this new and growing phenomenon of Baptist
sacramentalism.
A word of warning, however. Just as with the Reformed, so
Baptist sacramentalists have their qualifiers; that is, they are not
averse to making a massive statement about the power and efficacy
of baptism, and then adding a statement which virtually contradicts
what they have just said, or at least ‘qualifies’ or withdraws it in
some way. But it will not wash. Let’s have done with double-speak.
In any case, as I said when dealing with Reformed sacramentalism,
how can we be sure that ‘ordinary’ believers understand the

2
Beasley-Murray: Baptism Today and Tomorrow p37, emphasis his.
3
Beasley-Murray, quoted by Cross: ‘Spirit- and Water-’ p124.

23
 Introduction

qualifiers? Indeed, do they simply listen to the agreeable bits, and

ignore the rest?
Qualifiers! Let me give an example of a sacramental Baptist
doing the sort of thing I refer to. First, the massive statement for the
efficacy of baptism:
The transaction accomplished in [water] baptism is divinely
authenticated by the gift... of the Spirit as the mark of divine
possession. The connection is unmistakable in 1 Corinthians 12:13...
Paul certainly means that a sufficient, even abundant, supply... of the
Spirit of Christ is vouchsafed to all who are baptised [in water].
Pretty sweeping claims for baptism, are they not? Now for the
immediate qualifier, the double-speak:
Yet here as always Paul is careful to avoid the impression that the rite
of baptism itself conveys the Spirit. He never implies that the gift of the
Spirit is conditioned by [water] baptism, and he often speaks of the
Spirit’s reception without any explicit reference to the rite. 4
Which is it? I realise the left hand shouldn’t know what the right is
doing, but surely they shouldn’t be doing contradictory things,
should they?
Is there any danger, I ask again, of an ‘ordinary’ believer, despite
the cautionary remarks, believing that by his baptism he has had the
Spirit ‘vouchsafed’ to him? The answer is self-evident.

***
Before I tackle Baptist sacramentalism, let me sketch the rise and
growth of sacramentalism itself – and the opposition to it.
In the New Testament, we read that the early believers, travelling
far and wide, preached the gospel – commanding, inviting, urging,
exhorting sinners to repent and trust Christ for salvation, warning
them that if they refused they would perish. Some who heard the
gospel did refuse; some procrastinated; but some – thousands –
obeyed the gospel, repented and believed. All such were baptised by
immersion, and added to the new body which Christ had set up – the
church. From now on there were two groups in the world; the

4
White pp203-204. White cited 1 Cor. 2:12; 2 Cor. 5:5; Gal. 3:5; 4:6; Phil.
1:19 etc.

24
 Introduction

church and the rest. Men were either believers or unbelievers;

subjects of the kingdom of light or subjects of the kingdom of
darkness. Christ, with his gospel, had brought about this profound
cleavage in the human race. The words of the prophet had been
fulfilled, and the old order of things had been well and truly shaken
(Hag. 2:6-9,21-23; Heb. 12:18-29). Christ, through his own work,
and through his people, had ‘turned the world upside down’ (Acts
17:6).
Until that time, societies had been homogeneous, ‘sacral’;5 that
is, all the citizens were incorporated into their particular society at
birth by the performance of a rite or ceremony at the hands of a
recognised priest, and were sustained and nourished in it by repeated
priestly acts.6 In this way, everybody automatically became a part of
their society, lived in it and died in it. Indeed, death was the only
way out of it – either natural, or violently enforced as punishment
for any who dared challenge its over-arching homogeneity.7
But Christ, by founding his church, put an end to all that. By
setting up his own kingdom, his unique kingdom with its own
distinctive way of entering it, he forever destroyed the old
homogeneity. Through the regenerating grace and power of his Holy
Spirit, sinners came to individual, personal and voluntary repentance
and faith in Jesus as Saviour and Lord. In this way, the Lord Jesus
Christ translated these sinners out of the kingdom of darkness into
his kingdom.
Sacral society, whatever form it took, reacted to this upstart
kingdom within its very bowels – this new-fangled realm which was
daring to challenge its universal homogeneity and power. Reacted to
it? It hated it. It persecuted it to death. More precisely, it persecuted
Christ in his members.8 For Christ, by his gospel, had opened the
last and decisive phase in the war which had begun with God’s

5
Sacral – ‘of or for sacred rites’ (The Concise).
6
This was true both of pagan societies (witch doctors, initiating rites, and
so on) and the Jews.
7
Of course, there were many societies in the world – usually grossly
intolerant of each other. But they were all sacral.
8
Saul of Tarsus, before his conversion, persecuted believers, the church
(Acts 8:1-3; 9:1-2,13-14,21; 22:4-5,19-20; 26:10-11; Gal. 1:13,23). But, in
truth, he was persecuting Christ (Acts 9:4-5; 22:7-8; 26:9,14-15).

25
 Introduction

pronouncement in Genesis 3:15, and which will last until he returns

in glory to judge the world.9
From the day of Pentecost, thousands – by being born again, and
coming to repentance and faith in Christ and demonstrating it by
obedience to him in baptism – were spiritually quitting their native
society to join this separate, distinct society – the church. No longer
thinking of themselves principally as citizens of any earthly realm,
they knew and confessed themselves to be citizens of Christ’s
heavenly kingdom – even though such a profession brought down
upon them the wrath of the sacral society they had forsaken.
Rejecting Caesar as spiritual Lord,10 they submitted to Christ as
their spiritual king, acknowledging him as their sovereign Lord,
their ruler, their law-giver in the spiritual realm. And when Caesar’s
(or any earthly ruler’s) law clashed with that of Christ, it was Christ
whom they would obey (Acts 4:18-20; 5:27-29). And Caesar didn’t
like it!11 He, in company with other earthly rulers (Acts 5:33), did
not like it at all!
Is this not a fair summary of the New Testament?
Things continued thus for about 300 years.12 During those centuries,
the great universal sacral society of the time, the Roman Empire,

9
I see the temptation of Christ (Matt. 4:1-11), many episodes in the
Gospels and Acts, along with Rom. 16:20; 1 Cor. 7:5; 2 Cor. 2:11; 11:14;
12:7; Eph. 4:27; 6:11; 1 Thess. 2:18; 2 Thess. 2:9; 1 Tim. 3:6-7; 5:15; 2
Tim. 2:26; Heb. 2:14; Jas. 4:7; 1 Pet. 5:8; 1 John 3:8,10; Jude 9; Rev.
2:10,13; 12:9,12; 20:2,7,10 as part of this battle.
10
Rejecting Caesar as spiritual Lord, but still obeying him in his role as an
earthly king (Matt. 22:21; Mark 12:17; Luke 20:25; Acts 25:11; Rom. 13:1-
7; Tit. 3:1; 1 Pet. 2:13-17).
11
‘The charges brought against the Christians were atheism and anarchy.
Their rejection of the old gods seemed atheism; their refusal to join in
Emperor-worship appeared treasonable’ (Williston Walker p43).
12
But, almost from the start, serious innovations intrinsically destructive of
Christ’s order were introduced into the church – by its members (especially
its leaders). The evidence for such even in the time of the New Testament
itself is legion (Acts 15:1; 20:29; Rom. 16:17-18; 1 Cor. 15:12; 2 Cor.
11:3-4,12-15; Gal. 2:4-5,11-21; 2 Thess. 2:2-3,7; 1 Tim. 1:19-20; 5:15; 6:3-
5,10; 2 Tim. 2:17-18; Tit. 1:9-16; 3:9-11; 2 Pet. 2:1-22; 1 John 2:18-23;
4:1-6; 2 John 7-11; 3 John 9; Jude 4-19 etc.). For prophetical warnings of

26
 Introduction

more-or-less continued to persecute the church – this minority

outcast and upstart society – for daring to challenge its monolithic
all-embracing power. It demanded conformity – or else. In the 4th
century, however, a catastrophic change took place in the
relationship between the two kingdoms.13
After a period of toleration of the church under the Emperor
Constantine (following his so-called conversion), during the reign of
Theodosius I, the State and the Church were fused to form a new
monolithic sacral society14 which replaced the old pagan
sacralism,15 yet retaining and adopting the old pagan principles. The
Catholic Church, Christian sacralism, Christendom, had been
invented.16

apostasy down the ages, see Matt. 24:3-28; Mark 13:4-23; Luke 21:7-17; 1
Tim. 4:1-3; 2 Tim. 3:1-9; 4:1-4 etc. For what follows in this section, in
addition to particular references, see Boorman; Estep: Revolution.
13
Many mistakenly take a diametrically opposite view of these events.
They think Constantine was the best thing before sliced bread – and since.
See my Battle.
14
This was simply the logical outcome of Constantine. ‘To Constantine’s
essentially political mind, Christianity was the completion of a process of
unification which had long been in progress in the Empire. It had one
Emperor, one law, and one citizenship, for all free men. It should have one
religion’ (Williston Walker p105). As in my Battle and Infant, I have the
difficulty about church and Church. By the former I mean the New
Testament concept; by the latter I mean one of the many inventions of men.
I have found it impossible to be consistent – just one of the consequences of
Constantine.
15
‘Sacralism is the view that all the members of a particular nation should
be bound together by loyalty to the same religion, which same religion
gives political authority to the leaders of that nation. Religious dissent thus
becomes the same as political subversion. Christian sacralism developed as
Christianity became the official religion of the Roman Empire during and
after the 4th century’ (Bridge and Phypers p85).
16
‘With the [so-called] conversion of Constantine in the 4th century... [the
Church’s] sacramental mission [which by then had been introduced into the
Church] was ultimately co-opted by the earthly city... Christendom...
initially presupposed the eschatology of the early church... church and
secular rule as distinct structures... The Church responded... “by accepting
this invitation to render a ‘holy service’ for the world”. [Among the
majority, there was a totally misguided] Christian jubilation over the
Constantinian and Theodosian establishment of a Christian empire’

27
 Introduction

Christendom (the new sacral society) took over the Latin name – the
sacramentum17 – given to the initiating rite of the old pagan sacral
society (remember, as I said, all sacral societies have their rites of

(Harvey pp102-103). Harvey is a Baptist sacramentalist. Hence my square

brackets!
More accurately, the seeds of Christendom had been sown by Constantine;
the full-flowering would take time. The story, naturally, is complicated. In
addition to the east-west split of the Roman Empire, history is not so simple
that we can say that on such and such a day, Christendom started. But in the
8th century, Charles the Hammer laid the ground work for it, and when
Pope Leo III crowned the Hammer’s grandson, Charlemagne, Emperor on
Christmas Day 800, he signalled the founding of what would become
known as the Holy Roman Empire, a powerful Catholic empire in the west.
Hence Christendom. ‘The Carolingian world [the Holy Roman Empire]
first defined itself as “Christendom” over against the worlds of pagan
barbarians and Muslim infidels... Christendom... derived [from the Roman
Imperial state] its imperial ambitions, its religion, it central institution, the
Church, and its written language, Latin... This new imperium, however,
was no longer primarily defined in political terms; it was rather a society
that fused the political and religious into one... defining itself by its
religion, something that the... Roman Empire of Constantine and
Theodosius had never done... imposing the Catholic orthodoxy of Rome
throughout the west, and at the same time making the secular power
sacred... Before Constantine, the church stood apart from, but was not
hostile to, state power, in accordance with the biblical injunction to “render
unto Caesar the things that are Caesar’s, and to God the things that are
God’s” [Matt. 22:21. See also Rom. 13:1-7; 1 Pet. 2:13-17]. After
Constantine, the Church remained separate from imperial power... With the
Carolingians, Church and society became co-terminus, though with the
Emperor supreme. With Gregory VII [1073-1085], the roles were reversed:
Church and society were still one, but the spiritual power was now
paramount... The clergy... increasingly became a sacerdotal caste separate
from and superior to the laity... The central sacraments of baptism and the
eucharist... [were thought to give] human beings support from birth until
death’ (Malia pp12-15,27-28). For the way this worked out until and
including the Reformation, see Malia pp11-103.
17
In about 200, ‘Tertullian began to apply the term sacramentum to...
baptism and the Lord’s supper... Hence came the use of the word
“sacrament” in Christian theology – a word which, as being at once
ambiguous and figurative [let alone borrowed from pagans – DG], could
well be spared... This term, misinterpreted or misunderstood[!], has assisted
in introducing false doctrines and erroneous views’ (Riddle p67).

28
 Introduction

passage, all of them);18 hence ‘sacrament’. Christendom applied the

term to its own invented initiating rite – the so-called baptising of
infants. The Church claimed that by this sacrament of infant baptism
it effectively conveyed regenerating grace to infants, thereby
making them Christians. This, of course, was a staggering and
appalling – diabolical – corruption of the New Testament symbol of
believer’s baptism following faith. And in two ways: infants, instead
of believers, were being baptised,19 and the baptism was performed
for the conveying of grace rather than the representation of the grace
already experienced.20 In short, baptism, in the hands of the Church,
had come between the sinner and Christ.
As night follows day, sacramentalism led to – as it always will
lead to – sacerdotalism; that is, priestcraft – the power to convey
grace through the sacrament by the hands of a professional
18
Sacramentalism detests a vacuum! I will give further examples of it –
even in the ‘enlightened’ west. Even the Nazis and Communists had them.
See the extended note on p300. This ‘extended note’ should be treated as
though inserted at this particular point. Only in this way will sense be made
of my use of ‘earlier’, below’ etc. The same goes for all the ‘extended
notes’.
19
I am not saying that Constantine was responsible for the introduction of
infant baptism. It had been invented before his day – and it did not become
all-powerful until 50 years, or more, after Constantine. (He himself was not
baptised as an infant, but on his death bed). Augustine (even though he was
not baptised as an infant) was the man responsible for making infant
baptism the norm! ‘It was he who provided the theology that led to infant
baptism becoming general practice... in the later 5th century [or] more
likely in the 500s or even later’ (Wright: What?... p12). Christendom is
always complicated!
20
The second ordinance of Christ was also corrupted – the Lord’s supper
being made into the sacrifice of the Mass. ‘With Cyprian [c200-258] the
developed [corrupted!] doctrine of the Lord’s supper as a sacrifice offered
to God by a priest has been fully reached... The “Catholic” conception of
the Supper was thus developed as... a sacrament in which Christ is really
present (the how of that presence was not to be much discussed till the
Middle Ages)... Much was still left obscure[!], but the essentials of the
“Catholic” view were already at hand by 253’. ‘Beginning in the late 12th
century... the meaning of sacrifice was made dependent on the sacerdotal
consecration of the bread and wine, with the actions performed by the cleric
coming to have the dominant (and sometimes the sole) role in the
proceedings’ (Williston Walker p91, emphasis his; Harvey p105).

29
 Introduction

appointed to perform the ceremony.21 And so it proved in the all-

embracing State-Church.22 The New Testament concept of church
membership through repentance and faith in Christ as Saviour and
Lord, followed by baptism and commitment to his church as a part
of a life-long submission to Christ and his law, had been replaced by
the sacramental concept of Church membership by infant baptism at

21
No justification for sacramentalism or sacerdotalism can be found in
Rom. 15:16. True, Paul uses ίερουργεω, ‘to minister in the manner of a
priest, minister in priestly service’ (Thayer). ‘To be a minister of Christ
Jesus to the Gentiles with the priestly duty of proclaiming the gospel of
God, so that the Gentiles might become an offering acceptable to God,
sanctified by the Holy Spirit’ (NIV). But as Hodge said: ‘Paul... no more
calls himself a priest in the strict sense of the term, than he calls the
Gentiles a sacrifice in the literal meaning of that word’ (Hodge: Romans
p438). The verse is best understood in the context of ‘the priesthood of all
believers’ (Rom. 12:1; Phil. 4:18; Heb. 13:15-16; 1 Pet. 2:4-11; Rev. 1:6;
5:10; 20:6). See my forthcoming The Priesthood of All Believers. See also
Haldane pp619-620.
22
Tertullian had started the use of ‘sacerdotal language’, dividing the
church into two – clergy and laity. He espoused the Latin sacerdos, a priest,
to describe bishop, later to be applied to the minister; that is, he adopted
another pagan word – pagan, mark you – to qualify, to corrupt, a biblical
word. And it was not only the word which was ruined – so was the concept!
In addition, ‘Tertullian was much addicted to the adoption of Jewish
phraseology with reference to the ministers and services of the Church; a
practice which subsequently led to serious abuse... [He claimed] that
Christian ministers are priests (such as the Jewish) in an exclusive sense –
thus paving the way for the establishment of a false claim, by which the
governors and teachers of the... Church arrogated to themselves peculiar
gifts and privileges unknown to the early [that is, apostolic] church,
including the sole power of offering to God an awful, but fictitious,
sacrifice’ (Riddle pp63,69-70,151-152,191). Seeing Cyprian regarded
Tertullian as ‘his master’ (Bernard p224) – ‘he was... a great admirer of
Tertullian, whose works he used to call for with an intimation that he
regarded them as models’ (Riddle p94) – it is no surprise to learn it was he,
Cyprian, who finally brought into the church the idea of a priesthood based
on the Israelite system of the Old Testament. What a remarkable twisting of
Scripture! What a distortion of the gospel! The writer to the Hebrews took
great pains to prove that Christ had fulfilled and abolished the priesthood
and sacrificial system of the old covenant. Cyprian, however, went
completely against the Scripture and brought priestcraft into the church –
into the church of all places! See Bernard pp215-262.

30
 Introduction

the hands of a priest. More than that, regeneration, itself, directly

and sovereignly by the Holy Spirit – which Christ said is essential –
had been replaced by so-called baptismal regeneration at the hands
of a priest.23 In this way, Christendom – the Church, its priests and
their arrogated regenerating power in infant baptism – began its long
history of shutting millions out from Christ and his salvation.
The monstrosity thus invented – an organisation, not an
organism; an institution, not a spiritual body; a corporation, not a
church – gained its ‘shareholders’ by so-called baptismal
regeneration, as pagans were thus made into so-called Christians,
even though they remained pagan in mind, heart and practice.
F.F.Bruce:
Christianity thus became fashionable... It meant a considerable ingress
of Christianised pagans into the Church – pagans who had learned the
rudiments of Christian doctrine and had been baptised, but who
remained largely pagan in their thoughts and ways. 24
In contrast to Christ’s church, in which regeneration, followed by
saving faith and repentance, ensured that converts abandoned their
old paganism (Acts 8:9-12; 19:18-19; 1 Cor. 12:2; 1 Thess. 1:9-10),
in the new-fangled Church, baptismal regeneration enabled the
‘converts’ to keep their old paganism and cover it with a veneer of
institutionalised ‘Christianity’.25 It was Satan’s master-stroke.

23
‘The 2nd century Fathers are essentially unanimous in their
understanding of [John 3:5] as referring to water baptism and spiritual
regeneration... Justin [Martyr] articulated more clearly than had been done
before the idea of baptismal regeneration... Justin engraved the doctrine of
baptismal regeneration upon the history of the church... He suggests that
although the miracle of regeneration takes place concurrently with baptism,
it occurs as a result of personal choice, repentance, belief and a
commitment to a life of obedience... Irenaeus... concur[red] with the earlier
tradition of interpretation of John 3:5, as referring to outward baptism and
inward (spiritual) regeneration’ (Downing pp101,107-109,111). I will, of
course, look at this scripture and expose the mistake of 2nd century Fathers.
24
Bruce p295.
25
Baptismal regeneration cannot eliminate paganism. Only the Holy Spirit
by his supernatural power can do that. Right from the start, Christendom’s
‘converts’, produced by baptismal regeneration, were allowed to continue
with, for example, their use of beads, vestments, festival days. Indeed, the
Church made a virtue out of necessity. John Henry Newman: ‘Incense,

31
 Introduction

This new universal sacral society – Christendom, shortly to be

dominated by the Catholic Church26 ruled by its Pope – needed a
theology to bolster or justify its sacramental system.
Cometh the need, cometh the man! Augustine, Christendom’s
leading theologian,27 more than any other provided the required
theology:
Augustine taught, and all adherents of Christian sacralism repeated after
him, that society cannot hang together unless it is bound by a common

lamps, candles, votive offerings, holy water, vestments, images are all of
pagan origin’. Monsignor O’Sullivan: ‘Even after [Catholic] Christianity
became the prevailing religion, it seemed impossible to root out the practice
of using pagan charms. The Church, therefore, instead of trying to prevent
it, endeavoured to turn it to [so-called] good ends by suggesting or
tolerating the use of similar devices with Christian symbols’. The 20th
century Roman Catholic scholar, Richard McBrien: ‘The [so-called]
conversion of Constantine... allowed the Church to be less defensive[!]
about pagan culture, to learn from it and be enriched by it’ (Jackson pp105-
106).
26
I am, of course, simplifying more than a thousand years of history. Space
does not allow me to detail, for instance, the 2nd century east-west split
brought about by the Pope of Rome who flexed his muscles but failed to
impose his will on all the Catholic Church; the resistance of Milan (that is
Lombardy, Piedmont and the southern provinces of France) to Rome over
many centuries; and the papal schism when, for a time, there were two –
and then three – rival Popes. The fact is, the Catholic Church would split
into various other Catholic and Orthodox Churches. The west, which I am
concerned with, would be dominated by the Roman Catholic Church
(another oxymoron).
27
‘He was to be the father of much that was most characteristic in medieval
Roman Catholicism. He was to be the spiritual ancestor, no less, of much in
the Reformation... The secret of much of Augustine’s influence lay in his
mystical piety... To Augustine... baptism and the Lord’s supper are pre-
eminently sacraments. By the sacraments the Church is knit together. [He
stated that] “there can be no religious society, whether religion be true or
false, without some sacrament or visible symbol to serve as a bond of
union”. Furthermore, the sacraments are necessary for salvation. [And
again:] “Without baptism and partaking of the supper of the Lord it is
impossible for any man to attain either to the kingdom of God or to
salvation and everlasting life”’ (Williston Walker pp160-166).

32
 Introduction

religion. And he taught that it is in the sacrament that the cohesive

power of religion resides.28
Over a thousand years later, Calvin, himself strongly Augustinian,
would endorse this:
To use the words of Augustine: ‘In no name of religion, true or false,
can men be assembled, unless united by some common use of visible
signs or sacraments’.29
So said Calvin.
But this is to anticipate. The rise and spread of Christendom and
its sacramentalism did not go unchallenged.30 Voices were raised

28
Verduin p139.
29
Calvin: Institutes Vol.2 p505. For the history of sacramentalism from the
time of the Fathers, the part played by Augustine and Aquinas, and how it
led to sacerdotalism, see Grenz pp77-79; Harvey pp96-110. John E.Colwell
quoted Aquinas: ‘Augustine says... that the baptismal water touches the
body and cleanses the heart. But the heart is not cleansed save through
grace. Therefore it [baptism] causes [note the word!] grace; and for like
reason so do the other sacraments of the Church... The instrumental cause
works not by the power of its form, but only by the motion whereby it is
moved by the principal agent; so that the effect is not likened to the
instrument but to the principal agent... It is thus that the sacraments of the
New Law cause grace; for they are instituted by God to be employed for the
purpose of conferring grace’. Note Colwell’s link of (Augustine) Aquinas
and Calvin: ‘I am increasingly impressed by the similarities’, he said,
‘rather than dissimilarities, between Thomas Aquinas and John Calvin at
this point’ (Colwell pp233-235). Reader, speaking for myself – but I know I
am not alone – I am ‘impressed’ with the incomprehensibility of Augustine
at times. What does he mean? See Appendix 2 in my Infant for Augustine’s
own words. This ought to be read! His ‘defence’ of infant baptism is, in my
opinion, one of the best arguments against the practice.
30
‘There was... the sacramental and sacerdotal system of the early Church
[that is, from the time of the Fathers] and the Middle Ages; and there was
the principle developed from Constantine onwards that the Church was co-
extensive with society; a Church-society, called by the Carolingians,
Christendom. In this sacred world, the spiritual and sacred swords were
inextricably linked, with the former, of course, being the higher of the two.
Thus revolt... began in Europe with the re-definition of the sphere of the
spiritual; that is, with [so-called] heresy. Specifically, since eternal
salvation [it was claimed] depended on sacraments... European [so-called]
heresy perennially tended towards anti-sacerdotalism and anti-

33
 Introduction

against it. Let me cite some. In so doing, I am not saying that the
people I mention reached full gospel light, but I am saying that they
were, at least, a flickering candle in the gross and deepening
darkness: ‘The Paulicans, who flourished in the eastern Church
during the 8th and following centuries, and the followers of the
French priest, Peter of Bruys, who lived in the 12th century,
definitely rejected infant baptism in favour of that of believers only’.
The Paulicans ‘rejected the priesthood, the sacraments... [They said
that] baptism means only the baptism of the Spirit’. ‘The
Petrobrusians [argued that] the baptism of persons before they have
reached the years of discretion is invalid. Believer’s baptism was
based upon Mark 16:16, and children, growing up, were [to be] re-
baptised... The synod of Toulouse, 1119, [condemned] as heretics
those who rejected... infant baptism’ – thus showing the existence of
such ‘heretics’. Meanwhile, in 1025, in north-eastern France, some
‘heretics’ asserted that ‘the mystery [the sacrament – the words are
synonymous in this context] of baptism and of the body of the Lord
are nothing’; that is, infant baptism and the Mass do not save:
‘There are no sacraments in the holy Church by which one can
attain unto salvation’. Another, that same year, was accused by
Rome (pot and kettle!) of seeking ‘to introduce ancient heresies into
modern times’, showing that anti-sacramental views were nothing
new at the time.31
I said voices were raised against sacramentalism. Voices? If only
it had been their voices which had been called upon to protest!
These ‘heretics’, denying that salvation comes by the sacraments
under priestly manipulation, suffered ferocious persecution even

sacramentalism. Over the long years after the Gregorian reform of the 11th
century, it eventually emerged that the ultimate consequence of this
position was the abolition of both clergy and sacraments in favour of direct
contact of the believer with God... In this sacred world, any challenge to the
ecclesiastical hierarchy was automatically a challenge to the secular
hierarchy’ (Malia p4).
31
Underwood p20; Schaff Vol.4 p577; Vol.5 pp482-485; Verduin pp142-
144; Cramp pp50-67; Williston Walker pp227-232; Atkinson pp43-45,50.
Such ‘heretics’ (anti-sacramentalists) were called – confusingly, I am afraid
– sacramentarians; I will avoid the term so as to minimise confusion.
Moreover, since ‘sacramentarian’ seems to be a chameleon-like word,
when quoting others I will translate.

34
 Introduction

unto death. No, let me put it bluntly! They were butchered – at the
hands of the sacramental Roman Church.32
And so to the 16th century and the Reformation. Martin Luther
was, in his early days, virtually one with the anti-sacramentalists.
But the Reformation rapidly polarised – even more strongly, if that
was possible – the divide between the sacramentalists and the anti-
sacramentalists. Luther, and all the other Reformers, including
Zwingli and Calvin – whatever they said when they started on
reformation (and later!)33 – did not take long to come down on the
Constantinian, sacral, sacramentalist side,34 leaving the Anabaptists

32
I stand by my assertion even though some Baptist sacramentalists deny
this. Philip E.Thompson, for instance, dismissed John Leland for, as he
alleged, ‘displaying inadequate historical awareness’. Thompson brushed
aside – as being guilty of characterisation – those Baptist writers who have
argued that the Pope has imposed upon the conscience of men: ‘The
imposition upon the conscience by which Baptist interpreters have
characterised the Church of Rome...’ (Thompson: ‘Sacraments’ pp50-52,
emphasis mine). It is no characterisation; it is a fact. Thousands have been
slaughtered for daring to challenge the sacramentalist Church. Thousands
upon thousands, I say.
33
Luther, Zwingli and Calvin could argue biblically for faith before
baptism. For evidence for my claims in what follows, see my Infant. Luther
said of the Waldensians: ‘These brethren hold to the idea that every man
must believe for himself and on the basis of his own faith receive baptism,
and that otherwise baptism... is useless. So far they believe and speak
correctly’. ‘There is not sufficient evidence from Scripture that one might
justify the introduction of infant baptism at the time of the early Christians
after the apostolic period’. Zwingli: ‘Nothing grieves me more than that at
the present I have to baptise children, for I know it ought not to be done’.
‘If we were to baptise as Christ instituted it then we would not baptise any
person until he has reached the years of discretion; for I find it nowhere
written that infant baptism is to be practiced’. Calvin: ‘It would appear that
baptism is not properly administered unless when it is preceded by faith’
(Verduin pp196,198-199,203-204; Calvin: Commentaries Vol.17 Part 1
p386).
34
Luther: ‘So much is evident that no one may venture with a good
conscience to reject or abandon infant baptism, which has for so long a time
been practiced’. Zwingli: ‘One must practice infant baptism so as not to
offend our fellow men’. Calvin: ‘Though infants are not yet of such an age
as to be capable of receiving the grace of God by faith’, nevertheless ‘it is

35
 Introduction

to maintain their anti-sacramentalist stance. The Reformers, in fact,

set up a rival Christendom – Reformed as opposed to Roman – both
maintaining the initiating rite of sacramental infant baptism. They
might have congratulated themselves (and many of their followers
still do) that they had reduced the Roman seven sacraments to two,
but by retaining the very notion of a sacrament they effectively
ensured the continuing deception of millions, especially by the first
– sacramental baptism. Bill Jackson:
The inclusion of ‘only’ two of the sacraments might have seemed a
victory, but in actual fact it was a defeat. The ‘sacrament’ of baptism
was perhaps the more dangerous, for those with strong Reformation
beliefs... Baptism was closely linked to becoming a member of the body
of Christ, and the step from ‘covenant’ baptism of children of Christian
parents to full-blown baptismal regeneration was but a small one, and it
must be wondered if the Reformers ever grasped the evil of baptismal
regeneration.35 It certainly was a doctrinal folly, and paved the way for
large denominations of baby-baptisers who, while professing the true
facts of the gospel, perform at least confusing, and at most heretical,
functions as they sprinkle water on babies to make them ‘Christians’...
C.H.Spurgeon said: ‘Baptismal regeneration has sent more people to
hell than any other false doctrine’.36
Precisely – but sadly – so.
But this is to get ahead of ourselves. We need to return to the
16th century.
While the Reformers kept the medieval practice of sacramental
infant-baptism, the Anabaptists rightly rejected Christendom (both
Romanist and Reformed) and its initiating sacrament.37 For this,

not rash to administer baptism to infants’ (Verduin pp198-199,203-204;

Calvin: Commentaries Vol.17 Part 1 pp386).
35
As I have argued in my Infant, and noted already in this work, it was the
ex opere operato aspect of baptismal regeneration which the Reformers did
not like, not baptismal regeneration itself.
36
Jackson p112.
37
The Baptist sacramentalist, Clark H.Pinnock, took the opposite view to
the Anabaptists. He talked warmly of ‘the remarkable and ancient
consensus [in Christendom] that baptism and the Lord’s supper were means
of grace and works of God... to bestow the benefits of the work of Christ on
the faithful’. He deplored Zwingli’s rejection (when talking of the supper)
of this ‘remarkable and ancient consensus’ in Christendom (Pinnock p9).

36
 Introduction

they were savagely abused by both parties. This grievous fact, I am

glad to be able to say, is being increasingly recognised and admitted
these days. In quoting the following, and I pay tribute to David
Wright’s frankness:
When the Anabaptist protest emerged... the new [that is, the Reformed]
papalism alongside the old, as the Anabaptists [rightly] read it – joined
ranks in suppressing the dissenters. The contemporary church still waits
for appropriate acknowledgement by the Vatican and the worldwide
Anglican and Reformed communions (the Lutherans of Germany have
in good measure led the way, and the Swiss Reformed churches have
followed more recently) of their forebears’ scandalous mistreatment of
the first significant modern advocates of long-lost dimensions of New
Testament baptism. One legacy of the baptismal breach of the 16th
century... has been the stubborn hauteur displayed towards Baptists and
believer’s baptism by infant-baptist churches and theologians... The
obscuring [by infant baptisers] of a truer picture [of the history of
baptism] derives ultimately from 16th century apologetic, both Catholic
and Protestant, against the Anabaptists.
This testimony from David Wright is all the more important because
of his own position as Emeritus Professor of Patristic and Reformed
Christianity, Edinburgh – Wright was a Reformed historian holding
to infant baptism. Because of this, his words have added weight.
And, as he declared, it was their reaction ‘against 16th century
Anabaptists’ and ‘later Baptists’, which drove infant baptisers to
skew their theology and make ‘exaggerated historical claims,
especially about the New Testament era and the next centuries’. He
went on:
The Anabaptists... opposed... infant baptism, including fundamentally
the Church-State alliance and the use of the coercive powers of State
authorities in defence of the new Protestantism... Rejection of infant
baptism not only set the radicals against both the Old Church and the

Here we have a clear-cut choice. I make no bones about my opinion. I

deplore Pinnock’s preference for the medieval sacramentalism of Rome,
and his passing over, as of no consequence, the many who gave their lives
to oppose it in light of Scripture. On the basis of the ‘remarkable and
ancient consensus’ he spoke of, we should, I suppose accept (and rejoice in)
all sorts of diabolical nonsense – infant baptism by ventriloquism,
transubstantiation, auricular confession, Mariolatry, prayers to saints, and a
host of other anti-biblical corruptions.

37
 Introduction

new Evangelical Churches, but also put in jeopardy their belonging to

the civil community [that is, they were to be – literally –
exterminated!], co-terminus as it was with the infant-baptised Church of
the city or the region. Religious dissent had inseparable social and
political implications, and the Anabaptists suffered repression in many
places. They interpreted their persecutions as a baptism of blood in
which they were identified with the sufferings of Christ. Their
afflictions were a further confirmation, a further seal, of their being
members of Christ’s body. 38
The fact is, the Anabaptists did not only reject infant baptism. It was
the entire Constantine set-up (Roman and Reformed) to which they
were vehemently opposed.39
And, please note, it was not just infant baptism which the
Anabaptists rejected; they rejected sacramental baptism.40 While

38
Wright: What...? pp4-6,18,29. As I have said, David Wright’s own
position lends weight to his just criticism of the Reformers. The same goes
for Verduin.
39
Indeed, Verduin, in part, using testimony from Luther, argued that at
least some of the original Anabaptists were infant baptisers but rejected
such a baptism when performed by a Constantinian Church (Roman or
Reformed) – that is, the fallen Church (Verduin pp195-197). But, according
to Wright, ‘Verduin’s evidence from Luther does not stand closer scrutiny’
(Wright: ‘One’ p333). It goes without saying that Anabaptist thinking
would have undergone a transition from that of the medieval Church to
their settled position, but all the evidence I have seen shows that this period
was exceedingly short. The Anabaptists rejected Constantine, yes, but they
were opposed to infant baptism, full stop. Again, Verduin called ‘the
Donatists’ ‘the original Anabaptists’ (Verduin p192), but this is too
sweeping. The Donatists were infant baptisers who rejected Catholic infant-
baptism. The Anabaptists rejected infant baptism and Constantine. The 16th
century Constantine Churches (Rome and the Reformed) labelled the
Anabaptists as Donatists, and this served as an atrocious excuse, wrongly to
trap and then hammer the former with Justinian’s laws against the latter.
See Wright ‘One’ pp332-334. And protest against infant baptism and
sacramentalism, as I have said, did not start with the Anabaptists. But
earlier opponents of the Constantine system have for too long been ignored.
Or, as has been said, ‘one of the interesting [grievous, sad] aspects of
Reformation polemics is that medieval heretics – as earlier opponents of the
Papacy – have been much more favourably treated by church historians
than have the Anabaptists, even though they may have shared ideas in
common with the latter’ (Friesen p143).

38
 Introduction

nobody could pretend that the Anabaptists spoke with one voice,
anti-sacramentalism was clearly stated by the overwhelming
majority of them. Leaving aside their stance against infant baptism –
which is a byword – take Balthasar Hubmaier who, in 1525, could
speak of baptism in terms of ‘the meaning of this sign and symbol...
the pledge of faith’.41 No sacramentalism here. Later that same year,
he wrote:
Every devout Christian who permits himself to be baptised with water
should beforehand have a good conscience towards God through a
complete understanding of the word of God; that is, that [he] knows and
is sure that he has a gracious, kindly God, through the resurrection of
Christ... Then afterwards follows water baptism; not that through it the
soul is cleansed, but [it is] the ‘yes’ [of] a good conscience towards
God, previously given inwardly by faith. Therefore the baptism in water
is called a baptism... for the pardon of sins. Not that through it or by it
sins are forgiven, but upon the strength of the inward ‘yes’ of the heart,
which a man outwardly testifies to on submitting to water baptism,

40
C.Arnold Snyder: ‘Anabaptists everywhere were agreed that neither
priests nor sacraments were capable of conveying God’s grace ex opere
operato (by the performance of the act)’. I pause. This needs nuancing.
Calvin, as I have shown in my Infant, struggled hard to keep clear of ex
opere operato. But this is not the point at issue here. Calvin was a
sacramentalist; the Anabaptists were not. To let Snyder continue: ‘This
rejection of sacramental efficacy was the first step towards Anabaptist
baptism, for if the water could not convey grace or confer salvation... on
what basis was infant baptism to be defended?... Although different
answers to this question came from Lutherans to Reformed to Anabaptists’
– not least, as I have shown, by individual Reformed teachers who have
contradicted (and still do contradict) themselves – ‘the posing of the
question was common to all Evangelical groups that questioned the
medieval sacramental understanding... The anti-sacramentalism of the
Anabaptists identifies their point of departure within the general
Evangelical protest of the 16th century’. Even though, as always, it is a
little risky to generalise concerning the radicals, ‘all Anabaptists –
excepting perhaps Pilgram Marpeck – were in essential agreement with
Ulrich Zwingli in their radical rejection of the sacramental mediation of
grace’ (Snyder pp73,223).
41
Estep: Renaissance p210.

39
 Introduction

saying that he believes and is sure in his heart that his sins are forgiven
through Jesus Christ.42
As William R.Estep noted, ‘according to Hubmaier, baptism is not a
part of the saving process but an act in which the new disciple
confesses his allegiance to Jesus Christ’. As Hubmaier said:
Baptism... is when a man first confesses his sins, and pleads guilty; then
believes in the forgiveness of his sins through Jesus Christ and therefore
proceeds to live according to the rule of Christ by the grace and strength
given him by God the Father, the Son and the Holy Ghost. Then he
professes this publicly, in the eyes of men, by the outward baptism of
water.43
Hubmaier also spoke of ‘the baptism of the Spirit’. ‘It is an inward
enlightenment of our hearts, given to us of the Holy Spirit, through
the living word of God’, he said. As for ‘water baptism’:
It is an outward and public testimony to the inward baptism of the
Spirit. A man receives it [water baptism] by receiving the water, when
he, in the sight of all, acknowledges his sins. He also testifies hereby
that he believes in the pardon of these sins through the death and
resurrection of our Lord Jesus Christ. Then he has outwardly designated
and enrolled himself and has been incorporated into the community of
the church by baptism.44
Take another Anabaptist, Conrad Grebel. In addition to his clear
condemnation of infant baptism – expressed thus: ‘Infant baptism is
a senseless, blasphemous abomination, contrary to all Scripture’ –
Grebel made no less clear his anti-sacramental view of the baptism
of believers:
The Scripture describes baptism for us thus: That it signifies that, by
faith and the blood of Christ, sins have been washed away for him who
is baptised, changes his mind, and believes before and after; that it
signifies that a man is dead and ought to be dead to sin and walk in
newness of life and spirit, and that he shall certainly be saved if,
according to this meaning, by inner baptism he lives his faith; so that
the water does not confirm or increase [his] faith, as the scholars at

42
Estep: Renaissance p211. I will return to the passage Hubmaier had in
mind; namely, 1 Pet. 3:21.
43
Estep: Renaissance pp211-212.
44
Estep: Anabaptist pp154-167.

40
 Introduction

Wittenberg say, and [does not] give very great comfort [nor] is it the
final refuge on the death bed.45 Also baptism does not save, as
Augustine, Tertullian, Theophylact and Cyprian have taught. 46
While Dirk Philips, another Anabaptist, did use the word
‘sacraments’ when describing baptism and the Lord’s supper, even
so, he was clear:
The penitent, believing and reborn children of God must be baptised,
and for them the supper of the Lord pertains (Matt. 3:16; 28:19; Mark
1:9; Acts 2:41; 8:12; 10:48; 16:15; 18:8; 22:16). These two symbols
Christ gave and left behind and subjoined to the gospel because of the
unspeakable grace of God and his covenant, to remind us thereof with
visible symbols, to put it before our eyes, and to confirm it. In the first
place [he ordained] baptism, to remind us that he himself baptises
within and in grace accepts sinners, forgives them all their sins,
cleanses them with his blood (Matt. 3:11; John 3:5), bestows upon them
all his righteousness and the fulfilling of the law, and sanctifies them
with his Spirit (Rev. 1:5; 1 Cor. 3:23).47
In short, as Estep concluded, ‘the Anabaptists could [would] not
justify practicing baptism on sacramental grounds’.48
And so to the 17th century. The teachers of the new Reformed
Christendom, whether Lutheran, Calvinist, Anglican or Puritan,
continued to claim they could initiate infants into the Church –
indeed, into Christ – by the so-called baptism of infants. Even so,
with the rise of the Baptists in England/Holland in the early years of
the century, anti-sacramentalist believer’s-baptism stood rock-like in
this sea of sacramentalism. And as the decades passed into
centuries, Baptist anti-sacramentalism grew and seemed secure.
And herein, perhaps, the seeds of complacency were sown,
germinated and grew. Sadly, with the coming of the 20th century,
things began to change. Then began the rise of... all things... Baptist
sacramentalism. Not only did it start; it grew, and continues to grow

45
I will return to this vital point.
46
Grebel in G.H.Williams p80. For Grebel, ‘baptism signifies the
forgiveness of sins, an inner transformation of mind and heart, and a pledge
of a life of discipleship’ (Estep: Anabaptist pp150-154). Signifies! Baptism
signifies forgiveness of sins; it does not convey it.
47
Philips in G.H.Williams pp242-243. Baptism confirms the gospel, not us.
48
Estep: Anabaptist p172.

41
 Introduction

in influence. And, as night follows day, it will lead to a

corresponding rise in sacerdotalism.
Such an assertion touches a sore spot for sacramental Baptists –
witness the way they keep stressing that they are not sacerdotalists.49
But they deny it in vain. Sacramentalism always leads to
sacerdotalism. Already we are seeing clear signs of the
development, among sacramental Baptists, of a priestly,
professional class which administers the sacraments and can
‘explain’ what is happening to the uninitiated ‘ordinary’ believers
who, left to themselves, would not be able to work it out for
themselves.50
So Baptist sacramentalism. This is the oxymoron I wish to
examine.

***
Stanley K.Fowler is one of these leading Baptists scholars
promoting sacramentalism today. William H. Brackney, in his
Foreword to Fowler’s recently (2006) published More than a
Symbol, wrote:

49
Colwell’s assertion that Aquinas’ qualification – that since only God can
cause the (supposed) grace in the sacrament – ‘affirms the sacramental
while avoiding the sacerdotal’ (Colwell p235), is manifestly false in the
light of history. But Colwell is not alone. Stanley J.Grenz in 2006:
‘Although a large number of Baptists today... continue to eschew the
language of “sacrament”, recent decades have witnessed a growing interest
among some to recapture a depth of [sacramental] meaning in the Church’s
rites that they sense their forebears had discarded in a more “rationalistic”
era, without undermining the important [and proper] critique of
sacramentarianism [sacerdotalism] offered by their [Baptist] tradition’
(Grenz p83). A.C.Underwood had already made the claim in 1937, repeated
ten years later: ‘Baptists are “sacramentalists” though they reject
sacerdotalism’ (Fowler: More p98; Underwood p274). See also Thompson:
‘Sacraments’ pp37-38. This, in my view, is whistling in the dark.
Sacramentalism, once adopted, takes over, and inevitably leads to
sacerdotalism. I have fully argued this in previous works. Baptists, down
the centuries, have seen the twin dangers, and published vehemently against
them, as sacramental Baptists admit. See Michael Walker pp8,85-87.
50
For more on this unbiblical dependence of the ‘ordinary’ believer on the
explanations supplied by the professionals, see the extended note on p301.

42
 Introduction

Helpful to those in other traditions than the Baptists is Dr Fowler’s

coverage of responses to British Baptist sacramental thought, and his
comparison of the Baptists to contemporary Protestant and Catholic
thinkers. In so doing, he has renewed the dialogue over baptism, the
Holy Spirit and ecclesiology. The Christian community in general will
profit from the contrasts he draws with other usages of sacramental
terminology. What is really important about this book is that it opens
new possibilities of serious theological dialogue for a Christian
community that values experience and symbol. It is to the credit of the
British Baptist sacramentalist movement that they have carried forth an
understanding of baptism as an act of powerful theological meaning.
Along with a minority of North American Baptist thinkers, British
Baptists have succeeded in providing an agenda51 to restore meaning to
an ancient practice of the Church, and to engage a movement known for
its theological obscurantism and radical individualism. 52
Let me translate: British Baptist sacramentalists have an agenda.
They want to introduce (not ‘restore’, let me stress with as much
force as I can – ‘introduce’) sacramentalism among Baptists. They
want to tackle (and overcome) the arguments of those Baptists who,
the sacramentalists allege, have no appetite for fresh light (which, of
course, goes to prove that sacramentalism is a novelty among
Baptists), but rather prefer to go on in their hide-bound, stubborn

51
There is a Baptist sacramentalist movement, please note, and they do
have an agenda, as I have claimed.
52
Brackney: ‘Foreword’ in Fowler: More xiv. An ‘obscurantist’ is ‘one
who opposes knowledge and enlightenment’ (see The Concise). So now we
know. Sacramental Baptists regard anti-sacramentalists like me as being
against knowledge and further light. Well, let me say in response that I am
one with John Robinson in his farewell to those sailing to America in 1620,
speaking of God having more light to break out of his word. Let’s have all
the biblical light that Baptist sacramentalists can shine upon us – we can’t
have too much of it! But light is one thing; darkness is another. The only
light which is light is biblical light. As for labelling people like me, note
how Freeman accounted for the ‘real absence’ of the symbolic view of the
Lord’s supper by linking the Radicals (Anabaptists) with Gnosticism,
Marcionism and Donatism (Freeman pp203-204). Find as many clubs as
you can to bludgeon anti-sacramentalists with, seems to be the watchword.
If the last one didn’t do the trick, the next might. It has been Rome’s way,
the Reformers’ way, and now, it seems, the sacramental Baptists’ way.
There is nothing new under the sun (Eccles. 1:9)!

43
 Introduction

ways, cutting themselves off from the mainstream of the Church

which stems from the Fathers.
So now we know.
Well, I am one of those so-called obscurantist, individualistic
radicals. And, as I have said, I, too, have an agenda. Let me re-state
it. I want to do what I can to warn Baptists of this sacramental
tsunami which is about to engulf them. Like a literal tsunami, whose
initial movements may occur unnoticed far out to sea, deep in the
trackless wastes of the ocean, so the recent rising and swelling of
Baptist sacramentalism has gone virtually unnoticed by the
overwhelming majority of Baptists. But just as the tidal waves
sweep remorselessly towards land – where they wreak massive
havoc – so it will be in the spiritual sense. Because of this, I want to
do what I can to prevent the scriptural practice of ‘the baptism of
believers’ being swept away in a tide of sacramentalism. Maybe,
changing the figure, I should have said I want to do what I can to
prevent the contamination – the breakdown – of believer’s baptism
by the insidious injection of sacramental poison into the biblical
blood-stream.
Let me tackle head-on a criticism levelled at people like me.
Fowler deplored that ‘the doctrine of baptism does not occupy a
central place in Baptist theology’ – Fowler taking ‘doctrine of
baptism’ to mean ‘the interpretation of the divine-human encounter
which occurs in baptism’. Baptists, Fowler said, ‘have been slow to
develop a theology of baptism’, with no ‘positive statement of what
is presumed to happen in baptism’.53 Anthony R.Cross, similarly:
‘Baptists have been strongest on the subjects and mode of baptism,
but weakest on what baptism actually means’.54
Let me reply. Speaking for myself, I gladly own the charges. I
am not in the least apologetic about it. I say nothing about what
baptism means because it doesn’t mean anything – in the sense that
sacramentalists use the word. Baptism represents something – and, I

53
Fowler: More p1.
54
Cross: ‘The Evangelical sacrament’ p196. See also Beasley-Murray:
Baptism Today and Tomorrow pp80-88.

44
 Introduction

think, most Baptists have been exceedingly clear about that.55 I have
tried to be.56 Since Scripture does not teach any such encounter as
the sacramentalists claim, there is, therefore, no biblical theology to
explain it. The New Testament does not teach a ‘theology of
baptism’;57 it teaches a theology of regeneration and conversion.58
Fowler, censuring this notion, was pleased (from his point of view)
to record that Baptist sacramentalism ‘provides a way to formulate a
baptismal theology... as opposed to the common tendency to
develop a theology of conversion’.59
Well, that’s clear enough. The cat is out of the bag. The agenda
is being spelled out. The battle lines are being drawn. We cannot
complain. We know the crux. It is a theology of baptism versus a
theology of conversion. Reader, I know which side I am on. How
about you? On which side are you?

55
And not only Baptists. Thomas Goodwin: ‘The eminent thing signified
and represented in baptism, is not simply the blood of Christ, as it washes
us from sin; but there is a further representation therein of Christ’s death,
burial and resurrection in [our] being first buried under water, and then
rising out of it... a representation of a communion with Christ in... his death
and resurrection. Therefore it is said: “We are BURIED with him in
baptism”; and “wherein you also are RISEN with him”. It is not simply
said, like as he was buried and rose, but with him. So that our communion
and one-ness with him in his resurrection is [effected by spiritual baptism –
regeneration – and is] represented to us therein [that is, in water baptism],
and not only our conformity or likeness unto him therein. And so [water]
baptism represents this to us’ (quoted by Newton p20, emphasis his).
56
In previous books and below.
57
I will look at all the cardinal (and some other) passages cited by Baptist
sacramentalists, and show why I think they do not teach that God is active
in water baptism in the sense sacramentalists claim. In other words, why
there is no ‘theology of water baptism’ in Scripture. Let me make my
position clear. My main concern here is not to prove there is no theology of
baptism. I simply do not find it in Scripture!
58
Sinners need to be regenerated and converted before any talk of baptism.
And this puts the finger on the spot.
59
Fowler: More pp250-251. See my Infant where I trace out, under infant
baptism, the drift away from the biblical idea of ‘conversion’ – especially
involving some kind of ‘crisis’ – into a ‘process’, ill-defined at that.
Sacramentalism is bound to lead to this result. Baptist sacramentalism will!
It is already! I will return to this vital theme.

45
 Introduction

Before I move on, I need to raise a serious issue connected with this.
I have just noted that Fowler could speak of ‘the common tendency’
among ‘traditional’ Baptists ‘to develop a theology of conversion’.
An excellent observation. But I wonder if this is continuing among
‘traditional’ Baptists, with the same confidence as in the past? I fear
it is not. Let me explain. In churches which practice only believer’s
baptism, it is easy to develop a culture in which people ‘ask to be
baptised’, young people in particular. So what’s wrong with that?
Nothing – as long as the emphasis is biblically placed; namely, on
conversion. Otherwise, ‘asking for baptism’ might soon degenerate
into a social affair. Might? I fear I see straws in the wind – hefty
straws in a rising wind at that!60 I will return to this weighty point.
Let me anticipate another criticism. Some might dismiss my book as
written by one with a very low view of baptism – the inevitable
consequence, they might add, of my anti-sacramentalism.
Very well. Then I will briefly explain what I think about
baptism. Baptism is a standing command – an ordinance. An
ordinance, I repeat. There is nothing optional about baptism. It is an
ordinance of Christ, an obligation which he has laid upon all his
people throughout this age. I agree with those (sacramentalists or
otherwise) who assert that the New Testament does not know of an
unbaptised believer. I, too, am convinced that if someone in those
days did not express his faith by baptism, he would not have been
treated as a believer.61 Of course, the exception – the thief on the
60
A friend commented that it was happening in his mother’s time – in the
1930s.
61
Wright: What...? p36; Cross: ‘Pneumatological’ pp161,165,167. But I am
puzzled by some sacramental-Baptist statements in this area. In light of
Matt. 28:19-20; Mark 16:15-16; Acts 16:31-34; Rom. 10:9-10, how could
Stanley E.Porter say: ‘One might think of baptism as wholly symbolic in
significance, but it is then odd that the only act associated with conversion-
initiation is the singular rite of baptism’ (Porter p125). Why is it odd? I
don’t get it. Sacramentalists mistakenly talk of baptism as a seal.
Elsewhere, I have fully set out my reasons for denying this. But granting,
for sake of argument, they are right, what else do they want or need in
addition to a ‘seal’ to authenticate conversion? Beasley-Murray, Porter’s
fellow-sacramentalist, it seems, would not have agreed with him: ‘The
gospel exercises its radical influence in a man’s life when he receives it in
faith; he becomes one with Christ when he submits to him in faith; for Paul

46
 Introduction

cross – was unbaptised for obvious reasons! Similarly, I am

persuaded that baptism in the New Testament was only for
believers. A baptised unbeliever (Simon in Acts 8, for instance) got
short shrift when discovered. Because of the importance of this
question of ‘ordinance’, let me pause and say more about it.

Baptism is an ordinance, not a sacrament

First, the very notion of an ‘ordinance’. Since, as will become clear,
I have much to say by way of disagreement with Beasley-Murray, I
am glad to be able to quote him – and endorse him – on baptism as
an ordinance:
We should observe that the authority of... baptism is of the weightiest
order. It rests on the command of the risen Lord after his achieving
redemption and receiving authority over the entire cosmos [Matt.
28:18-20]; it is integrated with the commission to preach the good news
to the world, and it is enforced by his own example at the beginning of
his messianic ministry. Such a charge is too imperious to be ignored or
modified. It behoves us to adhere to it and conform to it as God gives
grace.62
Baptism is an ordinance because Christ commanded believers to be
baptised. Ordinance – command. And we must never forget the
stress laid by Christ upon obedience to his commands (John 13 – 16,
for instance). In other words, by calling baptism an ‘ordinance’, I
am stressing the biblical concept of ‘obligation’. Believers are
obliged to be baptised; there is, I repeat, nothing optional about it.
Although, according to Mark 16:16, there is nothing saving in
baptism, Christ commanded believers to be baptised as the outward
testimony of an inward experience. Combining this with Rom. 10:9-
10,63 where we are taught that an outward confession is essential, as

the decisive expression of such faith is baptism’ (Beasley-Murray:

‘Baptism in the Epistles of Paul’ p148). See also Gilmore p65; Fowler:
‘Oxymoron’ pp130-131.
62
Beasley-Murray: Baptism in the New Testament p92.
63
But as for Rom. 10:9-10, Beasley-Murray went further than justified.
Fowler approved of his seeing baptism ‘as instrumental in the reception of
salvation’. In Beasley-Murray’s own words: ‘The enigma of the relation of
the Pauline teaching on salvation by faith and his high estimate of the value

47
 Introduction

Spurgeon said: ‘The promise of salvation is not made to a faith

which is never avowed’. And: ‘God requires [baptism in water], and
though men are saved without any baptism... [and] though baptism
is not saving, yet, if men would be saved, they must not be
disobedient’.64
Secondly, we must never divorce obedience to Christ and love for
Christ: ‘If you love me’, he declared, ‘keep my commandments...
He who has my commandments and keeps them, it is he who loves
me... If anyone loves me, he will keep my word... If you keep my
commandments, you will abide in my love... You are my friends if
you do whatever I command you’ (John 14:15,21,23; 15:10,14). As
the apostle maintained: ‘This is the love of God, that we keep his
commandments’ (1 John 5:3; see also 1 John 2:5; 4:12; 2 John 6).
Just a moment ago, I spoke about the concept of ‘obligation’. In
truth, it is the concept (not concepts) of ‘obligation’ and ‘love’. In
the relation between believers and Christ, ‘obligation’ and ‘love’ are
virtually synonymous; at least, you can’t have one without the other.
As for the ordinance of baptism, believers are obliged to be
baptised, obliged because they love their Saviour. It is because they
love him, that they submit to Christ’s command.
Thirdly, this question of ‘ordinances’ brings us to the heart of the
issue. Ordinances. Here we come to a great divide. It is not merely a
question of words. I, and people like me, take baptism and the
Lord’s supper as Christ’s two ordinances,65 symbolic acts which
Christ commanded his people to do in order to represent and
demonstrate, by the physical, the spiritual realities they have already
experienced. Sacramentalists, on the other hand, claim that God is at
work in these two ordinances, actually conveying effective grace to
those undertaking the acts. The former speak of ‘ordinances’, and

of baptism come most nearly to solution in this verse’ (Beasley-Murray:

‘Baptism in the Epistles of Paul’ pp129-130; Fowler: ‘Oxymoron’ p134). I
will have more to say on Paul’s so-called ‘high estimate’ of baptism.
64
Spurgeon: Early p147; Grass and Randall p59.
65
R.F.Chambers, interestingly, thought preaching was the first ordinance,
making three altogether (Wood, unnumbered pages, but taken from the
second page of the text).

48
 Introduction

often abhor ‘sacraments’ (as I do); the latter much prefer

‘sacraments’.66
I am struck by the subtle, gradual – but far-reaching –
‘adjustment’ which Grenz was able to pull off in a few words. Let
me tease it out.
He started well: ‘Baptism and the Lord’s supper serve as
symbols of the relationship of believers to God and to one another’.
I pause. Excellent. But see how things developed! ‘These acts
symbolise, vividly portray and ritually enact...’. Enact what? ‘These
acts... ritually enact the participation of the community as a whole in
the divine story’.
I pause again. Here we have the notion of ‘participation’. Now
for the next stage:
Participation in baptism and the Lord’s supper facilitates symbolic
participation in the saving events to which they point... Participants in
these acts enact the gospel declaration that they died with Christ... The
connection between rite and reality is stronger than mere
announcement, however... We symbolically experience both Christ’s
death and his resurrection.
This soon led on to:
Through the Church’s rites, the Spirit confirms in us... mediating to us a
sense of our ultimate identity...67
It was not long after this that Grenz was using words like ‘effects...
bestows... conferred... experienced... participation... enter...
participation... experience’.
In conclusion:
When baptism and the Lord’s supper truly function in this manner as
Church rites... these ordinances are well able to carry the sacramental
significance intended by the Lord.68
Hey presto! In short compass, a seamless transformation of a
symbol into a sacrament!69 It reminds me of the children’s word-

66
See Grenz pp76-84,89.
67
In addition to ‘confirms in us’, note the word ‘media’ or ‘mediating’. We
will meet it repeatedly. Media? ‘The means by which something is
communicated... the intervening substance’ (The Concise).
68
Grenz pp91-95.

49
 Introduction

game – change ‘black’ into ‘white’, one letter at a time, making a

proper word at each stage.
Having addressed this question of baptism as an ordinance, let me
now go on with setting out what I think about baptism, leaving you,
reader, to judge whether or not I have a low view of it.

Baptism as I see it
Baptism is one of the two ordinances Christ established for his
people; baptism is experienced but once – upon profession of faith70
– whereas the Lord’s supper is to be regularly repeated throughout
the believer’s life; while baptism is an individual experience, the
supper is a corporate act of the local church, and serves to nourish
its unity. Both are symbolic acts. But while the grace represented in
the symbols is not conveyed by these symbols,71 nor in the
observance, this does not mean they are pointless. In the physical
symbols, the believer sees – represented before his eyes – the
spiritual realities of his redemption in Christ, and so finds spiritual

69
See also ‘conveying’, ‘bestowal’, ‘effects’ and ‘effective’ in Fowler:
‘Oxymoron’ pp131,138-139,142,149.
70
For more on the way sacramentalism skews the biblical order of faith
before baptism, see the extended note on p303. Sacramentalism is the root
of the trouble, as I keep saying, and shall keep saying.
71
Contrary to Richard Sibbes: ‘The sacraments are mysteries, because in
the one, under bread and wine, there is conveyed to us the benefits of
Christ’s body broken and his blood shed’ (Sibbes p462). Certainly not.
Salvation is not conveyed to us by the Lord’s supper! And I disagree with
Calvin: ‘I do not... deny that the grace of Christ is applied to us in the
sacraments’ (Calvin: Commentaries Vol.20 Part 2 p239). I do. Of course, I
fully accept – as I have stated – that obedience to Christ in baptism (and the
supper) brings benefit and Christ’s blessing. But Calvin meant far more
than that! And so, I say, I disagree with him. Words are important. Take the
supper. Christ is represented, not presented. ‘This is my body which is
given for you; do this in remembrance of me’ (Luke 22:19; 1 Cor. 11:24-
25). It is not: ‘This is my body which is given to you; do this to receive
me’. ‘The ordinances... are rightly described as a special means of grace –
but [they] do not constitute a means of special grace’ (We Believe pp28-29).

50
 Introduction

instruction, edification and encouragement.72 There is, furthermore,

enormous benefit to be gained by sheer obedience to Christ –
‘Whatever he says to you, do it’ (John 2:5) – even if this should
mean being plunged in water! The ordinances also serve as a kind of
physical preaching of the gospel to any unconverted who might
observe them.73 Baptism serves another purpose also; a very
important purpose, at that. It leads the believer into local church
membership,74 including the Lord’s supper.75

72
Take the Reformed infant-baptiser, Richard L.Pratt: ‘The visible rite of
baptism is added to the preaching of the word in order to confirm what is
preached and what we experience through the inward work of the Holy
Spirit in connection with preaching’ (Armstrong p62). While I dissent from
the ‘confirm’ (if it is taken to mean ‘confirm us’), there is no nonsense here
(at least) about conveying grace – baptism confirms what is preached, and
demonstrates what has already been experienced. This is undoubtedly the
New Testament position. If this had remained the practice in the churches,
my book would never have been written. See later for my comments on the
isolated verses which are claimed to reverse this order between faith and
baptism. I dispute the deductions sacramentalists make from the verses.
73
But I do not place the ordinances above preaching; nor even equal to it.
Furthermore, I think the word should be preached at the ordinances.
Sacramentalism is bound to diminish preaching in favour of the sacraments.
It happens among the Reformed sacramentalists as I have already shown in
my Infant. It will happen among Baptist sacramentalists too. I will return to
this. Earlier, in an extended note, I quoted Haymes: ‘A theology that is
sacramental produces a strong theology of preaching... a non-sacramental
theology diminishes preaching’ (Haymes p264). I said I would return to it. I
do so now. I strongly disagree with it, and will have more to say on it in the
final chapter. For now, however, I want to contradict myself and admit I
find some of the things Haymes said strike a chord with me. I agree
wholeheartedly, for instance, with his statement: ‘The purpose of preaching
is not fundamentally the giving of information. It is a different, yet related,
task to that of teaching. It is not... the recalling of history alone. It is a work
of God effecting a divine encounter, a meeting... So, argues H.H.Farmer:
“Preaching is telling me something. But it is not merely telling me
something. It is God actively probing me, challenging my will, calling on
me for decision, offering me his succour”... Thus a sermon is not a lecture.
It is an event’ (Haymes p270). I empathise with this. See Prov. 29:18. See
my forthcoming book on Sandemanianism.
74
For more on baptism and local church membership, see the extended note
on p304.

51
 Introduction

Let Spurgeon’s comments on Ananias’ command to Saul, ‘Arise,

and be baptised, and wash away your sins’, sum this up:
The tendency with many good evangelists is to say nothing upon that
point. The main thing is to get this man to be a believer in the Lord
Jesus Christ, but to say: ‘Arise, and be baptised’, is not that far less
important? Brethren, we have nothing to do with altering Christ’s
message, but are bound to deliver it as a whole, without addition or
diminution. The tendency everywhere is to say: ‘Baptism should not be
mentioned; it is sectarian’. Who said so? If our Lord commanded it,
who dares call it sectarian? We are not commanded to preach a part of
the gospel, but the whole of the gospel; and this Ananias did. Is it not
written: ‘He that believes and is baptised shall be saved’? Why omit
one clause? I question whether God’s blessing has not been withheld
from some teachers and preachers because they have failed to repeat
their message in its entirety. A brother will write to me next week and
say: ‘I am sorry that I cannot circulate your sermon, because you allude
to baptism’. My dear brother, if you cannot circulate the sermon, I must
be content without your kind help; but I cannot amend the Lord’s word
to please the best man upon the earth.
Spurgeon went on:
What prominence is given to baptism here [in Acts 22:16]! We should
greatly err if we believed in baptismal regeneration, or even in the
efficacy of washing in water for the removal of sin; but, on the other
hand, we are not to place in the background an ordinance which, by the
language of Scripture, is placed in the forefront. Ananias said to Paul:
‘Arise and be baptised, and wash away your sins’. And this tallies with
that other text: ‘He that believes and is baptised shall be saved’. In both
of these passages, the Lord puts a special honour upon baptism, and it
would be ill for us to neglect that which he so evidently esteems. Do not
make any mistake, and imagine that immersion in water can wash away
sin; but do remember that if the Lord puts this outward profession side
by side with the washing away of sins, it is not a trifling matter.
Remember that other text: ‘With the heart man believes unto
righteousness, and with the mouth confession is made unto salvation’.
Faith must be followed by obedience, or it cannot be sincere; do, then,
what Jesus bids you. That is not, however, my point. I want to urge
upon you that you should always speak the Lord’s word faithfully, and
be true to that which the Lord reveals to you, even to the jots and tittles.
In these days there is much talk about ‘undenominationalism’, and in

75
For more on strict or closed communion, see the extended note on p305.

52
 Introduction

that talk there is much to be admired; but the danger is lest [that?] we
should on all hands begin to pare away a little from the word of God for
the sake of an imaginary unity. The suggestion is that one is to give up
this, and another is to give up that; but I say to you – give up nothing
which your Lord commands. 76
Quite!
Beasley-Murray:
If we want apostolic baptism, we must have apostolic preaching; and
that includes in the proclamation of the gospel an affirmation that the
hearing of faith will express itself in the obedience of baptism. 77
Whether or not all this is dismissed as a low view of baptism,
although I have not stopped to set out the biblical arguments, it is, as
I see it, the biblical position.78
Having said that much by way of introduction, it is high time we got
to grips with Baptist sacramentalism.
I begin with its history. When did it start?

76
Spurgeon: Metropolitan Vol.31 pp250-251.
77
Beasley-Murray: Baptism Today and Tomorrow p96.
78
I emphasise the ‘biblical’. If I was writing about believer’s baptism, I
would not depend on history. It would be no part of my case to try to
establish an unbroken line of believer’s baptism from the apostles to the
Anabaptists. I know there is little documentary evidence to support it. But
there may be reasons. Leaving to one side – for the moment – the time of
the very early Fathers, it is to acknowledge the obvious to say that for at
least 1400 years after the apostles, the biblical ordinance was carried out
only by the minority. Furthermore, it was the practice of a desperately
persecuted minority. ‘Heretics’ on the run – and worse – can hardly be
criticised for not retiring to the study (which they did not possess) to set out
their case in writing, especially in those days without easy writing-facilities,
PCs, CD ROMs, memory sticks, printers (indeed, a printing-press!), print-
on-demand, internet, e-mails, mobile phones and all the rest. To cap it all,
can it really be thought that Rome – who tried to destroy the ‘heretics’ –
would have preserved their writings? In saying all this, however, I am not
conceding that there was no witness to believer’s baptism in those days.
But my case would not depend on it.
But just to repeat myself: I am not setting out what I see as the biblical –
the Baptist – position. See my earlier note on my confessedly-negative
purpose.

53
 Sacramental Baptist Claims Based
on the
17th, 18th and 19th Centuries

I myself would not start with history. The Bible would be my

starting point. Establish the biblical principles first! History,
however, seems to play a very important part in the Baptist-
sacramentalist’s case. Take Fowler, for instance. In his More than a
Symbol, because he hoped to show that, right from their rise in the
17th century, there have been Baptists who have taken a sacramental
view of the ordinance, he opened with a long and detailed look at
Baptist history.1 Sometimes nearer the surface than at other times,
sometimes more clearly stated, sometimes less so, this
sacramentalism has always existed among Baptists. So Fowler
claimed.
I dispute this.2

1
I will be engaging principally with Fowler’s More because, as far as I
know, at the time of writing, it is the latest and fullest attempt to establish a
sacramentalist Baptist line of descent from the 17th century. And
sacramental Baptists seem to be using his work as an authority – see, for
instance, Cross and Thompson: Baptist Sacramentalism pp4,10,82,84,129-
150,154,159,174,263; Cross: ‘Dispelling’.
2
I suppose I come under Thompson’s assessment: ‘Many Baptists reject
even the possibility of a historic sacramentalism in their heritage’. Speaking
for myself, while I do not reject the possibility of sacramentalism among
Baptists, I say it is a contradiction in terms. I am certainly included in what
Thompson quoted from Cross: ‘The juxtaposition of “Baptist” and
“sacramentalism” is unthinkable to many Baptists. The dominant belief is
that Baptists early and late have been either non-sacramentalist or anti-
sacramentalist’. Thompson (continuing my earlier extract) went on to
explain why ‘many Baptists reject even the possibility of a historic
sacramentalism in their heritage’. ‘They do so because they tend to retroject
their own sensitivities and sensibilities onto their forebears’ (Thompson:
‘Sacraments’ p37). Oh? Might there not be other reasons? Nevertheless, it
is good medicine, and I, and those like me, must not push it aside untasted.
But may I suggest that sacramental Baptists take a sip of it, too, as well as

54
 Sacramental Claims Based on the 17th, 18th and 19th Centuries

For a start, I find it significant that Fowler chose the 17th century as
‘foundational’. What about the Anabaptists who were baptising
believers-only nearly a hundred years before?3 Again, why is it that
the 20th century Baptist scholars who began and developed the
sacramentalist movement, did not do as Fowler and start with their
history? Indeed, why did they never try to argue their case from this
supposed history of sacramentalism among the Baptists? Fowler
himself admitted it.4 But, having owned the fact, unfortunately he
drew the wrong conclusion. Instead of recognising that there was so
little sacramental literature for those 20th century sacramentalists to
draw on – and what little did exist was so feeble compared to the
sacramentalism which the sacramentalists now wanted to
promulgate, and therefore would do their cause little or no good – he
clung to his view that there was such a source, and deplored the fact
that these 20th century Baptist sacramentalists did not use it by
going back to their own history, but ‘were... much more concerned
to interact with scholars of other traditions than to interact with
earlier Baptist literature. Consequently, they failed to demonstrate
that they were legitimate heirs of an early Baptist tradition’.5
In other words, according to Fowler, the sacramentalists could
have demonstrated – and should have demonstrated (it was remiss

ladling it out to anti-sacramentalist Baptists like me? It is to be hoped that

none of us ‘retroject our sensitivities and sensibilities onto our forebears’.
3
Significantly, Fowler almost totally ignored the history of the Anabaptists
which pre-dated the rise of the Baptists by 80 years. And in what he did
say, he took the line which I will note when I set out my summary of his
arguments (see below): ‘It would be a mistake to conclude that since [the]
Baptists shared the Mennonite rejection of infant baptism, they therefore
shared their non-sacramental interpretation of the efficacy of baptism’
(Fowler: More p11). Why? Why would it be a mistake? Incidentally, here is
an admission that the Mennonites were non-sacramental. See the previous
chapter for extracts from the Anabaptists themselves.
4
Fowler also noted the same lack of appeal to history by the anti-
sacramentalists of the 18th century (Fowler: More pp53-54,129). Could it
be that these 18th century Baptists did not regard the 17th century as
foundational – that Scripture was far more important to them? Could it be
that they were not going down Fowler’s route? Could it be that instead of
starting with history and moving on to Scripture, they began with Scripture
and left it at that?
5
Fowler: More pp129,155.

55
 Sacramental Claims Based on the 17th, 18th and 19th Centuries

of them not to have done so) – that they were the true heirs of the
early Baptist tradition.
This can be challenged.
There is, I say, a very simple explanation for this lack of appeal to
history – which Fowler could not, or did not want to see; namely, no
such sacramental-Baptist literature – as that produced by infant
baptisers in those centuries – exists. There was no such ‘early
Baptist tradition’ of sacramentalism. Rather, there is only a
minuscule amount of evidence to be found among the earlier
Baptists for the kind of sacramentalism Fowler and his colleagues
are calling for. This ‘evidence’ for a long-standing sacramentalism
among Baptists is, to say the least, underwhelming! As he himself
said – on the very same page – this 20th century Baptist
sacramentalism was a ‘modification of Baptist theology’, a
‘conceptual shift’, a ‘new Baptist paradigm’;6 a ‘shift’ and ‘new’ for
the Baptists, but not, of course, for the Romanist, Orthodox,
Reformed (Puritan and Presbyterian) and Anglican – where there is
an abundant sacramentalist literature to draw upon. Indeed, this
body of literature is swelling by the day – as it now is for Baptist
sacramentalists. As above, Fowler noted that Baptist sacramentalists
‘were... much more concerned to interact with scholars of other

6
Fowler: More p155. Pinnock noted Grenz’ assertion in 1994 of ‘a
willingness in the Free Churches to change on’ sacramentalism (Pinnock
p18). I stress the ‘change’. Grenz (and Pinnock) were admitting that
sacramentalism among the Free Churches is a ‘change’, a departure,
something new. Grenz in 2006: ‘Recent decades have witnessed a growing
interest among some to recapture a depth of meaning in the Church’s rites,
that they sense their forebears had discarded in a more “rationalistic” era’
(Grenz p83). Quite! The rise of Baptist sacramentalism, as I have said, is a
20th century phenomenon. I do not accept the implication that
sacramentalism was the norm of the Baptists of the 17th century, and that
the more ‘rationalistic’ Baptists of the 18th and 19th centuries rejected it.
The sacramentalism the Baptists rejected was the sacramentalism of Rome
and the Reformed, and they rejected it from the 16th century. Indeed, right
from its rise, from the time of the Fathers, there have been believers who
have rejected sacramentalism.

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

traditions’.7 I am not surprised – there was so little sacramentalism

among fellow-Baptists for them to interact with!
And, of course, there is the over-riding consideration – which
will not go away; namely, that Scripture, not history, is
‘foundational’. Indeed, Fowler made the very point on the following
page to the above when, in his preamble to an analysis of what he
called ‘the biblical foundations’ of Baptist sacramentalism, he said:
‘For these [that is the sacramental] Baptists, as for Baptists in
general, no ultimate appeal can be made to ecclesiastical tradition –
only Scripture can be the basis for such an appeal’. And, once again,
he admitted the newness of the Baptist sacramentalism which arose
in the 20th century:
The Baptist sacramental exegesis represents an alignment of this Baptist
thought with the consensus of the historic Churches... The idea that
baptism is merely[!]8 a symbol giving testimony to a conversion already

7
Interact? Fifty years ago, Ernest Kevan highlighted the way Baptist
sacramentalists were influenced by non-Baptists: ‘No one would ever have
dreamed of interpreting sacramentally [texts like 1 Cor. 6:11; Eph. 5:26;
Tit. 3:5] unless the dilemma of infant baptisers had brought them into the
discussion’ (Fowler: More p127, emphasis mine). Cross and Thompson
admitted their use of ‘non-Baptist writings’ in setting out Baptist
sacramentalism (Cross and Thompson: ‘Introduction’ p1). Pinnock owned
it for himself: ‘A fresh reading of gospel [Gospel?] texts, an appreciation of
Catholic, Orthodox and Protestant traditions, and forms of charismatic
renewal – these have brought me to... argue for a recovery[!] of sacramental
theology for Free Church Protestants’ (Pinnock p8). All this ties in with
what I have just noted from Fowler; namely, that Baptist sacramentalists
find it far more congenial to interact with infant baptisers than Baptists.
And it all supports my claim that sacramentalism is the fundamental issue.
8
I object to the adjective ‘merely’. I hope the ‘symbolic’ (that is, the
biblical) view of baptism does long hold sway. But, I fear, ‘merely
symbolic’, moving to ‘effective sign’, will end in full-blown
sacramentalism. There are only two stable positions: The biblical – symbol;
the sacramental – baptismal regeneration. And we have to choose; we
cannot dither between the two (Josh. 24:14-15; 1 Kings 18:21). ‘Mere’
symbolism is pejorative. Taking the supper as a memorial, for instance,
need not be the same as making it meaningless. See Newman p215 quoting
Timothy George on the Anabaptists. I will not repeat this note every time
the word ‘mere’ or ‘merely’ is introduced to dismiss those of us who treat
the ordinances as symbols, but it should not be forgotten.

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

completed has been formally accepted only in the Anabaptist and

Baptist traditions.9
Let me underscore Fowler’s concession. Baptist sacramentalists are
moving away their traditional Baptist past to take up the
sacramentalism of the other Churches. I call that a fundamental
change, a fundamental newness if ever there was!
Even so, in a tortuous – yet weak – passage, although Fowler
conceded that these pioneering 20th century sacramental-Baptist
scholars did not themselves claim to have recovered the (alleged)
original (sacramental) Baptist view of baptism (though Fowler, of
course, wished they had done the ‘obvious’ and made such a claim),
he argued that if the New Testament does take a sacramental view of
baptism, then – with Baptist commitment to Scripture –
sacramentalism should have been the predominant Baptist view
these past 400 years. In this roundabout way, Fowler justified his
ransacking of Baptist history to try to establish that the early
Baptists were sacramentalists, and claimed that this demonstrates –
proves – that the New Testament is sacramental in its teaching on
baptism.10 This tortuous argument,11 I say, is weak in the extreme.

9
Fowler: More p156.
10
Fowler: More pp4-5.
11
Tortuous? Let me prise out the core of Fowler’s argument with an
illustration: If the earth really is flat, we should find the flat-earth view has
predominated scientific thinking this past 400 years. This being so, let us
look and see if this has been the case. If it is, then we may safely deduce
that the earth is flat. But what if we come up with only a few who believed
it? Would that justify the flat-earth theory? Leaving the illustration, the best
that Fowler could come up with was a few sacramentalist sentiments from a
tiny minority of earlier Baptists. To go back to the illustration for a
moment: I suppose a few flat-earthers would ‘prove’ a stream of flat-
earthism has always existed. Of course, it would be quite a leap to then go
on and say this has been the dominant notion these past 400 years. Finally,
how ever many believed in a flat earth, it still wouldn’t make a scrap of
difference to the fact that the earth is ‘unflat’. And, when all is said and
done, before we go looking to see who has believed the earth is flat,
shouldn’t we start with the science and discover or prove whether or not the
earth is flat? How much more so for theology. After all, in science we
ought to observe the phenomena and try to deduce the governing law before
we start looking at the various things men have believed. And when we

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

The fact is, we do not start with history; we start with Scripture. If
sacramentalism is biblical, let us read it in the Bible, whether or not
Uncle Tom Cobley in 1625, 1725, 1825 or 1925 believed it.
But there it is. That, in a nut-shell, is Fowler’s thesis. Find
sacramentalism in the writings of Baptists down the centuries and,
hey presto, obscurantist Baptists12 like me, who maintain that the
Baptist sacramentalism of the 20th century is a novelty among
Baptists, and, above all, a sinister departure from Scripture – then,
Bob’s your uncle, we have our feet knocked from under us.
Sacramentalism is scriptural after all!
So what did Fowler claim to have found in the 17th, 18th and 19th
centuries?
I can give my impression in a few words! Fowler, whistling in the
dark! In my view, he was trying to keep his spirits up when he made
his startling claims, and do it with such seeming (but misplaced)
assurance: ‘When the earliest Baptists [that is, the 17th century
Baptists] addressed the question of efficacy of baptism, they spoke
in sacramental terms... The dominant strain of early Baptist thought
conceptualised baptism as both a sign and a seal of saving union
with Christ, a divinely-ordained ritual which mediates the conscious
experience of entrance into a state of grace’. He further tried – in
vain, in my opinion – to establish that the sacramental view of
baptism had indeed been ‘the dominant strain of early Baptist
thought’.
But then came the snag. Apparently, this dominant 17th century
sacramentalist stream virtually ran dry for 200 years. ‘For a variety
of reasons... [it] was modified in a non-sacramental direction during
the 18th and 19th centuries’. Even so, argued Fowler, no real harm
was done. After all, he could ‘explain’ how this ‘deviation’ from the
dominant sacramentalism came about. And, to crown it all, let us
never forget, for Fowler it was the 17th century which was – and
remains – ‘foundational’ for Baptists. And that, he maintained as he
concluded his book, was sacramental in its view of baptism:

come to theology, since we have the definitive revelation to hand, it is there

that we must look before doing anything else. Start with the Bible, and then
look at history.
12
See the previous chapter.

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

‘Reformed sacramentalism was the essence of the mainstream

baptismal theology of the 17th century English Baptists’.13
I dispute these claims, and dispute them vigorously.
But, reader, I have no intention of engaging in a blow-by-blow
slugging match over who said what or why, or what they meant in
saying it, in an attempt to establish or disprove that Baptists have
always been – at heart – sacramentalists. The reason is simple. It is
pointless. No doubt, if we look hard enough, we can find Baptists
who have said the strangest things on all sorts of subjects. So what?
What does that prove? That Baptists like everybody else can hold
and express odd and inconsistent views from time to time, or fail to
see the logical conclusions of what they have said?
Again, it would be wearisome, somewhat profitless and worse, to
pore over countless pages of scores of manuscripts in order to
establish whether or not some Baptists have been sacramentalists, or
occasionally used sacramental expressions in writings or in their
hymns or whatever. Why? Because of the absolute and fundamental
principle which all Baptists adopt – at least, they used to adopt – and
which all believers ought to adopt, and which I have stressed
repeatedly; namely: in establishing any doctrine or practice in
Christ’s church, history is secondary, and Scripture is paramount. I
remind you, reader, of what Fowler himself said: ‘No ultimate
appeal can be made to ecclesiastical tradition – only Scripture can
be the basis for such an appeal’.14 So why do we have to read
through 155 pages of ‘ecclesiastical tradition’ before we get to it?15

13
Fowler: More pp4,5,57,86-87,249. I say whistling in the dark. It reminds
me of the preacher’s notes: ‘Argument weak here. Shout!’.
14
Fowler: More p156.
15
And sauce is sauce for sacramental goose as well as Baptist gander. What
do I mean? Just this. George, when dismissing Baptist claims for an
unbroken line of descent of Baptist churches from the apostles – which, as I
have explained, I do not claim – George in dismissing this, said it was ‘not
only historically incredulous, but also theologically unnecessary’ (George
p30). Quite! So why don’t we apply this principle to Fowler’s extended
effort to establish a line (even on his own terms, admittedly a badly broken
line) of Baptist sacramentalism? It is ‘theologically unnecessary’, and
worse.

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

For these reasons, I will not engage with Fowler’s detailed raking
over of the history of the Baptists of the 17th, 18th and 19th
centuries.16 Rather, I will sum up my reasons for rejecting his thesis.
I emphasise this. I am simply summarising my objections, and only
summarising them. I am not fully arguing my case. Although I will
offer samples of the sort of thing I have in mind, for the reasons I
have given, I am not trying to engage in a line-by-line battle with
Fowler over the history.
I admit, at once, that some Baptists (and others who would not
call themselves ‘Baptists’ but, nevertheless, baptise only believers)
have used the word ‘sacrament’. It would be pointless to deny it.17 I
also admit the evidence which Fowler produced to show that some
(Benjamin Keach,18 Anne Dutton19, Charles Stovel,20 and Baptist

16
Fowler: More pp10-88,248-249. I make an exception in the case of
Thomas Helwys who was quoted by Thompson. See below.
17
Robert Anderson: ‘All Christians recognise that baptism is... a
sacrament’. In the omitted words, Anderson added a rider: ‘In the true, as
distinguished from, the superstitious sense of the word’ (Anderson p221).
Anderson was mistaken in his assertion, I, for one, do not recognise
‘baptism as a sacrament’. Since it is an invented, non-biblical word which
has such appalling overtones and consequences, it should be avoided. It has
no ‘true’ – that is, New Testament – meaning. Again, I am sorry that
Spurgeon was prepared to talk about ‘the sacramental table’ (Metropolitan
Vol.31 p223, for instance), and ‘the real presence’, though he was careful to
deny the corporeal or actual presence of Christ at the Lord’s supper (see
Till He Come on Google Books).
18
Fowler: More pp29-30. Fowler quoted Benjamin Keach’s Catechism:
‘The outward and ordinary means whereby Christ communicates to us the
benefits of redemption are his ordinances, especially the word, baptism, the
Lord’s supper and prayer; all of which means are made effectual to the
elect, through faith, for salvation’. This – whether by design I cannot say –
was copying, almost word for word, Westminster pp246,311. Yet, even in
this, note Keach’s omission of ‘sacraments’. Nevertheless, I concede
Fowler was right to say that ‘this statement should make it perfectly clear
that baptism was regarded [by Keach] as instrumental in some sense in the
personal experience of salvation’ (Fowler: More pp18-19). However, see
below for my views of the reliance of the 1689 Particular Baptist
Confession on the Westminster documents. But I accept, as even stronger
evidence, Keach did quote Stephen Charnock to the effect that ‘baptism is a
means of conveying... grace, when the Spirit is pleased to operate with it’
(Fowler: More pp29-30). In short, let us agree – Keach was a sacramentalist

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

W.Noel21 – I think it fair to say these were Fowler’s strongest

witnesses) spoke in terms somewhat closer to sacramental baptism
than the overwhelming majority of Baptists of the period. But not
even four swallows (if indeed they are all swallows) make a
summer.

– of some kind. According to Fowler the evidence was ‘clear’, but, as he

also admitted, it was ‘modest’ (Fowler: ‘Oxymoron’ p145). Certainly it is a
long way from the sort of thing Baptist sacramentalists are saying today.
For more on Keach, see below.
19
Fowler: More pp46-48. Fowler showed that Anne Dutton held that
baptism is a seal. But in her pamphlet she did not use the term ‘sacrament’
(as Fowler admitted), and gave most space to baptism as a representation of
the spiritual union of the believer with Christ. I do not concede that Dutton
was a sacramentalist.
20
Fowler: More pp65-72. With his idiosyncratic distinction between
regeneration and the new birth, Charles Stovel thought John 3:1-12 refers to
baptism – being born again by baptism, indeed. But, according to Stovel,
being born again is not the same as regeneration – regeneration is the secret
work of God; being born again is an open profession of a walk with Christ.
So, although Stovel could be thought (on a superficial glance) to be
teaching baptismal regeneration, he most definitely was not; he was
teaching that by baptism a believer begins his open testimony of Christ
before the world. I do not concede that Stovel was a sacramentalist.
21
Fowler: More pp72-75. Baptist W.Noel, who left Anglicanism to adopt
Baptist views, but showed signs of bringing some kind of sacramentalism
with him (mostly, in my view, shown in a lax use of terms), did say that
‘when a person who has received spiritual life manifests it by confessing
Christ before men by immersion, then he is born of water and of the Spirit –
his new birth is complete... Baptism is the profession of faith, the public
confession of Christ, without which confession there is no true faith and no
salvation... It is not enough to believe in Christ, but we must also profess...
which it is the will of Christ that we should do by baptism... Baptism is thus
necessary to remission of sins’. Rom. 10:9-10 springs to mind. Let me re-
quote Spurgeon on this: ‘The promise of salvation is not made to a faith
which is never avowed’. And: ‘God requires [baptism in water], and though
men are saved without any baptism... [and] though baptism is not saving,
yet, if men would be saved, they must not be disobedient’ (Spurgeon: Early
p147; Grass and Randall p59). Noel was, in my view, saying and meaning
nothing more. It was a far cry from the sacramentalism which Fowler was
trying to establish. Noel was lax in his terms, I say, but hardly anything
more. I do not concede he was a sacramentalist.

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

My objections to Fowler’s (and others’) thesis22 can be summarised

as follows:
 The 17th century was not foundational. It was transitional.
 How did he select his historical examples? And in the ones he
selected – presumably the strongest – why were there so few
with even a hint of the sacramentalism he was talking about?
 In many of his deductions he was clutching at straws.
 He repeatedly argued from what writers did not say. Arguing
from silence is not the best way to build a convincing case.
 He repeatedly read far more into words than is justified. Just
now I said he was clutching at straws. I further say he made far
more bricks than is warranted from the meagre amount of straw
he managed to collect.
 He understated the strength of the non- or anti-sacramental
statements he quoted.
 He attributed motives behind the words of those he quoted,
often to explain away that which did not fit his thesis.
 He sometimes asserted without proof.
 He begged the question.
 He was not averse to making a sacramental suggestion and then
withdrawing it – leaving the sacramental odour in the reader’s
nostrils.23

22
For the sort of thing I am talking about, see the extended note on p306.
23
To illustrate my meaning on this particular point, consider the following
episode which took place in the English law courts. In 1931, Norman
Birkett KC led for the Crown against Alfred Arthur Rouse for the alleged
murder of an unidentified man in ‘The Blazing Car Case’. An expert
witness gave evidence which ‘appeared at first sight to demolish a principal
part of the structure of the Crown case. But Birkett immediately rose to the
occasion. His cross-examination of the Cricklewood engineer was brief but
deadly’. He asked the expert for the coefficient of expansion of brass. The
expert did not know it. Later, another expert witness was put into the
witness box. Birkett asked him if he knew the coefficient of expansion. He
did not. ‘This question, which effectively demolished the evidence of the
defence’s two expert witnesses, has been cited as the most devastating in its
effect of any question ever put to a witness by Birkett in cross-examination.
At the time, however, it was criticised in some quarters as a “trick”
question which should not have been asked... Asked many years later what
he would have done if the witnesses had given the correct answer

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

In short: In my opinion, Fowler did ‘a Joachim Jeremias’; that is, he

started with a thesis and found at least all the evidence he could to
establish it.24
But in one thing he was absolutely right:
British Baptists who affirmed that baptism is a sacrament (that is, that
baptism in some way mediates salvific union with Christ)... were
definitely a [miniscule] minority. This began to change in the early part
of the 20th century, when some influential Baptist leaders articulated
the view that baptism is both an ordinance to obey and a sacrament of
grace.25
Until the mid 20th century, therefore, we can definitely say that the
overwhelming majority of Baptists were decidedly non-
sacramentalist – if not anti-sacramentalist. They regarded baptism as
a sign, a symbol – nothing more, nothing less – and they baptised
believers on profession of their faith in obedience to Christ’s
command to represent their spiritual experience; it was, to them, an
ordinance not a sacrament. Occasional passing remarks from certain
writers can be cited which might point to a different stance, and
there were some – like Barton W.Stone and Alexander Campbell in

(0.0000189), he said that he would have gone on to copper, then to

aluminium and other metals, eventually leaving the subject as if it were of
no particular importance’ (Montgomery Hyde pp297-299,307-309). My
point is this: By asking the witnesses these questions, which they could not
answer, Birkett made them look unreliable, non-expert in the eyes of the
jury. Yet a man can be an expert witness and not know these constants by
heart – as long as he knows where he can look them up and use them when
he wants them. His lack of precise knowledge of the particular coefficient
does not in any way cast doubt upon his expertise – which is what Birkett
had effectively (cleverly) done in this tangential way. I am convinced
myself that the question should have been forbidden by the judge. Just for
the record, in any event Rouse was found guilty and, on the eve of his
execution, confessed to the murder.
Why did I say all this? Because, on occasion, Fowler, like Birkett, raised an
issue to withdraw it. But the suggestion’s odour is left in the nostrils.
24
I have cited a wit. Let me stress his humour: Joachim Jeremias unearthed
at least all the evidence for infant baptism. See Wright: What...? p18; Lane
pp139-143.
25
Fowler: More p88.

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 Sacramental Claims Based on the 17th, 18th and 19th Centuries

the mid 19th century (and their followers today)26 – who did (and
still do) teach that grace is actually conferred in baptism, but the
overwhelming majority of Baptists thought that baptism is symbolic.
Baptists were non-sacramentalist; indeed, they were anti-
sacramentalist. May I remind you, reader, of something Fowler
himself said:
The idea that baptism is merely[!] a symbol giving testimony to a
conversion already completed has been formally accepted only in the
Anabaptist and Baptist traditions.27
I acknowledge Fowler was here rightly saying that only Anabaptists
and Baptists have maintained the anti-sacramentalist symbolic view
of baptism – they alone of all the historic churches. Very well. I
gladly own it. Indeed, this proves my point, which Fowler had
himself vainly tried to disprove: Baptists have been anti-
sacramental. Until the 20th century, that is.
It is now time to turn to that century, and on to the present day.

26
See Castelein pp51-55,83-87,122-125,129-144.
27
Fowler: More p156.

65
 Baptist Sacramentalism
in the
20th and 21st Centuries

As I said at the close of the previous chapter, Fowler, in my opinion,

failed to make his case for Baptist sacramentalism in the 17th, 18th
and 19th centuries. The facts are against him. The overwhelming
majority of Baptists in those centuries did not have a sacramental
view of the ordinance and there was nothing approximating to what
might be called ‘a sacramental tradition’ among Baptists.
Coming to the 20th century, however, Fowler was on surer –
indeed, incontestable – ground. He was more than able to produce
abundant evidence to support his case – except that his chapter is
mis-titled.1 It does not describe ‘The Re-formulation of Baptist
Sacramentalism’. Rather, it documents its formulation. Baptist
sacramentalism began in the 20th century – it was not re-discovered
or re-formulated then. But having begun, how it has grown –
especially in the closing years of the 20th century and the opening
of the 21st!
Let me trace its development.2
It was, I say, during the 20th century, with the renewal of the
liturgical movement,3 that some Baptist scholars began to put
forward a sacramental approach to baptism. In 1953, J.M.Ross (an
infant baptiser himself), speaking of Baptists, was able to say:

1
Indeed, Fowler’s book is itself mis-titled – it does not describe the
recovery – but the formulation – of a Baptist sacramentalism.
2
In reproducing these extracts from Baptist scholars, I do not mean to
imply that these writers did not say other things; biblical things. But the fact
is they said this. I have already described this as ‘double-speak’. As I have
noted in this work, and shown in my Infant, this is how Reformed infant-
baptisers proceed; taking away – or trying to – with one hand, that which
they have lavishly doled out with the other. It is a constant Evangelical-
sacramentalist ploy. It will not do.
3
I am speaking of ‘the liturgical renewal felt by Baptists and others in the
1960s and perhaps most markedly in the 1980s’ (Russell viii).

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 Baptist Sacramentalism in the 20th and 21st Centuries

Baptism is being increasingly regarded not only as something the

believer does, but as a means through which God acts upon him... In
recent times, the philosophical background has changed, and we are
able to see certain things in Scripture to which we were formerly
blind[!]... It is no longer necessary for us to fear that we are sinking
towards Rome if we follow Scripture in joining baptism with faith as
the instrument of our salvation.4
Oh?
And if that was the situation in 1953, what now – a decade into
the 21st century? Following something of a twenty-year hiatus from
about 1970, during the closing years of the 20th century the
sacramental drive among Baptists started to gather momentum.5
And it continues to gather pace as the opening years of this century
pass. If Derek Tidball, writing in 2006, was right: ‘Baptists reject
baptismal regeneration’, I hope the same can be said five years
later.6 For the majority of Baptists, I think it can – still. But for how
much longer? As he himself said:
There has certainly been a move among Baptist theologians to inject
sacramental meaning into baptism without losing the element of
personal faith as essential. Many Baptists preach it as an ‘effective sign’
not ‘merely symbolic’,7 though perhaps the popular culture of Baptist
churches means the latter often wins out over the former in the minds of
the congregation.8
David Wright, who was, as I have noted, Emeritus Professor of
Patristic and Reformed Christianity, Edinburgh – a Reformed
historian holding to infant baptism – spoke of what he considered to
be ‘several signs of hope’ ‘early in the third millennium’. These
included ‘the growing evidence of sacramental thinking among
Baptist theologians’. Wright, deploring the long history of (as he

4
Ross pp111-112.
5
Porter and Cross pp33-39.
6
That is, regeneration by water baptism. Tidball p159. I am publishing this
in 2011.
7
See my earlier note on the pejorative ‘merely’.
8
Tidball p160. Note the point. Many professional Baptist theologians and
preachers are sacramentalists. Most of the όι πολλοι (hoi polloi – the
common people), at present, are not. Most of the latter, however, usually
follow the former, given a little time.

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 Baptist Sacramentalism in the 20th and 21st Centuries

saw it) the debasing of baptism by the way infant baptism has been
practiced (sadly, he did not recognise that baptism has been debased
by infant baptism itself – not just by corruptions of it!), wished to
see a more sacramental approach to it; in other words, that those
who use the term, and argue for the effects of infant baptism, would
mean it. Wright wanted and worked for greater rapport among
sacramentalists – both Reformed and Baptist – and was glad to see it
happening. Indeed, he contributed largely to it.9 The same goes for
the sacramental Baptists he spoke of. Sacramentalism is what these
people are calling for. Sacramentalism is the issue.10
Fowler:
In the 20th century... some British Baptist scholars... shifted towards a
sacramental understanding of baptism as an integral part of conversion
and an instrument by which grace becomes operative in individual
experience... A significant stream of recent [early 21st century] Baptist
thought moves along the lines of... sacramentalism.11
And by ‘sacramentalism’, Fowler meant:
To say that baptism is ‘sacramental’ is to say that it mediates the
experience of salvific union with Christ; that is, that one submits to
baptism as a penitent sinner in order to experience the forgiveness of
sins and the gift of the Holy Spirit, rather than as a confirmed 12 disciple
in order to bear witness to a past experience of union with Christ. 13

9
Wright: What...? pp10-11,87-102. See my Infant.
10
Wright: ‘Christian’ pp163-169. For all that, Wright when, a few months
after the appearance of his What...?, published this article in which he
tackled the question of what to do next, failed to mention sacramentalism.
Given his own emphasis in his book, and the emphasis in the articles and
advertisements in the edition of the journal which published his article, its
omission, when dealing specifically with the way forward, was serious, and
failed to convey the full picture. As for the advertisements, see Evangelical
Quarterly April 2006 pp115-116 for recent ‘books on [believer’s] baptism
and sacramentalism’.
11
Fowler: More pp3-4. Note the ‘shifted’. It was, as I have said, new.
12
I am sure that Fowler did not use ‘confirmed’ here in the technical
Roman, Reformed or Anglican sense. I take it he meant ‘established’,
‘definite’ or ‘credible’.
13
Fowler: More p6. Of course, as I said before, there is immense blessing
in the baptism of a believer as he witnesses to his union with Christ, and

68
 Baptist Sacramentalism in the 20th and 21st Centuries

Now... if that doesn’t set alarm bells ringing for Baptists, nothing
will.
Let me trace the history of this Baptist sacramentalism.
The rot set in with Henry Wheeler Robinson, who played a major
role in the rise of Baptist sacramentalism right from the early
decades of the century. Indeed, he played the leading role.14 Cross
recorded that Robinson’s ‘college days’ in the 1890s:
Brought him into constant contact with those of other traditions, and
this clearly had a deep and lasting effect on his attitudes... In later life,
Robinson was closely associated with the Quakers and had a keen
interest in... the writings of J.H.Newman...15 He believed in the need for
clearer thinking and greater charity, and, for Baptists, this applied more
to baptism than any other doctrine because baptism was the major
stumbling block to the union/reunion movement being proposed at that
time... Robinson was born in... 1872, when the overwhelming majority
of Baptists understood baptism to be nothing more than[!] an ordinance,
a symbol of conversion, a profession of personal faith in Christ, a
witness to the gospel, an act of obedience, and in the majority of
churches, a condition of membership... 16 If the Tractarians are viewed
as adopting an extreme position in their theology of baptismal
regeneration, the [traditional] Baptist reaction should... be seen as the
opposite extreme... From the likes of E.B.Pusey and J.H.Newman
claiming too much for baptism, many Baptists claimed too little for it...
During a serious illness in 1913... ‘the truths of “Evangelical”
Christianity... failed to bring him [Robinson] personal strength’. Such

obeys his command (similarly for the Lord’s supper) – but it is a leap of
astronomical proportions to try to turn this into sacramentalism.
14
For more on the leading part in Baptist sacramentalism played by Henry
Wheeler Robinson, see the extended note on p310.
15
For more on Henry Wheeler Robinson and John Henry Newman, see the
extended note on p311.
16
Quite a list for ‘nothing more than’! In light of this list of the reasons for
baptising when it is regarded as ‘nothing more than an ordinance, a
symbol’, how could Wheeler Robinson speak thus: ‘If water baptism is not
a means of grace, why keep it up?’ After all, he himself spoke of
‘immersion as a “symbolic expression of the historical truths on which our
faith rests” [and] personal union with Christ by faith’ (Cross:
‘Pneumatological’ pp153-155). If I may be allowed to answer Robinson’s
question: ‘If water baptism is not a means of grace, why keep it up?’
Because Christ commanded it – that’s why! Not because it conveys grace.

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 Baptist Sacramentalism in the 20th and 21st Centuries

strength, however, he found in ‘a more “sacramental” religion’

mediated through a priest and ‘sacred elements’. 17
As Cross made clear, Wheeler Robinson wanted the Baptists to have
their own ‘Oxford Movement’.18 He explained. Wheeler Robinson
wanted what he called:

17
Cross: ‘Pneumatological’ pp152-154. And, yet again, note the admission
that 20th century sacramentalism was a novelty. Note also the contribution
of non-Baptists (Quakers and Tractarians) to Wheeler Robinson’s move to
sacramentalism, and the part played by the drive for ecumenism. These
seeds did not fail to germinate. I agree that we ‘need... clearer thinking and
greater charity’, but that thinking must also produce greater clarity. Mark
the unmistakable and unashamed sacerdotalism in Robinson’s words – ‘a
more “sacramental” religion’ mediated through a priest and “sacred
elements”’.
Ernest Payne set out Wheeler Robinson’s experience: ‘The truths of
“Evangelical” Christianity which he had often preached to others, failed
during his illness, to bring him personal strength. He thus describes what
happened, in an important autobiographical passage: “They (that is, the
truths) remained true to him, but they seemed to lack vitality. They seemed
to demand an active effort of faith, for which the physical energy was
lacking... He contrasted with this... that of a more “sacramental” religion...
in which the priest would bring the sacred elements to the bedside, and with
them the needed grace. The result of this experience was not to change a
“Protestant” into a “Catholic”, but to lead him to seek for the lacuna in his
own conception of Evangelical truth. He found it in his relative neglect of
those [so-called sacramental] conceptions of the Holy Spirit in which the
New Testament is [said to be] so rich”’ (Payne: Henry Wheeler Robinson
pp56-57). This speaks volumes!
18
Cross: ‘Pneumatological’ p156. The Oxford Movement was a 19th
century attempt by some within the Church of England to put a stop to
liberalism. Its leaders, J.H.Newman, J.Keble and E.B.Pusey, were all
members of Oriel College, Oxford in the 1820s. Keble’s 1833 sermon,
‘National Apostasy’, marked the opening of the movement, and the first of
the Tracts soon followed. Hence the alternative title the ‘Tractarian
Movement’. The Tracts, while anti-Reformation, also opposed Roman
Catholic teaching. But from 1840 on, J.H.Newman led the movement
increasingly towards Rome, his Tract XC in 1841 arousing a storm of
protest. In 1845, Newman ‘converted’ to Rome. Pusey stayed within the
Church of England, and ‘Anglo-Catholic’, ‘Ritualist’ and ‘Puseyite’,
entered the lexicon (see Douglas p739). And Wheeler Robinson wanted the

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 Baptist Sacramentalism in the 20th and 21st Centuries

The genuine sacramentalism of the New Testament... believer’s baptism

by which he meant the entrance of believers into a life of supernatural
powers... Believer’s baptism is actually a centre round which other
doctrines can be logically and naturally grouped. We have made
baptism our centre... [Wheeler Robinson saw the] sacraments as
vehicles of a spiritual benediction on humanity, ordained by Christ as a
means of union with him. More precisely, a sacrament is ‘something
which is a means by which the divine Spirit becomes active in the heart
of reader or hearer... sacrament... means of grace’... [Baptism is no]
‘mere symbolism... but [a] very real accomplishment of a divine work,
the work of the Holy Spirit’... To be baptised into Christ is to put on
Christ; that is, to enter that realm of the Spirit under Christ’s
Lordship.19
Wheeler Robinson made his position clear:
The symbol in the ancient world usually carried an effective as well as a
declaratory or expressive meaning... Baptism in the New Testament
certainly means... it is associated with the gift of the Holy Spirit... an
experiential union with Christ in his redeeming acts... Does not baptism
express much more than a personal act? Is it not, by virtue of being that,
the New Testament door of entrance into a life of supernatural energies,
the surrender to that ‘law of the Spirit’ which the apostle set in strongest
contrast to the common life of men?... How closely it is related to the
gift of the Holy Spirit... It needs to be said, of course, that the
connection between water baptism and the baptism of the Spirit is of no
mechanical kind,20 such as quasi-magical ideas of the ceremony would
suggest... There could be no risk of encouraging the idea of ‘baptismal
regeneration’ (in the modern sense), 21 because all who were baptised
were already believers... Indeed, it was the very divorce of baptism
from personal faith which has made ‘sacerdotalism’ possible...
Baptists have been reluctant to recognise this ‘baptismal grace’, just
because, in their judgement, it is utterly misrepresented and distorted
when ascribed to unconscious infants. The reaction from a false
doctrine of divine grace in baptism has made them suspicious even of
the genuine [so-called] sacramentalism of the New Testament. We have
been saying believer’s baptism so emphatically that we have failed, or

Baptists to have their own Oxford Movement. Enough said! See the earlier
extended note for more on Wheeler Robinson and J.H.Newman.
19
Cross: ‘Pneumatological’ pp155-163; see pp151-176.
20
Echoes here of Calvin and the Lord’s supper, as I have shown elsewhere.
21
Vain hope! Modern? This appalling notion has been ruining millions for
1800 years and more!

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at least are failing now [1927], to say with anything like equal
emphasis, believer’s baptism; that is, the entrance of believers into a life
of supernatural powers... If any Baptist reader is afraid that this may
mean a sacramentalism of the lower kind, with consecrated water... let
it be said quite distinctly that I am pleading for the connection of water
baptism with the Spirit in exactly the sense in which all Baptists plead
for its connection with personal faith... At the present time, and in this
country, the Baptist future seems to depend on the relation to the
distinctive feature of believer’s baptism. Baptists must make either
more or less of it.22
Wheeler Robinson had no doubt which he would opt for:
We must make more of baptism... If we teach... that water baptism is of
real value... may we not teach that it is... possibly a real occasion... of
that baptism of the Spirit...?... Baptism is a sacrament of grace... Water
baptism was in the New Testament times the... occasion and
experienced-means of the Spirit baptism of believers... I believe that the
future of the Baptist Church in this country does largely depend on the
recovery of a lost sacramental emphasis; on our making more, not less,
of believer’s baptism.23
Thus the spade work for Baptist sacramentalism was done by Henry
Wheeler Robinson. The course was now set.
A.C.Underwood carried on the theme in 1937: Baptists are
‘sacramentalists though they reject sacerdotalism’.24 Sacraments are
‘efficacious symbols which mediate the grace of God... At their
baptism they receive a further accession of the Spirit in response to
their faith’. Again, in 1947: ‘Baptists... today... advance the... claim
that they alone preserve the full sacramental value of believer’s
baptism as a means of grace... Baptists can offer high-
churchmanship without clericalism, and sacramentalism without
sacerdotalism’.25

22
Wheeler Robinson: The Life pp79-80,175-179, first two emphases
original; third, mine. Reader, let the words of the third emphasis sink in;
that is, ‘in exactly the sense’.
23
Fowler: More pp89-97. Note the ‘the Baptist Church in this country’.
Such little unbiblical-phrases, such medieval (and Reformed) concepts,
creeping in unnoticed today, become the definitive view tomorrow.
24
Vain hope. See my earlier comments. The record of Wheeler Robinson’s
own experience – see above – exposes the futility of this hope.
25
Underwood pp270,274; Fowler: More pp98-100.

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Coming to the 1940s, Robert C.Walton spoke of ‘an intimate

relationship between the gift [of the Spirit] and the sacrament’ of
baptism; ‘the gift of the Spirit to the Christian community, in which
a man shares because he has entered that community through
baptism’. ‘New life is the gift of the Spirit; no man can achieve it by
himself. To be born again “of water and of the Spirit” is to enter the
community’ by baptism. ‘Faith in Christ and his benefits... is
sacramentally expressed in believer’s baptism’. ‘If [since, he
meant]... believer’s baptism is a sacrament in which God acts, and
an ordinance we are bound by our allegiance to obey, then to make
it an optional extra means that the Baptist community sins
grievously, misleading the flock committed to its charge, and by its
neglect stops up one channel through which the divine blessing is
meditated’.26
In 1947, Henry Cook:
The Baptist reason for avoiding the word ‘sacraments’ is... quite
intelligible, but it is at the same time unfortunate, since the word
‘ordinances’ hardly does justice to all that is involved in baptism and
the Lord’s supper. These are ordinances undoubtedly, but they are
surely very much more, and their significance lies not merely in the fact
that they were enjoined upon us by Christ, but that they become to the
man of faith an actual means of grace... [In baptism there is] a vitalising
and enriching of his [God’s] grace and power... [Baptism is]
sacramental... that is, through which God in saving grace is able to
come to the soul.27
Again, in 1947, F.Townley Lord, President of the Baptist Union,28
writing about the Lord’s supper, in part quoting others, showed his
sacramental hand:
‘The Church’, says Dr Micklem, ‘proclaims its good news by
administering the sacraments no less than by preaching the word’...
While it would doubtless be true to say that the majority of worshippers
in Baptist... churches regard the Lord’s supper chiefly as an act of
remembrance, there are many who are emphasising more and more the

26
Fowler: More pp100-105. I agree, of course, that baptism is not an
optional extra, and to neglect it is ‘to sin grievously’. But to be an anti-
sacramentalist is not the same as treating baptism as an optional extra.
27
Fowler: More pp105-107.
28
By ‘Baptist Union’, I mean the Baptist Union of Great Britain.

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 Baptist Sacramentalism in the 20th and 21st Centuries

real spiritual presence of the risen Lord – not in the elements, but in the
believing heart of the worshipper. Thus Dr Wheeler Robinson could
quote with approval [the Anglican] Richard Hooker’s words: ‘The real
presence of Christ’s most blessed body and blood is not... to be sought
for in the sacrament, but in the worthy receiver of the sacrament’29...
The [so-called] inadequacy of a merely ‘commemorative’ interpretation
of the Lord’s supper has been fully recognised... by... [some]
Congregationalist and Baptist writers... ‘Let us get rid of the idea’,
wrote P.T.Forsyth, ‘which has impoverished worship beyond measure,
that the act is mainly commemorative. No Church can live on that. How
can we have a mere memorial of one who is still alive, still our life, still
present with us, and acting in us?’... W.W.B.Emery: ‘... I have known
good Christian folk to own that they found a note of dreariness and
sadness in the Lord’s supper which made it depressing and unhelpful.
This is not surprising when it stands for remembrance alone.
Unquestionably there is something dreary in an effort of memory to
reach back over the centuries and recover touch with an event and a
person who belong to the past’30... It is sometimes pointed out that

29
I do not for a moment question the spiritual presence of Christ in every
believer, but sacramental talk like this, whatever the subtle distinctions
made by theologians, has been significant in the Romeward-drive. Reader,
we must keep our eyes skinned for such subtle glosses.
30
What a woeful ignorance of Scripture Forsyth and Emery here displayed.
Christ did not institute his supper for the purpose Forsyth claimed. Christ
spelled it out. He established the supper as a memorial of a historical, once-
for-all-time event. When he said: ‘Do this in remembrance of me’, he was
clearly speaking of his crucifixion – ‘this is my body... this is my blood of
the new covenant, which is shed for many for the remission of sins’ (Matt.
26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:24-26). On Christ’s
authority, and on apostolic authority, the Lord’s supper is a
commemoration of the historical event of his death. There is, also, the vital
note of looking forward to Christ’s return in the ‘till he comes’. Of course,
if men such as Forsyth and Emery thought and taught that remembering
Christ’s death meant that we should constantly rehearse the harrowing
physical details of Christ’s sufferings, and that is all, no wonder ‘good
Christian folk’ did not like it. But if I realise – as Scripture teaches – that all
my hope is bound up in the death of Christ, what should be more
exhilarating to me than to have my heart reminded again and again of the
event – above all, the person – which secured my everlasting salvation?
And was Forsyth not in danger, to put it mildly, of belittling the command
of the apostle? Are we not commanded to ‘remember Jesus Christ’ (2 Tim.
2:8, NIV, NASB)?

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whereas many branches of the Christian Church put the altar in the
centre, the Baptists... like most Free Churchmen, direct attention to the
pulpit. If by this is meant that greater attention is necessary in Baptist...
churches to the sacrament of the Lord’s supper, there is point in the
criticism. Undoubtedly, our churches should do more to give the Lord’s
table the place is has historically occupied in their theology31 – the
central place in the worship of the Church. But this is not to detract in
any degree from the ministry of the pulpit. 32
Oh no? The truth is quite the opposite. As I have argued – and I will
return to it – sacramentalism always diminishes preaching.
In 1948, the Baptist Union published ‘The Baptist Doctrine of
the Church’ in which it stated: ‘The New Testament clearly
indicates a connection of the gift of the Holy Spirit with the
experience of baptism’.33
In 1956, and again in 1965, Neville Clark:
Baptism... is effective rather than merely symbolic... In baptism the
disciple enters into the whole redemptive action of his Lord, so that
what was once done representatively for him [by Christ] may now be
done in actuality in him [by water baptism]... The point at which
redemption becomes effective for us is at baptism... Baptism and [the]
new birth are inseparably bound together. 34
Clark again, in 1959, in his contribution to Christian Baptism,35
edited by Alan Gilmore:

31
Reader, beware! That the Lord’s supper has historically occupied a
central place in Baptist theology, requires proof, not mere assertion. Proof
is also needed that it is biblical to place the Lord’s supper before preaching,
and that it should occupy the central place in worship. Will a sacramentalist
give us that proof? I think we shall have a long wait.
32
Lord pp85-98. See the tentative moves towards liturgy in this same
article.
33
Fowler: More p151.
34
Fowler: More pp107-108.
35
I have taken several of the extracts above from the contributions made by
the various authors to Christian Baptism. For Fowler’s extracts and
summaries, see Fowler: More pp113-133; ‘Oxymoron’ pp129-150. Various
other extracts appear at other places in my book. I repeat Kevan’s criticism
of Christian Baptism: ‘No one would ever have dreamed of interpreting
sacramentally [texts like 1 Cor. 6:11; Eph. 5:26; Tit. 3:5] unless the
dilemma of infant baptisers had brought them into the discussion... It is

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Baptism... implies, embodies and effects forgiveness of sin, initiation

into the church and the gift of the Holy Spirit... Baptism effects
initiation into the life of the blessed trinity and all the blessings of the
new ‘age’, and so embodies the wholeness of redemption. It is ‘into
Christ’, into the crucified, risen and ascended Lord, into the whole
drama of his redemption achievement. We are incorporated into Christ
that we may be crucified with Christ. We are crucified with Christ that
we may share his resurrection... Baptism effects regeneration and new
birth because and only because it sets us at Golgotha and the empty
tomb... Baptism is a sacrament of the gospel... So it is that the story of
our redemption contains three great ‘moments’. Our redemption was
accomplished at the cross and resurrection; it is accomplished at
baptism; it will be accomplished at the parousia [Christ’s return]. It is
the maintenance of the separateness and the unity of these ‘moments’
that provides us with our problem and our task. 36
Fowler summarised Clark’s view:
Baptism is ‘a sacrament of inaugurated eschatology’, effecting the
believer’s entrance into the benefits presently attached to the kingdom
of God... ‘How is this union with Christ accomplished; how does
baptism effect it? The answer is given in terms of initiation into the
church. Baptism accomplishes union with Christ because it gives entry
into the church, which is his resurrection body. Into that body, the
baptised are incorporated as “members”... In baptism the Holy Spirit is
given... In one sense, baptism effects what it signifies’... Christians die
and rise with Christ in baptism.37
Beasley-Murray, in 1959, in his contribution to Christian Baptism,
stated that ‘the baptismal act... is the supreme moment in the
believer’s experience of salvation’.38 Fowler summarised Beasley-

astonishing... to find that the authors [of Christian Baptism] are willing to
concede a reference to baptism in these passages’ (Fowler: More p127). Of
Clark’s chapter, Kevan said: ‘Anything less Baptist would be hard to find’.
Kevan deplored the sacramentalists’ use of ‘convey, effect, incorporate, and
an unqualified allusion to the “efficacy” of the rite’ (Cross and Thompson:
‘Introduction’ p4). For more on Baptist sacramentalists and history, see the
extended note on p313.
36
Clark: ‘The Theology’ pp308-309,313,316,318.
37
Fowler: More pp110,112.
38
Beasley-Murray: ‘Baptism in the Epistles of Paul’ p129. In light of the
part played by Beasley-Murray in the rise of Baptist sacramentalism, the
fact that he started as a student at Spurgeon’s College in 1936, was its

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Murray: ‘Baptism is, for Paul, an effective sign... To assert that

baptism saves by virtue of being the vehicle of faith is to take
seriously what Paul says about both faith and baptism’.39
Replying to continued criticism of the sacramentalist claims,
Beasley-Murray wrote again:
We are not contending that God justifies by faith, but gives the Spirit
and unites to Christ by baptism, as though baptism was a ‘work’
alongside faith. That would be a perversion of the gospel. Our plea has
been that in the New Testament, baptism is inseparable from the turning
to God in faith, on the basis of which God justifies,40 gives the Spirit,
and unites to Christ.41

Principal 1958-1973, and then Professor of New Testament at the Southern

Baptist Theological Seminary 1973-1980 (see http://archives.sbts.edu), says
much.
39
Fowler: More p119. In his reply to criticism of Christian Baptism,
Beasley-Murray distanced himself from ‘baptismal regeneration’ because it
is ‘a slogan with an unpleasant odour about it’. What odour? ‘Automatic
production of spiritual and moral ends by going through external motions
according to prescription’. Reading this, of course, I am reminded of
Calvin’s efforts to get off the hook when taunted by Romanists – it was, as
I have fully explained, the mechanical ex opere operato which he objected
to. But whoever tries it – Calvin or Beasley-Murray – all the weaving and
dodging in the world will not avoid the just charge. I am not worried
whether or not the thing is automatic; baptismal regeneration by water is
what is taught by sacramentalists, and such baptismal regeneration –
automatic or not – is an abomination. Beasley-Murray, arguing that the
biblical texts – Matt. 28:19; Acts 2:38; 22:16; Rom. 6:1-5; Gal. 3:26-27;
Col. 2:12; 1 Pet. 3:21 – support the view expressed in Christian Baptism,
stated that baptism is ‘the climax of God’s dealing with the penitent seeker
and of the convert’s return to God’. Fowler repeated this remarkable –
literally climacteric – statement (Fowler: ‘Oxymoron’ p147). Reader, is this
really the impression a man from Mars would get on reading the New
Testament? See my earlier works, and below, for my views on these verses.
40
This will not do. It is in itself ‘a perversion of the gospel’. Did you spot
the subtle gloss, reader? ‘Faith, on the basis of which God justifies’. Basis?
Faith the basis of justification? Utter nonsense! And worse! When talking
about justification, to put anything in front of, alongside or even after God’s
free and sovereign grace, as its ‘basis’, is to pervert the gospel (Acts 15:11;
Eph. 2:5,8-9). It is grace which is the basis of salvation – not faith. As
Fowler noted, quoting T.F.Torrance: ‘We are justified by faith, [but] this
does not mean that it is our faith that justifies us; far from it... We in faith

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In 1960, Ernest Payne and Stephen Winward published a liturgy – a

Service Book – for Baptists: Orders and Prayers for Church
Worship.42 According to this, in a baptising service, the minister is
to say:
Let us now set forth the great benefits which we are to receive from the
Lord, according to his word and promise, in this holy sacrament. In
baptism we are united with Christ through faith, dying with him unto
sin and rising with him unto newness of life... The Holy Spirit, the Lord
and giver of life, by whose unseen operation we have already been
brought to repentance and faith, is given and sealed to us in this
sacrament of grace. By this same Holy Spirit, we are baptised in one
body and made members of the holy and Catholic and apostolic
Church, the blessed company of all Christ’s faithful people.
Payne and Winward then ‘suggested’ that the minister should pray
for those about to be baptised that they ‘may by faith be united with
Christ in his Church, and receive according to your promise the
forgiveness of their sins, and the gift of the Holy Spirit’.43
That same year, R.E.O.White published The Biblical Doctrine of
Initiation, arguing for what he called ‘dynamic sacramentalism’:
In the total human act of repentance-belief-baptism, divine things
happen; the blessings offered in the gospel are not merely assured but
given to whomsoever would respond in penitence and faith to the
kerygma [preached] message, and the appointed response was baptism
upon confession of faith, calling upon the name of the Lord... The
dynamic... sacramentalism of the New Testament seizes upon the fact
that divine activity and human response meet in sacramental action. The
sacramental effect – enduement, gift, remission, reception,
incorporation, death-resurrection – occurs within the personal
relationship which the act expresses. This efficacy belongs strictly

flee from our own acts even of repentance, confession, trust and response,
and take refuge in the obedience and faithfulness of Christ... That is what it
means to be justified by faith’ (Fowler: More pp206-207). Faith is not the
basis of justification. And, in the context in which I am writing, the basis of
justification is certainly not baptism! Faith (and repentance) are the means
of salvation based on grace (Eph. 2:8-9). Baptism plays no part in
justification whatsoever. No part whatsoever, I say again.
41
Fowler: More pp131.
42
See my reference to the liturgical movement at the start of this chapter.
43
Fowler: More pp152-154.

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neither to the element, nor to the rite, but to the action of God within the
soul of the baptised who at that time, and in that way, is making his
response to the grace offered to him in the gospel... God... in fulfilment
of his promise in the gospel invests the rite at that moment, for that
convert, with sacramental power. Such a conception of objectively
disciplined sacramental encounter with God provides the basis for a
truly realistic sacramentalism... retrieving the great New Testament
sacrament from being reduced to an idle form or traditional symbol
performed without spiritual profit.44
Again:
Paul’s statements about baptism leave no doubt that in his mind baptism
accomplishes things – does not merely express them figuratively... but
marks their happening. Paul is a sacramentalist if it is remembered that
for him the sacrament is a faith-sacrament... Because baptism expresses
such faith, it is ‘actually effective in uniting a man to Christ... placing
him within the divine family’.45
Beasley-Murray in his Baptism in the New Testament published in
1962:
The idea that baptism is... purely symbolic... must be pronounced not
alone [only] unsatisfactory but out of harmony with the New Testament
itself.46 Admittedly, such a judgement runs counter to the popular
tradition of the [Baptist] denomination to which the writer [Beasley-
Murray] belongs... The apostolic writers... view the act as a symbol
with power; that is, a sacrament. ‘Whoever says sacrament says grace’,
wrote H.J.Wotherspoon, ‘for grace is the differentia of the sacrament,
by which it is more than a symbol’... Adolf Schlatter... stated: ‘There is
no gift or power which the apostolic documents do not ascribe to
baptism’. He meant, of course, that there is no gift or power available to
man in consequence of the redemption of Christ that is not available to

44
White pp274,308-309; Fowler: More pp133-139. This is not the choice.
Taking the ordinance as a symbol is not the same as having ‘an idle form...
without spiritual profit’.
45
White p276; Cross and Thompson: ‘Introduction’ p6. ‘Because baptism
expresses... faith, it is “actually effective in uniting a man to Christ”’. Does
this mean that it is the expression of faith – baptism – and not the reality –
the faith itself – which counts?
46
Compare his words four years later: ‘The question as to whether baptism
is a symbol or a sacrament is ambiguous. Moreover, it poses an unreal
opposition’ (Beasley-Murray: Baptism Today and Tomorrow p13).

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him in baptism... The sacrament is the occasion of God’s personal

dealing with a man in such a fashion that he henceforth lives a new
existence in the power and in the fellowship of God... In the New
Testament, precisely the same gifts of grace are associated with faith as
with baptism. Forgiveness, cleansing and justification are the effect of
baptism... forgiveness and cleansing... union with Christ comes through
baptism... identification with Christ in his death and resurrection is
rooted in baptism... participation in Christ’s Sonship 47 is bound up with
baptism... God’s gracious giving to faith48 belongs to the context of
baptism, even as God’s gracious giving in baptism is to faith... Baptism
is... the divinely appointed rendezvous of grace for faith... [Water]
baptism in the name of Christ... cannot be other than a baptism in the
Spirit... Wheeler Robinson wrote: ‘... Baptism, in its New Testament
context, is always a baptism of the Spirit’... Because of this association
of baptism with the work of the Spirit, baptism in the New Testament is
the true context for regeneration... Baptism is closely linked with the
reception of the Spirit... It behoves us accordingly to make much of
baptism. It is given as the trysting place of the sinner with his Saviour. 49
Fowler said of Alec Gilmore’s Baptism and Christian Unity which
appeared in 1966: ‘Gilmore articulated a Baptist sacramentalism...
He defended a more Catholic kind of sacramentalism in which the
operations of divine grace are more localised in material elements
and physical actions’. Gilmore confronted those Baptists who were
trying to resist the rise of sacramentalism:
Behind [their] self-defence, there obviously lies a fear. It is the fear that
Catholic and sacramentarian [sacramental] teaching might be accepted
by the growing generation of Baptists. It is more than that: it is the fear
that some Baptists might run away with the idea that in the sacraments
something happens. It is more even than that: deep down, it is the fear

47
Beasley-Murray had ‘sonship’.
48
Leaving aside the question of baptism for a moment, it would have been
better to express ‘God’s gracious giving to faith’ along the lines of: ‘The
sinner receives from God through faith on the basis of grace’.
49
Beasley-Murray: Baptism in the New Testament pp263-277,301,305. See
also Beasley-Murray: Baptism Today and Tomorrow p41; Fowler: More
pp139-145. Certainly nobody, after reading the above, could accuse
Beasley-Murray of failing ‘to make much of baptism’. Clearly, he made far
too much of it.

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that in the sacraments, God might do something... 50 Modern biblical

scholarship finds much of the sacramental in Paul.51
Fowler:
Gilmore referred here to the work of A.Wikenhauser (1883-1960), a
German Catholic New Testament scholar, on Pauline mysticism[!], in
which he argued for baptism as the crucial objective component in
Paul’s concept of religious experience. Gilmore [quoted]
Wikenhauser... ‘Faith is the necessary condition for receiving baptism,
which establishes union with Christ’.52
In 1996, Clark H.Pinnock:
God comes to us and deals with us through material signs... As bodily
creatures, we need embodied expressions such as baptism and eucharist
to make inward grace visible and tangible... Symbols... serve as
channels of grace... In the sacraments, God offers grace that is effective
when people receive it.53
Also in 1996, Paul Fiddes: ‘The sacraments are pieces of matter that
God takes and uses as special places of encounter with himself’.54
In 2006, Pinnock again:
Baptism is the act in which... there is the promise that [Jesus] will
baptise us. Born of water and Spirit, we become members of his
mystical body and receive the forgiveness of sins... Through the sign of
water, people are baptised into Christ and put on Christ (Gal. 3:27). 55
They receive the washing of regeneration and renewal of the Spirit (Tit.

50
I find this attack cheap and gratuitous. I fully acknowledge that I have
fears. I fear that Baptists might become sacramentalists. I fear that Baptists
might forsake Scripture and return to Rome. I fear that thousands – maybe
millions – might be deluded and come to think that by their baptism God
conveys grace to them and saves them. Although I am grieved that such
fears are necessary, I am not ashamed of having them. Indeed, I ought to
fear not having such fears. The same goes for you, reader.
51
So much, then, for much ‘modern biblical scholarship’!
52
Fowler: More pp145-150. How sacramentalists can write such things in
light of 1 Cor. 1:13-17, I fail to comprehend. I will return to that passage.
53
Cross and Thompson: ‘Introduction’ p2.
54
Cross and Thompson: ‘Introduction’ p2.
55
Not Gal. 3:26, as printed.

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3:5). Baptism in the New Testament is the moment when the Spirit is
imparted... Sacraments are events where God acts to transform us. 56
And this brings us up to the present.57 Thus have Baptist
sacramentalists spoken.

***
Fowler summarised his findings. Let me comment on his
conclusions.
I have already noted Fowler’s admission that these Baptist
sacramentalists did not go back to their own history; this, as I have
claimed, was because there was none to go back to. But, in addition,
Fowler also admitted that Baptist sacramentalists – just like the
Reformed – cannot agree on a common view of the so-called
sacrament they write so much and so fulsomely about. This is highly
significant. As, too, is his admission – again like the Reformed –
that they are unable to give a clear simple plain statement as to what
is happening in sacramental baptism, nor why it is happening, nor
how it is happening.58 Fowler:
There are still questions to be answered about the precise meaning of
this sacramentalism... To say that baptism is instrumental in the
application of redemption to the individual is not to say exactly how
baptism conveys grace or what may be the nature of that grace, nor
does it define the precise relationship between baptism and the faith of
the individual. Sacramentalists draw various inferences about the
connection between water baptism and Spirit baptism. 59

56
Pinnock pp15,20.
57
More is coming out all the time. See, for instance, Michael Haykin
(andrewfullercenter.org/‘Baptist Life & Thought’/ ‘A plea for solid
reflection on the meaning of baptism’, posted May 4th 2009), and the
contributions which followed.
58
Fowler: More pp154-155. Is it not significant that after 1800 years of
sacramentalism, for all their claims about ‘a theology of baptism’,
sacramentalists still haven’t worked out what they claim is going on in
baptism, nor how it is going on? See my Infant. See Holland for John
Wesley’s confusion.
59
Fowler: More pp195-196.

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Similarly, Timothy George, quoting Günther Gassmann on ‘the

Church60 as sacrament, sign and instrument’, confessed: ‘There is no
uniform understanding of what these terms mean in the various
ecumenical texts in which they occur’.61
If I may translate: Baptist sacramentalists – like their Reformed
counterparts – have no developed consistent theology of baptism
after all. They complain about people like me for our lack of a
‘theology of baptism’ – but I have explained why I don’t have one –
yet they appear not to realise that they are in fact shooting
themselves in the foot. If Baptist sacramentalists have a ‘theology of
baptism’, why is it that although they are dogmatic that something
happens in baptism, they cannot tell us what it is, or how it happens,
or why? As they themselves admit, sacramentalists (let alone those
who are part of the recent phenomenon of Baptist sacramentalists)
have not yet worked it out! After 1800 years or more! Let Fowler set
out this lack of clarity for himself and his fellow Baptist
sacramentalists:
To say that baptism is a sacrament is to say that it is a ‘means of grace’,
but this is an assertion that demands definition, for all ‘means’ do not
function in exactly the same way, and ‘grace’ is a somewhat elastic
concept...

60
Not merely baptism, notice, but the Church! For Pinnock on Vatican II,
and the Church as sacramentum mundi, see the following chapter.
61
George p23. Apparently, though, ‘“sacrament” is the most unambiguous
[of the three], being used in the sense of effective mediation, representation
or anticipation’. George continued: ‘At the same time, “sacrament” is also
the least frequently cited of these three terms. Apparently it is less of an
ecumenical stretch to describe the Church as a “persuasive sign of God’s
love”, or as an instrument for accomplishing God’s purpose in Christ, than
to claim that the Church is the “sacrament of God’s saving work”. At times,
however, “sign” and “sacrament” seem to be used interchangeably as in the
report of the World Conference on Mission and Evangelism, Melbourne, in
1980’ (George pp23-24). This, as I understand it, means that the language
is sufficiently vague and ambiguous to enable all ecumenists to make their
assertions and then go happily on their way, everybody putting their own
gloss on what they hear others saying. In other words, sacramentalism can
drive on, conquering all before it, its advocates employing the tactics used
by Second World War battleships: ‘When in difficulties, make smoke’.

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Are the benefits of Christ actually bestowed by God through baptism,

or are they symbolically ratified as benefits given to faith? The
language of Baptist sacramentalists has been varied on this [absolutely
crucial] point, depending on what facet of theology they wanted to
emphasise at any given time...
Baptist sacramentalists have recognised that there is some kind of
normative connection between baptism and the reception of the Holy
Spirit, although they have placed varying degrees of emphasis on this
linkage and have seen varying degrees of consistency in the New
Testament witness...
Are we in the Church because we are in Christ, or are we in Christ
because we have been introduced into the Church which is the body of
Christ?... Baptist sacramentalists have opted for each [both] of these
logical orders...
The more perplexing question for Baptist sacramentalists is that of the
relation between baptism and membership in the church (local), and this
question is the most difficult test for the coherence of the system. 62
In short, on ‘the theology of baptism’, ‘there is still a lot of work to
be done’.63 Why, I ask again, after 1800 years or more?64
62
Fowler: More pp209,211,219,223-224.
63
Fowler: ‘Oxymoron’ p150.
64
In my earlier work, I have noted the same kind of talk from Reformed
sacramentalists. For further evidence, see Laning pp43-45. Those who are
thinking of adopting Baptist sacramentalism, and uniting with infant
baptisers, had better get used to this linguistic fog.
Just before going to press, I was introduced to P.Richard Flinn’s ‘Baptism,
Redemptive History, and Eschatology’. I cannot resist summarising this
work for the benefit of would-be Reformed-sacramentalists. According to
Flinn, for the Reformers, ‘baptism is... the symbol and seal of regeneration,
of ablution [washing] for sin, of renewal by the Holy Ghost. [However,]
when these aspects of the meaning of baptism are emphasised to the
exclusion of others, it is only a matter of time before some qualification is
required’. The Reformed have not been slow to provide such
‘qualification’. For some, baptism is ‘a seal, earnest and most sure pledge,
creating faith in the things received or to be received... Under the Holy
Spirit, baptism can be a powerful means of conversion and faith’. But – and
there always is a ‘but’ – what about infants? ‘Unfortunately, in the minds of
many, the sacrament has become a sort of “dry run” in hopes that the real
thing will transpire later. In an attempt to retrieve the power and
significance of the sacrament administered to infants, at times the
Reformed have slid towards... ex opere operato... There has been a long
history of ambivalence and confusion among the Reformed on the meaning

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And still they expect us to buy this pig in a poke. What pig? Fowler
again:
Baptist sacramentalism is generally rooted in the concept of baptism as
the vehicle of faith, the means by which faith becomes a conscious,

of the sacrament. Many, for example, have been uncomfortable with

Calvin’s formulation... The Reformed... have often been somewhat
confused in trying to explain the power and efficacy of baptism, and the
precise meaning of the sacrament when administered to infants’, inventing
such terms as ‘vicarious faith, proleptic faith, objective faith etc.’ to try to
get off the hook. Flinn described G.C.Berkouwer’s solution as ‘very
difficult to make sense of’. ‘Meanwhile, many in the Reformed confession
are left wondering what the Church really means when she baptises
infants’. Flinn had little time for the solutions offered by John Murray and
Meredith Kline. So what solution did Flinn (and his colleagues) suggest? It
runs like this: ‘When baptism is administered to the repentant sinner and his
children, both adults and children are sealed into the covenant of grace.
Their membership in the covenant is unconditional. The elements of
baptism are not dependant upon faith for their efficacy... But... baptism is
efficacious for salvation only through faith in the promises proclaimed in
baptism. For the unrepentant, reprobate covenant child[!] who has been
given the sign and seal of the covenant, or for the adult who has later
apostatised, baptism remains extremely powerful and significant. Over each
reprobate head, baptism seals and signifies the covenant of grace. But it is
the negative aspects of the covenant with which the sinner has to do. These
are powerfully sworn unto the individual as curses. His baptism testifies
against him in the covenant lawsuit. He is sealed unto Christ’s death in a
negative sense. Christ’s death is not merely of no saving significance: it
utterly condemns him and heaps upon him divine vengeance... Having been
formally sealed into the new age of the destruction of Christ’s enemies, he
himself will be most surely destroyed... Having been sealed into the new
heavens and the new earth, baptism is powerful and efficacious over the
one baptised, for the unrepentant becomes part of the dross burnt away by
the refining fire of the Redeemer. In all these ways, baptism is powerful
and efficacious, yet without the faith of the recipient. It is objectively
significant to all to whom it is administered. It is significant unto salvation,
however, [only] to those who believe’ (Flinn pp111-151). Phew! It is to be
hoped that those who administer baptism to infants on this basis will be
completely open with all the parties concerned – and tell them that, in their
view, God is using this baptism either to save or damn the baby, and that as
the water is applied, the baptiser is sealing whichever it is, making it final.

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tangible reality... If conversion were to be marked as a definite reality

apart from baptism, what could serve as an adequate marker?...65
It is baptism in the Spirit, an act of the risen Christ, which makes the
redemptive work of Christ transformative in the individual, and this
encounter with Christ and the Spirit is assumed[!] to occur in [water]
baptism...
The truth in the non-sacramentalist perspective is the affirmation that
the gift of the Spirit is God’s answer to faith in Christ, 66 but the error
lies in the disjunction between faith and baptism. The biblical norm is
not simply that there is some fresh experience of the Spirit in baptism,
but rather that this is in fact the initiation into the life of the Spirit,
inasmuch as it is initiation into Christ...
The burden of Baptist sacramentalism has been to assert that baptism is
an event in which God truly acts and effects spiritual change in the [one
baptised], and that this is so because it is the event in which there is a
genuine and conscious divine-human encounter, a meeting of grace and
faith.67
Fowler spoke of ‘one of the common criticisms of Baptist
sacramentalism from within the Baptist tradition has been that it
makes baptism necessary for personal salvation, which elevates
baptism to an unbiblical and unbaptistic level of significance and
disqualifies the unbaptised from salvation’. Just so! He tried to
escape the horns of this dilemma by calling the sacramental baptism
he had been putting forward an ‘ideal baptism’, ‘in the hope that the
biblical paradigm will function as a norm to be approximated to the
greatest possible degree’.68 And Pinnock spoke of ‘bad
sacramentalism [and]... good’.69
It will not do! This kind of talk – ‘ideal baptism’ – reminds me
of the infant-baptiser invention of the ‘lapsed Christian’. And as for
the notion of ‘bad and good sacramentalism’... Not at all. There is
only one sort of sacramentalism.

65
For more on Fowler’s thought that unless we think of baptism as a
sacrament, we are left without ‘an adequate marker of conversion’, see the
extended note on p313.
66
This attribution to a non-sacramentalist like me needs careful nuancing.
67
Fowler: More pp201-202,220,223,229. What a jumble! I agree, in the
New Testament, baptism is one of the markers of conversion (see the
previous note). A marker of conversion, I stress; it did not produce it!
68
Fowler: More pp232-233.
69
Pinnock p10.

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The further away we get from Scripture the more inventive we have
to become to cope with the mess we find ourselves in. With
apologies to Sir Walter Scott: ‘Oh what a tangled web we weave,
when first we practice to devise’.
It will not do, I say again! When will sacramentalists give up
their mealy-mouthed talk? Baptism is either a sacrament or it is not.
If it is, it conveys grace; it always conveys grace. Full stop! And if
Baptist scholars teach that baptism is a sacrament, it will not be long
before thousands will come to believe that by their baptism they are
saved.
Let us not mince words. I have stated my convictions on the
subject. Let sacramentalists state theirs – with no recourse to get-out
clauses and invented phrases. Let’s have no more shrouding all the
ramifications in a qualifying fog. The Bible is not written for
philosophical lawyers and linguistic wizards. The ‘ordinary’
believer can read it, grasp it and obey it. Baptism cannot be so
mysterious that only the metaphysicist can tell us what it means. In
any case, judging by what I have read from sacramentalists – Baptist
and otherwise – ‘making it clear’ is the last thing they seem able to
do. Non-sacramental Baptists, however, are sure they know what
they are doing when they baptise, and are prepared to state it for all
to hear (or read) – and do so unequivocally. Speaking for myself, I
do. Will the sacramentalists kindly return the favour?
There is only one way to get this fog to lift. Expose it to
Scripture, and let the rays of that sun blaze upon it. We really ought
by now to be seriously engaged with New Testament teaching on
baptism. But, sad to say, we still have not finished with Baptist-
sacramentalist skirmishes in their approach to the subject. Before we
can get to grips with their claims in light of Scripture, and examine
their expositions of Scripture, we have to look at some of the ideas,
aims and practices which have been driving a growing number of
Baptists towards sacramentalism.
And that will form the next chapter.

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Baptist sacramentalism did not arise in a vacuum in England in the

20th century. In passing, I have already mentioned the liturgical
movement. But there were other drivers, as I will now explain. I will
do so under various headings. Not that everything can be neatly
sewn up in this way, of course, but I do it to try to make things as
clear as possible. Even then, much as I want to avoid it, inevitably
there will be considerable overlap between the various sections.

Sacramentalism and ecumenism

The rise in Baptist (and the ‘revival’ of Reformed) sacramentalism
has been coupled with the ecumenical movement. Indeed, it has
been more than ‘coupled with’ it. Ecumenism has been one of its
major drivers. J.D.Douglas: ‘The ecumenical movement has...
stimulated interest in baptismal and sacramental theology as the
various branches of Christendom have attempted to work out a
rapprochement’.1 And Rome,2 and beyond, is the terminus towards

1
Douglas p101. See also, for instance, Beasley-Murray: Baptism Today
and Tomorrow pp14-15; Fowler: More xiii pp4,7,105,145,149,154-
155,248-249; ‘Oxymoron’ pp140,144-145; George pp21-23,32-35; Cross:
‘Pneumatological’ pp151-152,154,156-158; Newman pp213,219; Holmes
p248. I find it of more than passing interest that James I.Packer (a
Reformed Anglican to use his own terms) was asked to write the Foreword
to Cross and Thompson: Baptist Sacramentalism. It lends weight to my
claim that ecumenism is a driver of sacramentalism. These sacramental
Baptists seem to be in the van, conceding ground to the astonishment of
those they are approaching. No wonder Packer said he was ‘surprised as
well as delighted to be asked’ to make such a contribution, and admitted
‘these essays have surprised me’. He spoke of what he saw as ‘a modifying
of popular Baptist [biblical] ideas as they have been for the best part of two
centuries’. I would say four centuries, not two. And I also disagree with
Packer’s assessment that ‘this modification... has been guided by biblical
light’ (Cross and Thompson: Baptist Sacramentalism xiii-xiv). But note
Packer’s recognition that Baptists are ‘modifying’ the traditional Baptist
view of the ordinance. His acknowledgement actually destroys the Baptist
sacramentalists’ claim that they are simply re-formulating a longstanding

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which this ecumenical train is powering. As I write, the sacramental

firemen are working overtime, keeping up a good head of steam in
the locomotive’s boiler as it pulls tender, carriages, guard’s van and
all along the chosen track, gaining momentum all the time.
Several books on the burgeoning ecumenical movement,
published in the 1960s, warned of it, even as it was happening. Take
Donald Gillies, who saw the connection the other way round
(chickens and eggs come to mind); that is, sacramentalism as a
driver for ecumenism:
A... distinctive ecumenical principle is the emphasis on sacramental
unity. Ecumenism is sacramental rather than evangelical... This
sacramentalism is not so much the contribution of one segment of the
movement as [it] definitely [is] an ecumenical phenomenon... The
prevailing emphasis [in 1964] on sacramental unity gives great impetus
towards the attainment of a world Church. Indeed, in many ways, the
sacrament of the Lord’s supper3 is the real uniting force and hope in
ecumenism. In consequence, the strong desire for common participation
in this sacrament tends to overrule the consideration of serious
differences of interpretation... Why this sacramental emphasis?... The
sacramental emphasis... is a force for making unity. It is an outstanding
example of a more general trend among the nominally4 Reformed

sacramentalism among Baptists. As I have argued, they are doing nothing

of the sort. As Packer said, they are ‘modifying’ their traditional (biblical)
view. Payne, in 1959, speaking of the Baptist Union’s desire to re-think its
position on, among other things, the ‘sacraments’, wrote: ‘It became
necessary for British Baptists to expound and defend their attitude to
baptism in the light of contemporary biblical scholarship, and the
theological debate in other Christian communions. They could no longer
rest content with the exposition of their principles put forward by Dr
Wheeler Robinson in 1911, weighty and effective as that had proved to be
for nearly two generations. A new generation of Baptist scholars must be
found to share in the ecumenical quest for the truth of God’ (Payne: Baptist
Union pp252-253). It was! Hence my book.
2
For a summary of events connected with Rome from 1960 on, see the
extended note on p314.
3
And sacramental baptism. Indeed, sacramentalism is ‘the real uniting
force and hope in ecumenism’.
4
I cannot vouch for the 1960s. I know that in the closing decade of the 20th
century, and the start of the 21st, some ‘Westminster Confession men’ – not
all of whom are merely ‘nominally’ Reformed – speak, and continue to
speak, warmly of Rome; increasingly so.

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Churches towards the acceptance of Roman Catholic doctrines and

practices; especially the latter... Sacramentalists are set to establish
Catholicism as the faith of ecumenism.5
Gillies quoted D.M.Paton from 1962: ‘If Catholicism is in a way to
becoming biblical, Protestantism is in a way to becoming
sacramental’.6 Gillies concluded:
The Romeward trend is no longer a matter for denial or even debate. It
is an established fact. Let us not be deceived. The ecumenical
movement is an affront to truth... It is a grievous offence against the
God of our salvation. Ecumenism is the enemy of the gospel of
regeneration by the Spirit and justification by faith alone. 7
The Romeward trend? It is not only Rome! Indeed, as long ago as
1964, David Hedegård documented the ecumenical drive to
accommodation with more than the Papacy,8 which, unless checked
by a return to biblical Christianity, will lead to a world-wide religion
embracing the Reformed, the Evangelical, Rome, Islam and all.9
Who will come out on top remains to be seen.10 He concluded his

5
Gillies pp41-48, emphasis his. See the entire volume.
6
Gillies p41.
7
Gillies p106. Sacramental Baptists are in the forefront of this drive to
Rome. See the extended note on p315.
8
Hedegård pp90-109. See the entire volume.
9
See the extended note on p316 for sacramentalists and all religions.
10
For what it’s worth, I think it will be Rome. For 1500 years, Rome has
shown a remarkable flair for accommodating – and then swallowing –
anything and everything it meets. Take just one instance of what I am
talking about. Look how successfully Rome has adopted pagan festivals,
customs, fetishes and rites, and ‘Christianised’ them in its development of
the Constantinian invention; Christmas and Easter, for example, with all
their paraphernalia. It is a fact that 99.999% of believers (many of whom
would be appalled if they seriously thought for a moment about the pagan-
Roman connection) regard such observances as semi-biblical. So much so,
in my experience, even to raise the subject with them brings wrath upon
one’s head. Rome has extended her tentacles far wider than most
Protestants admit. See my earlier note on the admission by Roman scholars,
including John Henry Newman, that Rome has always adopted pagan
culture, adapting and using it for its own ends (see Jackson pp105-106).
Getting back to my suggestion. How could Rome swallow Islam (or vice
versa)? Rome and Islam are both authoritarian, and both claim that more

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book: ‘A remarkable fraternisation between Protestants and Roman

Catholics is taking place... This fraternisation must promote an
amalgamation of Roman Catholics and Protestants’.11
H.M.Carson, writing in the 1960s:
In the ecumenical debate, baptism has become one of the primary
issues. The Decree on Ecumenism of the Second Vatican Council and
the subsequent Directory on Ecumenism show the way that Rome is
taking. Her problem has been to find a place for Protestants who have
been excluded by the Bull of Pope Boniface VIII which declared in

than Scripture is required to obtain the truth. Calvin spotted it 450 years
ago: ‘Mohammed and the Pope agree in holding this as a principle of their
religion – that Scripture does not contain a perfection of doctrine, but that
something loftier has been revealed by the Spirit... From this source, the
sacrileges of Popery and Islam have flowed; for, though those two
antichrists differ from each other in many respects, still they agree in
holding a common principle; and that is, that in the gospel we receive the
earliest instructions to lead us into the right faith, but that we must seek
elsewhere the perfection of doctrine, that it may complete the source of our
education. If Scripture is quoted against the Pope, he maintains that we
ought not to confine ourselves to it, because the Spirit has come, and has
carried us above Scripture by many additions. Mohammed asserts that,
without his Koran, men always remain children’ (Calvin: Commentaries
Vol.18 Part 1 pp101,145; see also Vol.22 Part 2 p237). In addition, both
religions have mandatory fasting, elevate Mary (‘Mary’ appears 34 times in
the Koran, I understand), hold to salvation by works, claim that Christ is
not enough (Pope or Prophet are required), use beads in worship,
incorporate paganism, have relics, shrines and symbols, exalt pilgrimages,
and so on. Alan Clifford: ‘Even where Islam is concerned, the Papacy is no
longer a defence against this equally-false religion... During his visit to
Turkey in 2006, Pope Benedict stated that the virgin Mary is a figure who
unites Christians and Muslims, as if the Muslim denial of Christ’s deity
counted for nothing!’ (Alan Clifford: ‘Can The Pope Bring Hope? The
Case for Religious Reformation and National Resistance’, an email
attachment to me Feb. 10th 2010; The Daily Telegraph, Nov. 29th 2006).
Clifford referred to the Catechism of the Catholic Church, #841, which
reads: ‘The Church’s relationship with the Muslims. “The plan of salvation
also includes those who acknowledge the Creator, in the first place among
whom are the Muslims; these profess to hold the faith of Abraham, and
together with us they adore the one, merciful God, mankind’s judge on the
last day”’. This Catechism may be found at scborromeo.org/ccc.htm
11
Hedegård p228.

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1302 that outside the Church of Rome there is no salvation. Now the
way in for the ‘separated brethren’ is baptism. They may not yet
explicitly acknowledge the claims of the Pope, but by baptism they are
in the One Church. Here is a problem for the Evangelical who still
practices the baptism of infants. It is hard to see the difference between
his position and that of the Catholic.12
Here, too, is a problem for the sacramental Baptist.
In 1960, Payne wrote of the way sacramental Baptists were
beginning to square up to the ‘opportunities’ offered by the
ecumenical movement. He started cautiously, however:
Baptists are only beginning to face together the theological implications
of the rite of baptism as they practice it. The need for a more articulated
theology, which takes account of the variety of opinion, polity and
practice among Baptists and other Christians, is increasingly
recognised. Whether or not they share actively in the ecumenical
movement, Baptists are challenged by it. 13
But within four brief years, Payne was returning with greater
confidence to the theme, quoting Calvin who, though he was
‘unwilling simply to concede the name of Church to the Papists,
[did] not deny that there are churches among them... under his [the
Pope’s] tyranny’. ‘In one [a] word’, said Calvin, ‘I call them
churches, inasmuch... as some symbols of the Church still remain –
12
H.M.Carson: Farewell pp130-138. ‘From Vatican II... the decree on
ecumenism declared that: “Baptism constitutes a sacramental bond of unity,
linking all who have been reborn by means of it”. The Ecumenical
Directory... gives detailed instructions to Roman Catholics on methods of
furthering the cause of reunion at the grass-roots level of parish life. The
basis of the approach is that baptism is “the sacramental bond of unity,
indeed the foundation of communion among all Christians”. This enabled
Henry St John to say at the Heythrop ecumenical conference in 1967 that
non-Roman Catholics are within the Roman Church because “they are
sacramentally baptised even though, without realising it, they live outside
the visible structure and full organic communion of the one Church”’. As
Carson said: ‘When baptism is interpreted in the very flexible way already
noted, where “baptism of desire” covers almost any conceivable response,
we can see how widely the ecclesiastical net is being thrown. In fact this is
simply another way of expressing... universalism... [the] hope that all men
will ultimately be saved’ (Carson: Dawn pp23-25).
13
Payne: ‘Baptists and the Ecumenical Movement’ pp128-129.

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symbols especially whose efficacy neither the craft of the devil nor
human depravity can destroy’. In other words, since Rome still had
the sacraments – note Calvin’s ‘symbols... whose efficacy’ – Calvin
would acknowledge a – the – Church among them.14 Payne eagerly

14
I developed this in my Infant – which see. Calvin’s blind rage against the
Anabaptists drove him to concede not an inch on re-baptism, even for those
baptised as infants by Rome – the Anabaptists ‘who deny that we are duly
[truly] baptised, because we were baptised in the Papacy by wicked men
and idolaters; hence they furiously insist on ana-baptism’. Calvin dismissed
this as ‘absurdities’. ‘Against these absurdities, we shall be sufficiently
fortified if we reflect that by [Roman] baptism we were initiated not into
the name of any man, but into the name of the Father, and the Son, and the
Holy Spirit and, therefore, that baptism is not of man, but of God, by
whomsoever it may have been administered. Be it that those who baptised
us were most ignorant of God and all piety, or were despisers, still they did
not baptise us into a fellowship with their ignorance or sacrilege, but into
the faith of Jesus Christ, because the name which they invoked was not
their own but God’s, nor did they baptise into any other name... The
objection that baptism ought to be celebrated in the assembly of the godly
[which Rome is not!], does not prove that it loses its whole efficacy
because it is partly defective’ (Calvin: Institutes Vol. 2 pp313-314,504,521,
524-525). And, right to the end, in his last and unfinished work, Calvin was
still maintaining his stance on the acceptability of Roman baptism, even
though performed in so corrupt a system: ‘In the Papacy, such declension
has grown up through many ages, that they have altogether denied God.
Hence they have no connection with him, because they have corrupted his
whole worship by their sacrilege, and their religion... differs in nothing
from the corruptions of the heathen. And yet it is certain that a portion of
God’s covenant remains among them, because... God remains faithful...
God’s covenant with [the Jews] is [was?] not abolished, although the
greater part of the people had utterly abandoned God. So also it must be
said of the Papists... although with regard to themselves... they are without
it [the covenant], and show by their obstinacy that they are the sworn
enemies of God. Hence, it arises, that our baptism [which we received from
the Papists] does not need renewal, because although the devil has long
reigned in the Papacy, yet he could not altogether extinguish God’s grace;
indeed, a Church is among them... The Church is indeed among them; that
is, God has his Church there, but hidden and wonderfully preserved; but it
does not follow that they are worthy of any honour; indeed, they are more
detestable, because they ought to bear sons and daughters to God, but they
bear them for the devil and for idols’ (Calvin: Commentaries Vol.12 Part 1
pp120-121). See Calvin writing to John Knox (Calvin: Letters pp215-216).

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grasped this life-line: ‘This, I believe, gives at least a basis from

which to start a conversation, and it is significant that from the
Roman side it is baptism which is spoken of as providing a link
between Christians’. Payne cited Cardinal Bea as evidence.15
In 1962, Geoffrey Curtis, a member of the Mirfield Community
of the Resurrection – an Anglican Monastical Community in the
Benedictine Order – wrote:
What is the unity which according to the New Testament is given us by
baptism? Or, to put it more simply, what in God’s eyes does our
baptism mean? The answer is given in two words. Those who have
been [water] baptised are In Christ...16 It was Paul who most firmly
linked... the forgiveness of sins in baptism with the death and
resurrection of Christ... It is of vital importance to recover the
theological and devotional focus of the New Testament; which is
[water] Baptism. Without this, we cannot reveal the Evangelical roots
of the sacramental system nor show baptism to our Protestant brethren
as the key to the door leading to Christian unity... The [water] baptised
are already in Christ... The deepest meaning 17 of our baptism is this –
our participation in Christ, as members of his body, grafted in him.
Thereby all who have been baptised into Christ, being one with him, are
one also with one another, in a unity not constituted by men, but by
God. But if this unity is already present, Christians must strive to
apprehend it more fully and to express it more effectually, in the
completeness of its visible form. The penitent, prayerful realisation of
the truth to which baptism witnesses will lead us to a clearer and more
genuinely theological understanding of all the sacraments, and of the
Church, their home, which forms itself (on earth) the sacrament of the
mystical body of Christ. Baptism, Eucharist, the Ministry, all the
sacraments and the Church itself, proceed from the same source,
convey the same power, and mediate the same truth – the gospel of the
saving action of Christ; his Baptism, Ministry, Passion, Burial,
Resurrection, Ascension, Heavenly Session and longed-for
Appearing.18

15
Payne: ‘Baptists and Church Relations’ pp140-141; Calvin: Institutes
Vol.2 pp313-314.
16
Bearing in mind what the New Testament means by ‘in Christ’, this is a
phenomenal claim for water baptism.
17
By ‘meaning’, Curtis was not speaking biblically in terms of symbol. He
was talking sacramentally about ‘consequence’.
18
Curtis pp191-210, emphasis his. I have left many of the capitals to better
indicate the tone of the paper.

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And, as I have shown, much ecumenical water has flowed under the
bridge this last half-century, all of it in a Romeward direction. And
sacramentalism is at the heart of it. Note, not only the content, but
the tone in the following from the Evangelical, Alister McGrath:
‘Modern ecumenical discussions have centred upon identifying
which doctrines are essential to Christian belief, and which are open
to debate’. He listed some of these so-called ‘secondary doctrines’,
upon which disagreement may be permitted in ‘Christianity’,
including: ‘Whether, and in what way, Christ is present in the
sacraments? Whether baptism signifies or causes believers to be
born again?’19 Note the words and tone, I say again. Who has
defined ‘secondary’, and who has granted this ‘permission’?
Downing engaged in another current and connected trend among
Evangelicals and Reformed; namely, a return to the Fathers and an
admiration of their teachings.20 Writing in 1990, and showing
incredible confusion and misunderstanding – but giving the game
away – he asserted:
Baptismal regeneration as articulated in the 2nd century does not appear
to be incompatible with Evangelical theology today. Nowhere was it
stated [in the 2nd century] that the act of water baptism produced
regeneration, but only that water baptism constituted the sacramental
means by which God illustrated to man the spiritual birth which takes
place on the basis of repentance and faith... Therefore one finds no basis
at all in the 2nd century for any doctrine of baptismal regeneration
relative to infant baptism... The analogy of Noah’s day (salvation taking
place only by one’s inclusion in the ark), suggesting that spiritual
rebirth can take place only within the community of the Church,
presents a notion worthy of our consideration. Although the idea was to
be taken too far a century later, perhaps we overstate the personal and
individual aspect of conversion to the point that many apparent converts
are never effectively integrated into the corporate life of the Church...
We as Evangelicals should be gratified to find our emphasis on personal
scripture [scriptural, spiritual?] regeneration on the basis of repentance
and faith so well represented in the post-apostolic Church. The
Orthodox and the Roman Catholic Churches have effectively claimed
the patristic period as their own by tracing their particular traditions

19
McGrath: Understanding pp66-67.
20
For more of the Evangelical and Reformed return to the Fathers, see the
extended note on p318.

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through its centuries, leaving Evangelicals with seemingly little heritage

to claim between AD90 and 1517. Not only would we gain credibility
in our dialogue with other branches of the Church, but we would also
enrich our own tradition and broaden our appeal, if we were to claim
and demonstrate the presence of our theological and spiritual heritage in
every age of the Church’s history.21
The best construction I can place on this is to call it naïve. If
Evangelicals of the 1990s and the Fathers of the 2nd century had a
compatible theology on baptism and regeneration, then things were
far worse in the 1990s than even I had imagined. If Downing (and
those who agree with him) could not, and cannot, see that the
Fathers’ talk of water and regeneration in the same breath was not
sowing the seeds of the diabolical evil we have seen this past 1800
years or more, I despair of saying anything to convince them.
As for particular details in the extract from Downing, the ark
does not represent the Church. It represents Christ! Outside of
Christ there is no salvation. You can be a Church member and yet
be damned! And regeneration is not on the basis of repentance and
faith. Regeneration is a sovereign work of God – by his fiat (John
3:3-8; Jas. 1:18); repentance and faith flow from that sovereign
regeneration – not the other way round. In any case, if regeneration
is based on anything other than the sovereign will, grace and power
of God, it must be regeneration on the basis of works! Ah... Rome
all over again! And, deliberately mixing my metaphors, clutching at
straws in order to paint as rosy a picture as possible, Downing
wanted us to take comfort from the fact that the 2nd century Fathers
did not speak of infant baptismal regeneration! True enough, but
what a tiny crumb of comfort with which to nourish oneself and
gain enough energy to try to shift the tons of sacramentalist rubbish
piled on the church by the introduction of baptismal regeneration!
Above all, Downing let the cat out of the bag. Present-day
Evangelicals, it seems, long for ‘credibility’, long to be accepted in
the academic world, long to be treated with respect by
sacramentalists, long to be liked by the Orthodox and the Roman
Churches, and so on. No wonder contemporary sacramental Baptists
are more than happy to join in this ecumenical drive towards Rome.

21
Downing p112.

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 Baptist Sacramentalism – the Drivers

Indeed, as I have shown, they are in the van. Relations are getting
closer, firmer and warmer by the day. Fowler:
The common Baptist assertion that baptism is a bare sign is difficult to
correlate with the actual biblical language about baptism, and it seems
to be an inadequate basis for the typical Baptist willingness to
perpetuate division from other Christians [not excluding Rome] on the
basis of baptismal practice. Perhaps Baptist sacramentalism would offer
a more compelling alternative. Whatever may be the significance of this
British Baptist sacramentalism for inter-denominational dialogue, the
greater significance would lie in its potential to reshape Baptist thought
on a wider scale.22
In other words, sacramental Baptists flatter themselves that they
might play the leading role in reconciling all sacramentalists from
Rome to Geneva to Lambeth to Didcot23 – and beyond!
So much for sacramentalism and ecumenism. But there are other
potent ingredients to be added to this ecumenical and liturgical mix,
this gadarene rush for unity or tolerance at all costs – which has
done so much to encourage sacramentalism in the 20th century, and
has eroded resistance to it. As I move on to explain, I have to
confess that the next section is a bit of a rag-bag. Much as I have
tried, I have been unable to sort it out any better.
Anyway, these ‘potent ingredients’ – what are they?

Sacramentalism, mass evangelism, the charismatic

movement, the New Perspective and mysticism
I have already mentioned mass evangelism – particularly, the Billy
Graham Crusades, with Graham’s embracing of all and sundry both
on the platform and behind the scenes. This has been a powerful
catalyst in the sacramental-ecumenical drive this past sixty years.
The charismatic movement with its all-dominant emphasis on
baptism with/in/by the Spirit which overrides its theological
indifference, has been another. This in itself has proved a powerful

22
Fowler: More p250. No doubt. Hence my book.
23
Baptist Union House is at Didcot.

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unifying force in the ecumenical realm,24 with one of its wings – the
Papist – already having been long-persuaded that baptism with/in/by
the Spirit comes through water baptism. The New Perspective, with
its altered view of justification,25 is another virulent constituent in
all this. As is the move towards mysticism.26
And they have not occurred in neat water-tight compartments.
Pinnock:
A fresh reading of gospel [Gospel?] texts, an appreciation of Catholic,
Orthodox and Protestant traditions, and forms of charismatic renewal –
these have brought me to... argue for a recovery[!] of sacramental
theology for Free Church Protestants... [Unless we adopt] the
sacramental principle, along with... belief in the possibility of signs and
wonders... religion is powerless in both its sacramental and charismatic
dimensions... The Spirit... washes us in baptismal water, and gets our
feet to dance. Worship is weakened by a loss of the sacramental
dimension, a loss of mystery, of liturgical beauty and of traditional
practices... I would not want to see a revival of sacramentality which
was not a renewal at the same time of charismaticality... Effectiveness
is bound up with the Holy Spirit [as] Calvin writes... The Second
Vatican Council agrees... I am concerned [said Pinnock] that we
become both charismatic and sacramental as the early27 church was.

24
Packer: Keep pp170-181. See also Jackson pp133-145. Beasley-Murray:
‘If the Church had possessed a clearer understanding of the apostolic [in
Beasley-Murray’s view, sacramental] teaching on baptism, it would have
long since possessed a surer grasp of what the apostolic age knew of the
Spirit – and perhaps a better experience of it also’ (Beasley-Murray:
Baptism Today and Tomorrow pp8-9). But, apparently, if it had risen in the
first half of the 20th century, sacramental Baptists of the time would have
had reservations about the charismatic movement. Cross: ‘There can be
little doubt that 20th century charismatic renewal would not have met with
his [the principal mover of Baptist sacramentalism, Wheeler Robinson’s]
approval’ (Cross: ‘Pneumatological’ p173).
25
For more on the New Perspective and justification, see the extended note
on p319.
26
See Jackson pp157-165. Mysticism? The spiritual apprehension of truths
that are beyond the understanding (see The Concise). ‘The belief that
personal communication or union with the divine is achieved through
intuition, faith, ecstasy, or sudden insight rather than through rational
thought’ (Encarta).
27
Early? We must be accurate. The apostolic church was not sacramental;
the patristic Church was.

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Pinnock broadened the notion and number of sacraments far beyond

the ‘seven or two’ Rome/Reformed debate.28 Citing ‘Vatican II
[which] speaks of the Church as sacramentum mundi’,29 Pinnock
spoke of what he called ‘natural [ordinary, everyday?] and ecclesial
[Church] sacraments’, saying: ‘Sacraments are whichever and
whatever media transmit the grace of God to us... Sacraments are
sacred signs... through which God bestows life on us by the Spirit’.
In this, Pinnock included music and kissing the Bible.30 He further
spoke of what he called:

28
Rome spoke of seven sacraments; the Reformed, two. Both Rome and the
Reformed are sacramentalist. I know there are differences – and I have
explained what they are – but the fact remains they are both sacramentalist.
29
See also George pp21-35; Harvey pp102-116. Freeman recorded how
Henri de Lubac noted the history of ‘the migration of terminology whereby
language describing the eucharist as the mystical body was gradually
applied to the [Roman] Church [itself – and not only to the Mass]. The
result is that by the 12th century the eucharist was understood as the true
body (corpus verum) while the Church became known as the mystical body
(corpus mysticum)... de Lubac’s attention to the “real” presence located in
the Church and the “spiritual” presence in the eucharist suggest new
possibilities and contours for sacramental discussions between Catholics
and Baptists. Interestingly, de Lubac’s work was not mentioned in the
bilateral Catholic-Baptist discussions on grace’ (Freeman p196).
30
Wheeler Robinson: ‘The Bible itself is no more than a collection of
ancient documents till it becomes... a sacrament; that is, something which is
a means by which the divine Spirit becomes active in the heart of reader or
hearer’ (Cross: ‘Pneumatological’ p154). While there is truth in this, it
doesn’t take a Sherlock Holmes to detect the sub-plot. Haymes: ‘Some
Christians... also recognise other moments in our personal stories in which
the grace of our saving God is known. Thus, without suggesting for a
moment that these are of similar nature and significance to baptism and
eucharist, many would say that marriage has a sacramental character as in
the flesh the grace of God is known. So also, for some, ordination has
meant more than the choice of the people, or their own decision, but God
meeting in blessing the one whom God has called to a life of ministry
focused on word and sacraments... On Sept. 11th 2001 [9/11], people
sought “sacred space” and those churches which were open soon found
people coming to pray and to reflect. The buildings were being used while
symbolically they were speaking’ (Haymes pp265,267). It doesn’t take a
prophet to see where this is going and where it will end up. Remember,
reader, these things are being said by Baptists!

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A nice example [in the] prayer in the order of baptism of the Armenian
Apostolic Orthodox Church: ‘We pray, Lord, send your Holy Spirit into
this water, and cleanse it as you did cleanse the Jordan by your descent
into it... prefiguring this font of baptism and of the regeneration of all
men’.31
Since Anglicans play a not-insignificant part in the drive for Baptist
sacramentalism, it is just as well to know what some Reformed
Anglicans are thinking. Take Peter Toon, writing in 1987:
The rite of baptism is not only God’s appointed way of his either
bestowing or confirming... regeneration... but it is also the means by
which the new Christian testifies to having been born from above and
converted to the Lord Jesus Christ.32
What a dog’s breakfast! Does water baptism have two (or three)
purposes? Is it either/or/but also? Does baptism bestow or confirm
or testify to? What was Toon talking about?
In the first place, the baptism of infants, which Toon described as
‘God’s appointed way of... bestowing... regeneration’. But he also
spoke of the baptism of ‘adults’ – the baptism of believers, he
meant, of course – as ‘God’s appointed way of... confirming...

31
Pinnock pp8-20. Note how Pinnock opened his case for sacramentalism
with: ‘It is a priori likely... it is likely’, giving me, at least, the impression
that the thesis came first, after which Pinnock went looking for the
evidence. And he certainly made no secret of where he looked for it.
Pinnock also liked the Ethiopic prayer at the Lord’s supper, and cited
Kilian McDonnell and George T.Montague: Christian Initiation and
Baptism in the Holy Spirit: Evidence from the First Eight Centuries,
published by the Liturgical Press. Pinnock’s is not a lone voice; see also
George pp23-24. Grenz: ‘“Mystery” remains the normal designation for the
sacraments in the Orthodox Church... Hence baptism may be called the
“mystery of water”’ (Grenz pp77-78). Simon Tugwell ‘views the role of
Roman Catholicism as being one of synthesis in which the various gleams
of truth are brought together into focus. So he writes: “All the fragments of
our world are to be gathered into God’s wholeness”... Tugwell does not
shirk the final conclusion, though it is one which parts company with the
convictions of historic Christianity. He says quite frankly that in this quest
for the final truth, “Marxism, Zen, Transcendental Meditation,
Pentecostalism, all sorts of things, may help us on our way as we seek to
enter into our inheritance of wholeness”’ (Carson: Dawn pp37-38).
32
Toon p188.

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regeneration’, or ‘the means by which the new Christian testifies to

having been born from above and converted to the Lord Jesus
Christ’.
I have dealt with the former – the baptism of infants – in my
Infant. Talking of the latter – the baptism of believers – I strongly
dissent from the notion that baptism confirms regeneration. I see no
scripture whatever for it.
So let’s come to the only part of Toon’s statement which is
biblical; namely, baptism is ‘God’s appointed way... the means by
which the new Christian testifies to having been born from above
and converted to the Lord Jesus Christ’. Grievously, even though
Toon admitted it ‘is the form of baptism described in the New
Testament’, if he did not forget it, he buried it in a welter of patristic
rite and ceremony,33 as he immediately moved on to the following
remarkable passage:
If baptism were once again to be scheduled for Easter day or some other
festival... and... if the actual baptism were set in an appropriate rich
ritual and liturgy, the dynamic relationship between regeneration and
baptism, so obvious in the New Testament[!] and patristic literature
[quite!], would perhaps be recovered. Ritual is very important in human
society (witness the extent of ritual at American political rallies and
football games);34 thus the early church [that is, the Fathers – not the
apostolic church] showed profound insight in developing the rite of
baptism... A further incentive for re-establishing certain elements of the
ancient [patristic] ritual is that an appropriate policy for the baptism of
the infant children of committed church members [note the watering
down of infant-baptiser theology] cannot truly be worked out until a

33
As I have said, Evangelicals and the Reformed are showing an increasing
fondness for the Fathers. See the earlier extended note.
34
I have already referred to this, with special mention of the Soviet bloc –
see the Introduction. In the UK, think of ‘Abide with Me’ at the Cup Final,
State ceremonies, and, especially, the demand for birth, marriage and
funeral rites, even by those who all their life have professed no faith in God
– and by some, even, who have professed not to believe in his existence!
Think, too, of the way the Church (not excepting the Reformed and
Evangelicals) has not been slow in meeting the demand for such services.
Indeed, the Church has, at times, seemed quite eager to meet it, wheeling
out that benign, hoary old gentleman, ‘taking the opportunity’, to justify the
abominable practice. See below for more on inclusivism.

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deep understanding of the relationship of baptism and regeneration is

recovered by the western churches.35
And that’s a Reformed Anglican speaking!
The experience of the Baptist scholar, Michael Walker (1932-1989),
serves as a telling case in point as to this mystical, liturgical and
Romeward trend. Walker spoke warmly of Baptists who, in the
middle of the 20th century, were beginning to adopt Calvin’s
sacramentalism; indeed, he himself was one of the scholars
promoting it among Baptists. His experience, I say, makes salutary
reading. Of Walker, David Russell noted:
There was something of the mystic about him, and something of the
monk... Michael was deeply influenced by the liturgical renewal felt by
Baptists and others in the 1960s and perhaps most markedly in the
1980s... He laid emphasis on the observance of the Christian Year... the
Three Hours Meditation... and midnight Communion Service to
welcome Christmas and Easter days... In all this he stood for a form of
Baptist ‘high churchmanship’ which disavowed sectarianism on the one
hand, with its tendency to non-sacramental worship, and on the other
hand looked to ‘the coming Great Church’ in which the sacraments...
would become... the symbol of its unity. To him, baptism and the
Lord’s supper were not simply ‘ordinances’, but sacraments... In his
later years in particular he was deeply influenced by the Anglo-Catholic
and the Roman Catholic traditions. He has pointed out that, in the eyes
of some Baptists of the 19th century, to see the sacraments as in any
way ‘a means of grace’ was ‘to flirt dangerously with Catholicism’...
He [deeply regretted this, and] made no secret of his love of ritual and
the expression of worship he found in churches of that ilk... Indeed,
though faithfully [according to his lights – DG] preaching the gospel in
Baptist chapels throughout the valleys of South Wales, and a member
of Llandaff Road Baptist Church, he was occasionally to be found on a
‘free’ Sunday worshipping in the nearby... Anglo-Catholic church
where his presence and preaching was welcomed. His funeral service
was held [there, at which]... there were no fewer than thirty priests,
standing cheek-by-jowl with Baptist worshippers.36

35
Toon pp188-189.
36
Russell vii-x.

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All these roads lead to Rome, I say. And I don’t like it. As a
consequence, I am of the same mind as Spurgeon who, 120 years
ago, addressed his students thus:
It is quite certain, dear friends, that now or never we must be decided,
because the age is manifestly drifting. 37 You cannot watch for twelve
months without seeing how it is going down the tide; the anchors are
pulled up, and the vessel is floating to destruction. It is drifting now, as
near as I can tell you, south-east, and is nearing Cape Vatican, and if it
drives much further in that direction it will be on the rocks of the
Roman reef. We must get aboard her, and connect her with the glorious
steam tug of gospel truth, and drag her back. I should be glad if I could
take her round by Cape Calvin [avoiding the reefs I noted in my Infant
– DG], right up into the Bay of Calvary, and anchor her in the fair
haven which is close over by Vera Cruz, or the cross. God grant us
grace to do it. We must have a strong hand, and have our steam well up,
and defy the current; and so by God’s grace we shall save both this age
and the generations to come.38
Whether or not we have steam enough in the tug’s boiler to defy the
rising tide, only time will tell.39 I doubt it. I doubt it very much. I
certainly think the Romeward tide is running stronger than in
Spurgeon’s day, and I not only fear that the fire in the tug’s engine-
room has been allowed to die down to a few smoking embers, but
the hull has sprung a number of serious leaks of late. As for the ship
itself, the officers of the watch are not so clear-sighted as once they
were. Indeed, some of them have deserted the bridge, and are asleep
– snuggled up in their bunks, the duvet over their ears, letting the
vessel in their charge drift. Letting it drift, indeed! Some of the

37
Baptists in general are drifting, but sacramental Baptists are not!
38
Spurgeon: Second p53. For more from Spurgeon, see Michael Walker
pp165-169,173. Spurgeon: ‘If a brother were to undertake to preach the
ordinances only, like those who are always extolling what they are pleased
to call the holy sacraments – well, you know where that teaching goes – it
has a tendency towards the south-east, and its chosen line runs across the
city of Rome’ (Spurgeon: Metropolitan Vol.21 p644).
39
I have no doubt about the tug – ‘the glorious steam tug of gospel truth’.
My doubts are centred on those who should know how to use that tug to
rescue, protect and guide the main vessel and its precious cargo. I realise
my illustration has some inbuilt contradictions – but the point I am making
is clear enough I think.

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officers are actually steering the ship towards Rome, and stoking the
boilers. Yes, and at the same time!40
Reader, what do you think of this from Michael Eaton:
When the Charismatic movement began in the 1960s, many of us
listened to arguments asking us to go back to the New Testament, and
include prophecy in the church... I was convinced this was right, and so
were many others. The little booklet, Prophecy: A Gift for the Body of
Christ (1964) by Michael Harper of Fountain Trust (who subsequently
joined the Greek Orthodox Church!) was pondered by many of us line
by line.41
I find this extract alarming. Why? What is its most significant
aspect? To me it is not the talk about prophecy – although I do not
accept the claim that New Testament prophetic gift is still with us (I
will not digress to develop my arguments and questions). Nor is it
the mention of the Greek Orthodox Church – although what I think
of that must be clear enough by now. No, these are not my
problems.
The most disturbing point for me, and most disturbing by far, is
Eaton’s use of ‘!’. Really? Yes, really. ‘Michael Harper...
subsequently joined the Greek Orthodox Church!’. To me the ‘!’
speaks volumes. Here is a man – Eaton – who clearly has
charismatic leanings, to put it no stronger. Very well. Many good
people do. That is not what disturbs me here. Nor is it that an
Evangelical – Harper – moved into Orthodoxy. Sadly, it is not
unknown. But Eaton is clearly embarrassed by the fact that his
mentor on the gift of prophecy has so defected. He is embarrassed, I
say. And he is embarrassed enough to let us know it by his use of

40
Even as I write, the move towards Rome is gathering pace. The vessel is
not ‘drifting’ nowadays; it is rushing headlong, driven by turbine, wind and
tide. Consider the articles by P.Andrew Sandlin (‘The Importance of Being
Catholic’) and Clint LeBruyns (‘The Evangelical Advantage: A New
Engagement with the Petrine Ministry’) in Act 3 Review, Vol.15, no.2,
2006, pp25-29,53-65. To fully appreciate the point I am making, I suggest,
reader, that you read these articles in full – coupled with much else in that
edition of the quarterly written in admiration of N.T.Wright and his work.
See my Infant for extracts.
41
Eaton p38. See ‘Father Michael Harper’ Obituary in The Daily Telegraph
Feb. 5th 2010.

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the ‘!’. But this is woefully inadequate. Harper had every right to
defect to Orthodoxy. But Evangelicals who want to quote him, and
are embarrassed by it, ought to recognise and deplore the fact that he
did so – not simply use the ‘!’ – rather like ‘oops!’. It is simply not
good enough! Moving into Orthodoxy is not a little slip, a faux pas,
a minor indiscretion, a gaffe. ‘Oops!’. Not at all. Orthodoxy and the
gospel are chalk and cheese. And Evangelicals ought to be prepared
to say so! Orthodoxy, and those who defect to it, must not be
handled with kid gloves!
The trouble with this softly-softly approach is that, like a
constant dripping, it wears away the stone. We are being softened up
(unintentionally, I am prepared to accept – although in some cases,
no doubt, I am naïve to say so), softened up to move via
charismaticism back to Orthodoxy.42
I say it again, therefore. The drift – the drive! – to Rome and
beyond is gathering pace – among the Evangelicals and the
Reformed.43
So much for mass evangelism, the charismatic movement, the New
Perspective and mysticism as drivers for sacramentalism. But that’s

42
I notice that Eaton is prepared to quote ‘the Roman Catholic, Francis
A.Sullivan [on] the “experiential aspect of New Testament ‘baptism in the
Spirit’”’. Eaton has questions about certain precise aspects of Sullivan’s
suggestions, but not a peep from him about what I consider to be the
glaring issue. See Eaton p147.
43
On the verge of going to press, Jan. 2011, I came across these
advertisements which may be found on the websites of two prominent
Evangelical colleges. From Wheaton: ‘“Orthodox-Evangelical Dialogue:
What Have We to Learn from One Another?” A lecture by His Excellency,
the Most Reverend Metropolitan Kallistos (Ware) of Diokleia’
(wheaton.edu/Calendars/events.html). And this from Regent College,
Vancouver: ‘“Heaven on Earth?” Theological interpretation of Scripture is
becoming a common practice, both among Catholics and Evangelicals...
This conference, hosted by Regent College in cooperation with the Centre
for Catholic-Evangelical Dialogue (CCED), brings together numerous
renowned Catholic and Evangelical scholars to ask the question: what are
the implications if we read the historical, earthly text in the light of spiritual
or heavenly realities? [Speakers are] Brian E.Daley, S.J. [the Society of
Jesus; that is, Daley is a Jesuit] and Kevin J.Vanhoozer’ (regent-
college.edu/events/conferences/index.php).

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not the end of the story. How could the ecumenical-liturgical-

sacramentalist-Church come about? Infant baptism!44
Infant baptism a driver for Baptists? Baptists – Baptists – adopt
infant baptism? Never!
Read on!

Ecumenism, sacramentalism and infant baptism

It does not take any special prescience to see how easily all this
could gel in the coming years. What the scholars teach today, the
ministers will preach tomorrow, and the rank-and-file will believe
the day after. Beasley-Murray, pessimistically, from his point of
view, describing the situation in 1966, disagreed. He regretted that
most Baptists ‘still subscribe to [the] statement’ that baptism is a
symbol and not a sacrament, even though ‘a majority of their
theologians would repudiate it. The theologians, however, appear to
exercise little influence on the preaching and administration of
baptism in the churches’. If he was right in making this last
statement in 1966, I have my doubts in the 21st century. Big doubts!
He himself, a few paragraphs later, indicated the way things were
going, even then: ‘A considerable change of viewpoint has taken
place in recent years among [Baptist] ministers as well as
theological teachers’. And he explained why: ‘The change is due, I
believe, partly to a fresh examination of the teaching of the

44
As Iain Murray has documented (Murray: Evangelicalism pp94,99-
107,117,163-164,217), since the 1970s baptism (inevitably, infant baptism)
has been the ‘new theory’ to defend and promote ecumenical unity between
Evangelicals, Anglicans and Rome. In his admirable critique of this,
Murray quoted William Beveridge: ‘The church must needs be a
congregation of faithful [believing – Murray] men, for until they be faithful
[believing – DG agreeing with Murray] men, they cannot be of the church’.
Beveridge was right, of course. But Murray showed the weakness of his
own hand when he added: ‘This is not to deny infant baptism, but the New
Testament does not teach infant baptism as the norm. Baptism is to
strengthen faith, not to create it’. Oh? If words mean anything, what
Beveridge rightly said does deny infant baptism. And as for ‘infant
baptism’ not being ‘the norm’ of the New Testament, Murray could say that
again! Infant baptism is not only not the norm of the New Testament, it is
not even in the New Testament!

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Scriptures on baptism, and partly to participation in ecumenical

discussion’.45
While I welcome – indeed, I demand! – an examination of the
Scriptures on baptism and everything else, if this examination takes
place wearing ecumenical glasses, the result will be a foregone
conclusion.46 As I have said, Baptist sacramentalists have little to
fear – unless the non-sacramentalists wake up – and soon!
David Wright saw the current days, ‘the dying days of
Christendom’, as he put it, as a good time to re-think baptism. As I
have noted, he would have liked to have seen a higher status for
infant baptism, a more sacramental approach. This, I am convinced
is wrong and will lead to a new Christendom replacing the old, but
still built on the old foundation – infant baptism. Satan is too wily to
let such a powerful weapon slip through his fingers!
So, how will the new Christendom come about? Here is my
suggestion: An increasing number of Baptists and Reformed infant-
baptisers (theologians in the driving seat) will come together as
sacramentalists (discussions between both parties have been going
on since the late 1970s), adopt infant baptism in some form or
another, and Rome will move just enough to bring them within
range and so swallow them alive! That’s my ‘prediction’! After all,
as Wright saw it:
Recent trends in ecumenical [that is, Romanist and Protestant]
reflection on baptism must be regarded as favourable to Baptists’
fundamental demand for baptism on profession of faith. Believer
Baptists now have an unprecedented opportunity to promote a theology
of baptism which confidently takes the full measure of the New
Testament witness and no longer feeds on reaction against the distorting
effects of the long reign of infant baptism. 47
What a mixed bag! But the trend stands out a mile. It doesn’t take a
genius to work out where it will end up.

45
Beasley-Murray: Baptism Today and Tomorrow pp14-15.
46
What we bring to Scripture has an overriding effect on what we take
away.
47
Wright: What...? pp9,31; see also Wright: What...? p28; see earlier notes
on the Romeward movement among Evangelicals, and Rome’s changes,
including Wright: What...? pp10,15-17,102; see also Jones pp105-129.

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When Ross wondered whether or not the new approach will ‘turn all
Baptists into infant baptisers, or vice versa’,48 I have little doubt that
some – and not a few, I fear – Baptists will end up as infant
baptisers, with all that that entails for the individual and the church.
It must be so if, as I fear, the present sacramentalist-ecumenical
drive to Rome continues.
Sacramental Baptists are not at all embarrassed to acknowledge
that they can see it coming. Fowler: ‘Does genuine sacramentalism
demand infant baptism?’49 Quite a thought, is it not? Even though,
at present, they clearly feel the need to fend off infant baptism,50
sacramental Baptists have no illusions: ‘The conclusion [of many
contemporary infant baptisers] is that if Baptists are going to take
seriously the divine action in baptism, then they will have to
surrender their opposition to the baptism of infants’.51
Whatever else it is, that’s clear enough. It is all very well for
Fowler to say in reply that ‘Baptist sacramentalists are neither
unbiblical nor incoherent in their assertion that the grace which is
active in baptism is the grace of applied redemption, a grace which
has effects that cannot realistically be posited of any but confessing
believers’,52 but this, I am sure, will come to be seen as whistling in
the dark. Once sacramentalism is granted, comparison or contrast of
‘prevenient’ (in the baptism of infants) and ‘applied’ grace (in the
baptism of believers) will fade away.
I have repeatedly made the point that sacramentalism is the issue.
To re-use my illustration: If sacramentalism is the bushel, infant
baptism is but a grain. Once sacramentalism is adopted, the
difference between those who baptise infants and those who baptise
believers will peter out, lose all relevance, and finally die and be
forgotten. After all, both parties agree that it must be baptism and
faith – or faith and baptism. What’s the difference? In the case of
infants, baptism precedes faith; in the case of believers, faith
precedes baptism. To make a fuss about that – once sacramentalism
rules the roost – will be dismissed as nit-picking. The call to find the

48
Ross p112.
49
Fowler: More p211.
50
See Cross: ‘The Evangelical sacrament’ p196; Fowler: More pp211-219.
51
Fowler: More p215.
52
Fowler: More pp218-219.

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biblical ‘one baptism’ will end up in only one unbiblical place –

infant baptism. I go further. It will end up in indiscriminate infant
baptism in this new (which is the old but new-fangled)
Christendom.53
I am no prophet, of course, but I offer this suggestion as to how
things might develop. The first step – and that’s what I am
concerned with here – will be for sacramental Baptists to accept
infant baptism as valid; not quite right, of course, not quite as
biblical as believer’s baptism, but valid all the same. Indeed, it does
not require any special insight to say as much! Substantial evidence
for it has been in the public domain this past half century.54 As long
ago as 1965, the Baptist Neville Clark was making the opening
moves: ‘It would be arrogant, grievous and wholly unjustifiable for
any [Baptist] to suggest that infant baptism is no baptism’, he wrote.
‘It is true baptism’. Fowler explained: In this change to a more
tolerant climate, although infant baptism would be considered
‘irregular’, nevertheless ‘Christians die and rise with Christ in
[water] baptism... Those baptised as infants and those baptised as

53
I have already noted Calvin’s acceptance of Roman baptism. Note
Fowler’s talk of ‘patristic teaching... apostolic succession’ (Fowler: More
p221). Such talk may well be just talk at present, but, reader, do not miss
the less-than categorical: ‘But even if such [apostolic] succession were
granted, Baptists (and others) have rightly argued that the Acts... will not
bear the weight of this doctrine of apostolic hands’. The New Testament
will not bear the notion of apostolic succession? How weak! The New
Testament never gives a hint if it! It’s like saying the New Testament will
not bear the notion of life on Mars! Apostolic succession? Nonsense! The
very idea is abhorrent. The principle of the new covenant repudiates it.
54
Indeed, Spurgeon warned about it in 1861. The report of the church
meeting on April 8th 1861, stated: ‘He [Spurgeon] would rather give up his
pastorate than admit any man to the church who was not obedient to his
Lord’s command [in water baptism]; and such a course would certainly
promote the downfall of any church that practiced it. The mixed Baptist
churches were eating out the very vitals of the denomination’. Since, in the
meeting, Spurgeon had been preceded by James Smith who had been
speaking of the unbiblical nature of infant baptism, I think Tim Grass and
Ian Randall were right to say that Spurgeon was talking about the
wrongness of admitting members who had not been baptised as believers –
even though they might have been baptised as infants (Spurgeon: New
Vol.7 p260; Grass and Randall p61).

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believers are not in totally different categories’.55 As Fowler said:

‘Clark argued emphatically against the re-baptism as believers of
those who were baptised in infancy... Any such re-baptism is “a
blow at the heart of the Christian faith”’.56
Clark spoke of ‘the burning controversy within the church as to
the rightful recipients of baptism’. He spelled out his own position.
As he did so, he was prepared to make astonishing – incredible –
concessions to the infant baptisers:
No immediately obvious or conclusive answer to this question is
provided by an appeal to the practice of the New Testament age. To
point out that the constant concern of the earliest Christians is with the

55
Fowler: More pp111-112. In Fowler’s reference (in 2006) to Clark (in
1965), we can trace the quickening of the Baptist pace towards infant
baptism. It has not stopped. See the extended note on p320, where I sketch
the details.
56
Fowler: More p123. Here the sacramentalists are raking up old embers
and fanning them into a flame. The question of re-baptism (and sins
committed after baptism) was a hot potato for the Fathers. The Nicene-
Constantinople Creed of 325 and 381 spoke of ‘one baptism for the
remission of sins’. But what did the Fathers mean by it? Some in the
eastern Church did practice baby baptism at the time, but ‘they seem to
have believed that babies were not sinners or sinful, and hence, if baptised,
were not baptised “for the remission of sins”’. The Greek Fathers such as
John Chrysostom, Gregory Nazianzen and Cyril of Jerusalem, thought that
a person could be baptised only once for the remission of sins. The baptism
of babies, being without sin, did not come into that category. According to
Cyril, heretics should be re-baptised since their baptism was not valid in the
first place. In the western Church, Cyprian re-baptised heretics (Donatists
in particular), and Donatists re-baptised Catholics, because, both sides
argued, the first baptism in each case was invalid. This, however, lasted
only for some 50 years in the west. When Augustine came up with the
nonsense that original sin is removed in baptism, and, in addition,
attempted to justify the validity of baptism performed (under certain
conditions) by Catholics or Donatists, the normal western practice of not re-
baptising was established. See Wright: ‘One’ pp328-332. See also my
Infant for large extracts from Augustine, and for the way this was all played
out with the Reformers – and is still being played out by the Reformed
today. Would-be Baptist sacramentalists beware. Flirting with infant
baptism will lead you into this minefield. May I suggest you read those
extracts from Augustine before you finally decide? He is, after all, the great
theologian of infant baptism, Calvin’s (and all the others’) mentor.

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rite as applied to adult believers may be to advance an irrefutable claim;

but in the end it is not clear that this is to do more than register the
necessary conditions of every missionary situation, when the gospel is
first proclaimed. In any event, evidence for the baptism of adult
believers of the second generation is lacking. It has, indeed, been
claimed that there are signs that within the New Testament period the
practice of infant baptism was not unknown, and confirmation both of a
direct and of an indirect nature has been adduced to support such a case.
I pause. Clark, as I have said, was here conceding massive ground to
infant baptisers – in my opinion, without justification. I admit what
he says about second generation believers, of course,57 but talk of
the baptism of infants is something utterly foreign to the New
Testament, and for him so easily – so readily – to concede Reformed
claims for the unbiblical practice was irresponsible to a high
degree.58 However, having noted Clark’s incredible concession to
infant baptisers, there can be little doubt as to what would follow:
The questioning of the legitimacy of infant baptism carries with it no
necessarily absolute condemnation. Nor is there involved therein any
simple, unqualified approval of the characteristic Baptist position. The
practice of believer’s baptism does not automatically authenticate any
theology that may lie behind it... There is demanded of us some closer
examination of infant baptism... It is clear that the problem of the
theology of childhood cannot be evaded.
Clark examined the theology behind infant baptism: ‘From the
earliest times,59 infant baptism has been a practice in search of a
theology’, he said. He was quite right!60 Clark briefly sketched the
course taken by the Fathers in this quest, and again, quite rightly,
did not like it. But – and – he had a sting in the tail – again, quite
rightly – for Baptists:
History has repeated itself. Among the Baptists, in recent decades, there
has grown up the practice of the blessing of infants. Again it arose in

57
But note the baptismal silence in Eph. 6:1-4; Col. 3:20-21; 2 Tim. 3:14-
15.
58
See my earlier works for my exposure of the wrongness of Reformed
arguments for infant baptism.
59
That is, since its invention by the Fathers – it is unknown in the New
Testament.
60
See my Introduction above.

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response to popular Christian demand. Again, it has been, more or less

unsuccessfully, in search of a theology ever since. 61
‘The blessing of infants’. I can hear the old-covenant overtones in
the phrase.62 Why do those who want to invent rites for infants so
often go back to the old covenant?63 ‘The blessing of infants’, too,
will come to be seen as a step along the road union with infant
baptisers. Clark continued, inching ever closer to the infant-baptist
position:
We must distinguish between believers (and their children) and
unbelievers (and their children). The former belong to the sphere of the
body of Christ; the latter belong to the world which is marked with the
seal of redemption and the humanity which, by incarnation, the Son has
brought into union with himself. 64 On the other hand, we must
distinguish between believers and their infant children... The latter are
those who, by the fact of their birth are specially related to the body of
Christ.65
Clark came to the sacramental:
The... word and sacrament belong inseparably together... It is the
response to the word which the Spirit empowers that makes baptism
Christologically congruous and ethically meaningful. Existence in

61
What a warning. Watch out for ‘the little foxes’ (Song 2:15). Little errors
cast long shadows.
62
It is not the only place where it can be found. It is objectionable – wrong
– for ministers to use the aaronic priestly blessing as it stands (Num. 6:22-
27) when closing a service; worse still is it, as I have witnessed, for a
(Reformed Baptist) minister to raise his arms above the congregation, the
palms of his hands facing us, as he pronounces the words. It smacks of
sacerdotalism; it is sacerdotalism. And the practice shows no signs of dying
out. What are such Reformed Baptist ministers and churches about? Do
they not fear they might be trespassing on Christ’s prerogative (Luke
24:50)?
63
I confess that I have not been guiltless myself in this regard – but never,
may I hasten to add, being so foolish as to talk about ‘blessing infants’.
64
I simply cannot follow this. Christ became a man – but this does not
mean that man has become ‘Christian’.
65
Oh? In what way? Biblically, I mean. Being children of believers, and all
that that entails, while it is a tremendous advantage, is a far cry from being
‘specially related to the body of Christ’ by reason of birth. How such claims
can be made in the light of John 1:11-13, and the like, is beyond me.

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Christ is Churchly existence; that is to say, baptismal and eucharistic

existence. Towards the pattern of Christian initiation which most fully,
richly and completely declares this, we are called to move... The
fullness of Christian initiation is to be found in the conjunction of
baptism (whether or not accompanied by the laying on of hands) with
first communion. This is the pattern of insertion[!] into the priestly
body of Christ. Judged by this standard, both Baptist and infant-baptist
practice may be found defective.
Clark spoke of the mode of baptism, rejecting the biblical (and
traditional) Baptist claim for immersion only: ‘We have no warrant
for making any one mode obligatory’.66 He was pleased with the
growing tendency among infant baptisers to ‘expound infant
baptism and confirmation67 as parts of a larger initiatory whole’. But
he still thought that infant baptism was in a state of ‘practical
confusion’. He could say that again! See my Infant for the confusion
which still persists among infant baptisers.
And what of his own constituency, the Baptists? Just this:
Nevertheless, such criticism carries with it no sweeping endorsement of
Baptist practice. Here also, confusion reigns. The Baptist communion
bids fair to become the only major branch of the... Church where
baptism is not of universal observance – a somewhat curious basis from
which to attempt to justify a separate denominational existence.
From this justified observation, Clark moved up a gear, deploring
that, by Baptists:
The whole theological and sacramental progression proper to initiation
is ignored and denied. Finally, the re-baptism as believers of those who
have received baptism in infancy constitutes a blow at the heart of the
Christian faith... For no baptism [that is, no baptism, not excluding the
baptism of infants] can lack its proleptic [that is, its representative]
element, and every baptism [not excluding infant baptism] points
forward for its completion and fulfilment. 68

66
I profoundly disagree, as I have fully argued elsewhere.
67
Confirmation is not confined to Anglicans. It is a Reformed practice, as I
have already shown. It is, it goes without saying, foreign to Scripture. It is a
hang-over from the medieval Church, Roman and Orthodox.
68
Clark: ‘The Theology’ pp310-326.

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To translate: According to Clark, it is wrong to treat those baptised

as infants as unbaptised. They have been baptised, and should not be
re-baptised! Their infant baptism was a true baptism, and
represented spiritual realities as much as the baptism of a believer.
To say otherwise, is to say that infant-baptiser churches are no
churches at all.69
Or, as Alec Gilmore put it in 1966: ‘It is better to acknowledge
that infant baptism, though partial in its expression of the truth and
though involving serious theological distortion, is nevertheless
baptism, and cannot therefore be followed by believer’s baptism
being administered to the same person’.70 Gilmore argued that the
new covenant did away with circumcision, and this created a
vacuum – this ‘created the need71 for something to bring home to a
man his union with Christ and the realisation he was possessed by
Christ’s Spirit’. Gilmore went on to say that baptism filled this
vacuum – which, as Fowler interpreted it, meant ‘that baptism
mediates the conscious experience of entrance into the sphere of
redemption; in other words... a “seal”’.72 Bearing in mind the way

69
Fowler summarised Clark’s position: ‘The proleptic [representative]
nature of every baptism (infant or believer), and the assumption that to
reject the validity of infant baptism is to deny the validity of infant-baptiser
churches’ (Fowler: ‘Oxymoron’ p140). See above for Kevan’s criticism of
Christian Baptism, and especially Clark’s contribution: ‘Anything less
Baptist would be hard to find’ (Cross and Thompson: ‘Introduction’ p4). I
can find no better words to express my view of Clark’s work.
70
Fowler: More p148
71
The ‘need’? What need? Something was needed to fill the vacuum left by
the ending of circumcision? Why? What scripture speaks of this? I agree, of
course, that the new covenant did away with circumcision, but where are
we told that baptism has replaced it? Gilmore’s talk was grist to the infant-
baptiser’s mill. He was conceding biblical ground. He must have realised
what infant-baptism capital could be made out of this unbiblical
concession. The alternative is naïvety of immense proportions.
72
Gilmore p65; Fowler: ‘Oxymoron’ pp130-131. Beasley-Murray found
‘it... impossible... to dismiss from [his] mind that in the Church from the
2nd century on, the term “seal” was used as a synonym for baptism’. He
himself was persuaded of ‘the probability that the “seal of the Spirit” is a
synonym for the possession of the Spirit secured in baptism’ (Beasley-
Murray: Baptism in the New Testament pp171-177). Beasley-Murray might
have been persuaded of it. I am not! In fact, I categorically deny it.

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infant baptisers misuse circumcision and the seal, Gilmore’s

approach can lead to only one end. To return to my (by now,
threadbare) illustration: the bushel of sacramentalism having been
swallowed, the grain of infant baptism will hardly be noticed by
Baptists – indeed, its so-called ‘benefits’ might well come to be
praised – and how much more ‘biblical’ it sounds than ‘dedication’
– especially if all the blame for the ‘excesses’ of infant baptism can
be relegated to the 3rd and 4th centuries and the medieval waste-
paper basket.
Things don’t stand still. The following extract sums up what this
is all about, and what I deplore. In 1999, Porter and Cross said of
White – one who, as I have explained, was influential in the rise of
Baptist sacramentalism – that he:
Notes that infant baptism is a form of baptism prevalent in the modern
Church that is very unlike that of the New Testament in form, content
and theological significance, yet enshrining certain values and insights
that in any final appraisal of the rite would have to be preserved and
prized... [White and Beasley-Murray] revolutionised the Baptist
understanding of the initiating sacrament. Both brought the sacrament
of baptism out of Zwinglian shadows[!] and made us see that here was
indeed a place of rendezvous between God and man, an integral part of
that process73 of conversion by which a man or woman is raised from
death to life in Christ, is cleansed of sin, made a member of the body of
Christ and endowed with the gift of the Spirit.74
Let the Baptist theologian Richard Kidd, as quoted by John
H.Armstrong in 2007, speaking for himself, bring these extracts
from sacramental Baptists, and those associated with them, to a
close:

Elsewhere I have set out my reasons for denying that baptism is a seal. I
draw attention, once again, to the part played by the Fathers in this.
73
Note the word. I will return to it.
74
Porter and Cross pp37-38. As long ago as 1927, Wheeler Robinson
indicated the way the wind was blowing: ‘There is... a growing minority of
Baptists whose interpretation of the Lord’s supper is Calvinistic rather than
Zwinglian’ (Wheeler Robinson: The Life p118) – which would, of course,
have pleased Robinson, and which I deplore. The breeze of 1927, I am
sorry to say, has turned into a gale in the early 21st century.

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The world is already too racked with pain and conflict [said Kidd] to
permit Christians the luxury of adding to its fragmentation by internal
arguments about baptism... I can no longer work... with a stark and
uncompromising contrast between believer’s baptism, which is right,
and infant baptism, which is wrong. Rather, I am discovering here two
histories of the one sign we call baptism... These histories... cannot be
mixed, nor should one be allowed to replace the other; for in both these
ways, the proper integrity of each would be destroyed... But I would
like to think I can participate in and celebrate the integrity of what is the
other, without threat to what is profoundly my own. 75
After such extracts, no Baptist can say he was not warned.
But all is not quite as it seems among sacramental Baptists, even
those who are seemingly confident. Behind all the rhetoric, they are
not as confident as they appear. Fowler exposed the muddle
sacramental Baptists find themselves in over infant baptism. ‘The
failure to connect theory to practice on this point [on how to regard
baptised infants] is the major deficiency of modern Baptist
sacramentalism’.76 Very well. So how did Fowler sort it out? On the
one hand:
If God acts in baptism... then the human response may be relativised in
a way that questions the traditional Baptist refusal to baptise infants. If
the most fundamental reality in baptism is God’s gracious action of
uniting the individual to Christ (as some Baptist sacramentalists
emphasise)... then there may well be a solid case for infant baptism. If
baptism as a means of grace follows the contours of divine grace, then
it may be that it should precede the individual’s confession of faith. The
argument for the priority of grace to the baptism of infants has become
perhaps the most popularly cherished argument for infant baptism in the
latter half of [the 20th] century, and its challenge needs to be
considered... Does genuine sacramentalism demand infant baptism?

75
Armstrong p21. A few moments ago, in an extended note, I referred to
the report of the 1996 Baptist Union committee, Believing and Being
Baptised: Baptism, so-called re-baptism, and children in the church, calling
it a curate’s egg; good in parts, but only in parts. Kidd was a member of
that committee. Judging by the above, there is no doubt as to his position.
76
Fowler: More p231. I draw attention to the tautological ‘modern’. Baptist
sacramentalism is modern. I will not keep repeating this comment, but it
should be borne in mind.

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Fowler went on to quote the infant baptiser, Cullmann, who, as I

have already noted, argued, contrary to Scripture, for baptism before
faith. ‘But how’, asked Fowler, ‘does all this [Cullmann’s claim]
correlate with the New Testament passages which call for faith prior
to baptism?’ Quite. Fowler summarised Cullman’s argument that
black is white thus: ‘What is demanded by baptism is subsequent
faith’.77 The New Testament – does it need saying yet again? –
demands faith before baptism.
Fowler, I say, exposed the muddle the sacramentalists make for
themselves, contradicting what he said before:
The one aspect of this [Baptist sacramental] theology which seems
incoherent is the tendency of some to accept de facto infant baptism as
valid baptism, which stands in opposition to historic Baptist theology,
and does not seem to follow from the premises inherent in the
sacramental theology of baptism. 78 If believer’s baptism has the kind of
significance which is affirmed in this theology, then it is difficult to see
how infant baptism can be accepted as its equivalent without affirming
either that there is power in the ritual apart from personal faith, or that
baptism is purely declaratory-symbolic. The former alternative would
make this theology something other than Baptist, 79 and the latter would
make it something other than sacramental. 80 This tendency to affirm
infant baptism after the fact appears to be inconsistent with the general
theology being affirmed, but this calls into question only this one
inference from the theology, not the theology itself. 81
Oh?
Let me introduce a note of sanity. On the effort to fuse believer’s
baptism and infant baptism into one, Spurgeon’s voice still
resonates:

77
Fowler: More pp211-212, emphasis his.
78
Infant baptism not follow from sacramentalism? I couldn’t disagree
more! Chicken and egg, I agree, but that’s what infant baptism and
sacramentalism are – chicken and egg. Leaving the figure, I am convinced,
as I have argued in my Infant, that sacramentalism came first and led to
infant baptism. And infant baptism, as I have shown, itself produces and
enforces the sacramentalism. Historically it has been so, and it is so today.
79
Note Fowler’s admission that ‘sacramentalism’ and ‘Baptist’ are
mutually contradictory terms, as I have insisted all along.
80
See the previous note.
81
Fowler: More pp246-247.

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We beg to say to all friends, that that point on which we differ –

namely, believer’s baptism – that we shall be very glad to see altered,
because it is very wrong that there should be two or three baptisms,
where there ought to be only one, and we believe we are certain that if
you will find us a precept for the baptism of infants, we will follow it –
a plain one, mark you. And as it is very clear to us, and we think to you,
that believers were baptised, that is one baptism – that is plainly in
Scripture, is it not? Very well, the other one – that is the other
baptism.82
Again, addressing those who would combine the two baptisms:
They would form churches... in which Christ’s ordinance of baptism
would be left optional; some of them would even have a font and a
baptistery in each place of worship, which, to our mind, is to form
churches on the principle of despising the command of Christ, and
counting it to be an utterly insignificant matter what the ordinance may
be, and whether it be obeyed or not. ‘Whichever you please, dear
friends; pay your money and take your choice. Sprinkle the infant, or
immerse the believer, our church does not care a farthing which’...83
We tell these gentlemen who are so set upon fusing the infant baptisers
and the Baptists, that... we take liberty to say again that there is one
Baptist at least who will never be absorbed into the projected unity...
We have been open and above board in our expressions upon this
business, and we wish others would be.84
My position precisely.
I leave this section on ecumenism, sacramentalism and infant
baptism there. I now want to move on to look at the way in which
this sacramental desire for a common baptism is spurred on by the
growing tendency to re-define conversion.

Conversion re-defined as a process, and the emphasis

upon corporate, not individual, salvation
The next sacramental driver I want to consider is the way in which
conversion is being re-defined. What do I mean? There is a growing
tendency to think that coming to faith, conversion, is a process and

82
Spurgeon: Speeches pp185-186.
83
A farthing being the lowest value coin in English currency at the time.
84
Spurgeon: Sword pp326-328. See my earlier note on Spurgeon in 1861.

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not a crisis,85 an initiation (an admission into a society, especially

with a ritual; see The Concise), and not a definite change. Connected
with this is an emphasis upon corporate, not individual, salvation.86
Note my use of ‘re-defined’. I say that Baptist sacramentalists
are re-defining conversion for Baptists, moving away from the New
Testament definition of it, and moving ever closer to the Reformed-
sacramentalist view of it.
Let me make my meaning clear. I do so in the words of John
Baillie, one who, as he told us, was ‘brought up in the very rigorous
Calvinism of the Scottish Highlands at the turn of the present [that
is, the end of the 19th and beginning of the 20th] century’.87
Naturally, Baillie was no Baptist. But this is precisely why I use his
testimony. He tackled the issue in hand in his aptly-titled Baptism
and Conversion, and the fact that he was a non-Baptist – with no
Baptist-axe to grind – lends considerable weight to his assessment
of the traditional-Baptist view.
Let me establish his non-Baptist credentials. This is how he set
out his own convictions:
[The] Christian life begins at [water] baptism... Baptism... is the rite of
regeneration, of being born again into the newness of the Christian
life... Our [baptised] children should be brought up from infancy as
Christian children.88

85
By ‘crisis’, I do not mean something necessarily dramatic. Rather, ‘a time
when something very important for the future happens or is decided’
(Encarta). And by ‘time’, I do not mean ‘process’. I am speaking of an
occasion, an event, a juncture, a point in time.
86
George: ‘Regrettably, many Baptists and Evangelicals interpret their own
conversion as a supreme act of individualism, a private response detached,
if not divorced, from the corporate community of faith’ (George p34).
While I admit the speck of truth in this sack of error, that speck does not, I
am afraid, make the sack good. Advocates of the corporate can end up in a
very odd place. Holmes, for instance, arguing for the corporate as opposed
to the individual, went so far as to say: ‘Christian believers exist together or
not at all, and so, necessarily, Christian believers minister together or not at
all’ (Holmes pp254-256). Really?
87
Baillie p86.
88
Baillie pp41,44.

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Baillie was a sacramental infant-baptiser. Very well. So how did he

describe the ‘traditional’ Baptist view of regeneration and baptism?
Traditional Baptists, he said:
Refuse to ascribe the regenerative efficacy to baptism itself, nor do they
hold that baptism is necessary to regeneration, but only that it is the
duty of all who believe themselves [to be] regenerate to submit
themselves afterwards to baptism.89
A very fair summary, I should say.
As for ‘conversion’, that which Baillie attributed to Evangelicals
in general, applies in particular to traditional Baptists:
The definitive use of the term ‘conversion’ [for Evangelicals, in
general, and traditional Baptists, in particular, is] to denote a single
critical experience in which an individual becomes a Christian after
years of discretion are reached... A man is not a Christian until he has
passed through this experience.90
Surely this is right. This is the ‘traditional’ or ‘conventional’ Baptist
view of conversion. Let me quote as traditional a Baptist as one
could wish – John Gill – to verify it. In his Body of Divinity, Gill
devoted ten closely-printed pages to explaining and developing what
he saw as the biblical doctrine of conversion. The space he gave to it
shows the importance he attached to the subject. I can give only the
briefest digest.91
Gill distinguished regeneration and conversion thus:
Regeneration is the sole act of God; conversion consists both of God’s
act upon men, in turning them, and acts done by men, under the
influence of converting grace... Regeneration is the motion of God
towards and upon the heart of a sinner; conversion is the motion of a
sinner towards God. In regeneration, men are wholly passive, as they
also are in the first moment of conversion; but by it [they] become
active. It is therefore sometimes expressed passively: ‘You are
returned’, or converted (1 Pet. 2:25); and sometimes actively: ‘A great
number believed, and turned to the Lord’ (Acts 11:21).
Over several pages, he argued in detail that:

89
Baillie p39.
90
Baillie pp83,85.
91
For Gill’s statement in full, see the section marked ‘Gill’s Archive’ at
pbministries.org/books/gill/gills_archive.htm

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Conversion... is a true, real, internal work of God upon the souls of

men... The turn of the heart to God... a turn of the affections of the
heart... Conversion is a turn of the mind from carnal things to spiritual
ones, and from earthly things to heavenly ones... a turn of the will...
They [the converted]... turn their feet to his testimonies... Conversion
lies in a man’s being turned from darkness to light... turning... from the
power of Satan to God... turning men from idols to serve the living
God... turning men from their own righteousness to the righteousness of
Christ... Conversion lies in a man’s turning to the Lord actively, under
the influence of divine grace... Conversion is such an alteration in a
man, as is not in his power to effect; it is like that of an Ethiopian
changing his skin, and a leopard his spots... Conversion is the motion of
the soul towards God.
‘In redemption’, said Gill, ‘Christ turns away iniquities from his
people, by bearing them, and making satisfaction for them; and in
conversion, he by his Spirit and grace turns them from their
iniquities’.92
This is the weight that traditional Baptists have attached to
‘conversion’. Biblical weight, too.
To return to Baillie. He opened his examination of baptism and
conversion by quoting Bishop Stephen Neill in his setting out of the
two main views of conversion; namely, the traditional Baptist and
the sacramental. This is what Neill said about the traditional Baptist
view:
Conversion is the beginning of real Christian life. Christian nurture,
education and worship may be valuable preparations. 93 But no one is, or
should be called a Christian until he has personally encountered God in
Jesus Christ, until he has personally repented, until he has personally

92
Gill: Body Vol.2 pp292-302.
93
But there is a risk. The notion of ‘process’ and ‘nurture’ is widespread.
Those who use the ‘Christianity Explored’ course (or similar), or baptismal
classes, should at the very least bear the danger in mind. I fear I have not
always escaped falling into the trap of ‘coaching’ for the reply I am looking
for. Colin Vincent recalled his own experience, many years ago (pre-dating
such courses!): ‘This brings back memories of the occasion when I asked
for baptism in my young teens – I was taken into the deacons’ vestry... and
a young converted lady said to me as she passed through the vestry: “Colin,
don’t let them convince you that something has happened to you when it
has not”’ (e-mail to me Nov. 12th 2009, emphasis his). Colin rightly
pointed out that while we grow in faith, we do not grow into faith.

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accepted God’s gift of salvation through faith in Christ, [having been]

born again.94 The reality of the Church in the world depends on there
being enough people who have passed through this experience, and
through whom it can be passed on to others.95
This is surely right. This is ‘traditional’ Baptist teaching.
But it is far more. It is the teaching of the New Testament.96 So
plainly is this written there, it would be almost superfluous to cite
particular passages and examples of conversion. Let me come at it
from the opposite direction. Where, in the New Testament, is there
any record of any sinner coming to a saving knowledge of Christ
without this ‘crisis’ experience? I freely admit that not all
conversion experiences are so dramatic as that of Saul of Tarsus
outside the gates of Damascus, but its principles are written large in
every conversion experience recorded in the New Testament. And
there is no believer in the New Testament whose experience
contradicts it. Take the Acts. As I say, it is almost superfluous to
cite individual incidents. But I will! See Acts 2:37-41; 4:4; 5:14;
6:7; 8:12-13,26-38; 9:1-19; 10:44-48; 11:15-21,24; 13:12,48;
14:1,21; 16:14-15,30-34; 17:4,12,30-34; 18:8; 22:1-16; 26:4-20;
28:24. Sinners heard the gospel; they were convicted of their sin;
they were pointed to Christ; they repented and believed; they were
baptised; they were counted as believers, Christians. And there is no
exception. As for the letters of the New Testament, who can read,
say, Romans 6:17; 10:9-17; 2 Corinthians 5:17; Galatians 1:11-16;
2:16; 3:2; Ephesians 1:13; 2:1-10; Colossians 1:6-7,13; 2:20 – 3:3; 1

94
Neill had ‘until by his faith he has individually been born again’. This
would be the view of an Arminian Baptist, which I am not. Faith does not
lead to regeneration. Regeneration leads to faith.
95
Baillie p14.
96
But what about Jesus’ words to Peter: ‘When you are converted’ (Luke
22:32, AV)? Does this not lend credence to the notion of some sort of
process? Not at all. Remember the context. Christ had just predicted Peter’s
denial, and the testing time he would have to go through – his grief, and so
on. But not only that. He was assuring Peter that he would repent and be
reinstated – restored to his former status. The words should be translated:
‘When you have returned to me, when once you have turned again, when
you have turned back’ (NKJV, NASB, NIV respectively). This is not the
‘conversion’ at issue with sacramentalists, the conversion we are talking
about here.

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Thessalonians 1:2-10; 2:13-14; Philemon 10-16; Hebrews 10:26,32;

1 Peter 2:9-10 etc., and fail to see that conversion, turning to Christ,
is indeed a crisis? How can it be anything else? To be converted is
to pass from death to life, to be taken from the realm of darkness
and brought into the realm of light, to be brought from a state of
damnation into a state of salvation, from ignorance of Christ to
confession of him as Saviour and Lord, and so on.
Furthermore, take the biblical concept of ‘calling’; that is, God’s
sovereign act in bringing sinners, by the preaching of the gospel,
through the effective work of the Spirit, savingly to hear, know,
believe and obey Christ as Saviour and Lord (Matt. 9:13; Acts 2:39;
Rom. 1:6-7; 8:28-30; 1 Cor. 1:2,9,24-26; Gal. 1:6,15; Eph. 4:4; 2
Thess. 1:11; 2 Tim. 1:9; 2 Pet. 1:10, plus many more). Do such
passages speak of a crisis or a process? Can there be any doubt?
John Murray distinguished the effectual call from the universal
call of the gospel. The effectual call is, he said:
The call that ushers men into a state of salvation, and is therefore
effectual. There is scarcely an instance where the terms are used to
designate the indiscriminate overture of grace in the gospel of Christ...
With scarcely an exception, the New Testament means by the words
‘call’, ‘called’, ‘calling’ nothing less than the call which is efficacious
unto salvation... We often fail to grasp the rich meaning of biblical
terms because in common usage the same words have suffered a great
deal of attrition. This is true in respect of the word ‘call’. If we are to
understand the strength of this word, as used in this connection, we
must use the word ‘summons’. The action by which God makes his
people the partakers of redemption is that of summons. And since it is
God’s summons, it is [an] efficacious summons... The summons is
invested with the efficacy by which we are delivered to the destination
intended – we are effectively ushered into the fellowship of Christ.
There is something determinate about God’s call; by his sovereign
power and grace it cannot fail of accomplishment. God calls those
things which do not exist as though they did (cf. Rom. 4:17)... When
God calls men and women, it is not on the moment of haphazard,
arbitrary, sudden decision. God’s thought has been occupied with this
event from times eternal. Hence the moment and all the circumstances
are fixed by his own counsel and will... It is a calling that is represented
in Scripture as that act of God by which we are actually united to Christ
(cf. 1 Cor. 1:9)... [It is] the sovereign and efficacious summons by
which the people of God [better, the unbelieving elect] are ushered into
the fellowship of Christ and union with him to the end that they may

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become partakers of all the grace and virtue which reside in him as
Redeemer, Saviour and Lord.97
In addition to the overall sense of Murray’s words – he could only
have been describing a crisis and not a process – note his proper use
of ‘summons’, ‘moment’, ‘event’ and ‘decision’. He was certainly
not describing some drawn out process. He was speaking of a
determinate act in a moment of time, an event. In short, a crisis.
‘Crisis’ must be the word. A sinner is either a natural or a
spiritual man, spiritually dead or alive, under the wrath of God or
not, in darkness or light, in one kingdom or another, in Adam or in
Christ, submits to Christ as Lord or does not. The change, the
calling from one state to another is, must be, a crisis. A process? Not
at all. True, many experiences may or may not lead up to
conversion,98 but in a sinner’s experience, there must come a crunch
point before which he is not converted, and after which he is
converted.99 William James: ‘Every man is at any given moment
either in a state of sin or in a state of grace, and from this it follows
that the transition from the one state to the other must accomplish
itself in a single moment’.100 A man is either a new creation (2 Cor.
5:17) or he is not. The sinner may not know the precise point in time
when his conversion took place, but that there is such a point, who
can deny?101

97
John Murray pp88-94, emphasis his.
98
But I am far from advocating preparationism (see my Offer).
99
A man is born again or he is not. Without overstretching the analogy, a
baby is either in its mother’s womb or in the world. I realise there is a
certain process involved in natural birth, but the principle holds. A man is
either unregenerate or he is regenerate. Calvin did not see it this way.
Allowing that he can be confusing, at least sometimes muddling
regeneration, repentance, faith and sanctification (Calvin: Institutes Vol.1
pp508,515-517; Harrison p34), consider: ‘By repentance, I understand
regeneration... This renewal... is not accomplished in a moment, a day, or a
year, but by interrupted, sometimes even by slow, progress’ (Calvin:
Institutes Vol.1 pp515-516. See Baillie p77). It does not take a genius to see
where this kind of teaching might lead. Indeed, it is even now feeding
directly into the sacramental driver of regarding conversion as a process.
100
Baillie p92.
101
Lest I be misunderstood, although I am stressing conversion as a crisis, I
fully accept that the external proof of such an experience is the life lived

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Sacramentalists! They deny it. For them, conversion – if they use the
word – is a process, not a crisis. And when they do speak of
‘conversion’, they give it a much lower status than traditional
Baptists (indeed, than Scripture). And they do this directly as a
consequence of their practice of sacramental baptism. It is
inevitable. After all, since they think grace is conveyed by baptism,
conversion must be a process, baptism being a part of it. (In the case
of infants, that process can be drawn out over several years). Thus
sacramentalism corrupts the whole concept of conversion.102
Let me justify my claim that sacramentalists have long had this
false view of conversion. In addition to what I have said in my
Infant, consider first of all Rome.
Rome talks of ‘conversion’. Oh yes! But what does Rome mean
by it? One of two things. In the first place, when she talks of
‘conversion’, Rome is thinking of the decision by a Romanist to
take up the monastic life; this is Rome’s idea of ‘conversion’! A
second way in which Rome uses the word is to denote submission to
the Papacy by those from other religions (principally Protestants) or
schismatics (those whom Rome defines as former Romanists who
had defected but now want to re-submit themselves to Rome). Such
is the Roman notion of conversion.103 And it is a nonsense from A
to Z – if we are supposed to be talking about biblical conversion.

after professed conversion. John 13:35; 2 Cor. 5:17; Heb. 12:14; 1 John
3:14; 4:20, for instance, cannot be gainsaid. I have no desire to gainsay
them! A ton of talk about a conversion-crisis experience will not carry the
same weight as an ounce of Christ-likeness in the consequent life. And if
there is none of the latter, no talk of the former carries any weight
whatsoever. But this is not the issue here.
Conversion (justification) is a crisis; sanctification is a life-long process.
Rome confuses the two. Consistent sacramentalists always do. And it is
fatal.
102
If I am asked why a Reformed infant-baptiser like John Murray could
speak so admirably of ‘calling’, as I pointed out in my Infant, it is yet
another illustration of how, when baptism is not in view, Reformed infant-
baptisers speak scripturally – but when they come up against the word
‘baptism’, reason often seems to go out of the window.
103
Baillie pp67-68. As I go to press, early 2011, the first candidates are
entering the Pope’s special section within the Roman pale for those
Anglicans who want to ‘convert’ and yet ‘keep their own traditions’.

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Can anyone who takes the Bible seriously be in any doubt as to

whether conversion means to be incarcerated in a monastery, or to
turn to Christ? to submit to Rome, or to submit to Christ?
So much for Rome. What about Luther? Luther spoke often
about conversion, but failed to define it, and ‘is far from definite
about the stage or event in the progress of the Christian life’ he was
talking about. Indeed, he thought that a sinner needs a repeated
conversion every time he sins.104 We need not spend any time on
such a muddled, ill-defined, non-defined notion, except to say it is
light-years away from the New Testament.
What about Calvin? What did he have to say on conversion?
Judging by his Institutes,105 precious little! I have been able to find
the word ‘conversion’ on only four occasions in those two volumes.
I do not fault the man merely for his lack of use of the word – but
what about the concept?106 The fact is, even on those rare occasions
when Calvin used the word, he assumed its meaning, did not make
an issue of it, and, even then, he spoke of it only to defend the
principle that every aspect of conversion proceeds from the grace of
God.107 Quite right, of course – but woefully inadequate as a
treatment of such an important biblical concept. As I say, he did not
make an issue of it. But what else, in New Testament terms, is
conversion – if not an issue? That is precisely what it is!
Let Baillie have his say:

104
Baillie pp70-74.
105
It must not be forgotten that Calvin made it clear that we should take his
doctrine from the Institutes: ‘I have endeavoured [here in the Institutes] to
give such a summary of religion in all its parts... Having thus... paved the
way, I shall not feel it necessary, in any Commentaries on Scripture which I
may afterwards publish, to enter into long discussions of doctrine... In this
way, the pious reader will be saved much trouble and weariness, provided
he comes furnished with a knowledge of the [Institutes] as an essential
prerequisite... seeing that I have in a manner deduced at length all the
articles which pertain to Christianity’ (Institutes Vol.1 pp21,23, in his
prefixed explanations for the work dated 1539 and 1545).
106
I admit that the word itself does not appear very often in Scripture – but
the concept does! And that is what counts. Compare ‘trinity’, ‘non-elect’,
‘total depravity’, ‘unconditional election’, ‘particular redemption’, ‘limited
atonement’, ‘definite atonement’, ‘effectual calling’ or ‘irresistible grace’.
107
Calvin: Institutes Vol.1 pp253-257.

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How then does Calvin use the term ‘conversion’? I find it even less of a
key term for him than it is for Luther... In all his references to
conversion in the Institutes he treats it as if it were for him a subsidiary
term equivalent to repentance. ‘Under the term “repentance”’, he
writes, ‘is comprehended the whole of conversion to God’... It would
seem to follow that infants are converted as well as regenerated at
baptism, and that Calvin does not think of conversion as a distinctively
later stage.108
And what about the men of Westminster? What did they have to say
about ‘conversion’? They continued driving down Calvin’s road.
Baillie again:
[In] the Westminster Confession, we note again that conversion is far
from being one of the key terms with which it operates. It occurs only
in the section on free will, where it is said that the natural man is not
able to convert himself.
Why such a measly treatment of conversion? Infant baptism, of
course! So what of infants baptised as babies? Do they need to be
converted? What did Westminster say of them? How should they be
addressed? Baillie again:
The answer according to the Larger Catechism is that they are expected
to improve their baptism... This concept of ‘improving our baptism’, of
making the remembrance of it determinative throughout the whole of
later life, is true and original Reformation teaching, both Lutheran and
Calvinist.109
Baillie was right. As I have made clear in my Infant and throughout
this book, this is precisely the way sacramental infant-baptisers look
at conversion and baptism. What they say on conversion falls far
short of the New Testament. And what they do say is jumbled up
with coping with the consequences of their infant baptism. And, as I
have explained, there isn’t an atom of Scripture to justify such talk.
‘Improve their baptism’, indeed!
Let me say it again. The sacramentalist Church may try to justify
this approach to conversion – indeed, it has been attempting it ever
since the start of Christendom – and has to go on with it when faced
with the massive pool of unbelievers it produces by baptising them

108
Baillie pp77-78. ‘Sacraments lead [to]... daily conversion’ (Beeke p134).
109
Baillie pp78-79. Of course it is. See Westminster pp257-258.

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as babies, but it cannot be argued from the New Testament. I wait to

be shown one apostolic injunction: ‘Remember and improve your
baptism’ – let alone: ‘Remember and improve your baptism
received as a baby’. Do those who base their practice on the
Westminster documents address those they baptised as babies in
terms of Acts 16:31; 17:30? Do they demand their conversion? Do
they ever preach Isaiah 45:22; 55:1-7; Mark 1:15; and so on, to
them? If not, why not? Or are they content to keep reminding them
of their baptism?
Compare Gill and Calvin on the subject of conversion.110 And it
is not just a question of the quantity of ink. Conversion is of
unspeakable importance to the traditional Baptist. It is of little
importance to the consistent sacramentalist. Reader, which of these
matches the New Testament?
Just now I cited Baillie quoting Neill to define the traditional
Baptist view of baptism and conversion. Listen to Neill defining the
sacramental infant-baptiser view:
Christian life begins at baptism, when by the grace of God operating
through the Church, original sin is taken away, and the divine life is
sown as a seed in the heart of man. Through Christian teaching, through
life in the Church, and through the grace of the sacraments, this seed
can grow. Though growth may be hindered by resistance on the part of
the individual, nevertheless it is a continuous process. To demand any
other decisive new beginning is to deny the reality of the grace of God.
What the individual is called to do is to recognise the reality of what
God has already done in him, and to take that seriously. 111
Well, that’s clear enough.
Here is the choice. Conversion is either a crisis or a process. The
traditional Baptist regards it as the former; the sacramental infant-
baptiser as the latter. In the former, the sinner has to be called to
repentance and faith. As he is regenerated by the Spirit of God, he
comes to repentance and faith in Christ, and confesses him by
baptism. In the latter, a sinner becomes a Christian by being
baptised as a baby, and by a process of church life and partaking of
the sacraments, he is called upon to improve his baptism.

110
See above. For Calvin’s own experience, see Ganoczy pp9-10.
111
Baillie p14.

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The choice between these two has to be made. One is found in the
New Testament; the other is not.
If infant baptisers object that the New Testament is concerned
with the conversion of pagans, and the principles of conversion
found in those pages apply only to the conversion of such – and not
to those baptised as babies – my answer is simple – and stark. Very
well, I say. Let’s be honest about it. In that case, we have two
gospels, two ways of salvation, two ways of preaching for two sorts
of hearer. One hearer is pagan, a sinner, an unbeliever. The other is
‘Christian’, baptised as a baby, but whether or not to be regarded as
an unbeliever, from my reading of infant baptisers, I cannot fathom.
The two gospels are very different. Addressing the one sort of
hearer, the preacher demands their repentance and faith. Addressing
the other, he calls for their continued attendance at Church,
especially the sacraments, and to remember and improve the infant
baptism they unknowingly received as a baby.112
What is more, if the infant baptiser is right, and we have two
different ways of addressing the two classes of hearer, where do we
find the ground rules for these two sorts of preaching? When
addressing pagans, we can turn to the New Testament to find our
texts and deduce our principles. We do. We must. And we find
abundant material. But where do those who believe that conversion
is a process go when they want to address the huge numbers of these
so-called ‘Christians’ they have produced? What texts do they
choose? What New Testament examples do they draw on? Where
do they go to find their principles? The Westminster documents?
The material produced by the advocates of the Federal Vision?113 Or
what?
And as for two gospels – two gospels, indeed! – what now of:
You are turning away... to a different gospel... There are some who
trouble you and want to pervert the gospel of Christ... If we, or an angel

112
How do such preachers address a mixed congregation? See my Offer and
Septimus Sears for the similarity between this and hyper-Calvinists with
their view of sensible and non-sensible sinners. See my Particular for a
similar problem for Amyraldians.
113
A modern Reformed infant-baptiser approach to the sacraments – which,
as I have shown in my Infant, its advocates cogently argue they find in
Calvin et al.

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from heaven, preach any other gospel to you than what [the apostles]
have preached to you, let him be accursed... I say again, if anyone
preaches any other gospel to you than what you have received, let him
be accursed (Gal. 1:6-9).
My point in saying all this is twofold. First, I am drawing attention
to the fact that treating conversion as a process is an ingredient in
the contemporary drive towards sacramentalism. But, secondly, I
cannot help spelling out to all would-be sacramentalists (especially
Baptists) the consequences of adopting the notion that conversion is
a process and not a crisis. This has long been the view (or, at least,
the practice) of Roman, Lutheran, Calvinist and Anglican
sacramentalists. Now it is becoming the view of Baptists; that is,
sacramental Baptists. It is inevitable, of course – since they are
rejecting the ‘traditional’ Baptist view of conversion and adopting
the Reformed view. As a direct result of their re-definition of
baptism, they have to re-define conversion. And that is what they
are doing. Those who adopt sacramentalist views are bound to
change the way they define conversion, and how they address
sinners. Baptist sacramentalists are making their choice, and will
have to live with the consequences. They know it – or ought to!
History tells them that for at least 1500 years sacramentalists have
been trying to cope with the consequences of sacramentalism. And
the results are plain for all to see. Baptist sacramentalists, as I have
shown, claim to put history high on the agenda in making their case.
Very well. Let them remember the history of sacramentalism, and
its disastrous baggage! If they adopt sacramentalism, they will have
to pick up the baggage. It will have their name on the luggage label.
Traditional Baptists, in the past, would have been horrified to
think of such a doctrine and practice raising its head among them.
Now, however, we are living in a different climate, a very
dangerous climate.
It is high time I proved that Baptist sacramentalists are abandoning
the concept of conversion as found in the New Testament –
abandoning the gospel as found in the New Testament – and going
over to the idea of conversion in the ‘gospel’ invented by
Christendom to cope with the consequences of sacramental baptism.
I start with Cross, setting out Beasley-Murray’s position. This is
the extract I was referring to in an earlier footnote when I was

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detailing the way in which Baptists have changed in their approach

to infant baptism during the past fifty years (that is, quickened their
approach to it; see the extended note on p320). A comparison of
what Beasley-Murray said in the 1950s and 1960s (see that extended
note), with what he said in the 1990s (see the following extract),
makes this movement crystal clear:
The greatest surprise to Baptists is the modified position on infant
baptism adopted by George Beasley-Murray. In his most recent work
[1994] he explores the ‘possibilities’ of a rapprochement between
believer’s baptism and infant baptism when infant baptism is seen as
attesting ‘the commencement of the work of grace within the baptised
with a view to its blossoming into fullness of life in Christ and his body
the church as the individual’s life progressively opens to Christ’. This
could be supported... especially if focus was placed on ‘initiation’; that
is, the whole process of leading individuals to Christ and into the
church. He asks ‘that churches which practice believer’s baptism should
consider acknowledging the legitimacy of infant baptism, and allow
members in infant-baptiser churches the right to interpret it according to
their consciences’.114 In practice, this would involve believer-Baptist
churches refraining from ‘re-baptism’. Beasley-Murray’s cautious
optimism has received the support of David Wright... Beasley-Murray
and Wright... seek to establish a modus vivendi in which there is mutual
recognition of each other’s convictions and a striving after the
possibility of rapprochement. As such, this position is to be highly
commended as a most fruitful way forward, and also, given the present
state of the debate, quite probably the most realistic. The Church today
desperately needs such a modus vivendi, and I applaud such work,
which could well lead to an acceptable common theology of baptism.
This, I submit, shows the way the sacramental-Baptist wind is
blowing. Worse is to come! Cross rightly saw that if it stopped
there, it would lead to ‘the continuation of [the] two baptisms’;
consequently he appealed for ‘baptismal reformation’.115
How might this come about? ‘For too long, Christians,
Evangelicals especially, have understood conversion to be
114
Reader, I certainly allow infant baptisers to interpret Scripture as they
will, according to their conscience – indeed, I think all professing believers
should interpret Scripture according to their own judgement as they believe
God has shown them – but I do not accept that I have to go along with their
conclusions, nor refrain from criticising their arguments.
115
Cross: ‘One Baptism’ pp205-206.

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punctiliar...116 Conversion is a process, a journey... When we

recognise conversion as a process... such questions’ – such as the
order of repentance, believing, water baptism, forgiveness and the
reception of the Spirit – ‘such questions lose their relevance’.117
Thus, the misguided – unbiblical – notion that baptism and
profession form a process will prove very helpful in this quest for a
common baptism (and conversion). One group will practice infant
dedication, followed by ‘Christian’ nurture, leading to profession of
personal faith in baptism in the teens; the other group will practice
infant baptism, followed by ‘Christian’ nurture, leading to some
form of public profession of personal faith or ‘confirmation’ in the
teens.118 As long as both groups regard baptism as a sacrament, and
conversion as a process, the difference between them will be trivial
– and will soon wither to nothing.119
Fowler mused aloud on how ‘progress’ might be made:
Some Baptist sacramentalists have argued that although baptism ought
not to be applied to infants, when in fact it has been done, this is a real
baptism... But what factors might constitute the validity of such
(irregular) baptisms?... Is it the fact that such baptism incorporates the
infant into the Christian community for spiritual nurture? If so, would
not the same thing be true of a service of infant blessing and dedication
in a baptistic context?120

116
Which I take to mean ‘punctuated’; that is, at one moment a sinner is not
converted, the next moment he is – a once-for-all crisis. See my Infant. See
Wright: What...? p61 for an extract from those who – ridiculously – think
baptism is not punctiliar. Whatever else baptism is, it is punctiliar. That is,
a person is either baptised or he is not!
117
Cross: ‘The Evangelical sacrament’ p206. See the earlier comment
where I pointed out that once sacramentalism is granted, the differences
between infant baptism and believer’s baptism will soon lose all relevance
and peter out. ‘Nit-picking’ was how I described it. People like me will be
accused of ‘nit-picking’. If so, thank God for such ‘nit-pickers’, say I.
118
See Wheeler Robinson’s assessment of the ‘normal’ practice in Baptist
churches in 1927 – ‘Christian home, the Sunday school... Cradle Roll...
Dedication services’ (Wheeler Robinson: The Life p89).
119
See Lane pp143-146.
120
Fowler: More pp228-232. Fowler also discussed whether simply using
the term ‘baptism’ might be enough; whether or not water is absolutely
necessary; whether the motion of sprinkling or dipping in itself might not
do; what if God is not mentioned; what if infant baptism is treated simply

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Nobody can say we were not warned.

‘Process’, I say, is the in-word. But it is nothing new. Over a
hundred years have passed since Wheeler Robinson who, launching
the rise of sacramentalism among the Baptists, put forward the idea
that conversion should be thought of as a process. In 1905, he
started cautiously:
In our determination to maintain the full significance of New Testament
baptism, we may have looked too much for cataclysmic changes instead
of the still, small voice, and have failed to welcome some whose
conversion was as quiet and gradual as the coming of spring. 121
By 1927, he had become far more dogmatic: ‘We must, of course,
put aside the idea that conversion necessarily means a startling and
dramatic experience’. Very well. I agree about the ‘startling’ and
‘dramatic’. Nevertheless, conversion is conversion. Biblical clarity
was noticeably lacking in Robinson’s way of addressing this vital
topic: The ‘awakening of human personality to the presence and
power of the divine, however achieved, is of the greatest
significance and importance. In this large sense of the term, there
must always be conversion in Christian experience, and the baptism
of believers, marking (among other things) this crucial re-
adjustment, is emphasising that which deserves to be
emphasised’.122

as a declaration – though this would destroy the sacramental point which is

what this is all about! He raised what is being called ‘baptismal repair’ –
the re[!]-baptism of those baptised as infants. Fowler realised that this
muddle cannot be allowed to go on: ‘The failure to connect theory to
practice on this point [on how to regard baptised infants] is the major
deficiency of modern Baptist sacramentalism’. Its advocates need not
worry. The theologians are busy forging the necessary theology. Don’t
forget the part played by Augustine 1600 years ago. Cometh the need,
cometh the man! See the Introduction.
121
Cross: ‘Pneumatological’ p175.
122
Wheeler Robinson: The Life p88. The ‘awakening of human personality
to the presence and power of the divine’, is not the same as conviction of
sin leading to repentance and faith. Not the same at all! A person who has
had recent experience as a member in a Baptist Union church commented
on the point I am making: ‘This is absolutely crucial. In my experience, the
first is what is now popularly preached – not the second’ (emphasis
original).

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Cross observed that Payne:

Identified the work of Wheeler Robinson and his plea for the recovery
of the New Testament emphasis on the Spirit, along with the
introduction of a service of infant dedication/presentation, as being
instrumental in this [sacramental] turnabout [in Baptist thinking]. His
[Robinson’s] discussion [in 1925] of conversion as ‘a spiritual journey’
was not really taken up until the 1970-80s, and was developed by
Baptists in several important works in the mid-1990s.123
And not only among sacramental Baptists. Anglicans, too – not
excluding Evangelical Anglicans – have been thinking along these
lines. Colin Buchanan and Michael Vasey:
Baptism is part of the process of making people disciples – and, along
with repentance and faith,124 is the initial, or ‘initiatory’, part... Since
1979, new perspectives and approaches have emerged, not least through
different sections of the Church wrestling with the reality of baptism...
[The first of which is:] ‘Faith as a Journey’... Coming to faith in Jesus
Christ is not [now for some – it still is for me, DG] simply a single
isolated transaction between an individual and God. Both coming to
faith and the life of faith thereafter 125 are [now for some – not for me,
DG] to be seen as an accompanied journey: the individual responds to
God’s once-and-for-all act in Jesus Christ (proclaimed in baptism) and
enters a community of faith and service... Even within Evangelical
circles – those most characteristically devoted to individualistic
decision and discipleship – missions that centred on a public decision
have been giving way to nurture or enquirer groups... The journey to
faith [even among Evangelicals, concluded a certain report cited by
Buchanan and Vasey] normally takes between one and four years. 126

123
Cross: ‘Pneumatological’ p175.
124
Note the along with, extra emphasis mine. ‘Making disciples’? In the
context, Buchanan and Vasey would seem to be talking about ‘being
converted, being saved, coming to Christ’. In the New Testament, this is
ascribed to faith and repentance. Baptism then follows – after a person has
been ‘made a disciple’ in the sense of ‘being converted’. In this connection,
it is utterly wrong to put baptism on the same level as faith and repentance.
Baptism along with faith and repentance? See the following chapter for my
comments on Matt. 28:19.
125
I have no quarrel, of course, with this latter aspect. It is the first part I
disagree with.
126
The same person I mentioned in the note just above (that is, the one who
has recent experience as a member of a Baptist Union church) also informs

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Buchanan and Vasey quoted another author who argued:

What is needed in... evangelism is a wholesale adaptation of approach
in the light of the process norm as opposed to the crisis norm... Alpha
groups also reflect the same shift. Central to this rethinking of the
practice of baptism has been the Roman Catholic... [and] the Church of
England [initiatives. The latter state:] Baptism must be the gateway to
nurture and a real participation in the Christian community. 127
This is the way the tide flows, and it explains why I write. Consider
this:
A report put before the Church of England general Synod at its
February [2006] meeting describes conversations between Anglicans
and Baptists. The question is raised about the Baptist Union being ready
to recognise ‘a place for the baptism of infants within the whole journey
which marks the beginning of the Christian Life’. It also looks at the
matter of parishes being prepared to accept those who have had a
‘second baptism’. The report is called Pushing the Boundaries of Unity
and is described as exploring [experiencing?] ‘unexpected
convergence’.128

me that ‘this idea is now more often heard than the “simple isolated
transaction”. For this reason, “conversion” and “born again” are seldom
used’.
127
Buchanan and Vasey pp4,14-18, emphasis original, except where
specified.
128
Protestant Truth, March-April 2006, p32. The person I mentioned in
two notes just above, also told me: ‘I raised the issue within our [Baptist
Union] circles about the same time [February 2006] when, at an “infant-
dedication”, in the prayer, the elder said: “Thank you, Lord, that ––’s name
is written on the palm of your hands”. I was told this is a Baptist Union
prayer. I asked exactly what was meant by it’. No real answer was given.
Apparently, the fact that it was a Baptist Union prayer was reason enough
to say the words!
This step is only the latest in the long-standing drive for union between
Baptists and Anglicans. Remember, Anglicans held (and still hold) to
baptismal regeneration. The 19th century Tractarian movement had set
alarm bells ringing, but nothing Anglican Evangelicals could do could alter
the fact that the Church of England in its Book of Common Prayer taught
and practiced baptismal regeneration. Towards the end of the 19th century,
efforts were set in train to reconcile Anglicans and Baptists. These have
continued. See the extended note on p324, where I point out some of the

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Convergence on baptism will bring convergence on a great many

other things. Jane Shaw:
For Christians, the rite of baptism brings us into the body of Christ. It is
about sharing a radical equality as children of God. Paul made this clear
in [Gal. 3:26-28]129... That bond of baptism... we call... a baptismal
covenant. The Gospels relate that when John the Baptist baptised Jesus,
God’s voice boomed from the heavens: ‘This is my son [sic], the
Beloved, with whom I am well pleased’. And the heavens echo with
that phrase [sic] every time a child or adult enters the waters of baptism:
‘This is my daughter, my son, the Beloved, with whom I am well
pleased... In the baptismal covenant, there are rightly no distinctions
between persons. We are all the beloved children of God... Baptism is
therefore the foundation of our identity as Christians... [As] to the
Anglican crisis [disagreements about homosexuality]... all we really
have to do in the midst of this crazy Church dispute is be awake to our
relationship with a loving God. And to do that, warring Anglicans
simply have to recall their baptism: that moment when the waters
washed over us, and the heavens echoed with God’s declaration about
each of us – you are my beloved son, my beloved daughter, with you I
am well pleased.130
Baptists awake!
And such discussions are taking place not only between Baptists and
Anglicans. Certainly not! The net is being cast far wider than that!
Fowler:
In the years since [Baptist Sacramentalism has been promoted] various
groups of Baptists have engaged in formal dialogue about baptism with
other traditions, and in some cases entire issues of Baptist journals have
been devoted to the topic. Baptist-Roman Catholic dialogues are
displayed in... [Fowler cited examples]. Baptist-Lutheran dialogue can
be found in... Unfortunately, these dialogues post-date the British
[Baptist sacramentalism Fowler had written about], and most of the
Baptists involved are not strongly sacramental in orientation... Although
[Baptist sacramentalism] is similar in various ways to the baptismal
theologies affirmed by Roman Catholics, Lutherans, Calvinists and
Disciples [of Christ] in their explanations of the baptism of confessing

milestones already passed along the way (until the 1950s). They tell their
own tale.
129
See the following chapter for my comments on this passage.
130
Shaw. What a phenomenal muddling of Scripture!

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believers, it cannot be identified completely with any of those

constructions of baptismal theology. 131
Just so. But give it time! Fowler again:
Even the Roman Catholic Church in the post-Vatican II era has re-
focused its baptismal theology in the direction of an adult paradigm
with the publication of its revised Rite for the Christian Initiation of
Adults (1972), and some Roman Catholics have argued that infant
baptism ought to be terminated.132
So... summarising all this, we can see that, as I have shown
elsewhere, Reformed sacramentalists want a higher status for
baptism of infants, while some Romanists are suggesting infant
baptism be stopped!133 And, as I have already noted, the sacramental
Baptists, moving ever closer to the practice, are, above all,
congratulating themselves that they will be able to bring it all
together; indeed, to bring all together under one ecumenical banner.
Fowler: ‘Perhaps Baptist sacramentalism would offer a more
compelling alternative’134 to all the other solutions of the ‘problem’.

131
Fowler: More pp235,246.
132
Fowler: More pp249-250. They will argue in vain. Satan won’t let such
a powerful tool of delusion slip through his fingers.
133
And not only Romanists. Bridge and Phypers recorded the baptism of an
infant in an Anglican church in the 1970s. After the service, and after
congratulating the people on it, came the reply: ‘Yes, it’s an improvement –
but just wait until we get rid of infant baptism altogether!’ (Bridge and
Phypers p189). We will have a long wait! Forty years have passed already.
134
Fowler: More p250. In addition to the extracts I have already included
on this, consider Beasley-Murray’s citation of Wheeler Robinson who
claimed that sacramental Baptist ‘teaching, far from being alien to Baptist
tradition, could be held with a good conscience alone by Baptists’. Wheeler
Robinson: ‘Those who follow the practice of the New Testament of
administering baptism to believers only, ought also to follow it by more
closely associating it with the baptism of the Holy Spirit; they are the only
people who can do this without risk of “sacramentarianism”
[sacerdotalism], since they alone require those moral and spiritual
conditions in the recipient of baptism which rule out a materialistic
mediation’ (Beasley-Murray: Baptism in the New Testament p277,
emphasis original; see also Baptism Today and Tomorrow pp82-85).
Wheeler Robinson again: ‘Here, then, is the present Baptist opportunity,
and it is a great one. No other Church has been loyal to the New Testament

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What a thought! After all the years of struggle, when Baptists have
rightly been the off-scouring of Christendom, at last – at long last –
these sacramental Baptists have found the clue to the maze. Through
their adoption and promotion of sacramentalism, Baptists will not
only be accepted by other Churches – they will be the keystone in
the ecumenical arch. Mixing my metaphors, all the other stones,
chipped and cracked, will look up to these new-comers to the
debate, grateful to them for the way they have cracked the problem
which has bedevilled Christendom for the last 500 years at least.
Remarkable! What a dream!
What are we to make of all this? Is it a passing shower in a tea cup?
Are things so muddled that I am foolish to take it as seriously as I
do? Indeed, in all this confusion, are there not some hopeful signs?
No! A resounding, No! Of course things are muddled. Of course
all sorts of things are being said. But one strand keeps running
through it all. Sacramentalism! This is the issue. Sacramentalism. As
long as sacramentalism holds sway, I am sure that all sorts of
compromises and adjustments will occur. Sacramentalism once
adopted, the gate will have been swung wide open to let in all
manner of error and nonsense. For the Evangelical, Reformed,
Baptist, Anglican and Romanist – all and sundry – as long as there
is agreement over sacramentalism, all the rest will fall in place. I
have said where I think it will end up. Infant baptism! Sacramental
infant-baptism will become the norm, must become the norm.
The logic is remorseless, unanswerable. If I believed that water
baptism conveyed grace, I would baptise infants as soon as possible.
Of course I would! As their parents, my wife and I wanted our
children to be (regenerated) and converted. We longed for it, prayed
and worked constantly to that end. If we had thought that sprinkling
them, when new-born, would have conveyed the necessary grace to

connection of baptism with personal faith. No other Church, therefore,

could give so forcible a testimony to the work of the Spirit on the believer,
which is not less [that is, which is equally, at the same time?] emphatically
linked with baptism in the New Testament. If any Baptist reader is afraid
that this may mean a sacramentalism of the lower kind... let it be said quite
distinctly...’ (Wheeler Robinson: The Life p178). Robinson went on to try
to fend off criticism of sacramentalism.

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them, it would have been daft – criminal – not to baptise them at

once. The logic, I say, is inexorable.
H.M.Carson thought, in the 1960s, that Reformed Baptists and
others would stay clear of this. I hope this remains the case.135 The
point of my book, however, is to show how, in the early 21st
century, a growing number of Baptist (and Reformed) scholars are
increasingly adopting a sacramental approach to baptism;136
conversion (which itself is radically re-defined) is being thought of
as a process, begun with baptism; water baptism and the gift of the
Spirit are said to form one experience, incorporating the believer
into Christ; justification is thought of as a corporate, rather than an
individual, experience; and so on.
We must be clear about this. In the medieval Church, a sinner
was ‘saved’ in a corporate way. As I explained in my Introduction,
this is what sacralism leads to, this is what sacralism means. In the
Dark Ages, therefore, ‘salvation’ was mediated through the Church
by its sacraments. A sinner was ‘saved’ by submitting to those

135
H.M.Carson: Farewell pp136-137. But as E.J.Wood noted – in 1968: ‘In
these days of false ecumenism and widespread desire for unity at almost
any price, it is not surprising that many Baptists are wondering whether it is
really necessary to insist on the principle of believer’s baptism, and to
reject other forms of baptism as practiced by other believers. Many Baptist
leaders have in fact expressed their readiness to recognise infant sprinkling
as valid as an initiatory ordinance in the much-longed-for united Church.
Others see infant baptism as not without value and therefore to be tolerated,
if not welcomed, for the sake of a common denominator among the
Christian denominations. Even some Strict Baptists are questioning the
rightness of the principle of restricted communion, and therefore a
consideration of these two ordinances seems to be essential and timely’
(Wood, unnumbered pages, but taken from the opening page of the text).
Wood was giving the ‘Presidential address... at the 22nd Annual Assembly
of the National Strict Baptist Federation at “Zoar” Ipswich – Oct. 30th
1968’. As for the point about Strict Baptist and closed communion, with the
passing of 40 years, it is becoming increasingly rare to find a Strict Baptist
church these days. And for how long, I wonder, will closed communion
continue to exist in Grace Baptist churches?
136
The increasing acceptance of Calvin’s views on the Lord’s supper comes
into this. As does the resurgence of the Fathers – among the Reformed, I
mean! See the earlier extended note on this.

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 Baptist Sacramentalism – the Drivers

sacraments. There was no emphasis upon individual trust in Christ,

individual repentance and turning to God for oneself. A sinner was
‘saved’ through a priest administering the sacraments over him and
to him. And he was ‘saved’ in a corporate way, by belonging to the
system, and adhering to its rules.
It was a nonsense from start to finish. That is why I put ‘saved’
in quotation marks. While a few had a measure of biblical light, it
was Luther who, with his re-discovery of the biblical doctrine of
justification by faith, and his open promulgation of it, blew this
lethal mumbo-jumbo right out of the water. Although, as I have
shown, he (sticking to the sacramental infant-baptism he inherited
from Rome) failed to work out the proper consequences, from his
time on, many preachers recovered the biblical way of addressing
unbelievers. The sinner was commanded to repent and believe and
call upon the name of the Lord – for himself. And if he so came to
Christ, he was promised salvation by grace through faith – not
through sacraments. And he was saved by himself, for himself, as an
individual sinner. As he would have to die for himself, and appear
before God’s judgement for himself, so he was saved – as an
individual. And he was saved directly by calling upon Christ.
Sacramentalism was the arch-enemy of this individual
conversion experience. And it still is. With the coming of the
Reformation, Rome not only refused to give up its medieval
practice, it tightened it. The Reformers tinkered with it. The
Anabaptists rejected it. Now sacramental Baptists are going back to
it. Under this drive towards sacramentalism, conversion will
increasingly come to be regarded, not as an individual crisis, but as
a process and a corporate matter.137
In 2006, Cross was saddened, from his point of view, that ‘while
a great many British Baptists accept the use of sacramental
terminology for baptism, this has not been accompanied by a truly
sacramental theology or practice of baptism’.138 In other words, the
language has been adopted, but the theology and practice, lagging
behind, has not.
Not yet, that is! The sacramentalists need lose no sleep over it. A
growing number of Baptists are certainly prepared to use
137
See McGrath: Twilight p199.
138
Cross: ‘Pneumatological’ p176.

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sacramental language;139 the theology, as always, will follow.140 The

tide is running strongly the sacramentalist way. If things go
unchecked, not only the language but the practice and the theology
of sacramentalism will triumph. Roman errors will sweep the field.
Rome will be top-dog once again. And we shall be plunged into
another Dark Ages.
As an indication of the ways things are going, it is instructive to
observe the changes which have come about this past twenty-five
years in Evangelical and Reformed reaction to the 1982 Lima
declaration issued by the World Council of (Romanist, Orthodox,
Lutheran, Anglican, Baptist and other) Churches: ‘Baptism,
Eucharist and Ministry’. Paradigm shifts have been taking place
among the Reformed and Evangelicals.
Let us have a look at them.

Recent paradigm shifts – as shown by Evangelical and

Reformed reaction to Lima 1982
Let David Wright explain what we are talking about – the Lima
document itself:
The... Lima report... is a product of the Faith and Order Commission
within the World Council of Churches, and reached its final form at a
conference in Lima in which Catholics and Eastern Orthodox were full

139
Take hymn books used by Reformed (Strict or Grace) Baptists this past
hundred years. The changes in baptismal hymns when moving from Gospel
Hymns (1915-1950) to Grace (1975) to Praise! (2000) is instructive.
Allowing that when the writers spoke of being baptised into the death of
Christ, they meant it symbolically, and not sacramentally (even though I am
not always sure of this in the modern hymns), of the fourteen hymns in
Gospel Hymns, not one is definitely sacramental; and in the possible
exception, number 984, it is quite possible (likely?) that the sealing
mentioned is the sealing of the Spirit, and nothing to do with baptism. Of
the twelve hymns in Grace, not one is definitely sacramental. But of the six
hymns in Praise!, four are definitely sacramental.
140
See under ‘Baptists and Other Sacramental Traditions’ (Fowler: More
pp234-247).

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participants along with Lutherans, Reformed, Baptists, Anglicans and

others.141
Very well. What did Evangelicals make of it at the time? In 1989,
Paul Schrotenboer edited the World Evangelical Fellowship
response to the Lima declaration:
We find we cannot approve the sacramentalist language of the entire
section [on baptism] (baptism unites, initiates, gives participation,
effects). To be sure, many in the WEF constituency [Reformed infant-
baptisers, in particular] would not feel that the problem lies in the
language itself since Reformed theologians have often used similar
language... The problem, they would argue, is that sacramental
language [in Lima] is not accompanied by an equally firm emphasis on
the need for faith, repentance and conversion, as presuppositions of
baptism.
I pause.142 These ‘presuppositions for baptism’ are, of course,
biblical requirements, pre-conditions, for baptism. To insist upon
them is to destroy sacramentalism. Lima, therefore, could not
possibly argue for sacramentalism and the biblical requirements for
baptism. The two cannot co-exist.143 For WEF to demand both
showed either naïvety or a woeful ignorance of the deep-seated
consequences of sacramentalism. Using sacramental language leads,
in the end, to sacramentalism itself. And this, in turn, leads to the
destruction of salvation.
But let Schrotenboer continue, albeit weakly:

141
Wright: ‘One’ p334.
142
In addition to what I say in the main text above, notice the admission
that the Reformed use the same sacramental language as Rome and the
Orthodox. Notice further that the Reformed think they get off the hook by
their use of qualifiers. Note, in particular, their talk of the need for faith,
repentance and conversion before baptism. Before? Yes, indeed. A
‘presupposition’, after all, is something required as a prior condition. But if
faith, repentance and conversion are required before baptism – as they are,
biblically speaking – why do the Reformed continue to baptise infants?
Which of the two sets of language do they really believe? Is it the
sacramental language of Rome and the Orthodox, or the biblical language
of faith, repentance and conversion before baptism?
143
As I have said, Baptist sacramentalism is an oxymoron. Now I am going
further. ‘Baptist sacramentalism’ is not only a contradiction ‘in terms’. It is
– or ought to be – utterly self-destructive.

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 Baptist Sacramentalism – the Drivers

Many WEF constituents would go farther and insist that the clearly
sacramentalist language of the Lima document depends far too heavily
on Church tradition that cannot be traced back to the New Testament
itself. Even when conversion and faith properly receive some stress, the
clause in question is weakened by being subsumed under an
introductory sentence which claims that baptism makes us partaker of
the mystery of the death and resurrection of Christ. The same paragraph
goes so far as to say: ‘Thus those baptised are pardoned, cleansed and
sanctified by Christ...’. Again, ‘signifies and effects’ implies a
sacramentalist causation that few Evangelicals could support... In short,
most Evangelicals will regret the persistently sacramentalist thrust of
the entire document.144
On the ‘use of Scripture’, Schrotenboer observed:
Many of WEF’s constituents would question the baptismal exegesis of
[Lima]... Among the passages quoted are many that do not refer to
water baptism (1 Cor. 12:13 of paramount importance). Most would
find considerable difficulty with the appeal [Lima] makes to John 3:5; 1
Cor. 6:11; Tit. 3:5; Heb. 10:22, to cite but a few examples.
And what of that which I would call ‘the sacramental sleight of
hand’ – that is, the standard way of finding a fudging-formula;
namely, by suitable silence or ambiguous language, give a mere
appearance of agreement? Schrotenboer, once again far too weakly,
I am afraid:
It appears to us [WEF] that the framers of [Lima] too frequently use
language that is patient [tolerant] of mutually exclusive interpretations.
If we are not mistaken in this impression, we must ask whether genuine
unity is achieved when each party reads [Lima] in such a way that the
presence of mutually unacceptable opinions is actually hidden...
Further, silence on some issues may (doubtless unwittingly[!]) convey a
greater impression of agreement than is in fact the case. 145 For instance,

144
In calling Schrotenboer’s (WEF’s) response to Lima ‘weak’, I was being
‘weak’. I should have used ‘deplorable’ or some such word. I refer to his
use of expressions such as ‘far too heavily’, ‘weakened’, ‘few Evangelicals
could support’ and ‘regret’. Those who claim Scripture to be their sole
authority, should not use sacramental language. Sacramentalism actually
destroys salvation – it does not merely weaken it. No Evangelical should
support sacramental language – Evangelicals should abhor it, not regret it.
145
If the omission is ‘unwitting’, it calls the discernment of the men of
Lima in question; if it is ‘witting’, it questions their integrity.

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although the Lima document makes it clear that faith is the required
condition for fruitful reception of baptism, 146 and although the
Commentary gently takes to task those Churches that practice infant
baptism ‘in an apparently indiscriminate way’, neither makes clear what
faith is required. [Lima] does not rule out the Roman Catholic view that
the absence of conscious objection is a sufficient condition for infant
regeneration [in baptism]. Most Evangelicals, regardless of their views
of infant baptism, would judge such an uncertainty to be a serious
liability.
The Roman Catholic view of infant baptism a serious liability to
Evangelicals? Is that all? A serious liability? It is an abomination!
And what of Lima’s ‘grounding [of Church] unity in baptism’?
Schrotenboer: ‘To base unity in the rite of baptism is entirely
foreign to Scripture, since 1 Corinthians 12:13 does not refer to
water baptism’. As I will show, he was right in that at least!
But what about the ‘re-baptism’ of those ‘baptised’ as infants? Is
it right or wrong to treat infant baptism as no baptism at all?147
Grievously (or foolishly), Schrotenboer played right into the hands
of those who are striving for unity on the basis of sacramental
baptism – both infant and otherwise:
Most believer Baptists among WEF constituents would question[!] the
likelihood ‘that infant baptism was also practiced in the apostolic age’...
The distinction ‘between those who baptise people at any age and those
who baptise only those able to make a confession of faith for
themselves’ holds interest[!], but the real distinction, as we see it, is
between those who baptise only those who do make a confession of
faith for themselves, whatever their age[!?], and those who do not. Both
positions require similar attitudes to Christian nurture; this point is well
taken. Nevertheless, historic [biblical!] believer-Baptist conviction
cannot accept the two positions as ‘equivalent alternatives’, for the
simple reason that believer Baptists, to be consistent, normally consider
infant baptism to be no baptism at all. In [Lima], essential
disagreements between infant baptisers and believer Baptists are treated

146
It is not! Faith is not the required condition for fruitful reception of
baptism! Fruitful reception, indeed! Faith is the required condition for one
to be baptised, full stop. Anything else is rank disobedience to Christ, and a
criminal twisting of his ordinance.
147
In addition to what I have said here, see my earlier works for the long
history of the struggle over this question from the Fathers through to Calvin
and beyond.

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 Baptist Sacramentalism – the Drivers

as if they were differences in emphasis only. In reality, the differences

are historic and profound [and biblical!]
In conclusion: ‘Virtually all [WEF constituency] would find
difficulty subscribing to the whole [of Lima], primarily because of
the emphasis on sacramentalism which most of us find unwarranted
by Scripture’.148
A ‘fittingly’ weak conclusion to an article by an Evangelical
showing a consistently weak reaction to Lima. It reminds me of the
way Neville Chamberlain waged war against Nazi Germany in
1939-1940. Afraid to drop bombs or sow mines, lest such blatant
belligerency should offend that nice Mr Hitler, and force him to
retaliate, he contented himself with asking the RAF to drop leaflets.
Even this, however, backfired in at least one case. A packet of these
leaflets, the parachute failing to open, scored a direct hit and killed
someone on the ground.
But, at the time of Lima and just after, not all the Reformed and
Evangelical reacted so feebly. Oh no! Take Wright himself. What
did he, speaking twenty years ago, make of Lima’s declaration? In
contrast to the weak, but over-tolerant WEF response, Wright was
warmer, much warmer:
This is a report of enormous importance. It has already [in 1988/1989]
become, within most of the Churches, the standard starting-point for
ecumenical reflection on baptism, eucharist and ministry. In a nutshell,
its approach to the divergence in baptismal practice suggests that there
may not be much difference between infant baptism followed by
Christian nurture within the believing community issuing in personal
confession of faith, and the nurture of a child within the congregation,
perhaps after thanksgiving for its birth and the parents’ commitment to
their Christian responsibility, leading to baptism on personal confession
of faith. Two key sentences which appear in the [Lima] Commentary
are these: ‘The differences between infant and believer’s baptism
become less sharp when it is recognised that both forms of baptism
embody God’s own initiative in Christ and express a response of faith
made within the believing community... A discovery of the continuing
character of Christian nurture may facilitate the mutual acceptance of
different initiation practices’.

148
Schrotenboer pp291-313.

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 Baptist Sacramentalism – the Drivers

Embrace it all! Wright pointed out there was ‘nothing breathtakingly

new’ in this, ‘except that, on the basis of agreement among official
representatives of Baptists, as well as the majority of infant-baptiser
churches, it claims to offer a path to inter-baptism – the mutual
recognition of the two dominant forms of baptism’. Wright
commended the report for study by the students of the London Bible
College (whom he was addressing at the time),149 as ‘a text we dare
not ignore’. He spelled out a possible way forward: ‘What the Lima
report proposes... is already a reality in some churches; namely, the
observance of both infant and believer’s baptism as “equivalent
alternatives”’. He spoke of ‘double-practice’ churches. He noted
some of the reasons for this mutual accommodation: ‘Recognition of
the greater reluctance of even some Christian parents today to
decide for their children; accommodation to the unceasing and
perhaps increasing questioning of infant baptism on both historical
and theological grounds... respect for a new atmosphere of
ecumenical baptismal debate; even perhaps an attempt to come to
terms with the difficulties of administering a consistent infant-
baptiser discipline as the age of Christendom and the Christian
society no longer provides viable models for remnant or gathered
churches’.150
But, supportive as he was for Lima, Wright was not (in
1988/1989) starry-eyed about the prospects:
The [Lima] approach, exemplified in the fully-fledged ‘double-practice’
churches, appears to accept that there is no realistic hope of reaching
agreement on one form of baptism... One short-term or medium-term
result of ecumenical encounter on baptism has in fact been increased

149
Kevan’s old college, remember. ‘How the gold has become dim! How
changed the fine gold!’ (Lam. 4:1).
150
Wright showed a deplorable failure to grasp the point here, especially
bearing in mind his encyclopaedic historical-awareness. It is not simply
Christendom which makes it impossible for infant baptisers to have
gathered churches. Even when society wants gathered churches – witness
17th century New England (as I have shown elsewhere) – history proves
that infant baptism itself makes the very notion of a gathered church
unworkable. And not only unworkable. A gathered church is a church
formed only of regenerate members. Infant baptism, by its very nature,
destroys the principle. Indeed, infant baptism is one of the main pillars of
Christendom!

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polarisation... Baptists have rightly challenged infant baptisers whether

they really regard infant baptism as full, complete baptism. If they do,
why do they place so much stress on confirmation or admission to
communicant membership? Are we not members of Christ’s body by
virtue of baptism, and ought not baptism to admit to the Lord’s table?...
It is an index of the unbiblical imbalance some of our Evangelical
[infant-baptiser] churches have fallen into on baptism, that this later
ceremony is accorded greater significance than baptism itself. It is not
unknown, even in our blue-riband Evangelical [infant-baptiser]
congregations, to have a teenage convert baptised prior to a service, in
the presence of the elders alone, before he or she proceeds into the
congregation to be admitted to communicant status on a par with others
who had the good fortune[!] to have been baptised in infancy. If we
administer baptism to babies, we have no warrant to treat it less than the
full dominical ordinance [that is, ordained by Christ(!)] or sacrament. 151
Note the words ‘or sacrament’. Note the subtle move from
‘ordinance’ to ‘sacrament’; that is, by Wright’s use of ‘or’ he
equated the two. As I have shown, of course, there is a fundamental
clash between the two words ‘ordinance’ and ‘sacrament’. As for
‘sacrament’, this, I think, has proved – and is proving – in the
twenty years since Wright penned those words, the way the impasse
will be broken. Sacramentalism is the key. As I have said, once
sacramentalism is adopted, differences about the time and mode of
baptism will wither. And as night follows day, attendance at the
supper will have to follow; the one sacrament must lead to the other

151
Wright: ‘One’ pp334-337. Wright deplored the prospect of a coming to
terms between infant baptisers and Baptists on the basis of ‘infant
baptisers’ accepting ‘that baby baptism is incomplete until something like
confirmation... has taken place. Baptists might be readier to “buy” infant
baptism on these terms – baptism by instalments, as it were. I very much
hope that this will not be the case’, said Wright. ‘It is surely far healthier to
acknowledge that we have inherited two different patterns of baptism, and
to accept the other’s practice without being able to endorse it, than to fudge
the issue in this way’. This, it seems to me, is just replacing one fudge by
another! The most healthy way – the only way – it to get back to Scripture,
determine what Scripture says, and obey that. If we cannot agree, let us
separate and be consistent with ourselves, at least – regretting, no doubt,
that we cannot see eye-to-eye on the matter, but looking to that day when
all will revealed, and all who are in Christ shall be truly one in everything.

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with no delay. And, hey presto, the deal will be done. Rome is
waiting.
During the quarter of a century which followed Lima, Wright
worked hard for unity on sacramental baptism. In 2005, he was
more hopeful than he had been in 1988/1989. Looking back over
those intervening years, he described Lima as ‘perhaps the most
widely studied ecumenical texts of the 20th century’, and spoke of it
as one of the ‘signs of hope’, ‘in the third millennium’, along with
‘the growing evidence of sacramental thinking among Baptist
theologians, and the increasing adoption of dual-practice church
polities [on baptism], to the highly significant developments in the
Catholic Church since Vatican II’.152
So much for Wright. Now for even stronger Evangelical support for
Lima.
In 2006, Clint LeBruyns described the Lima document as being
‘widely regarded as the most significant theological achievement of
the ecumenical movement... became the most widely distributed,
translated and discussed ecumenical text in modern times’. There
was one ‘unfortunate omission’ in the text, he said; namely, ‘the
ministry of the bishop of Rome’. Nevertheless, overall, said
LeBruyns, the document ‘is perhaps reflective of the most
methodological paradigm shift in the Evangelical mind’.153
LeBruyns summarised the history of sacramentalism since the
middle of the 20th century:
Various Protestant Churches have engaged in ecumenical conversations
with Roman Catholicism from as early as the 1950s. Most visible in
their participation are the Lutherans and Anglicans, followed by the
Methodist and Reformed traditions. These consultations owe their
origin primarily to the influence of Vatican II. Evangelicals, on the
other hand, have generally maintained a silence when it comes to the
Vatican. In the past decade [written 2006], however, they have started
to join the discussions. A most notable evidence of this renewed interest
is the ‘Evangelicals and Catholics Together Project’. See Charles
Colson and Richard John Neuhaus (eds.): Evangelicals and Catholics
Together... (1995). Their most recent work is Your Word is Truth: A

152
Wright: What...? pp10,14.
153
LeBruyns pp58-59.

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 Baptist Sacramentalism – the Drivers

Project of Evangelicals and Catholics Together (2002)... which

explores anew the relationship between Scripture and tradition. 154
And, of course, it is not only Lima. We seem to be getting a steady
stream of striking illustrations of what I am trying to say.
Take the paper written by the Principal of Bristol Baptist College,
Christopher Ellis: ‘A View from the Pool. Baptists, sacraments and
the basis of unity’, being a consultation paper on ‘The Sacramental
Dimension of Baptism’ convened by the Faith and Order
Commission of the World Council of Churches in Prague, June
2000. In this paper, Ellis dealt with the ecumenical drive,
sacramental baptism, the place of infants and children within
church, the definition of a believer, conversion, liturgy, church
membership, infant baptism, and so on. He raised such questions as:
‘Does baptism effect a change in the relationship between God and
the person baptised, or does it express a gospel reality? If you
believe it does both, then what is the effective nature of
proclamation in relation to those who cannot answer for themselves
[principally, infants]?... Is baptism a means to salvation, or an
expression of salvation already effected?’ Drawing near the end of
his paper, Ellis stated: ‘I have tried to argue for a vision of unity
which can be described as “reconciled diversity”, and a plurality of
baptismal practices which such a view might imply’. Just before this
admission, he had issued a ‘caution’: ‘We should avoid using the
word “baptism” to denote this initiatory process of
proclamation/nurture, baptism and communion. The attractions of
calling the whole process “baptism” are considerable, but the waters
are likely then to be muddied and the process muddled’.155
Oh dear! My conclusion, and my caution, would have been
somewhat more stark!
And, reader, remember Ellis was writing as the Principal of
Bristol Baptist College. I draw attention to the words ‘Principal’,
‘Baptist’ and ‘College’. We are not talking about an inexperienced
private individual who happens to hold to infant baptism. We are
talking about an experienced public figure who is a Baptist teacher.

154
LeBruyns p64. See my Infant for a fuller extract from LeBruyns, and my
comments on this and other, connected, matters.
155
Ellis pp107-120, emphasis his.

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Think of the generation of students who will pass through the hands
of such a man with such views, students who will be trained as
ministers, who will stand in countless pulpits, and publish who
knows how many books, pamphlets and tracts upon the subject. The
damage to the churches and individuals, under the responsibility of
such a man, could be immense. And what about the other Baptist
Colleges?
And take the experience of Francis J.Beckwith, set out in his book
Return to Rome: Confessions of an Evangelical Catholic. Beckwith,
baptised a Roman Catholic as an infant, defected from Rome to
become an Evangelical – then became a leading Evangelical – and
in 2007 returned to Rome, now calling himself an Evangelical
Catholic. His book clearly sets out the link, the fluidity, between
Rome and Evangelicals, Reformed, Baptists and charismatics, in
many fields – the Fathers (Augustine, in particular), justification,
saving faith, baptism, conversion, mysticism and medievalism. The
following extract will give you, reader, a sense of what I am talking
about:
Justification refers not only to the Christian’s initial entrance into the
family of God at baptism – which is administered for the remission of
sins – but to the intrinsic work of both the infusion of that grace at
baptism and all the subsequent graces that work in concert to transform
the Christian from the inside out. It is in and through this ongoing
transformation that one is made justified... and thus gifted to share in
the divine life of Christ... ‘Sanctification’ is the ongoing intrinsic work
of justifying... the Christian by means of God’s grace, the same grace
that intrinsically changed the believer at the moment of [his] initial
‘justification’ (that is, at baptism) into an adopted child of the Father...
The chief distinction between the Protestant view of justification on the
one hand, and the Catholic and Church Fathers’ view on the other, rests
on whether Christ’s grace is infused or merely imputed at the moment
one becomes a Christian at baptism and/or conversion... The Council of
Orange (AD529)... argued that Adam’s original sin is inherited by his
progeny, and can be removed only by the sacrament of baptism. By the
means of baptism, God’s unmerited grace is infused for the remission
of sins... [Quoting from the Catechism of the Catholic Church:]
‘Justification is conferred in baptism, the sacrament of faith’... For my
[Reformed] friend [Gregory Koukl] as well as many others, the ‘grace’
the Christian acquires at his initial conversion (and/or baptism) is just
the name the Bible attributes to the legal declaration that we are no

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 Baptist Sacramentalism – the Drivers

longer considered guilty in the eyes of God for our sins, because Christ
took our punishment on the cross. Catholics, of course, do not deny that
Christ died for all our sins, or that he ‘offered his life to his Father
through the Holy Spirit in reparation for our disobedience’ [Catechism
of the Catholic Church], or that ‘by one man’s disobedience many were
made sinners, so by one man’s obedience many will be made
righteous’156 [Catechism of the Catholic Church, quoting Rom. 5:19].
But, again, for Catholics, the gift of grace is far more than a legal
declaration. ‘It’, in the words of the [Catholic] Catechism, ‘conforms us
to the righteousness of God, who makes us inwardly just [righteous] by
the power of his mercy’... Justification is about our being part of a
communion of saints, the body of Christ, with whom we can receive
and share the unearned and totally gratuitous wonders of God’s grace,
through baptism, the eucharist, confession and all the sacraments... In
the eastern Church... the Christian life is a process of intrinsic change
towards godliness that begins at baptism... After all, if I return to the
[Catholic] Church and participate in the sacraments, I lose nothing,
since I would still be a follower of Jesus and believe everything that the
Catholic creeds [Nicene, Athanasian etc., which the Reformed accept]
teach, as I have always believed [both as a Catholic and an
Evangelical]. But if the [Catholic] Church is right about itself and the
sacraments, I acquire graces I would have not otherwise received.157

156
‘Made’, καθιστημι, should be translated ‘constituted, declared’. This is
the crux of the matter. Justification does not change the sinner; it
constitutes or declares him right in the sight of God. The Bible teaches the
imputed righteousness of Christ by faith, not imparted. See my Particular.
157
Beckwith pp85-86,91-92,108,110,113,116. While I agree with the writer
of the following review, much more needs to be said. ‘Many of the
Evangelical Protestants who are going to Rome are those who originally
came from Rome, and who, it could easily be argued, were converted to a
theologically weak, emotionally hyped and historically dubious
Evangelicalism, which never required them to entirely leave Rome behind.
Also, most Evangelical protestants who are currently converting to Rome
are those whose experience of Evangelicalism has been less than desirable.
What Rome lacks in orthodoxy, it tries hard to make up for in the areas of
history, tradition, ceremony and the like. Even its theology is impressive to
many modern Evangelicals, if only because their own theology is often
practically non-existent. It must surely be one of the tragedies of modern
Evangelicalism that we would leave our [constituents] so vulnerable to the
attractions of Rome. Yes, Beckwith had to wrestle long and hard with
Rome’s teaching on subjects such as the real presence of Christ in the
eucharist, the authority of the Church, the primacy of the Papacy, penance,

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Reader, I have not been spending my time – and yours – in word-

spinning about mere theory. Here it is in black and white – and see
Beckwith’s book as a whole – here is a real-life illustration of, as I
said, today’s fluidity between Rome, the Reformed, Baptists and
Evangelicals. And sacramentalism is at the root of it all. Ignorant of
the fact most believers seem to be, and lack of discernment blinds
many, I am afraid, but this is what is going on behind the scenes.
And not so far behind the scenes, at that!158
Finally, after I had ‘finished’ what I thought I had to say on the
subject, I came across the publishers’ blurb for George Hunsinger:
Let us Keep the Feast, Cambridge University Press, Cambridge,
2008:
The theology of the eucharist has long been the subject of heated
debate, particularly since the Reformation. George Hunsinger’s book
explores ways in which Christians might resolve their differences in
this area. With the aim of fostering ecumenical convergence, he tackles
three key issues dividing the Churches about the eucharist: real
presence, eucharistic sacrifice, and ordained ministry. Hunsinger, a
Protestant theologian in the Reformed tradition, brings Eastern

and so on, but the reality is that his experience of a diluted Evangelicalism
made his move far easier than it would otherwise have been’ (‘Rome sweet
home?’ p76). What more needs to be said? ‘Diluted Evangelicalism’, yes. It
is the very weakness of Evangelicalism which makes the move to Rome
easier. Yes. But it is not just Evangelical weakness. Reformed theology,
itself, is highly sacramental. As I have shown (above and in my Infant), it is
those who are taking Calvin and Westminster seriously who are leading the
drive today – yes, the drive today – to Rome. Let us call a spade a spade
here! Some supporters of the Protestant Truth – the strongly Reformed – by
holding to Calvin and Westminster on infant baptism, unavoidably hold to
sacramentalism. And this is the basic driver towards Rome. They may not
recognise it. They may deny it. But the evidence is incontrovertible, as I
have shown. Jane Dempsey Douglass: ‘Many heirs to [Calvin’s] thought
have been active leaders and participants in the modern ecumenical
movement, believing that Calvin’s theology supported their work’. She
herself claimed to have identified ‘elements of Calvin’s own thought and
work which laid a foundation for ecumenical work’, and this in justification
of her opening remark: ‘John Calvin can be seen in an ecumenical context
from the 16th century right into the 21st’ (Douglass pp305-316).
158
See Soper pp253-255 for his 2009 article ‘More Downgrade in the
FIEC’.

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 Baptist Sacramentalism – the Drivers

Orthodox views more systematically into the discussion than has been
common in the west. He also discusses the social significance of the
eucharist. His detailed conclusion summarises and clarifies the
argument as a whole with an eye to explaining how the views proposed
in the book could lead the Churches, beginning with the Reformed
Church, closer to the day when obstacles to eucharistic sharing are
overcome... A groundbreaking discussion of the three most divisive
eucharistic issues: real presence, eucharistic sacrifice, episcopal
succession. [He] addresses the main points of impasse in current
ecumenical discussion and suggests how they can be overcome. [He]
relates the eucharist to contemporary concerns about justice and peace.
Then came extracts from Reviews:
This volume is an ambitious project which makes a major contribution
to theological and ecumenical exploration of the eucharistic tradition
(Worship).
Hunsinger is amazing... Not only is he a top-notch theologian who finds
significant common ground between the Reformed, Roman Catholics,
and Eastern Orthodoxy, but he also manages to argue for women’s and
gay ordination in a logical and level-headed way... He is a model for
peaceful discussion (Books, Catholicity, Sacraments, Theology).
Sympathetically explored… fascinating (Church Times).
So thank God for George Hunsinger. He refuses to let past polemics
die. In this elegantly written and well-argued book he addresses each of
the areas of contention with clarity and generosity in the hope that we
can rediscover the unity that is ours (Christian History).
Comprehensive in its coverage and challenging in its conclusions
(Journal of Theological Studies).
It is not only George Hunsinger who ‘refuses to let past polemics
die’. Reader, you have in your hands my contribution to the battle!
And what of my contribution? Just now I spoke of a steady stream
of sacramental material. Perhaps I should re-phrase it, and say there
seems to be a flood of new material, appearing daily, to demonstrate
the rise and unceasing spread of sacramentalism. What is my
reaction?
I will tell you. If I may be allowed to accommodate the words of
the 17th century Leveller, John Lilburne:

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I scorned to be so base as to sit down in a whole skin... while the

liberties and freedom of the [gospel] were in danger. 159
With this thought coursing through my brain, what have I done
about it?
I... with my poor one talent... have used my best endeavours... to show
the maladies and remedies of this sick, swooning, bleeding and dying
[cause of Christ in this land].160

***
So I bring this long chapter to a close, a chapter in which we have
looked at the drivers of Baptist sacramentalism. As we have seen,
they are various. But whatever the drivers, let us not forget the issue.
Which is? Sacramentalism! Sacramentalism is the issue. For at least
1700 years it has played a fundamental role in Romanism, and for
nearly 500 years among the Reformed. Now it has risen and is
growing among the Baptists.
Sacramentalism. We have looked at history – since, as I have
shown, that is where Baptist sacramentalists want to start – and we
have looked at their theological statements, and the principles and
practices which have been driving them Romeward. But Scripture,
not history, not theology or current practice, is the touchstone.
Scripture! It is high time we looked at it. Indeed, we should have
started there. Especially do we need to examine what Baptist
sacramentalists say upon the relevant biblical passages. And when I
say ‘examine’, I mean ‘test’ – test by Scripture. Let us probe these
sacramental-Baptist statements. Let us take a hard-nosed look at
their exegesis. Let us do so with an open Bible before us. This is the
ultimate test. ‘To the law and to the testimony! If they do not speak
according to this word, it is because there is no light in them’ (Isa.
8:20).

159
Lilburne spoke of the ‘liberties and freedoms of the kingdom’ in A Whip
for the Present House of Lords (Feb. 27th 1648).
160
Lilburne spoke of the ‘sick... dying nation’ in his England’s Birthright
Justified (Oct. 10th 1645). For both extracts, see Gregg pp99,126,401,402.
See Pauline Gregg’s note on her p401.

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 Scripture Passages Used by
Baptist Sacramentalists

As I warned right at the start, the tone of my book has been largely
negative. It could not have been otherwise, since I have been trying
to show what is wrong with the sacramentalist view being put
forward by a growing number of Baptist scholars. Not only that. I
have been sounding a warning about it. Negative, therefore, the tone
has had to be.
In particular, this chapter we now come to, and the one which
follows, will follow the same path; not entirely, but largely so. I
cannot avoid it – if I am to examine sacramental-Baptist statements
on all the relevant passages of Scripture. And this I must do.
Scripture is the supreme authority in formulating any doctrine or
practice. We must ‘search the Scriptures’ (John 5:39, AV). We must
search the Scriptures for ourselves, and come to our own judgement
about what they teach. Acts 17:11 is the principle. We must submit
the claims of others to the touchstone of Scripture. Let us fall in line
with the Bereans and search ‘the Scriptures... to find out whether
these things [are] so’.
That is what I now intend to do with regard to Baptist-
sacramentalist interpretations of the relevant scriptural passages, and
the deductions they draw from them. I will be pointing out what I
see is wrong with their arguments. I think they read far too much
into these passages, and, as a consequence, read far too much out of
them.
Disapproving, then, must be the tenor of what is to come. But I
do not apologise for it. A physician cannot be blamed if he looks for
disease. For it is only by discovering it, and getting to its cause, that
he can really set about the cure.
Having said all that, the next two chapters will not be entirely
negative. I will also be setting out what I consider to be the right
deductions from the passages in question.
As is only to be expected, many of the passages used by Baptist
sacramentalists to make their case are the very same as those used
by their Reformed counterparts. I have, of course, already looked at

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 Scripture Passages Used by Baptist Sacramentalists

these in my Infant – and I refer you, reader, to that volume.

However, to enable this present work to stand on its own, I will
include the most relevant parts of those comments – relevant to
answering Baptist sacramentalists, that is.
But before I start, I must clear the ground, and in three
particulars. Otherwise, when we come to individual passages we
might well be talking at cross-purposes. That, of course, would be
pointless. And worse.

Three questions to be decided

1. ‘Baptism with/in/by the Spirit’
This biblical phrase comes up time and again in this debate, and if I
do not stop to say what I mean by it, the danger is we will be
referring to different things, and therefore have no chance
whatsoever of coming to an agreement – or properly defining our
real disagreement. And that would be grievous. I am afraid I have to
plead guilty to having used the phrase, or its equivalent, in this book
so far, without careful definition. Let me put the matter right, and
say what I understand by the phrase.
And there is need. For there is a spectrum of meanings which
various teachers attach to it.1 That fact, on its own, tells us that it is
foolish to be dogmatic.
Let me quote all the passages where the phrase is used:
[Christ] will baptise you with the Holy Spirit and fire (Matt. 3:11).
He will baptise you with the Holy Spirit (Mark 1:8).
He will baptise you with the Holy Spirit and fire (Luke 3:16).
This is he who baptises with the Holy Spirit (John 1:33).
John truly baptised with water, but you shall be baptised with the Holy
Spirit not many days from now... You shall receive power when the
Holy Spirit has come upon you (Acts 1:5,8).
Then I remembered the word of the Lord, how he said: ‘John indeed
baptised with water, but you shall be baptised with the Holy Spirit’
(Acts 11:16).

1
Nigel Pibworth has listed seventeen different ways various teachers
interpret the phrase! Yes, seventeen.

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For by one Spirit we were all baptised into one body... and have all
been made to drink into [‘into’ is omitted in some texts] one Spirit (1
Cor. 12:13).
Many would add a considerable number of other passages to this list
– passages, though they do not contain the phrase in question,
nevertheless seem to speak in similar terms. Whether this is right, is
open to question. But confining ourselves to the direct,
unambiguous New Testament use of the phrase, what do we make
of these seven passages?
Leaving 1 Corinthians 12:13 aside for the moment, let me say
something about the Acts passages.
Acts 2 records the immediate fulfilment of Christ’s promise to
his disciples in Acts 1. And Acts 11 is Peter’s explanation of the
events of Acts 10. And the two sets of passages are linked, as I will
explain.
On the day of Pentecost (Acts 2), Peter, quoting Joel 2:28-32,
explained that what was going on was the fulfilment of Christ’s
promise (Acts 2:14-21,32-33). Acts 2, as I said, records the
immediate fulfilment of Christ’s promise in Acts 1.
What about Acts 10 and 11? As a result of the events of Acts 10,
Peter was hauled before ‘the apostles and brethren who were in
Judea’, and was challenged about his breaking of Jewish laws by
going into the house of a Gentile and eating with him and his
friends. ‘The circumcised believers’ in Jerusalem ‘criticised him’ for
it (Acts 11:2, NIV). Peter had his defence. God had spoken to him in
a vision at Joppa. At God’s command, he and six friends had gone
with the three men sent by Cornelius. As he was preaching in
Cornelius’ house, he said, the Holy Spirit fell upon the Gentiles
gathered to hear him. Peter further explained that he then recalled
the promise which Christ gave the believers after the resurrection
(Acts 1). Referring his interrogators back to that promise, and to the
experience of Acts 2, he drew the proper conclusion: The fact that
God had given the Gentiles ‘the same gift as he gave us when we
believed the Lord Jesus Christ’ – indeed, as Peter was able to testify,
he himself had been a witness of the Gentiles having the same
experience as they (the Jews at Pentecost) had had ‘at the beginning’
– ‘who was I that could withstand God?’ (Acts 11:1-18). ‘Then I
remembered the word of the Lord, how he said: “John indeed

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baptised with water, but you shall be baptised with the Holy Spirit”’
(Acts 11:16). See Acts 1:5,8.
I draw your attention to Peter’s words in Acts 11:15. Reader,
what do you make of them? ‘The Holy Spirit fell upon them [the
Gentiles] as upon us at the beginning’? Let me stress the words
again: ‘as upon us at the beginning’.2 Why did he refer back to
Pentecost? Thousands had been converted since Pentecost (Acts 4:4;
6:1,7; 8:6-8,12,37-38; 9:1-19). Why did Peter not refer to those
events? And why did he not say: ‘The Holy Spirit fell upon them
[the Gentiles] as he always does when anybody is converted’?
The only ‘solution’, it seems to me, is that Acts 2 and 10 (I
would put Acts 8:14-17 in the same category)3 record unique
experiences,4 epoch-making events, in direct fulfilment of Christ’s
promise: ‘You shall be witnesses to me in Jerusalem, and in all
Judea and Samaria, and to the end of the earth’ (Acts 1:8). At each
of these explosive events – Pentecost, Samaria and Cornelius (Acts
2, 8 and 10) – when God, in his sovereignty, catapulted the gospel
into its next phase in its world-wide spread, Christ marked the
significance of the occasion by pouring out his Spirit in a signal
demonstration of his power. And that is why Peter referred back to
the beginning. Pentecost, Acts 2, would always mark the great
precedent for these things.
In short, Peter, in his reference to the gift of the Spirit (Acts
11:15-17), was not talking about a common, everyday experience.
This outpouring, and the other outpourings of the Spirit we are
talking about, comprised a unique series of events marking the step-
changes as the gospel moved from Jerusalem to the ends of the
earth. And these outpourings are called ‘baptism with the Holy
Spirit’.
This is not to say that there were not repeated fillings of the Holy
Spirit throughout Acts (Acts 2:4; 4:8,31; 6:3,5; 7:55; 9:17; 11:24;

2
See also Acts 15:7-9.
3
And what about Acts 19:1-7? I find the passage difficult to fit into the
scheme of things. I am not alone. It seems to record an event even more
unique (with apologies for my linguistic solecism). I will come back to this
passage.
4
I am at a loss to find the right word. How can two or three events each be
unique? ‘Special’ seems inadequate. But I think my meaning is clear.

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13:52), but were not some of these fillings something different to

the baptism with the Spirit? It certainly appears so – to me, at least.
Again: Is there any example of an individual being baptised with
the Spirit? Was it not a corporate phenomenon in Acts 2, 8 and 10,
a community experience?
Following on from that, if it is granted that the baptism with the
Spirit, accompanied by these remarkable signs and wonders, marked
these epoch-making events, does it mean that ‘the baptism with the
Spirit’ has now ceased – that it ceased when the gospel reached the
Gentiles in Acts 10? Is there any other occurrence of it mentioned in
Acts? Or in the rest of the New Testament – apart from 1
Corinthians 12:13? If it were not for 1 Corinthians 12:13, this, for
me, would seem to be the case; namely, that the baptism with the
Spirit marked these step changes in the spread of the gospel, and
referred to a corporate, not an individual, experience.
But there stands 1 Corinthians 12:13. And, to my mind, 1
Corinthians 12:13 destroys that interpretation, that conclusion;
namely, that the baptism with the Spirit recorded in Acts 2, 8 and 10
never occurred again. That cannot be the explanation.5
Nor can I limit 1 Corinthians 12:13 to a corporate experience. By
that, I mean it must be speaking of an individual experience. Why?
For this reason: If Paul was saying that all the Corinthians had been
baptised by the Spirit into one body – and this had happened as a
unique corporate experience on the initial occasion – then anyone
who joined them from that time on would not be so baptised. This I
regard as untenable. The Corinthian believers had not all been
converted on the same occasion, surely? No, I can only deduce that,
when Paul wrote, every believer at Corinth had been individually
baptised with or by the Spirit. And, as a consequence, every believer
who has ever lived, has been so baptised.
My ‘solution’ to the question, therefore, runs something like this.
Every believer is baptised with the Spirit. But at certain unique
times – three times in Acts (Acts 2, 8 and 10)6 – God accompanied

5
J.Wallis wrote (in 1824) against the views of Joseph Irons. Wallis thought
that ‘the baptism with the Spirit’ was apostolic, ceased after their death, and
is no longer available today (Wallis pp11-12,23). It is hard to take Wallis
seriously on this point since he failed even to mention 1 Cor. 12:13.
6
See my earlier note on Acts 19:1-7.

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this baptism with remarkable signs and wonders. The baptism

with/in/by the Spirit is repeated in every sinner coming to Christ,
but the signs and wonders which accompanied it ceased when those
epoch-making events were complete.
So let me state the way in which I will use the phrase ‘baptism
with/in/by the Spirit’ in what follows. By ‘baptism with/in/by the
Spirit’, I mean that sovereign act of God the Holy Spirit whereby he
translates the sinner out of Adam into Christ, delivers him from the
power, domain, realm and authority of darkness, and transfers him
into the kingdom of Christ (John 3:3-8; Rom. 5:12-21; 6:1-23; 7:1-
6; 1 Cor. 2:12-16; Eph. 4:17-24; Col. 1:13; 2:10-15; 3:1-4 etc.).
This, to my mind, is the fundamental meaning, the heart of being
‘baptised with the Spirit’. This is what I understand by spiritual
baptism. It is an experience which all believers have. They could not
be believers without it:
Unless one is born again, he cannot see the kingdom of God... Unless
one is born of water and the Spirit, he cannot enter the kingdom of God.
That which is born of the flesh is flesh, and that which is born of the
Spirit is spirit... You must be born again... born of the Spirit (John 3:3-
8).7
Spiritual baptism, then, is regeneration, that work of God’s Spirit by
which he turns unbelievers into believers.
Of course, God, with this gift of regeneration, grants not only
saving faith and repentance to the sinner, but, as the sinner trusts
Christ, he grants the whole panoply of grace by the Spirit – which
includes anointing, the sense of sonship, adoption, a deposit,
foretaste and guarantee of future glory, the inner witness, the seal of
the Spirit, liberty in access to God, and so on (John 1:12-13;
4:10,14; 6:63; 7:38-39; 14:16-17; 16:14,26; Acts 2:38; 10:47; Rom.
8:9-17; 1 Cor. 2:12; 3:16; 6:19; 12:3; 2 Cor. 1:20-22; 5:5; 6:16;
11:4; Gal. 3:2,14; 4:4-7; 5:5,16-26; 6:8; Eph. 1:13-14; 2:18,22;
3:14-21; 4:30; 1 Thess. 4:7-8; 1 John 2:20,27; 4:13; 5:6-11,14-15
etc.). And, of course, there is the repeated record of people ‘full of
the Spirit’ or ‘being filled with the Spirit’ (Luke 1:15,41,67; 4:1;
Acts 2:4; 4:8,31; 6:3,5; 7:55; 9:17; 11:24; 13:52; Eph. 5:18).

7
I will return to these verses.

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Now, whether or not the bestowal of all of these gifts and graces
should be included in ‘the baptism with the Spirit’, is open to
question. If it does, then the question has to be faced: If a professing
believer lacks any one of these gifts or graces, does it mean that his
profession is false? Or does every believer have these gifts but in
many cases the believer grieves or quenches the Spirit (Eph. 4:30; 1
Thess. 5:19)?8
My own view is that which I have already stated. Fundamentally,
‘the baptism with the Spirit’ is regeneration, but regeneration never
comes alone. Packer:
Can it be convincingly denied that 1 Corinthians 12:13... refers to one
aspect of what we may call the ‘conversion-initiation complex’ with
which the Christian life starts, so that according to Paul every Christian
as such is Spirit baptised? Surely not.9
Note the ‘one aspect’. This is my view, except that I would put it
even stronger. The leading aspect of ‘the baptism of the Spirit’ is
regeneration, but it also includes all those other things in what
Packer calls the ‘conversion-initiation complex’. As he pointed out,
if this is not so, and if ‘the baptism with the Spirit’ refers to some
kind of further, special, second blessing, then, whereas all the
believers of Paul’s day (at least Paul and the Corinthians) had this
experience, many today do not. What is more, if the Corinthians had
received this so-called ‘second blessing’ (which, presumably, made
them into outstandingly spiritual believers), it is passing strange that
Paul had to write such things as 1 Corinthians 3:1-3 to them; indeed,
see his entire first letter, where the low spiritual state of the
Corinthians is written plain for all to see.
Perhaps there is another approach which might yield satisfactory
results. Is it possible to try to distinguish between ‘the baptism with
or in or by the Spirit’? No! Trying to distinguish between ‘the
baptism with or in or by the Spirit’ fails because in Matthew 3:11,
Mark 1:8, Luke 3:16, John 1:33, Acts 1:5, 11:16 and 1 Corinthians
12:13 ‘the same preposition εν is used, making the Spirit the
“element” in which Christ baptises, so that the distinction is

8
See Eaton pp145-147.
9
Packer: Step pp202-203.

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linguistically baseless’.10 Whatever the meaning of ‘the baptism

with or in or by the Spirit’, in each case, ‘with or in or by’, it speaks
of the same experience.
So, there it is. For my purposes, when I speak of ‘the baptism with
the Spirit’, I am thinking primarily of that sovereign act, that
regenerating act of God the Holy Spirit, by which he translates the
sinner out of Adam and unites him to Christ, and delivers him from
the power, domain, realm and authority of darkness, and transfers
him into the kingdom of Christ. This is what I understand by the
phrase ‘the baptism with/in/by the Spirit’.
That this little discussion has solved all the problems connected
with this subject, I am not so stupid or arrogant as to suppose.
Nevertheless, for the purpose of my book, the precise meaning of
‘the baptism with the Spirit’ is not really a bone of contention. The
real issue is not, precisely, what the baptism of the Spirit comprises,
but whether or not that baptism is conveyed or produced by water
baptism. And on that issue, above all it is not what the professional
theologians and scholars think, but what the many thousands of
‘ordinary’ believers think about baptism in water and its connection
or otherwise with the baptism with the Spirit. The scholar may write
and the preacher may preach – but what do the people in the pew
take away with them? And when their theologians and ministers
start to talk in highfaluting terms about water baptism, linking it
with the baptism of the Spirit, what do those ‘average’ believers
think? I suggest that although they may well have no distinct
understanding of the phrase, ‘the baptism of the Spirit’, they think it
must be important, it sounds important, whatever it is. And that
‘something’, whatever it is, takes place in and through water
baptism.
And herein lies the danger!
Now for the second matter I spoke of.
2. The distinction between water baptism and Spirit baptism
We must distinguish between water baptism and spiritual baptism.11
The New Testament does, and does it in no uncertain terms. ‘John

10
Packer: Step pp202-203.
11
For more on this, see my earlier books.

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truly baptised with water, but you shall be baptised with the Holy
Spirit not many days from now’ (Acts 1:5). Not only are the two
baptisms different, they have no cause-effect connection with each
other – none whatsoever. It is true that water or washing is
mentioned in John 3:5, 1 Corinthians 6:11, Ephesians 5:26, Titus
3:4-7 and Hebrews 10:22, for instance, but this is figurative,12 in
exactly the same way as the fire in Matthew 3:11 is figurative – ‘he
will baptise you with the Holy Spirit and fire’. Those who think the
water is literal, must be consistent and in addition to dipping them in
water, they should roast those they baptise! But the water and the
fire are both figurative; they symbolise the purifying, cleansing,
renewing power of the Spirit of God in regeneration,13 in which he
gives a new, clean heart (Ps. 51:10; Ezek. 18:31; 36:25-27; Mal.
3:1-3; Heb. 10:22).
Peter, when he dealt with Cornelius, distinguished the two
baptisms – by the Spirit and by water; he only thought of water
baptism after the people had been spiritually baptised and the
evidences of it were clearly visible (Acts 10:44-48). Peter later
explained that when he saw these evidences which demonstrated
that his hearers had been spiritually baptised, then he ‘remembered
the word of the Lord’ that ‘John indeed baptised with water, but you
shall be baptised with the Holy Spirit’ (Acts 11:15-16). As Peter
said: ‘God gave them the same gift’ (Acts 11:17). Notice that – God
gave the gift. They were spiritually baptised by God directly; it did

12
Contrary to Fowler (More pp156-195), and to Beasley-Murray – who, on
Tit. 3:5-7, started in a way which I find utterly incomprehensible: ‘The
meaning of Tit. 3:5-7 depends in part on the background assumed for it. It
is most usually regarded as moving towards the later theology of the
Catholic Church. This may be so, but we cannot be sure’. Leaving that
nonsensical speculation aside, Beasley-Murray was definite on the passage:
‘Its central conception is that in [water] baptism the corresponding event
occurs in the life of the individual as happened to the church at Pentecost...
The saying implies a realistic, rather than a symbolic understanding of
baptism, but that applies to most of the Pauline utterances on baptism’
(Beasley-Murray: ‘Baptism in the Epistles of Paul’ pp143-144). I
vigorously dispute this. I will give my reasons when looking at the passages
in question.
13
Not excluding, of course, those repeated cleansings necessary in all our
approaches to God. See below on Heb. 10:22.

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not involve water at the hands of a minister. God baptised the people
with the Spirit, he gave them the gift of the Spirit – and he did so
directly, without water. Likewise it was Christ, said Peter, who had
poured out the Holy Spirit at Pentecost (Acts 2:33) with no
reference to water baptism.
What is more, the concept of washing, cleansing and sprinkling
is common in the New Testament (John 13:8; 15:3; Acts 18:6;14 2
Cor. 7:1; Heb. 12:24; Jas. 4:8; 1 Pet. 1:2; 1 John 1:7,9; Rev 1:5;
7:14), without any suggestion of baptism. All these references are
figurative. All!15
In short, water baptism is a symbol of spiritual baptism, yes, but,
I repeat, the two are clearly differentiated in Scripture. We know
that water baptism is a baptism which is to take place at or after
conversion; in other words, leaving aside the extraordinary
circumstances of Pentecost, in New Testament terms water baptism
takes place only and always after a person has been baptised with
the Holy Spirit. It is true that in one or two verses spiritual and water
baptism appear to be telescoped together – as in Acts 2:38 and 22:16
– but even in those verses there is no warrant to think that the water
baptism produced the spiritual baptism, or that the two were
identical. As I say, the New Testament makes a clear distinction
between the two. This distinction must not be blurred. To do so is to
make a great mistake, and to make a great mistake with massive
consequences.16
So much for the second matter to be decided. Now for the third
question I spoke of.

14
‘Pure’ – καθαρος – ‘clean, pure, free from the admixture or adhesion of
anything that soils, adulterates, corrupts’ (Thayer).
15
Of course, in John 13, Jesus did literally wash the disciples’ feet. My
reference, however, is to his remark to Peter: ‘He who is bathed needs only
to wash his feet, but is completely clean [καθαρος]; and you are clean
[καθαροι], but not all of you’ (John 13:10). ‘You are καθαροι’, it goes
without saying, has nothing to do with water. If anybody disputes this,
perhaps they could write to me and explain why Judas (of whom Jesus was
obviously speaking) was not ‘clean’ when, clearly, he had been as much
washed as any other disciple.
16
I will have more to say on this when looking at John’s baptism.

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3. Which glasses will you wear?

As I said, in this and the following chapter, I am going to look at
every passage in the New Testament which has any relevance to the
claim that baptism is a sacrament. In some of these passages
(principally Rom. 6:1-11; 1 Cor. 12:13; Gal. 3:27; Col. 2:11-12; 1
Pet. 3:21), the apostles make huge claims for the power and efficacy
of the baptism in question. We dare not minimise or water down (no
pun intended!) those claims. That must be the golden rule here. Let
the apostles state their case and make their claims. And let us accept
them – hook, line and sinker.
Now, whether we like it or not, whether we admit it or not, we
all put on a pair of glasses17 as we come to these passages. And
those glasses will determine what conclusions we draw. In saying
this, I am simply recognising facts – and trying to make sure, reader,
that you understand that this is what is happening to you, even
though you may not realise it or like to admit it.
What am I talking about?
Just this. There are three ways in which all of us approach these
verses. We all put on one of three pairs of glasses.18 I do. You do.
We all do. Which pair will you be wearing?
There is always a danger with illustrations. In case mine should
be mis-read, let me explain. Of course, in approaching Scripture, we
can be prejudiced. We can deliberately – defiantly, obstinately,
stubbornly – read the text in the way we have blindly pre-
determined. I am not accusing anybody of that; although, I realise, it
is not unknown! No! I am talking about the wearing of prescription
glasses after a proper optometrist’s test. In other words, I am
thinking of the way we read Scripture after a proper examination of
all the evidence. I am thinking of the way this governs our view of
particular passages. This is what I mean by wearing glasses. I am
not being pejorative.
So, reader, I say again, we all put on one of three pairs of
glasses. I do. You do. We all do. Which pair will you be wearing?

17
That is, we all adopt a frame of reference.
18
I am oversimplifying. No doubt there are other ways of reading the
passages. But these are the main ways I have met and with which I am
concerned.

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Glasses number 1. When most non-sacramental Baptists – that is

traditional Baptists, conventional Baptists – read the passages in
question, when they see ‘baptism’ they read ‘water baptism’.
Indeed, they often seem to assume ‘baptism’ means ‘water baptism’,
and do not pause to consider that it might be something else. They
simply take it as water baptism. To avoid the sacramental
implications this inevitably entails, they nearly always quickly go on
to speak of this water baptism as a representation of the spiritual
experience being spoken of – union with Christ, washing from sin,
regeneration, salvation or whatever.19
Glasses number 2. When sacramentalists read ‘baptism’ the
passages in question, they, too, see water baptism. Indeed, they, too,
often simply assume it. They then argue that water baptism
produces the grace spoken of – or, at least, that God conveys that
grace through water baptism. Some sacramentalists state this baldly
and add no qualifiers whatsoever; all who are baptised are
regenerate, united to Christ, and so on. Others introduce various
qualifiers of one sort or another to get them off the hook. I have
spoken of these in my Infant and throughout this present work. In
particular, Baptist sacramentalists seem to be fond of the notion that
water baptism is a means of conveying the grace. This is one way in
which they try to qualify the passages in question.
Glasses number 3. Let me admit it at once; these are my glasses. I
do not say I am the only one to wear them. Not at all. They are worn
by those non-sacramental Baptists who refuse the first pair. That is,
they do not use the notion of ‘representation’. But since I cannot
speak absolutely for anybody else – although I think most in this
group would agree with me – I will use the first person. I am not,
however, implying that I am unique! With that understood, let me
go on.
When I read the baptism passages, I always ask a question:
Which baptism is this passage speaking about? I do this because of

19
One exception seems to be Gal. 3:27, where they often take ‘the putting
on of Christ’ to mean an open profession of Christ. If so, they are, at that
point, virtually wearing the third glasses – they are not using the notion of
‘representation’. I will explain further when talking about the third pair of
glasses.

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Matthew 3:11, Mark 1:8, Luke 3:16 and John 1:33. John the Baptist
made it as plain as day that there are two baptisms, water and Spirit.
Therefore, every time I come across ‘baptism’, I know I have to
decide which of the two baptisms the passage is referring to. I dare
not assume it is water baptism. I have to make a deliberate decision.
How do I make that decision? Principally by the context, and by
weighing the consequences of my choice against the rest of the New
Testament. Having decided which baptism is being spoken about, I
stick with the consequences, and I add no qualifiers. In the passages
at issue (Rom. 6:1-11; 1 Cor. 12:13; Gal. 3:27; Col. 2:11-12; 1 Pet.
3:21), I am convinced the baptism in question is baptism with the
Spirit.20 And I am further convinced that this baptism does not
represent the grace spoken of; it conveys it, it produces the grace
spoken of. And all who have received the baptism with the Spirit,
without exception receive the grace spoken of.
One of these three glasses, reader, you will be wearing. My pair, as I
have said, is the third. Which is yours?
Let me offer an assessment of the three. To my mind, the least
‘worthy’ is the first. Indeed, the representational view, it seems to
me, has nothing to commend it. Overwhelmingly popular among
traditional Baptists it may be, and unpopular it may make me for
saying it, but it is, to me, a fudge, a handy tool to let the non-
sacramentalist Baptist get himself off the sacramental hook. But it
fails – because it fails to take the text seriously enough. What do I
mean? I can see no hint of a suggestion of representation in the text
in the passages concerned. In fact, ‘representation’ introduces the
reddest of red-herrings, and in the worst of places! The notion is
forced into the text, as I say, to avoid sacramental overtones and
consequences.
Of course, I fully accept that water baptism does represent the
experience of saving grace, but representation of saving grace by
water baptism is not what the apostles are writing about in these
passages. No, not even in 1 Peter 3:21! I say it again: The context
and argument of the passages in question will not allow the notion

20
See the previous note. Some who would otherwise agree with me – and
wear the third glasses – take Gal. 3:27 to refer to the profession of Christ.

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of representation. As I will contend when looking at those individual

passages which come into this debate, if we say that the apostle
inserts the notion of representation at that stage in his argument –
and, therefore, introduces such an anti-climax, for no significant
purpose that I can see, and without any hint that he is doing it – then
we have to accept that he breaks the flow and the thrust of the case
he is making, and grievously distracts from his progress to a climax.
And this, to my mind, is ridiculous; indeed, it is fatal to the original
supposition. As I said, it is the worst of places in which to introduce
the notion of ‘representation’. For this reason, I cannot wear the first
glasses.
I have more respect for the second pair. Those who wear them do
take the text seriously. They do not fudge it by the idea of
‘representation’. The baptism in question is effective and produces
or conveys the grace spoken of. Sadly, from what I have read, it
seems that most who wear these glasses do not stop to ask the
inevitable question raised by Matthew 3:11, Mark 1:8, Luke 3:16
and John 1:33. They seem simply to assume the baptism in question
is water baptism. Having done that, however, a number of teachers –
namely, Papist, some Reformed and some sacramental-Baptist –
refusing to qualify the consequences, are consistent, and accept –
indeed, glory in – the sacramental consequences. And I respect
them. I say that without the slightest suggestion of patronisation. I
respect consistent sacramentalists. Their view I find abhorrent,
because it contradicts the overwhelming evidence of the New
Testament, and leads to consequences repugnant to it. But at least
those sacramentalists are consistent; consistently wrong, but
consistent. Other sacramentalists, however, both Reformed and
Baptist, though wearing the second glasses, qualify the text to get
themselves off the sacramental hook. For this, I am afraid they do
not earn my respect.
As for the third pair of glasses – as I have said, they are mine –
when faced with any of these passages, the question always asked
is: Which baptism are we talking about? The answer cannot be
assumed. As I explained, to my mind, this question is not only
justified but essential in light of Matthew 3:11, Mark 1:8, Luke 3:16
and John 1:33. I am convinced that John’s statements warrant us –
force us – to answer this question before we go on to expound the

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passages. Having asked that question, and decided (by context and
consequences – see above) which baptism any particular passage is
talking about, I stick with it, accept all the consequences, and apply
no qualifying fudge. And the conclusion I come to is that the
baptism in the passages in question is spiritual baptism. Spiritual
baptism always produces or conveys the grace spoken of, and it
does it for all who have been so baptised, no ‘if’ or ‘but’ or ‘maybe’.
Above all – above all, I say – it is the only approach to the passages
which does not introduce a red-herring or an anti-climax (water
baptism, whether representative or qualified) into the apostolic
argument. Indeed, not only does it not in any way interrupt the
apostle’s line of reasoning, it enhances it. And of the three
approaches to the passages in question, it is the only one of which
this can be said. In itself, this, to me, clinches the argument.
So much for the third matter I spoke of.

***
Having cleared the ground by answering those three questions, we
can now move on to look at the passages used by Baptist
sacramentalists to make their case, weigh the comments they make,
and probe the conclusions they draw.
Let me start with Fowler’s general conclusions on the various
Scriptures in question:
The New Testament consistently views baptism as a21 means of
entrance into eschatological salvation wrought by Jesus Christ.
Although the crucial factor from the human side is penitent faith in
Christ, this faith is not normally thought of as fully formed apart from
baptism... The New Testament evidence seems to point consistently to
baptism as the locus [point, place] for the actual, personal experience of
Messianic salvation.22

21
Why this reticence? It cannot be a means. If it is ‘means’ at all, it must be
the means.
22
Fowler: More pp164,216.

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Quite a claim for water baptism, is it not? Let us see. Let us see if
the New Testament really does warrant such a far-reaching
sacramentalist claim. Let us look at the passages.23

Matthew 3:1-12 and Mark 1:4-8

John the Baptist came preaching... saying: ‘Repent...’... [They] were
baptised... confessing their sins (NKJV). John the Baptist came,
preaching... saying: ‘Repent...’... They were being baptised... as they
confessed their sins (NASB). John the Baptist came, preaching...
saying: ‘Repent...’... Confessing their sins, they were baptised (NIV).
John came baptising... and preaching a baptism of repentance for the
remission of sins... [They] were... baptised by him... confessing their
sins (NKJV). John the Baptist appeared... preaching a baptism of
repentance for the forgiveness of sins... They were being baptised...
confessing their sins (NASB). John came, baptising... and preaching a
baptism of repentance for the forgiveness of sins... Confessing their
sins, they were baptised (NIV).
Clearly, we are speaking about water baptism. On that, surely, we
must all be agreed. Water baptism is the issue here. Consequently, if
the passages are sacramental, then water baptism is a sacrament.
There is no escaping it. But are the passages sacramental? Let us
see.
Fowler set out the traditional view: ‘John demanded repentance
as a prerequisite for his baptism’ – this interpretation meaning that
‘one could not undergo John’s baptism without first showing
evidence of repentance’. Fowler did not agree. He set out his
reasons:
This reading of John’s words would demand that he personally examine
the life of every person coming to him for baptism...24 Those coming to

23
In what follows, to avoid repeating cumbersome explanations, when
there is no argument that we are speaking about water baptism, I will use
‘the traditional view’ for the view taken (and for centuries, taken) by the
overwhelming majority of Baptists (that which I am convinced is the
biblical view).
24
Why? This argument is, I think, foolish. If it is right, the same stricture
must be applied to all preaching of repentance (and faith) before baptism –
both in Scripture and since. But are we really to believe, for instance, that

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him for baptism were not declaring the evidence of their moral
transformation, but were instead ‘confessing their sins’, the intent of
which is surely to experience forgiveness. It seems, then, that the
demand placed on the religious leaders is not to prove moral
transformation prior to baptism, but to be aware that their baptism will
demand that they live differently afterward.25
I agree, of course, that those being baptised by John were thereby
saying they recognised they would have to live differently from then
on. But that’s not all they were saying. If they recognised that their
life had to change, they were surely declaring that their present
(former) way of life was wrong – sinful – and they knew it; they
were admitting they were sinners. What is more, not only were they
acknowledging that they were sinners, and had to change, they were
saying they intended to change. In other words, they were repentant.
John commanded them to repent; they repented. It was after their
repentance that they were baptised.26 After all, John was a preacher
before he was a baptiser! It was by his preaching that the people
were convicted of their sin. By being baptised, they confessed they
had repented, and were determined to live a new life. They were not
saying that although they had known they were sinners, they had
waited until John’s baptism to confess it and repent! To know I am a
sinner, in the biblical sense, is to feel it, to confess it, to repent of it

Peter individually tested and verified every person who ‘responded’ on the
day of Pentecost? Surely, as in Acts 8:37 (whether a gloss or not it shows
the biblical approach), the burden is placed squarely upon the one being
baptised: ‘If you believe’; not: ‘Since I have examined you and can vouch
for the sincerity of your repentance and faith’. Speaking personally, while I
would try to make sure as far as possible that those I baptise are genuine
believers, ultimate responsibility rests on those baptised. I make this clear
to them. I baptise you, I tell them, on profession of your faith. Not because
I can guarantee you are a believer, and certainly not to make you a believer.
Calvin: ‘Christ enjoins that those who have submitted to the gospel, and
professed to be his disciples, shall be baptised’ (Calvin: Commentaries
Vol.17 Part 1 p385). Just so; those who have ‘professed to be his disciples’.
I would add, ‘and give credible evidence of it’.
25
Fowler: More p168.
26
As Peter: ‘Repent, and... be baptised’ (Acts 2:38). Beasley-Murray:
‘Baptism in the New Testament is wedded to repentance... What God has
so joined no man should put asunder’ (Beasley-Murray: Baptism Today and
Tomorrow p70).

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and be determined to change. John’s baptism marked all this, but it

was not the occasion of their repentance, nor did it produce it! They
were being baptised because they were repentant.
But at what point – and on what basis – did they experience
forgiveness? The important word in the extract from Fowler is
‘experience’. ‘The intent of’ their baptism, according to Fowler, was
that they should ‘experience forgiveness’. This is a large claim. Is it
right? Were they being baptised in order to obtain, to experience,
forgiveness? Were they being told – and did they believe – that their
baptism would bring them forgiveness? Did it? If so, then John’s
baptism was indeed sacramental.
But that is not why they were being baptised.
John commanded the people to repent; he preached a baptism of
repentance for the forgiveness of their sins. What was the
connection? Why were the people coming to John to be baptised?
They were not being baptised in order to repent. Certainly not! As I
have argued, they were baptised because they had repented and
were repentant. In other words, the ‘baptism of repentance’ meant
‘baptism because they had repented’.27 Their baptism was a mark of

27
Beasley-Murray: ‘It is not feasible that either Jesus or John meant...
“Come to baptism that God may turn you”’ (Beasley-Murray: Baptism in
the New Testament p35). Paul told the congregation in the synagogue at
Antioch in Pisidia: ‘John... preached... the baptism of repentance to all the
people of Israel’ (Acts 13:24). If he meant John’s baptism produced
repentance, if baptism was the nub of the question, why did the apostle not
preach the same at Athens? When he told the Athenians: ‘God... commands
all men everywhere to repent’ (Acts 17:30), why did he not mention
baptism, or, rather, insist on baptism, or actually baptise at that very point?
Indeed, how on earth could he pen 1 Cor. 1:13-17? It could not be made
more clear – repentance, not baptism, is the heart of the matter. I will return
to 1 Cor. 1:13-17. Notice also that when, in Matt. 21:32, Christ rebuked the
chief priests and the elders, and spoke of John, he could say: ‘John came to
you in the way of righteousness, and you did not believe him; but tax
collectors and harlots believed him; and when you saw it, you did not
afterwards relent and believe him’. The word used, μεταμελομαι, carries
the idea of ‘regret’ (verse 29) or ‘relent’ (verse 32). See Matt. 27:3; 2 Cor.
7.8; Heb. 7:21. The point is, the religious leaders did not relent, repent, and
so believe John. Of course, Christ was saying they should have been
baptised, but his emphasis was upon their lack of repentance and faith – not

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their repentance; it showed, it demonstrated, it illustrated their

repentance. Likewise, their ‘baptism of repentance for the
forgiveness of sins’ meant ‘baptism to mark their experience of
repentance and, through repentance, their forgiveness of sins’. Their
baptism illustrated that they had repented, believed, been forgiven
and washed from sin, and had started a new life. This is borne out
by the many scriptures which teach that repentance – with no
mention of baptism – leads to forgiveness, and that sinners are
commanded to repent (with the promise, implied or stated, of
forgiveness) (Matt. 9:13; Mark 1:15; 2:17; 6:12; Luke 5:32; 13:3,5;
15:7; 24:47; Acts 3:19; 8:22; 11:18; 17:30; 26:20; Rom. 2:4; 2 Tim.
2:25; 2 Pet. 3:9).28
In short, the people came to John to be baptised because, under
his preaching, they knew they were sinners, and, having been
convicted, were repentant, knew they were forgiven, knew further
that they had to change their life in light of it (after all, this is a vital
aspect of true repentance), and were determined to change, and
wished to confess all this by baptism.
Calvin, though confusing, got the central point right:
This confession was a testimony of repentance... 29 In baptism, [John]
declares30 that our sins are forgiven, and calls us to repentance.31 That
men may come forward, in a right manner, to be baptised, confession of

baptism. They should have repented – and been baptised as a mark of their
repentance.
28
If forgiveness of sins comes through, by or in water baptism, none of
these Scriptures could have been written. None of them. This, I suspect, is
why the sacramentalists claim that baptism is a means of salvation; it helps
them evade the fact that, in Scripture, forgiveness of sins is unequivocally
and repeatedly ascribed to faith and repentance with no mention of water.
Are we to believe, then, that some are saved through (because of) water
baptism, and others are not?
29
Quite! Baptism is a ‘testimony of repentance’; it does not produce it.
30
Quite! Baptism ‘declares’ the forgiveness of sins; it does not produce it.
31
Calvin lacked precision here. How can anybody have their sins forgiven,
and then be called to repentance? I don’t think Calvin meant that. Nor do I
think Calvin meant that by baptism they would obtain deliverance from sin.
Rather, John, in his preaching-baptising ministry, declared the way of
forgiveness, and called for repentance. The alternative is to think that
Calvin was guilty of glaring self-contradiction in a very short space.

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sins is demanded from them; otherwise, the whole performance would

be nothing but an idle mockery. 32
William Hendriksen:
Without confession of sins no baptism! For those who truthfully
repented of their evil state and wicked conduct, baptism... was a visible
sign... of invisible grace... the grace of the forgiveness of sins and
adoption into God’s own family... To be sure, a man must already be
converted before he can properly receive baptism. 33
Gill:
They were called to repentance by John’s ministry, and had the grace of
it bestowed upon them; being thoroughly convinced of sin, and truly
sorry for it, they were ready to acknowledge and confess it to God and
men... Now this is the character given of the very first persons that were
baptised by John, and ought surely to be attended to by us; and as much
care as possible should be taken, that none but such as have a true sense
of sin, and are brought to a humble and hearty acknowledgement of it,
be admitted to this ordinance... John required repentance antecedent to
it, and administered it upon profession of repentance, as an open
testimony of it... not for the obtaining the remission of sins, as if either
repentance or baptism were the causes of pardon of sin,34 but the sense
is, that John preached that men should repent of their sins... and upon
their repentance... be baptised; in which ordinance, they might be led to
a fresh view of the free and full forgiveness of their sins. 35

32
Calvin: Commentaries Vol.16 Part 1 p184.
33
Hendriksen: Matthew p200; Mark p37. But, as with Calvin, Hendriksen
lacked precision. Was baptism a sign of grace already given or to be given
in the baptism? To my mind, judging by Hendriksen’s comment on Mark,
he meant that baptism follows conversion – it does not produce it: ‘A man
must already be converted before he can properly receive baptism’. But
what did Hendriksen mean when he said: ‘By means of baptism, conversion
is powerfully stimulated’? The alternative to saying that Hendriksen was
muddled is to say he contradicted himself.
34
Gill, too, should have been more precise. Although he was right to deny
that (faith,) repentance or baptism is the cause of pardon – the cause of
pardon is the grace of God – the truth is, faith and repentance are the means
of pardon. But baptism is neither the cause nor the means of pardon. Gill,
of course, did not lack precision on the baptism question.
35
Gill: Commentary Vol.5 pp17-18,307.

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This is my view of the verses. Baptism follows repentance and

forgiveness of sins, and marks and illustrates both. But if the
sacramentalists are right, and John, by baptism, brought the people
into the experience of forgiveness, then baptism is a sacrament. The
choice has to be made. There is no halfway house. If baptism is a
sacrament, all who are baptised are forgiven. Seeing this goes
against so much plain text of the New Testament, the sacramentalist
claim must be wrong.
Before I move on, note John’s words: ‘I indeed baptise you with
water unto repentance, but he who is coming after me is mightier
than I... He will baptise you with the Holy Spirit and fire’ (Matt.
3:11); ‘I indeed baptised you with water, but he will baptise you
with the Holy Spirit’ (Mark 1:8). Now, allowing for the transition
period in which John was baptising, whatever else was going on,
John made it as plain as day that the people he was baptising were
not receiving the baptism of the Spirit in and through their water
baptism. Indeed, as I have already explained, he clearly
distinguished the two baptisms. But how could this be if the
sacramentalists are right? They argue that baptism in water and
baptism by the Spirit are one and the same. John’s explanation flatly
contradicts this.
In Matthew 3:11, Mark 1:8, Luke 3:16 and John 1:33, a clear
distinction is drawn between these two baptisms.36 John baptised
with water; Jesus baptises with the Holy Spirit. Both men were
baptisers, but they baptised in different realms. Furthermore, Jesus
is still baptising to this very day, something which is not always
appreciated. A comparison – even a contrast – is drawn between
John the Baptist and Jesus Christ as to their persons (John 1:19-28;

36
Contrary to Calvin: ‘John... did not mean to distinguish the one baptism
from the other’. But he did. As Calvin immediately went on: ‘But [John]
contrasted his own person with the person of Christ, saying, that while he
was a minister of water, Christ was the giver of the Holy Spirit... The
apostles... and... those who baptise in the present day... are only ministers of
the external sign, whereas Christ is the author of internal grace’ (Calvin:
Institutes Vol.2 p517). In other words, John did contrast the two baptisms.
If Calvin’s words here are not self-contradictory, I don’t know what is.
Whenever John’s words are quoted in the New Testament, the contrast
between the two baptisms is always made (Matt. 3:11; Mark 1:8; Luke
3:16; Acts 1:5; 11:16; see also John 1:26).

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3:26-36; 5:31-37). One was a great prophet; the other is the Son of
God. And there is a corresponding contrast drawn between their
baptisms. This contrast is not between two water baptisms, but
between two baptisms in two totally different realms – baptism in
water and baptism in the Spirit. ‘John truly baptised with water, but
you shall be baptised with the Holy Spirit not many days from now’
(Acts 1:5). I repeat, these two baptisms (water baptism and Spirit
baptism) must be carefully distinguished.
Finally, let us bear in mind John’s own testimony about his
ministry. ‘That he [Christ] should be revealed to Israel, therefore I
came baptising with water’ (John 1:31). John looked upon his
baptismal ministry, not as that which would convey grace to Israel,
but as that which would display Christ to Israel. Baptism, for John,
was not a rite which conveyed repentance and forgiveness to the
people, but an ordinance to illustrate the gospel to them, and teach
them more about it. John baptised repentant believers. He was no
Baptist sacramentalist.

Matthew 28:19-20
Go... and make disciples of all the nations, baptising them... teaching
them to observe all things that I have commanded you.
An unlikely or strange choice this passage, it might be thought, for
any sacramentalist (Baptist or Reformed) to build his case. It would
seem a forlorn task. And, as Fowler admitted, the sacramental
Baptists he had referred to ‘did not emphasise this text as a support
for the sacramental sense of baptism’. Just so! But that was not the
end of his sentence. He went on: ‘But it may in fact be useful in that
regard’.37 Oh? Let us see.
Fowler raised the traditional view of the passage, only to dismiss
it:
Although many Baptists have assumed a chronological relationship
(make disciples, then baptise the disciples, then continue to teach them),
this is not a self-evident interpretation. It may well be... that baptism

37
Fowler: More p158.

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 Scripture Passages Used by Baptist Sacramentalists

makes one a disciple of Christ rather than testifying that one has already
become a disciple.38
Really? The time sequence, the order of the events, not ‘self-
evident’? To my mind, ‘self-evident’ is precisely what it is!
Once again, however, note the choice. Baptism either makes a
sinner into a disciple, or testifies that the sinner has become a
disciple. Which is it?
Fowler again set out the traditional view:
A dominant stream of Baptist thought has interpreted [the passage]
along these lines: ‘Go (to all the world) and make disciples of all the
nations, then baptise (these who have become disciples) as a sign of
their (previous) entrance into union with the triune God, and then go on
teaching them how to live in obedience to the commands of Christ’.
Not at all, said Fowler; it is ‘very unlikely that the statement means:
“Make disciples, then baptise them, and then teach them”’. That is,
if I may translate, according to Fowler, it is very unlikely that the
passage means ‘preach, see conversions, baptise the converted, then
teach them’.
The actions of baptising and teaching are subordinate to that of
discipling, and the natural conclusion is that in terms of this text, a
Christian disciple is one who has signified faith in Christ by baptism
and entered into the process of learning how to live out this baptismal
commitment. But this implies that baptism is instrumental in the
entrance into discipleship, not that it bears witness to a previous
entrance into discipleship.39
‘This implies that baptism is instrumental in entrance into
discipleship’. Really? In light of the meaning Fowler has attached to
‘discipleship’, is this the right implication of what he called the
‘natural conclusion’?
Let’s get down to the text. First of all, let me deal with the
‘baptism’. There is no doubt whatsoever. Christ was speaking about
water baptism. Nobody, surely, questions it. So far so good.
Now for matters more controversial. First, the passage speaks of
discipleship. What is this discipleship? ‘Make disciples’ – what is

38
Fowler: More pp158-159.
39
Fowler: More pp165-166.

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this? One of two things. It means either the outward profession of

faith, or the internal regenerating work of the Spirit.
If the former, it means ‘bring to an open profession of faith’,40
and thus Christ commands us41 to preach for saving faith, following
which we are to baptise those who make profession of faith, and to
baptise them as part of their confession before the world (Mark
16:15-16; Rom. 10:9-10), marking the start of their open
discipleship.42
But if discipleship is taken to mean regeneration, and this is
accomplished by baptism, then Christ commands us to regenerate
sinners by baptising them in water; that is, to ‘make disciples’
means to ‘regenerate them by water baptism’.
This is the choice.
The second suggestion strikes me as novel in Christ’s ministry;
startlingly so. Where did Christ ever do such a thing himself? What
is more, if water baptism produces regeneration, it certainly brings

40
Clearly, not that the preacher-baptiser knows with absolute certainty the
genuineness of the profession. Indeed, mere profession is no guarantee. In
his own day, many followers of Christ were called disciples, or believers,
or were said to have believed on him, even though they eventually proved
they did not belong to him (John 2:23-25; 6:2,26,60-66; 7:31-53; 8:30-59).
And still it goes on. Some who call Christ, ‘Lord, Lord’, will be told by him
that he never knew them (Matt. 7:21-23). Some who ‘honour’ Christ ‘with
their lips’ have ‘their heart... far from’ him (Matt. 15:8). Simon (the
sorcerer), though he ‘believed... and... was baptised’, proved his heart was
‘not right in the sight of God’, that he was ‘poisoned by bitterness and
bound by iniquity’ (Acts 8:9-23). All these, however, before being
unmasked, would have looked like true believers, would have been treated
as such by others – including, where relevant, being baptised.
41
I am taking it for granted that Christ’s words did not apply merely to the
apostles. Nor do I think they apply to Jewish preachers in some supposed
age to come. I am convinced Christ’s words constitute the manifesto for
believers throughout this gospel age. As far as I can tell, Baptist
sacramentalists are of the same opinion. The point, therefore, does not
affect the argument.
42
‘To disciple a person to Christ is to bring him into the relation of pupil to
teacher, “taking his yoke” of authoritative instruction ([Matt.] 11:29),
accepting what he says as true because he says it, and submitting to his
requirements as right because he makes them’ (Broadus quoted by
D.A.Carson pp595-596, who cited Matt. 12:46-50).

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forgiveness of sins. If water baptism brings regeneration which

leads to forgiveness of sins, why did Christ command sinners to
repent and believe – with no hint of a suggestion that they should be
baptised? As he did repeatedly (Matt. 9:13; 11:28; Mark 1:15; 2:17;
Luke 5:32; 13:3,5; 15:7; 24:47; John 6:29; 7:37-38; 12:36). And
when he did command them to be baptised, why did he command
repentance and faith before baptism (Mark 16:15-16 – leaving aside
Matt. 28:19)? Where did he ever suggest that the disciples should
regenerate sinners by baptism? Where had he himself ever
regenerated by baptism? The notion is completely out-of-keeping
with his ministry. And because of this, I find it more than passing
strange that Christ, at this point having introduced the startling idea,
did not stop, explain it further, develop it – and all in precise detail;
or, at least say that very soon the Holy Spirit would make it all clear
to them.43 Surely this would have been necessary since he (Christ)
himself had never given any indication of acting in that way, and
never afforded baptism such a high status.
Leaving to one side this passage, where is there any other
passage (granting for sake of argument that this passage fits the bill
– which I do not accept; see below), where is there any other
scriptural suggestion that the apostles knew that they had – or would
be given – the power and right to regenerate by baptism? And what
evidence is there to suggest that from this point they now knew and
taught that they possessed the power to regenerate by baptism? And
what evidence is there for saying that they so used this power?
Where do they claim to have the right or power to regenerate? They
had the right and duty to preach; which they did. They had the right
and duty to baptise; which they did. Where is the corresponding
commission to regenerate, let alone regenerate by baptism? Where
did they claim it?44

43
And not only for the apostles. If the apostles were to regenerate by
baptism, this must be the way to advance the gospel for all time – for us as
much as them. And if Christ was saying that we, today, are to regenerate by
baptism, we need to be clear about all the conditions. Where, in Scripture,
do we find such detailed instruction? In literature subsequent to the Fathers,
yes, we find it in abundance – but where in Scripture?
44
Let me list the relevant passages: ‘Go into all the world and preach the
gospel to every creature. He who believes and is baptised will be saved; but

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But, as always, we are faced with the familiar choice. Either we are
to baptise those who profess faith, or baptise in order to regenerate.
Which is it? My own view, repeating what I said a few moments
ago is that Christ commands us to preach for saving faith, following
which we are to baptise those who make profession of faith, and to
baptise them as part of their confession before the world (Mark
16:15-16; Rom. 10:9-10), marking the start of their open
discipleship.
Next, everybody inserts a word in the passage – and this takes us
back over the ground just covered. Some insert ‘and’: ‘Go... and
make disciples of all the nations, and baptising them... teaching
them’; others, however, insert ‘by’: ‘Go... and make disciples of all
the nations, by baptising them... teaching them’. Clearly, the
consequences of these two alternatives are very different. Those
who take the former route, inserting ‘and’, end up with the
traditional view of the passage; those who take the latter, ‘by’, end
up with the sacramental view. Under the traditional view, our task is
to preach the gospel so that sinners are brought to a credible
profession of faith, and once that has occurred, then to baptise them.
Under the sacramental view, our task is to preach to and baptise
sinners to make – in order to make – them disciples. On this view,
saving faith is not necessary. As long as ‘all nations’ are preached to
and baptised, they will become ‘disciples’.45

he who does not believe will be condemned’ (Mark 16:15-16). ‘Repentance

and remission of sins should be preached in [Christ’s] name to all nations,
beginning at Jerusalem. You are witnesses’ (Luke 24:46-48). ‘You shall
receive power when the Holy Spirit has come upon you; and you shall be
witnesses to me in Jerusalem, and in all Judea and Samaria, and to the end
of the earth’ (Acts 1:8). ‘Christ did not send me to baptise, but to preach the
gospel’ (1 Cor. 1:17). In all of this, I fail to see the slightest suggestion of
any power, command or right to regenerate. And certainly not by baptism!
Incidentally, why is there no mention of baptism in Luke 24:47? Beasley-
Murray: ‘Certainly the omission is strange’ (Beasley-Murray: Baptism in
the New Testament p79). If the sacramentalists are right, it is more than
‘strange’; it is inexplicable. As is 1 Cor. 1:17.
45
Infant baptisers reverse Christ’s order when baptising infants. They
baptise and then teach. If this is the right thing to do – if, I say, then
promiscuous baptism for infants – as early as possible – would seem the
best way to fulfil Christ’s command.

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This is the choice. Preach so that sinners will be convicted and

converted – brought to faith and repentance – and then baptise them
as a mark of this conversion. Or preach and baptise as many as
possible – to make them disciples, with no mention of repentance
and faith.
The latter alternative is clearly nonsensical. Where in the New
Testament are we given the impression that the great work of
‘evangelising’ is to address as many as possible and then baptise
them all – irrespective of any response? I will return to the
following passage in the next chapter, but if the sacramentalists are
right, how could Paul declare this:
I thank God that I baptised none of you except Crispus and Gaius, lest
anyone should say that I had baptised in my own name. Yes, I also
baptised the household of Stephanas. Besides, I do not know whether I
baptised any other. For Christ did not send me to baptise, but to preach
the gospel, not with wisdom of words, lest the cross of Christ should be
made of no effect (1 Cor. 1:14-17).
If sacramentalists are right, Paul could never had said such thing.
But we have got ahead of ourselves. What scriptural help can we
find for deciding whether to insert ‘and’ or ‘by’ in Matthew 28:19-
20? One of the two (or their equivalents) must be inserted! Which is
it? What scriptural precedent can we follow? Certainly, ‘by’ is
perfectly proper – at times. For example: ‘He spoke, saying’,
obviously means he spoke by saying. But there are passages where
‘by’ will not do; it must be ‘and’. Take for example ‘Men
marvelled, saying (Matt. 8:27).46 ‘A man came to him, kneeling’
(Matt. 17:14).47 ‘Pharisees... came to him, testing him’ (Matt. 19:3)
(‘and saying to him’; ‘and’ is in the Greek). ‘He answered and said’
(Matt. 19:4 – there is no ‘and’ in the Greek).48 And so on and on.
Consequently, the significance of ‘and’ – which, in the following
verses, is in the original – stands out. ‘Repent, and... be baptised...
Those who gladly received his word were baptised’ (Acts 2:38,41).
‘When they believed... men and women were baptised... Simon...
believed; and... was baptised’ (Acts 8:12-13). In particular: ‘Jesus

46
‘Men marvelled’ – not ‘by saying’, but ‘and saying’.
47
‘A man came to him’ – not ‘by kneeling’, but ‘and kneeling’.
48
‘He answered and [he] said’ – not ‘he answered by [he] said’ (ειπεν).

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made and baptised more disciples than John’ (John 4:1). Note the
‘and’ and not ‘by’. ‘Jesus made and baptised... disciples’. He ‘made’
the disciples, and then baptised them. He did not make the disciples
by baptising them. As Arthur W.Pink observed:
It is important to observe the order of the two verbs here, for they tell us
who, alone, are eligible for baptism... The fact that ‘baptising’ here
comes after, and not before, the verb ‘made’, proves that they were
disciples first, and were baptised subsequently. It is one of many
passages in the New Testament which, uniformly, teaches that only one
who is already a believer in Christ is qualified for baptism. 49
If, however, in John 4:1, it is thought the ‘baptised’ qualifies the
‘made’, then, as Pink put it, ‘the [“made”] denotes the action, and
the [“baptised”] how the action was performed’;50 that is, the
disciples were made so by baptism. In which case, the ‘being made
disciples’ means being recognised as professed believers before
men. In other words, the verse speaks of those who, having come to
faith, were acknowledged as, and proclaimed to be, professing
believers by baptism. As Spurgeon said:
We are planted in God’s house in two respects. First, in regeneration,
when we are born into the house; and secondly, at our profession of
faith, which should be by baptism, when we are publicly brought into
the house and planted in the likeness of Christ’s death by being buried,
after his commandment, in the water.51
What about Gill? Linking John 4 and Matthew 28, Gill declared:
The method Christ took [in John 4] was, he first made men disciples,
and then baptised them; and the same he directed his disciples to [in
Matt. 28], saying: ‘Go and teach, or disciple, all nations, baptising them
etc.’ And this should be a rule of conduct to us, to baptise only such
who appear to have been made the disciples of Christ. Now a disciple
of Christ is one that has learned of Christ, and has learned Christ; the
way of life, righteousness and salvation by him; who is a believer in
him, who has seen a beauty, glory, fullness and suitableness in him as a
Saviour; and is come to him, and has ventured on him, and trusted in
him... and such who are Christ’s disciples in this sense, are the only

49
Pink Part 1 p157.
50
Pink Part 1 p157.
51
Spurgeon: Metropolitan Vol.23 p410.

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proper persons to be baptised; these are they that ought to put on this
badge and wear Christ’s livery. Nor can [water] baptism be of any use
to any others; for such only are [already spiritually] baptised into him,
and into his death, and partake of the saving benefits of it; for
whatsoever is not of faith is sin; and without it also it is impossible to
please God.52
D.A.Carson:
Baptising and teaching are not the means of making disciples, but they
characterise it. Envisaged is that proclamation of the gospel that will
result in repentance and faith, for μαθητευω... entails both preaching
and response. The response of discipleship is baptism and instruction.
Therefore baptism and teaching are not coordinate – either
grammatically or conceptually – with the action of making disciples. 53
Charles Hodge (certainly no Baptist!):
The commission was: ‘Go into all the world, and preach the gospel to
every creature’. This does not mean that baptism was not included, but
it does mean that baptising was very inferior to preaching. It is
subordinated in the very form of the commission: ‘Go therefore, make
disciples of all nations, baptising them’ etc. The main thing was to
make disciples; recognising them as such by baptism was subordinate,
though commanded.54
Calvin got it nearly55 right:
The meaning amounts to this, that by proclaiming the gospel
everywhere, they should bring all nations to the obedience of the faith,

52
Gill: Commentary Vol.5 p627.
53
Carson noted ‘a close syntactic [correctly formed according to the
ordering of words etc. and their relationship – see Encarta] parallel’ with:
‘And lend to them without expecting to get anything back’ (Luke 6:35).
‘Not expecting anything in return is certainly not the means of the lending,
but it... characterises the lending’ (D.A.Carson p597, both emphases his).
54
Hodge: 1 Corinthians p17.
55
Unfortunately, Calvin also talked about baptism as a seal. In addition, he
was not precise enough. And after making an excellent case from the
passage, he spoiled it by a ridiculous non-sequitur of a conclusion, arguing
for the baptism of infants.

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and next, that they should... ratify their doctrine by the sign 56 of the
gospel. In Matthew, they are first taught simply to teach; but Mark
[16:15] expresses... that they should preach the gospel... Christ enjoins
that those who have submitted to the gospel, and professed to be his
disciples, shall be baptised; partly that their baptism may be a pledge of
eternal life before God, and partly that it may be an outward sign of
faith before men. For we know that God testifies57 to us the grace of
adoption by this sign, because he engrafts us into the body of his Son,
so as to reckon us among his flock;58 and, therefore, not only our
spiritual washing, by which he reconciles us to himself, but likewise our
new righteousness, are represented by it... 59 All who present themselves
for baptism do, as it were, by their own signature, ratify their faith... But
as Christ enjoins them [the apostles – and us] to teach before baptising,
and desires that none but believers shall be admitted to baptism, 60 it
would appear [it most definitely is the fact!] that baptism is not properly
administered unless... it is preceded by faith... Baptism is joined to the
faith of the gospel, in order to inform us that the mark of our salvation
is engraven on it; for had it not served to testify61 the grace of God, it

56
In this extract, note Calvin’s use of ‘sign’ (that is, ‘symbol’), not
‘effective sacrament’. The sign, according to Calvin, represents what has
already happened. Excellent!
57
Note Calvin’s use of ‘testifies’. Excellent! Not ‘grant’ to us, or ‘produce
in’ us, or ‘guarantee’. God does not by baptism guarantee that the one
baptised is truly adopted. Baptism, therefore, cannot be a seal.
58
‘God testifies to us the grace of adoption by this sign, because he engrafts
us into the body of his Son, so as to reckon us among his flock; and,
therefore, not only our spiritual washing, by which he reconciles us to
himself, but likewise our new righteousness, are represented by it’. Calvin
left himself open to ambiguity here. I am sure he meant that God ‘engrafts
us [by the grace of adoption, by spiritual baptism, not water baptism] into
the body of his Son, so as to reckon us among his flock; and, therefore, not
only our spiritual washing, by which he reconciles us to himself, but
likewise our new righteousness, are represented by it [water baptism]’. And
he was spot on!
59
God does not adopt us, engraft us into Christ, wash us from our sins,
reconcile us or justify us by water baptism. Baptism, according to Calvin,
represents, as a ‘sign’, these things, things which have already happened to
us. Excellent! If only he had stuck to it! And stuck also to the general point
about faith before baptism.
60
This is worth underlining: ‘None but believers shall be admitted to
baptism’.
61
‘Testify’ once again – not convey!

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 Scripture Passages Used by Baptist Sacramentalists

would have been improper for Christ to have said that they who shall
believe and be baptised shall be saved [Mark 16:16].62
Matthew Poole, likewise:
I cannot be of their mind who think that persons may be baptised before
they are taught. We want [lack] precedents of any such baptism in
Scripture, though indeed we find precedents of persons baptised who
had but a small degree of the knowledge of the gospel; but it should
seem that they were all first taught that Jesus Christ was the Son of
God, and were not baptised until they professed such belief (Acts
8:37).63
Andrew Fuller:
Is it not plainly the order of things as stated by our Lord Jesus Christ...
that we are first to teach men, by imparting to them the gospel; then, on
their believing it, to baptise them; and then to go on to instruct them in
all the ordinances and commandments which are left by Christ for our
direction... [This] must, I think, be approved by every Baptist... The
ordinary way in which the mind of Christ is enjoined in the New
Testament, is by simply stating things in the order in which they were
appointed and are to be practiced; and that this is no less binding on us
than if the connection had been more fully expressed. It is as clear... as
if it had been said: ‘Go, first teach them the gospel; and when they have
[savingly] received it, baptise them; and, after this, lead them on in a
course of evangelical obedience’.64
And, of course, Gill, although I would not endorse all his supporting
arguments:65

62
Calvin: Commentaries Vol.17 Part 1 pp383-388.
63
Poole Vol.3 p146. Excellent! Sadly, like Calvin, Poole went on
ridiculously to argue for the baptism of infants.
64
Fuller: Essays p857. Meanwhile, he had moved to 1 Cor. 11:23-26,
concerning the Lord’s supper. In this passage, Christ’s institution and
ordering of his supper is clearly and precisely laid out, and should not be
tampered with. Fuller challenged Rome for not allowing the cup to the
laity. Ignoring the unbiblical notion of ‘laity’, Fuller was quite right to draw
attention to the fact that Christ joined the bread and the cup for all who
partake – and no man has any right to ignore or tinker with his institution.
Similarly for baptism.
65
Based on the gender changes in the Greek. I accept Fowler’s conclusion:
‘Restricting baptism to those who respond positively to the gospel is

185
 Scripture Passages Used by Baptist Sacramentalists

They are such who have learned to know themselves, their sin, and lost
estate by nature... and who are taught and enabled to part with all for
Christ... and to believe in him, and give up themselves to him... such as
are taught, and made disciples by teaching, or under the ministry of the
word by the Spirit of God: Christ’s orders are to baptise... dip them...
that is, in water.66
If this is not the meaning of Christ’s commission, then I fail to see
how anything other than indiscriminate baptism can be the
inevitable result – which, in the end, will lead to indiscriminate
infant baptism. After all, if, as sacramentalists argue, baptising
regenerates, conveys grace, or whatever, why not repeat the
inexorable logic of the Fathers,67 and come to the inevitable
conclusion; namely, to baptise as early as possible, even as new-
born?68 Coupled with the modern tendency among sacramental
Baptists to tolerate infant baptism, this move to indiscriminate infant
baptism cannot long be delayed; that is, if sacramentalism wins the
day.69 If the sacramentalists are right, indiscriminate baptism ought
to follow – at least for those adults who want it, or are willing to
undergo it – and for all babies, where a parent requires or accepts it.
Indeed, as has happened, it might even lead to enforced baptism –
the end, it might be thought, justifying the violent action. After all,
since, as the sacramentalists claim, it is the baptising itself which
accomplishes salvation – irrespective of the willingness or otherwise
of the one baptised – promiscuous baptism at the earliest possible
opportunity must be the norm. Indeed, the baptising of infants

biblically defensible, but not on the basis of gender shifts in Matt. 28:19’
(Fowler: More p165).
66
Gill: Commentary Vol.5 p305.
67
Telescoping their debates about sin before and after baptism – while still
coming to their final opinion.
68
Unless, of course, people want to go back to those Fathers who thought
that baptism should take place as late as possible to remove as much sin as
possible – as, for instance, with Constantine. This would be felt even more
strongly by any who agreed with those Fathers who thought that sin after
baptism is fatal. The debate for the sacramentalist hinges, I suppose, on
whether he thinks baptism removes all previous sin, or all sin, full stop.
69
As I have argued in my Infant, sacramentalism was the key factor in the
rise of infant baptism among the Fathers.

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 Scripture Passages Used by Baptist Sacramentalists

should not be delayed at all. If the sacramentalists are right, Christ

has commanded us to make Christians by baptising. If so, let’s do it!
What is more, if this is the case, what need is there for teachers
in the first place?
All this, of course, is diabolical nonsense. It can only come from
a wrong interpretation of Christ’s commission.
In concluding this glance at Matthew 28:19-20, I note Beasley-
Murray’s comments:
‘Make disciples of all nations’, runs the command. How is this brought
about? It might be considered as self-evident that disciples are made by
the preaching of the gospel; that such as have become disciples are then
baptised, and the baptised proceed to instruction; the two participles
baptising... teaching... successively follow the action of the main verb.
I pause. Excellent – apart from the ‘it might be considered as self-
evident’. ‘Might be’? It is self-evident! But Beasley-Murray was
preparing the ground for what he wanted to say:
Objection has been taken to this interpretation, however, for since the
New Testament letters do not appear to reckon with the phenomenon of
an unbaptised disciple,70 how can one become a disciple and then be
baptised?
The objection is puerile. I grant the obvious time-lag between a
sinner being regenerated and coming to saving faith, and being
baptised. The sinner is converted by an inward secret work of the
Spirit. His baptism marks his discipleship before the world. There is
clearly a gap, however small, between the two. Indeed, for all I
know, or anybody else knows, there might well be a secret gap
between the sinner’s regeneration and his repentance and faith.
Getting back to the inevitable (brief) interval between coming to
faith and being baptised – this does not turn the man into an
‘unbaptised disciple’! The suggestion is ridiculous. What the New
Testament does not recognise is a professing believer who, for no
good reason, refuses or neglects to be baptised. Such a man or
woman is the real ‘unbaptised disciple’.

70
Weak! The New Testament knows nothing of an unbaptised believer –
apart from the thief on the cross.

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 Scripture Passages Used by Baptist Sacramentalists

But serious consequences come from the objection Beasley-Murray

raised. He himself drew attention to the devastating claim which
follows from it:
Accordingly it is proposed that the participles describe the manner in
which a disciple is made: the Church is commissioned to make disciples
by baptising men [and women] and putting them under instruction.
I pause. As I have explained, if ‘making disciples’ means marking
the start of the outward profession of Christ before the world,
excellent. But this is not what is intended by the suggestion. Far
from it! The idea behind it is that men and women are regenerated,
converted, joined to Christ, and all by baptism. Beasley-Murray
rightly71 gave this short shrift, though he started weakly: ‘The
exegesis itself is dubious’. It is worse than ‘dubious’. He got
stronger however:
The situation envisaged in the commission [is] that proclamation of the
redemption of Christ should be made and those responding in
repentance and faith should be baptised and come under instruction.
Baptism and instruction do not stand in the same relation to the action
of making disciples. The chief action in the main verb is preaching, the
plain commonsense of which is doubtless the reason for its lack of
mention; but the preaching must be received if a hearer is to become a
disciple, so the reception of faith is also presupposed in the verb ‘make
disciples’. It is when a hearer believes and is baptised that he becomes a
full disciple...72 The relationship denoted by the participle ‘baptising’ to
the verb ‘make disciples’, therefore, cannot baldly be stated as
instrumental... [The fact is,] κηρυγμα [preaching] precedes the διδαχη
[teaching], the offer of grace [in preaching] before the ethics of
discipleship [in teaching and obedience]; and it is when the gospel of
grace is received that the ethics of gratitude may be learned and
applied.73
In short: Baptism follows conversion; it does not produce it. I agree.
Matthew 28:19-20 does not support the Baptist sacramentalist’s
case. There is no sacramentalism in the passage.

71
Even though Baptist sacramentalism – which Beasley-Murray advocated
– will itself lead to this very thing.
72
I would say ‘open’, ‘professed’, disciple.
73
Beasley-Murray: Baptism in the New Testament pp88-90, emphasis his.

188
 Scripture Passages Used by Baptist Sacramentalists

John 3:5
Christ was dogmatic:
Most assuredly, I say to you, unless one is born of water and the Spirit,
he cannot enter the kingdom of God.
In a somewhat self-contradicting passage, Fowler argued:
Interpreters of the Gospel of John hold widely varying views of the
Johannine attitude towards sacraments,74 some seeing in the Gospel a
pronounced sacramentalism couched in references to water, flesh and
blood, while others see in it a corrective to excessive sacramentalism. 75
Baptist sacramentalists have been generally reluctant to base their
theology on any of these general schemes, given the uncertainty of their
assumptions...76 Christian interpreters have traditionally understood this
‘water’ [in John 3:5] as a reference to baptism,77 and Baptist
sacramentalists normally have shared this opinion... Some [however]
have suggested that ‘water’ here is purely figurative, denoting the
spiritual cleansing and transformation wrought by the Spirit, as
promised by the prophets (Ezek. 36:25-27). Although this is possible, it
is difficult to read John 3:5 in its context without thinking of baptism
(cf. [John] 1:24-34; 3:22-23; 4:1-2)... In a real (though secondary) sense
water (baptism) is a vehicle78 of spiritual rebirth; which is to say that
baptism is sacramental in character.79
I dispute Fowler’s conclusion on the verse. Nevertheless, he was
right to bring in other passages which deal with the question of
water at the point of regeneration.
But before we get carried away, let us pause and ask ourselves
whether or not we should be talking about water baptism at all when
thinking about this verse, John 3:5. We must not just assume ‘water’

74
Fowler was begging the question, and introducing a subtle gloss. John
had no ‘attitude towards sacraments’. They didn’t exist.
75
Another subtle gloss. In such references, I see no suggestion of any
sacramentalism whatsoever.
76
The assumptions of the ‘interpreters’ and their ‘general schemes’, or of
Baptist sacramentalists?
77
I dispute this sweeping generalisation. Many have not so understood the
passage.
78
Once again, I ask: Why this reticence? Baptism either is, or it is not, the
vehicle of spiritual rebirth. How can it be a vehicle?
79
Fowler: More pp162-163.

189
 Scripture Passages Used by Baptist Sacramentalists

means water baptism. Nor must we be steamrollered into taking it

for granted. After all, if Christ had meant ‘baptism’, why did he talk
about ‘water’, and not use the word itself? While this may not be
conclusive, it is not without significance.
Let us go back a bit. Let us pick our way through the verse –
indeed, the passage – with care, starting with what is beyond
dispute. Christ was speaking of regeneration, was he not? His
subject was the new birth: ‘Unless one is born again... Unless one is
born of... the Spirit... You must be born again’ (John 3:3,5,7). The
thrust of Christ’s words to Nicodemus are unmistakable. Christ
spoke of the new birth, the necessity of the new birth, and he
contrasted it with natural birth: ‘That which is born of the flesh is
flesh, and that which is born of the Spirit is spirit’ (John 3:6).
Just a minute! There’s a word missing! And a very important
word at that. In terms of this debate, perhaps the most important
word of all.
I admit it. I left out the word ‘water’. I did it deliberately and
knowingly – but without the slightest intention of pulling the wool
over anybody’s eyes. The fact is, by missing out the word ‘water’,
the thrust of Christ’s words stand out clearly. He was speaking
about the new birth was he not? The ‘new birth’ is the vital point in
this passage. Surely, that much must be beyond dispute.
But, of course, Christ did bring ‘water’ into the discussion. And
he not only brought it into the discussion. Whatever the water
speaks of, unless a sinner has been born of that water, he will not
enter the kingdom; he will not – he cannot – be saved. Jesus
expressly said so: ‘Unless one is born again, he cannot see the
kingdom of God... Unless one is born of water and the Spirit, he
cannot enter the kingdom of God’ (John 3:3,5).
Let me understate the case: Large consequences, therefore,
depend on getting this ‘water’ right, and large consequences follow
if we get it wrong! Large consequences? Without this ‘water’,
nobody can be born again. And all who experience this ‘water’ are
born again. So, what is the ‘water’?
The sacramentalists – or, at least, many of them – think this
‘water’ is water baptism. Very well. Let us weigh the consequences.
If the water refers to water baptism, then no unbaptised person will
be, or can be, regenerated and saved. ‘Unless one is born of water

190
 Scripture Passages Used by Baptist Sacramentalists

and the Spirit, he cannot enter the kingdom of God’ (John 3:5). Now
who will say that no one can be saved without water baptism?80 Will
the sacramentalist? Some will, no doubt, but many will recoil from
going that far. Why? I draw attention, once again, to the evident
reticence among sacramental Baptists. They seem to lack the
courage of their convictions. Why? The sacramentalist view of John
3:5 makes baptismal regeneration by water unavoidable. Whatever
the water speaks of, Christ declares it to be absolutely indispensable
for regeneration. If this water is water baptism, then no amount of
wriggling will get round it – without water baptism, there can be no
regeneration, no salvation. For this reason alone, the ‘water’ cannot
be water baptism. Whatever the ‘water’ is in John 3:5, it is not water
baptism!
Moreover, as Robert Anderson observed, Christ did not say a
man has to be born of water and be born of the Spirit; he said born
of water and the Spirit – not the same thing at all. Christ was not
speaking of two births. And he was not speaking of two baptisms,
baptism by water and baptism by the Spirit.
That being the case, the truths I set out earlier – concerning the
two baptisms, baptism with water and baptism with the Spirit – have
no relevance in John 3:5, since we are not talking about water
baptism in the first place!
Since I have already argued that ‘baptism with/in/by the Spirit’ is
the same as regeneration, it is my conviction that Christ was here
speaking of one baptism – baptism by the Spirit – and one birth –
new birth by the Spirit, contrasting it with the old birth by the
flesh,81 baptism by the Spirit and regeneration being one and the
same thing. ‘Unless one is born again... unless one is born of water
and the Spirit... you must be born again’ (John 3:3,5,7). Although
water is in the passage, water baptism is not. Consequently, John

80
What about the thief on the cross? Rome ridiculously argues that he was
baptised – by the spurting blood of Christ! Such an argument proves the
paucity of the case. In asking this, I am not minimising baptism, but I am
certainly saying that baptism is not a saving ordinance. Scripture does not
warrant us saying that it is. Furthermore, circumstances can easily be
envisaged where someone is converted, and baptism is simply not possible.
See the Appendix for Helwys on the point.
81
See Anderson p222.

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 Scripture Passages Used by Baptist Sacramentalists

3:5 fails to establish sacramental water baptism, simply because the

verse does not speak of water baptism in the first place.
But D.R.Griffiths was one sacramentalist who had no doubts:
‘The positive teaching of [John] 3:5 is... that entrance into the
kingdom of God is impossible except by means of the rebirth in
baptism which is both a water baptism and a bestowal of the
Spirit’.82
This is clear enough; but clearly wrong. If Griffiths was right, the
thief on the cross, as I have already mentioned, could not have been
saved. Nor could Paul had told the jailer that if he believed he would
be saved. And that’s just two examples. And there’s plenty more
where they came from!
The water in John 3:5 does not speak of baptism. If it does, as
Calvin said:
Then... by baptism we enter into the kingdom of God, because in
baptism we are regenerated by the Spirit of God. Hence arose the belief
of the absolute necessity of baptism, in order to the hope of eternal
life... But it is absurd to speak of the hope of salvation as confined to
the sign. So far as relates to this passage, I cannot bring myself to
believe that Christ speaks of baptism.
Excellent.
So why does Christ introduce ‘water’? As I have explained – see
above – the water and the fire are illustrations – they are figures – of
the cleansing power of the Holy Spirit in uniting a sinner to Christ.
Let Calvin continue his comments in the above:
‘Water’ or ‘fire’ [express the Spirit’s] power... By ‘water’... is meant
nothing more that the inward purification and invigoration which is
produced by the Holy Spirit.83
Excellent.
Some would make the figure even more dominant, and translate
the και – ‘of water και of Spirit’ – as ‘even’: ‘Most assuredly, I say
to you, unless one is born of water even the Spirit, he cannot enter
the kingdom of God’. There is ample scriptural warrant for such a
translation of και. Compare: ‘What did you go out to see? A

82
Griffiths p158.
83
Calvin: Commentaries Vol.17 Part 2 pp110-111. See Newton p27.

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prophet? Yes, I say to you, and [that is, even, και] more than a
prophet’ (Matt. 11:9). ‘He who believes in me, the works that I do
he will do also; and [that is, even, και] greater works than these he
will do’ (John 14:12). ‘Even [και] those who have wives’ (1 Cor.
7:29). ‘It is shameful even [και] to speak of those things which are
done by them in secret’ (Eph. 5:12). And so on.
In other words, getting back to John 3:5, Christ made his point
by stating it and then illustrating it. Regeneration is by the Spirit –
that is the statement; regeneration is by water – that is the
illustration. To be ‘born of water and the Spirit’, therefore, is one
act, one event. It is to be regenerated, born again. Colin Kruse
commented on this, saying that ‘spiritual regeneration alone is
depicted with a double metaphor’:
In support of this view is the fact that elsewhere in [John’s] Gospel,
water functions as a metaphor for the Spirit (John 4:10,13-15; 7:38) as
it also does in places in the Old Testament (e.g., Ezek. 36:25-27). The
expression ‘water and the Spirit’ is a hendiadys, a figure of speech
using two different words to denote one thing, something suggested by
the fact that both ‘water’ and ‘Spirit’ are... without the article [‘the’]
and governed by the one preposition (literally, ‘of water and spirit’). 84
Jesus is saying that to enter the kingdom one must be born of water;
that is, of the Spirit. This view is also supported by the fact that in this
passage, Jesus uses a number of parallel expressions that are all related
to seeing and entering the kingdom: ‘born again/from above’; ‘born of
water and the Spirit’; ‘born again/from above’; ‘born of the Spirit’. 85 If
all these expressions are in fact parallel and synonymous, then to be
‘born again/from above’ and to be ‘born of water and the Spirit’ mean
the same as to be ‘born of the Spirit’. 86
Just so.
But still many sacramentalists argue that John 3:5 does speak of
water baptism, and that water baptism regenerates.
In which case, those who argue in that way, have to face some
practical questions. When an adult is baptised (to regenerate him), is
he willing or unwilling? If he is willing, how does he (an

84
Kruse noted that Tit. 3:5 (‘the washing of rebirth and renewal by the
Holy Spirit’) is also a hendiadys.
85
John 3:3,5,7,8.
86
Kruse p109.

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unregenerate man) have the will to be baptised in order to be

regenerated? Surely, a spiritual will can be found only in one who is
regenerate (Rom. 8:5-8; 1 Cor. 2:14).
Again: If water baptism does regenerate, how can Baptist
sacramentalists argue (rightly, of course) that only believers should
be baptised? As they do.87 They should, of course. I have no quarrel
with that. As I say, according to Scripture, only believers can be
baptised. My point is: How can sacramentalists maintain it?
What do I mean? Regeneration precedes faith (John 1:11-13;
3:3-8,14-21; 1 Pet. 1:22-23). It must. A dead sinner cannot exercise
living faith. A believer, therefore, is one who has been regenerated;
until he is regenerate, he cannot believe. Consequently, to baptise a
believer, is to baptise someone who is regenerate – so how can
baptism (of a believer who, by definition, must be regenerate)
produce regeneration? Baptise someone who is already regenerate
in order to regenerate him? The thing is patent nonsense. Baptist
sacramentalism is clearly self-destructive.
Further, as before, if John 3:5 does speak of regeneration by
water baptism, indiscriminate infant baptism is the only logical
outcome. For if water baptism does regenerate, why delay it?
Baptise babies on leaving the womb!
Moreover, let us go back for a moment to the link between John
3 with the other ‘water’ passages I listed earlier – John 3:5, 1
Corinthians 6:11, Ephesians 5:26, Titus 3:4-7 and Hebrews 10:22,
for instance. We can broaden the point. Look at all the texts, reader,
which are cited by the sacramentalists. They say they want to take
these passages as they stand; that is, as they say they stand. Very
well. Let’s do it. If sacramentalists are right, and these verses speak
of water baptism, then it is by water baptism that a sinner is
regenerated; by water baptism that a sinner will see or enter the
kingdom; by water baptism that a sinner is united to Christ; by water
baptism that a sinner receives the Spirit; and so on. And it is only by
water baptism. That is what those passages teach. In other words,

87
See, for instance, Wheeler Robinson: The Life pp176-177; Underwood
p270; Beasley-Murray: Baptism Today and Tomorrow p37; White p274;
Fowler: More; and many others. Wright spoke of the ‘Baptists’
fundamental demand for baptism on profession of faith’ (Wright: What...?
p31).

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 Scripture Passages Used by Baptist Sacramentalists

the New Testament does teach baptismal regeneration by water.

That is, if the sacramentalists are right.
Sacramentalists must face the issue. They can’t have it both
ways. Either the passages speak of water baptism, or they do not;
either we take the passages as the sacramentalists say we should, or
we do not. If the passages do assert what sacramentalists say they
do, they do not describe an ‘ideal baptism’; they describe that
essential baptism which is indispensable for anybody and everybody
who would be a Christian.88 Do the sacramentalists believe their
own arguments? If so, will they stop talking about baptism being a
means of regeneration? How can it be a vehicle of regeneration? It
is the means, the vehicle of regeneration, or no means at all. If
sacramentalists are not prepared to stand by what they assert, let
them drop all their claims for baptismal sacramentalism.
There are only two stable positions – baptismal regeneration by
water, or the baptism of believers as a symbol of their regeneration.
The choice has to be made.
In my view, John 3:5 certainly does not teach that water baptism
regenerates. In other words, it cannot be adduced in support of
Baptist sacramentalism.

The book of Acts

Before looking at individual passages, a word or two on Acts in
general.
Not every detail in Acts (or the Gospels) should be taken as
normative for church practice; the letters are designed for that
purpose. Acts records a transition period, a time of explosive
spiritual power when extraordinary things were going on – some
unique in the history of the church. And I mean unique, never
(whatever some may claim) to be repeated. That being the case, just
as hard cases make bad law, so to use extraordinary – unique –
events as normative for the church today, is far from sensible.89
Coming to the question in hand, Fowler was dogmatic:

88
I deliberately commit a tautology – using ‘essential’ and ‘indispensable’
in the same sentence – to make the point.
89
See my earlier extended note on baptism and local church membership,
where I raise the immediacy of New Testament baptism.

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 Scripture Passages Used by Baptist Sacramentalists

The book of Acts is a source of sacramental teaching about baptism...

When the text gives an account of what might be called didactic
[instructional, teaching] baptismal language, the sacramental sense is
strong... The result of... baptism being... forgiveness by God, and the
bestowal of the Holy Spirit.90
This cannot go unchallenged. Let me grasp the nettle.
Consider every reference to water baptism in Acts; ‘divergent’ is
the word. Baptism is linked with the forgiveness of sins and the gift
of the Spirit in Acts 2:38; with the forgiveness of sins, but no
mention of the Spirit, in Acts 22:16;91 with neither forgiveness nor
the Spirit in Acts 8:12-17,38; 9:18; 16:15,33; 18:8; it follows the
(independent) gift of the Spirit, and is clearly distinguished from it,
in Acts 10:44-48; 11:15-17; it precedes the (independent) gift of the
Spirit, and is clearly distinguished from it – coming, as it does, with
the laying on of hands, not baptism – in Acts 8:12-17; 19:5-6; and
Paul’s baptism is described in different terms in Acts 9:18; 22:16.
Note also, baptism is linked with the gift of the Spirit only in Acts
2:38, and with the forgiveness of sins only in Acts 2:38; 22:16, and
this last is Paul’s testimony about his experience in Acts 9. The gift
of the Spirit is linked with faith with no mention of baptism in Acts
11:17, and even when it is remotely connected with baptism in Acts,
the gift of the Spirit refers to the extraordinary (Acts 2:1-33; 10:45-
46; 11:15-17; 19:6; and, so I think, Acts 2:38; 8:15-17; 9:17), not to
be repeated in these days. In the ‘extraordinary’, I include events,
circumstances (take Acts 19:3-5, for instance; who else was re-
baptised following John’s baptism?)92 and gifts. Indeed, the

90
Fowler: More p159.
91
H.B.Swete: ‘In the case of Saul... it is not clear whether the gift of the
Spirit preceded, accompanied or followed baptism’ (Porter p123).
92
Porter recognised that this ‘episode is certainly one of the most complex
in exegesis of the book of Acts... Major problems... Six views... There is no
set of arguments with overwhelming force’. Even so, this did not stop him
declaring: ‘In many ways, this passage is a very strong one for establishing
the sacramental value of baptism as presented in the book of Acts... It
appears that baptism in this instance, since it is “repeated”, indicates more
than a symbolic value, but one that sacramentally mirrors the receipt of the
Holy Spirit’ (Porter pp126-127). Why? I simply cannot follow the
argument. According to sacramentalists, baptism is supposed to accomplish
something. But Paul re-baptised these people, and yet, according to these

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 Scripture Passages Used by Baptist Sacramentalists

extraordinary is characteristic of most of the history of Acts, as I

have already noted. As for the ‘extraordinary’ baptisms, they
occurred at specific and significant times for the gospel advance –
Pentecost, Samaria, Cornelius and the Ephesian disciples – Acts 1:4-
8 having set the scene for the entire book.93 These events, therefore,
(for the moment adopting James Packer’s illustration) are to be seen
as ‘milestones’ in the history of the church, not ‘models’ of church
practice to be copied today; so much so, ‘I guess Luke would have
been both startled and distressed had he foreseen how some of his
latter-day readers would misconstrue him in these matters’.94
But Packer’s milestone-illustration is too placid, conjuring up, as
it does, the present-day church (at least for many of us in the UK),
plodding on its weary way. Acts reads very differently. Far from
being a ‘normal’ history, some events are given much space, while
several months or even years are telescoped into a few words,
according to their importance in Luke’s overall scheme. Note,
perhaps in particular, the way the history tails off with Paul in
Rome. Luke, it is clear, did not intend to give a sedate history, a
measured account, rounded and nicely balanced – as editors and
publishers would demand today. Rather, recording volcanic events,
he did not concern himself with the precise order within each
eruption, nor did he stand back and formulate a theology for church

sacramentalists, the very act of repetition is supposed to prove the

sacramental view of baptism! If so, why not baptise again and again and
again? Moreover, if John’s baptism was sacramental – as Baptist
sacramentalists claim – see above – why did the first baptism fail to give
what the sacramentalists claim for it? Why was it necessary to repeat it?
What exactly did John’s baptism fail to do? Do the sacramentalists read
their own claims for John’s baptism? As I have already shown, ‘the intent
of’ their baptism by John, according to Fowler, was that they should
‘experience forgiveness’. See above and Fowler: More p168. If these
Ephesians did experience forgiveness by John’s baptism, why were they
now being re-baptised? Does this kind of talk not open the door, at least a
crack, for those who might want to argue for re-baptism after every sin?
And what is Porter’s ‘sacramentally mirrors’? Does baptism convey grace
or illustrate it? If the latter, why are we having this discussion? As for
repetition proving the inadequacy of a procedure, compare Heb. 10:1-18.
93
See Macleod pp11-18,29-38.
94
Packer: Keep p205.

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 Scripture Passages Used by Baptist Sacramentalists

practice, but left that for others (for example, Acts 6:1-6 is probably
best expounded in 1 Tim. 3:8-16, while Acts 1:15-26; 14:23 are best
expounded in Eph. 4:7-16; 1 Thess. 5:12-13; 1 Tim. 3:1-7,14-16;
5:17-20; 2 Tim. 2:2; Tit. 1:5-9; and so on). The baptismal passages
in question, therefore, are not germane to the regular and ordinary
practice of baptism – which is what I am concerned with in this
book.
Putting all this together, it is not wise to erect a massive building
on so fragmented and varied a foundation, and to extrapolate from
these (obviously) special and isolated events to set up a norm of
such importance for the rest of the history of the church. In any case,
the evidence, even in Acts, is that water baptism in general had no
link with the gift of the Spirit and/or forgiveness of sins.
In other words, I agree with the Baptist sacramentalist, Cross,
who questioned the idea of what might be called ‘the normative
order in the book of Acts’. As he said: ‘The probable95 explanation
[of the diversity of Acts is] that Luke is not concerned with
providing a pattern of conversion-initiation’.96 Just so.
Another sacramental Baptist, S.I.Buse:
Many of our problems about baptism in New Testament times are posed
by the narratives of Acts... Baptism may have been the normal rite of
admission to the Christian community in the Acts... but it can hardly be
described as... necessary for salvation... 97 [Some] have insisted that
baptism with water and the gift of the Spirit are bound together in
Acts... [but] such an assertion goes far beyond the evidence; for [Acts
2:38] is the only verse in Acts that explicitly links together baptism and
the bestowal of the Spirit. Many scholars have denied the close
connection even here... Thus [Acts] 2:38 should neither be explained
away nor treated as determinative for the whole of the Acts... To assert
that baptism and the gift of the Spirit always go together in Acts is to go
beyond the evidence... Our examination of the evidence of the Acts on
baptism has presented us with a most varied picture, but some features

95
I would say it is almost certain.
96
Cross: ‘The Evangelical sacrament’ p206.
97
I agree. In quoting this, once again I am not minimising baptism. I simply
wish to point out that Baptist sacramentalists admit that baptism is not
essential to salvation. So I fail to see how they can make such claims as
they do for its efficacy. If baptism conveys the Spirit and forgiveness of
sins, who could be without it? What else can it be but essential?

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 Scripture Passages Used by Baptist Sacramentalists

stand out clearly. Baptism is regarded as important, but not as

absolutely essential.98 It is not necessarily bound up with the gift of the
Holy Spirit.99
This testimony by a sacramental Baptist should not be forgotten.
Nor should this from Beasley-Murray:
To account for these divergences of practice [in Acts], and harmonise
the theology (or theologies) presumed by them, gives fair room for the
exercise of ingenuity, and it cannot be said that it has been wanting in
the explanations provided. Some of the difficulties are attributable to
the meagreness of the descriptions; the needful information for their
satisfactory solution has not been provided.100
Why, even Fowler himself:
The book of Acts... the evidence [for sacramental teaching] is not as
consistent as one might like[!]... There is no simple cause-effect relation
between baptism and the gift of the Spirit... It would be unwarranted to
construct a baptismal paradigm from such an exceptional case [as the
Samaritans in Acts 8]...101 The evidence of Acts does not allow for easy

98
See the previous note.
99
Buse: ‘Baptism in the Acts’ pp115-118,122,127-128; Fowler: More
pp115-117. Fowler: ‘Buse recognised that there is no standard description
of [the relation between baptism and the gift of the Spirit] in Acts... To
assert that baptism and the gift of the Spirit always go together in Acts is to
go beyond the evidence... [Buse] saw too much diversity of experience
represented in Acts to draw any firm conclusions about the exact relation
between baptism and the benefits signified by it’ (Fowler: ‘Oxymoron’
pp132-133). Quite! So... will sacramentalists now drop their claims for
sacramentalism based on Acts?
100
Beasley-Murray: Baptism in the New Testament pp104-122. I repeat my
question in the previous note. Will sacramentalists now drop their claims
for sacramentalism based on Acts?
101
Fowler, as was his wont, argued that ‘although this narrative [in Acts 8]
clearly implies that there is no power inherent in baptism such that baptism
automatically conveys the Spirit, it would be unwarranted to construct a
baptismal paradigm from such an exceptional case’ (Fowler: More p160).
This is a remarkable argument. What is more, it is a subtle (if not clever)
argument, subtle enough to mislead the unwary. Let me state the facts. Acts
8 demonstrates, as Fowler said, that, even in Acts, people could be baptised
and not receive the Spirit (that is, what I believe to be the extraordinary gift
of the Spirit, but most sacramentalists, I presume, would believe to be the

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 Scripture Passages Used by Baptist Sacramentalists

harmonisation... The initial movement of the gospel into the Gentile

world can hardly be a timeless paradigm; its revolutionary character is
the reason for its unusual form... If there is a normative understanding
of the relation between baptism and the Spirit in Acts... Acts 2:38
would then acquire special significance... The evidence of the narratives
of Acts may be ambiguous.102
Again:
Relating this systematic perspective [of the assumed encounter with
Christ and his Spirit in baptism] to the narratives of Acts is admittedly
problematic, but this is true for every systematic perspective, given the
obvious diversity of the narratives. 103
So much for Acts in general.104 As sacramental Baptists themselves
admit, no sacramental case can be built upon the book as a whole.

ordinary, regenerating, gift of the Spirit). It actually does more. It

demonstrates that a man could be baptised and still not be saved.
Furthermore, since the case is clearly exceptional, let us agree – as is true
so often in Acts – that no normative model can be drawn up. Except...
except to say, as Fowler, it is clear that the gift of the Spirit does not always
accompany baptism. The right conclusion from all this, therefore, is the
following: Whatever paradigm is constructed for baptism, baptism cannot
be the means for the (extraordinary or ordinary) bestowal of the Spirit. This
example in Acts proves it. Finally, I agree with Fowler – exceptional events
should not be used to formulate a norm. Therefore, I repeat the question I
asked in previous notes: Will sacramentalists now drop their claims for
sacramentalism based on Acts, since it is a record of the extraordinary
events of apostolic times?
I note Fowler’s rejection of ‘automatically conveys’. This, of course, harks
back to earlier discussions about ex opere operato.
102
Fowler: More pp159-161.
103
Fowler: More p220.
104
And so much for Fowler’s dogmatic assertion, with its far-reaching
claim, with which I opened this section: ‘The book of Acts is a source of
sacramental teaching about baptism... When the text gives an account of
what might be called didactic [instructional, teaching] baptismal language,
the sacramental sense is strong... The result of... baptism being...
forgiveness by God, and the bestowal of the Holy Spirit’ (Fowler: More
p159). I fail to see how this can stand up when placed alongside his other
statements which I have quoted.

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 Scripture Passages Used by Baptist Sacramentalists

This fact, in itself, is highly significant. No sacramentalism in the

Acts of the apostles!105
But what, in particular, of Acts 2:38?

Acts 2:38
Repent, and let everyone of you be baptised in the name of Jesus Christ
for the remission of sins; and you shall receive the gift of the Holy
Spirit.
Not forgetting what we have deduced in general from Acts, what of
this verse in particular?106
Clearly, we are talking about water baptism.
Here we have the record of Peter’s response to the people who
were ‘cut to the heart’ under his preaching and asked: ‘What shall
we do?’ (Acts 2:37). Peter replied: ‘Repent, and let everyone of you
be baptised in the name of Jesus Christ for the remission of sins; and
you shall receive the gift of the Holy Spirit’ (Acts 2:38). These
words, therefore, were addressed to sinners who had come under
conviction of sin. And the first thing Peter told them to do was to
repent; not, it is to be noted, to be baptised. They must first repent.
Then they must be baptised. They must repent and be baptised. That
was their duty. Peter further promised that if they obeyed, they
would receive the gift of the Holy Spirit; that is, I believe, the
extraordinary gift of the Spirit, manifested in clear extraordinary
signs.
Baptist sacramentalists, however, draw far too much from the
verse. Fowler:
On the surface, it would seem that Peter’s exhortation recorded here
plainly indicates that baptism is done for the purpose of personal
salvation... The forgiveness of sins here is something experienced
through baptism rather than a condition of baptism... Baptist
sacramentalists assert that the natural and obvious sense of Acts 2:38 is
that one submits to baptism as a repentant sinner seeking salvation, but
they do not take that to imply that one who has come to repentance and

105
I therefore repeat the question I asked in previous notes: Will
sacramentalists now drop their claims for sacramentalism based on Acts?
106
In addition to what I say here, see my Battle; Infant.

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 Scripture Passages Used by Baptist Sacramentalists

faith in Jesus as Lord but that for some reason has not been baptised is
therefore damned.107
Putting to one side the extraordinary aspect – since it should not be
used to establish the norm for our practice today (see above) – let
me first get the red herring, at the close of the extract from Fowler,
out of the way. There may be some non-sacramentalists who assert
that an unbaptised person is lost, yes. But if they do, they fly in the
face of Scripture. Damnation is never ascribed to lack of baptism,
but always to lack of faith (Mark 16:15-16; John 3:18-19,36; 8:24;
16:8-9; 2 Thess. 2:10-12). In saying this, I do not minimise baptism
but, once again, simply assert that baptism is not a saving ordinance.
Nobody is saved by being water baptised; no one is damned for not
being water baptised. So much for Fowler’s red herring.
But let me turn Fowler’s words back on himself. Having spoken
so highly of baptism in the first part of the extract, why could he not
assert that without baptism a sinner will be damned? Let me remind
you of his words: ‘Baptism is done for the purpose of personal
salvation... The forgiveness of sins... is something experienced
through baptism rather than a condition of baptism’. Very well. If
Baptist sacramentalists are right, and water baptism does regenerate,
convey saving grace, remove sins, or whatever, then that baptism is
essential – however much they might squirm.
But why would they want to squirm? Let them shout it from the
roof tops! Without water baptism which conveys saving grace, no
one can be saved. They will be damned. In particular, if Acts 2:38 is
saying what sacramentalists claim, there can be no ‘if’ or ‘but’ about
it – water baptism saves. No water baptism? No salvation! Is that
what their ‘baptismal theology’ comes to? Is that a conclusion the
Baptist sacramentalists can live with? Clearly not. But why not –
since they believe baptism is effective?
Let us come to Acts 2:38. Consider Mark (1:4); 16:16; Acts
2:38; 22:16, putting them together:
He who believes and is baptised will be saved... Repent, and let every
one of you be baptised in the name of Jesus Christ for the remission of
sins; and you shall receive the gift of the Holy Spirit... Arise and be
baptised, and wash away your sins, calling on the name of the Lord.

107
Fowler: More pp166-170.

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 Scripture Passages Used by Baptist Sacramentalists

Water baptism is definitely in view in these verses. What, then, do

they teach? Do they teach that salvation comes through baptism?
that baptism is, after all, a means of saving grace? that it is a
sacrament? indeed, that it is the sacrament?
Not in my opinion.
I first note that in all three passages, faith (Mark 16:16),
repentance and faith (Acts 2:38,41) or other evidence of
regeneration (Acts 9:5-6,11,18; 22:8,10; 26:15), precedes baptism,
and in Mark 16:16 damnation is expressly ascribed to unbelief, not
lack of baptism. All this dovetails perfectly with the rest of the New
Testament. Baptism does not convey the grace of regeneration, or
the gift of faith and repentance. So much for the negative – what the
verses do not teach.
What about the positive? What do the verses teach? Baptism
exhibits, symbolises, pictures, represents, illustrates the salvation
wrought in believers, and it is administered for their instruction and
encouragement, and as a testimony to unbelievers. Supremely, of
course, baptism is obedience to Christ. The one being baptised is
stating (preaching) to fellow-believers, and to the world, that he has
come to saving repentant-faith in Christ. He is declaring to all and
sundry that he has quit his former way of life and, as a new man in
Christ, he will henceforth be a follower of the Lord Jesus Christ (2
Cor. 5:17; 1 Thess. 1:9-10, for instance).
The alternative boils down to Luther’s conclusion:
To put it most simply, the power, effect, benefit, fruit and purpose of
baptism is to save... To be saved... is nothing else than to be delivered
from sin, death and the devil, and to enter into the kingdom of Christ
and live with him for ever.108
I do not see any half-way house between these two positions.
Baptism cannot be a means of conveying saving grace. It is either
the means of conveying saving grace, or it is a symbol of the saving
grace which has already been conveyed by the Spirit. As always, the
choice has to be made. Huge consequences inevitably follow. It
would seem sensible, to say the least, to test any conclusion, drawn
on these verses, by the doctrine and practice throughout the rest of
the New Testament. And this, I submit, is unequivocal. Faith is the

108
Wright: What...? pp96-97.

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 Scripture Passages Used by Baptist Sacramentalists

means of salvation, and grace is the cause (Acts 15:11; Rom. 3:21-
31; 4:1-25; 5:1-11; Eph. 2:5,8). Baptism is neither the means or the
cause of salvation.
Gill on Acts 2:38:
Not that forgiveness of sin could be procured either by repentance or
baptism; for this is only obtained by the blood of Christ; but the apostle
advises [weak! – he commands!] these awakened, sensible, repenting
and believing souls to submit to baptism, that by it their faith might be
led to Christ...109 represented in the ordinance of baptism by immersion.
The encouragement to it follows, ‘and you shall receive the gift of the
Holy Ghost’; not the grace of the Spirit as regenerator and sanctifier –
for that they had already, and is necessary, as previous to baptism;
unless it should mean [the] confirmation of that grace... but rather the
extraordinary gifts of the Spirit.110
In short, Acts 2:38, I submit, does not teach sacramental baptism. If
I am wrong, and it does, then sacramental Baptists are right. And
this means that water baptism saves. The choice has to be made.
You, reader, have to make yours.
Leaving the history of baptism as recorded in Acts, what of the rest
of the New Testament? Not intending in the slightest to belittle the
Acts, but the epistolary passages must be of fundamental importance
– recording as they do, apostolic (Paul’s, in particular) teaching on
the subject. So let us now turn from the narrative record of the
(extraordinary) apostolic practice of baptism to their (settled)
reasoned argument on the subject.
It is at this point that we need to make sure we are wearing the
right glasses. Let me remind you of the three pairs. First, some take

109
I cannot work out what Gill meant by this. Did he mean they would be
further instructed concerning Christ by their baptism? Since, as he said,
they were already repentant believers, he could not have meant they would
come to saving faith by their baptism. Nor could he have meant that by
baptism they would be led savingly to trust Christ for forgiveness, since he
had already denied that ‘forgiveness of sin could be procured by...
baptism’. Nor did he mean that baptism would confirm them – he said the
Spirit would do that.
110
Gill: Commentary Vol.5 p817. On Acts 22:16, Gill: ‘Nor is there any
such efficacy in baptism as to remove the filth of sin’ (Gill: Commentary
Vol.5 p976).

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the baptism to be water baptism, but introduce the notion of

representation. Secondly, some take the baptism to be water
baptism, and say that water baptism really does accomplish all that
is ascribed to baptism in the passage. Thirdly, some take the baptism
to be spiritual baptism, and say that spiritual baptism really does
accomplish all that is ascribed to baptism in the passage.

Romans 6:1-11
Do you not know111 that as many of us as were baptised into Christ
Jesus were baptised into his death? Therefore we were buried with him

111
What was it that the Romans knew beforehand? Did they know what
Paul was speaking about here? It seems as though they did. William
B.Badke examined all the Pauline references to baptism in the apostle’s
letters written before Romans; namely, 1 Cor. 1:13-17; 10:2; 12:13; 15:29;
Gal. 3:27. In other words, Badke was trying to unearth this ‘common
knowledge’, this prior knowledge. Further, he said ‘from Romans on, there
are only four references to baptism: Rom. 6:3,4; Eph. 4:5; Col. 2:12. The
pre-Romans references have no clear association stated between baptism
and death-resurrection with Christ, while two of the three Romans or later
passages state such an association’. Badke, I repeat, was trying to prise out
what it was that the Romans ‘knew’. Was it the link between baptism and
the death-resurrection of Christ? Or...? Raising a caution, he went on: ‘An
argument from silence alone is always tenuous, especially when the total
number of passages is so small. We could argue as easily that the pre-
Romans lack of dying-rising terminology linked to baptism is simply due to
the fact that the circumstances did not demand that Paul bring out this
aspect of the rite’. Let me pause for a moment. We must bear in mind that
the Romans could not consult the letters to Corinth and Galatia. But it was
reasonable of Badke to look at those letters to see if he could unearth any
‘common knowledge’, any prior knowledge. To let Badke continue. Having
sounded his cautionary note about silence, he went on to bring out ‘two
arguments from silence. First, a link between baptism and crucifixion-
resurrection is not made explicit in Paul before the writing of Romans.
Secondly, pre-Romans contexts in which a death-resurrection connection to
baptism would have aided the argument do not contain such a connection’.
Badke argued cogently, concluding: ‘Even in... Rom. 6:3 – the foundational
theme is allegiance... Thus we must argue strongly that baptism was never
seen by Paul as demonstrating a change in the life of the believer without
regard to a change in allegiance. The foundational meaning of baptism in
Paul is a declaration of the acceptance of Christ’s Lordship. The dying-

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through baptism into death, that just as Christ was raised from the dead
by the glory of the Father, even so we also should 112 walk in newness of
life. For if we have been united together in the likeness of his death,
certainly we also shall be in the likeness of his resurrection.
Make no mistake. This is the principal passage for baptismal
regeneration. For, have no doubt, reader, that is what Paul teaches
here – baptismal regeneration, baptismal union to Christ in his death
and resurrection. The question is, of course, which baptism is the
apostle talking about? Sinners, by baptism are united to Christ in his
death and resurrection. This is a fact. There is no doubt about it. The
question is, I say again: Which baptism are we talking about? In
other words, referring to my opening remarks to this chapter and
this immediate section, which pair of glasses should we wear?
Fowler, assuming the baptism in question is water baptism,
plainly stated the sacramentalist position:
The references to baptism in the Pauline letters seem to give clear
support for a sacramental sense of baptism. The locus classicus [the
principal place where it is stated, the best statement of it] is... Romans
6:3-4... The text... seems to assert much more than a pictorial

rising theme, which was added later, certainly after the writing of 1
Corinthians, gave deeper meaning to that allegiance; namely, that the
believer is connected to Christ because the believer has died with his
Saviour, and has received Christ’s life in place of his own’ (Badke pp23-
29). I will come back to this in the following chapter.
112
At this point, Paul was not telling believers how they ought to live. The
‘should’ does not imply this. Rather, he was working out the logic of his
argument that by baptism sinners are – have been – united to Christ in his
death and resurrection. Through baptism, they died and were raised, in
Christ, and with Christ. ‘Therefore we have been buried with him through
baptism into death, in order that as Christ was raised from the dead through
the glory of the Father, so we too might walk in newness of life’ (NASB).
Again, there is no doubt in the ‘might’; note the ‘in order that’. Similarly
with the ‘if’ of verse 5, which should be translated ‘since’. Again, the ‘shall
be’ of verse 5 is simply Paul working out his argument: ‘If... certainly we
also shall be’; or, ‘since... certainly we are’. As in verse 11: ‘Reckon
yourselves to be dead indeed to sin, but alive to God in Christ Jesus our
Lord’. See Lloyd-Jones: New pp29-61.

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 Scripture Passages Used by Baptist Sacramentalists

significance for baptism... Romans 6 is the crucial Pauline reference to

113 114
baptism as a means of union with Christ.
Again:
The work of Christ is... a once-for-all [time] redemptive event, never to
be repeated... The Pauline understanding of baptism, stated most fully
in Romans 6, indicates that baptism decisively unites the individual to
that redemptive activity of the death and resurrection of Christ, so that
what happened in the Christ-event happens in an analogous and
derivative way in individual experience through baptism into Christ.
Therefore, what happens in baptism is of the same nature as the work of
Christ.115
Let me repeat some of these words: ‘Romans 6:3-4... seems to assert
much more than a pictorial significance for baptism... Baptism
decisively unites the individual to that redemptive activity of the
death and resurrection of Christ’. I agree. And I do so without the
slightest reservation. I also agree with Wheeler Robinson: ‘The
Romans passage implies [Robinson had ‘implied’] not merely a
symbolic but a realistic union with Christ’.116 Indeed, I would put it
more strongly than Fowler or Robinson. There is no symbolism here
at all; it is entirely realistic. There is no ‘seems’ or ‘implication’. It
is a stated fact. By baptism we are united to Christ, and with Christ,
in his death, burial, resurrection, ascension and being seated in
glory.
But the question is (as I keep saying): Which baptism are we
talking about? Many Baptists, rejecting sacramentalism, wearing the
first pair of glasses, say that Paul was here speaking of water
baptism – but as a representation of these things. Not at all! He was

113
Yet again, I ask, why this reticence? If baptism is sacramental, as Fowler
maintained, how could he say ‘Rom. 6 is the crucial Pauline reference to
baptism as a means of union with Christ’. A means? If baptism is
sacramental, ‘Rom. 6 is the crucial Pauline reference to baptism as the
means of union with Christ’.
114
Fowler: More p161. I agree with Fowler, and Armstrong: ‘How we
understand the biblical-theological argument of texts such as Rom. 6:3-4;
Col. 2:11-12 & Gal. 3:26-29, will ultimately determine how we relate to a
host of other questions regarding baptism’ (Armstrong p163).
115
Fowler: More pp227-228.
116
Cross: ‘Pneumatological’ p161.

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 Scripture Passages Used by Baptist Sacramentalists

not speaking of a representation. I can detect no suggestion of it in

the text. The apostle was stating a fact, a reality. He was speaking of
the substance, not the shadow or sign.
Rightly rejecting this common anti-sacramentalist view that Paul
was speaking of baptism as a representation of our union with
Christ, Beasley-Murray went on: ‘It would seem that Paul speaks of
our being involved directly with Christ in his death and resurrection
through baptism’.117 He should have put it more strongly. There is
no ‘seem’ about it. Paul states plainly that by baptism we are united
to Christ. As Beasley-Murray himself declared: ‘The Christian has
died to sin in baptism... Baptism leads to union with the crucified
Christ’.118
I say again, the question is, however, which baptism are we
talking about? Paul does not here call baptism a picture of or a
symbol of union with Christ, or say that it represents that union. He
says that baptism unites to Christ. He states it categorically. The
‘representationalists’ – that is, the anti-sacramentalists who argue
that Paul is speaking of water baptism – have to fight tooth and nail
to avoid baptismal regeneration by water. But, on their own premise,
they fight in vain. If Paul was speaking of water baptism, he was
teaching sacramental baptism, baptismal regeneration by water. This
cannot be avoided – if the baptism is water baptism. The baptism he
speaks of unites to Christ. Full stop!
The fact is, however, he was not speaking of water baptism at all.
He was speaking of spiritual baptism – regeneration by the Spirit of
God.
The context is all-important. It determines, it fixes the meaning.
So let us remind ourselves of it; that is, the apostle’s lead-up to
Romans 6. This in itself rules out the possibility of his speaking of
water baptism in this chapter, either as a representation, or as a
sacrament.

117
Beasley-Murray: Baptism in the New Testament pp135-136. He noted
‘the absence from the rest of the New Testament writings of the
interpretation of baptism as a dying and rising with Christ’ (Beasley-
Murray: ‘Baptism in the Epistles of Paul’ p131. See the earlier extract from
Badke. See also the following chapter.
118
Beasley-Murray: ‘Baptism in the Epistles of Paul’ pp132,136.

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 Scripture Passages Used by Baptist Sacramentalists

Take the first – baptism as a representation. The notion that Romans

6 is to do with baptism as a symbol fails utterly to come to grips
with the flow of Paul’s argument. Having, in Romans 5, set out the
spiritual reality of the headship of Christ, it is incredible to think
that the apostle would take his teaching further by talking about a
symbol of it. Believers are in Christ (Rom. 5); they are in him by
baptism – they died, were buried, rose, ascended and were seated in
glory with and in him (Rom. 6). Throughout this section of Romans,
Paul is speaking of something which happened in eternity in God’s
decree; in history with Christ in his death, resurrection and
ascension; in experience when the sinner comes to faith and
repentance; and in the last day when Christ returns.119 Paul is not
talking about a symbol. A symbol (in Rom. 6) – after talking about
the reality (Rom. 5)? The suggestion, in light of the context, is
incredible. In Romans 6, the apostle is explaining that believers
have died and been raised with Christ in spiritual union with him –
not a symbol of it!
Indeed, it is stronger than that. Paul wrote Romans 6 because of
an objection made to his teaching in Romans 3, 4 and 5. He opened
Romans 6 in this way: ‘What shall we say then? Shall we continue
in sin that grace may abound?’ ‘Certainly not!’, he thundered. ‘How
shall we who died to sin live any longer in it? Or do you not know
that as many of us as were baptised into Christ Jesus were baptised
into his death?... For if we have been united together in the likeness
of his death, certainly we also shall be in the likeness of his
resurrection’ (Rom. 6:1-5). And so on. So... if we are to believe that
the baptism in Romans 6 is water baptism as a symbol or
representation of the spiritual reality, we have to believe that Paul
defended and enforced his argument concerning the believer’s union
with Christ by reference to... by reference to a symbol? Really? The
notion is risible.
As for the second suggestion – namely, that Paul was speaking
of baptism, not as a symbol but as a sacrament – this has the merit,
at least, of realising that the context absolutely rules out, as being
woefully inadequate, the notion of a symbol in Romans 6. But was
Paul teaching that water baptism actually unites a sinner to Christ?

119
See my Particular; Septimus Sears.

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 Scripture Passages Used by Baptist Sacramentalists

That it is by water baptism that a sinner dies with Christ, is buried

with Christ, is raised, ascended and seated with Christ?
No! For this, too, is utterly ruled out by the context. It suffers
from the same flaw as the previous suggestion; namely, that if Paul
in Romans 6 was talking about water baptism, instead of ascending
in his doctrine in this chapter, he was actually descending from the
previous lofty heights to... to a rite – a sacramental rite, let it be said,
in the eyes of sacramentalists – but a rite, all the same. To speak of
salvation by grace through faith, of union with Christ from eternity
to eternity (with not the slightest whiff of a suggestion of water
baptism), as he did in chapters 3, 4 and 5, and then to descend to a
rite – without the slightest intimation that he was thinking in such
terms – is, in my view, stretching credibility far beyond all
reasonable limits, however elastic those limits. It is ludicrous to
think that Paul would quit the ever-rising track of Romans 3, 4 and
5, to descend to a discussion of water baptism – when, as I have
shown, he was tackling a direct challenge to his argument in those
chapters. The suggestion is as risible as the first. Whatever else Paul
was doing in Romans 6, he was further ascending in his argument –
not descending.
The Baptist sacramentalist, White, admitted as much. Note his
use of ‘fatal’:
Fatal to a purely sacramental theory is the place which Romans 6
occupies in the argument of the letter. If, in answer to the challenge of
[Rom.] 6:1 to justification by faith, Paul really turns from a discussion
of faith to argue from the effects of a sacramental rite, then Romans 6
must be dismissed as a gross non sequitur.120
Excellent. To talk of water baptism in this chapter (even as a
sacrament, let alone a representation) is indeed ‘a gross non
sequitur’.
Moreover, White’s comment can be broadened. His
incontrovertible (and damning) argument against sacramentalism in
Romans 6 applies to sacramentalism as such – not to what he called
‘a purely sacramental theory’.
But, if the sacramentalist continues to insist that Paul was
speaking of water baptism in Romans 6, then the inevitable has to be

120
White p219.

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 Scripture Passages Used by Baptist Sacramentalists

faced. The context, the apostle’s argument – the very flow of it –

means that water baptism plays a vital part in uniting a sinner to
Christ. No! That’s too weak! It means far more than that! If the
sacramentalist is right, water baptism plays a clinching part in
uniting a sinner to Christ. Faith, repentance... yes... have their part
(Rom. 3 – 5), of course they do, but these only lead to water baptism
(Rom. 6). It is water baptism which actually unites the sinner to
Christ! Water baptism is the climax of the gospel in its application
to the sinner. Water baptism is the vital node in this ‘critical path’;
water baptism, not repentant faith in Christ. As a consequence, no
words can be too strong to describe the place and importance of
water baptism. Water baptism ought to be the theme, the high point,
when addressing sinners with the gospel. Water baptism! Water
baptism! We should hear it everywhere.
Let this sink in. If sacramentalists are right, water baptism is the
principal thing. Throughout the New Testament, it should be
placarded in addresses to sinners, and feature heavily in discussions
of the theology of salvation. Water baptism should be the recurring
theme, the resounding theme.
We shouldn’t have to hunt for water baptism in apostolic
addresses to sinners; it should be written large for all to see. But... is
this what we find in the New Testament? Is it? Where? Where in
any address to sinners, is water baptism made the pinnacle of the
way for a sinner to be saved from his sins? Sinners are called,
invited, commanded to repent and believe – and promised salvation
if they do. True, they are commanded to be baptised after that – but
never commanded to be baptised to be united to Christ. Never.
When addressing sinners, water baptism is never made the lynchpin
of salvation. Never. The silence is deafening. Therefore the
sacramentalist premise regarding Romans 6 must be wrong.
The fact is, Paul was not talking about water baptism at all in
Romans 6. Fowler, quoting D.Martyn Lloyd-Jones on Romans 6,
summarised the view121 I am advocating:

121
I would like to say it is the traditional or conventional position. Sadly, I
can’t. As I have explained, many anti-sacramental Baptists think the
passage (and similar passages) refers to water baptism, but gloss it to say
that Paul was speaking about baptism’s symbolic significance. See earlier
where I set out my reasons for strongly disagreeing with this. There is no

211
 Scripture Passages Used by Baptist Sacramentalists

Paul speaks in Romans 6 of union with Christ and a baptism which

effects this; Paul elsewhere minimizes the significance of water baptism
(1 Cor. 1[:13-17]), but he affirms explicitly that believers are baptised
by the Spirit into Christ and his body (1 Cor. 12:13); therefore, ‘to
argue that the apostle has water baptism in his mind in any shape or
form here [in Rom. 6] is to give a prominence to [water] baptism that
the apostle Paul never gives to it’.122

hint of a suggestion of the symbolic here. The baptism in this and other
passages is effective. The only question is: Which baptism is the apostle
talking about?
As for glossing, it is not only non-sacramentalists who gloss.
Sacramentalists do it too. Note Pinnock’s subtle gloss in his citation of John
3:16: ‘God so loves the world that he gives and goes on giving’ (Pinnock
p8). I have no doubt that God does give and goes on giving his grace – but
this manipulation of Scripture is wrong. Pinnock, of course, was preparing
the ground for trying to make his case for God’s effective giving of grace in
the sacraments.
A final word on glossing. I realise, it goes without saying, there is glossing
and glossing. See my Particular.
122
Fowler: More p171. For Lloyd-Jones’ full argument, see Lloyd-Jones:
New pp29-147. Lloyd-Jones: Sacramentalists ‘claim that it is the act of
baptising that, in and of itself, unites the person baptised with the Lord
Jesus Christ. It is certainly a clear-cut view, but is it [right]? We need not
spend much time on it. One over-riding reason for dismissing it at once is
this, that according to the New Testament teaching, it clearly... puts the cart
before the horse. The teaching of the New Testament is that the people who
are to be baptised are those who have already given evidence that they are
regenerate’ (Lloyd-Jones: New pp30-32). Unfortunately, despite this
excellent statement, speaking elsewhere Lloyd-Jones was obscure (or
worse): ‘The sacraments are not only signs, but are also seals of grace.
They confirm the grace that we have already received. Yes, but shall we go
further? They even exhibit it... in a sense they convey it’. Citing Acts 2:37-
38; 22:16; Rom. 6:3-6; 1 Cor. 6:11; 12:13; Gal. 3:27; Col. 2:12; Tit. 3:5; 1
Pet. 3:21, he said: ‘In baptism’ – and he meant water baptism – ‘in baptism
we are cleansed from the guilt of sin... “washing” does partly refer to
baptism... it puts us into this position of union’, but went on to distance
himself from baptismal regeneration. However, more clarity than this is
wanted. As he himself said: ‘Care is needed’ (Lloyd-Jones: The Church
pp30,37-39, emphasis his). Sadly, he failed to show enough of it here. Let
me illustrate why care is essential. In addition to what I have said in my
Infant, let me show what Baptist sacramentalists make of the
misunderstanding ‘the seal’. Beasley-Murray: ‘In 2 Cor. 1:22; Eph. 1:13;

212
 Scripture Passages Used by Baptist Sacramentalists

Nevertheless, as Fowler said: ‘If water is in view in this text, then it

is more than a symbol’.123 I couldn’t agree more. ‘If water is in view
in this text, then it is more than a symbol’. If...!
But there isn’t a drop of water in the text or anywhere near it.
The baptism of Romans 6:1-11 is spiritual baptism. Sacramentalists
disagree with this. You, reader, have to make your choice. In
Romans 6, the baptism by which we are united to Christ is either
water baptism or Spirit baptism. Which of the two it is, I have no
doubt whatsoever. Paul was speaking of spiritual baptism. But
whichever we choose, we have to live with the consequences. I do.
You do. Romans 6 teaches that all who are baptised are united to
Christ and saved for ever. I say that this means that all who are
baptised by the Spirit are united to Christ in his death and
resurrection, and are everlastingly saved. Will sacramental Baptists
say the same for water? Will they live with (and let people die with)
the consequences? Are they prepared to face (on the judgement day)
those whom they sacramentally baptised with their sacramental
interpretation of Romans 6 ringing in their ears – and yet were never
converted? Speaking for myself, I am prepared to face any person I
had responsibility for baptising (in a non-sacramental way).124 And I
am prepared to say that all who are baptised by the Spirit are
everlastingly saved, whereas all who are not baptised by the Spirit
are everlastingly damned.
May I return for a moment to the apostle’s death-burial-
resurrection theme of baptism in Romans 6? Note the question he

4:30, we find the idea of the believer being “sealed” with the Holy Spirit. In
view of the exhaustive researches of G.W.H.Lampe on the meaning of this
conception, it is unnecessary to attempt a further demonstration of its
connection with baptism. The central idea appears to be that believers,
through faith-baptism, are stamped as God’s possession’ (Beasley-Murray:
‘Baptism in the Epistles of Paul’ p142). I strongly disagree. As I say, see
my earlier works for my views on the mistaken notion that baptism is a
seal.
123
Fowler: More p171.
124
I hesitate – I realise it is a very serious claim. But whether or not I am
prepared to face the consequences of my action, face them I will have to.
What made me hesitate was my experience as a young believer (and a
young man), when, as the one appointed to carry out the baptising, I was
placed in an invidious position by those who should have known better.

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asked his readers: ‘Do you not know’ (Rom. 6:3). Clearly, the idea
was self-evident to them.
Let me develop this a little. What I say now may seem to be
going off at a tangent, but, reader, please read on. As I have already
noted, William B. Badke drew a comparison between Romans 6 and
the three questions in 1 Corinthians 1:13-17. I shall return to those
three questions in the next chapter, but a most interesting point can
be teased out here and now. Quite rightly, Badke noted that in the
Corinthian passage, the apostle ‘deals with the party spirit in
Corinth, which was based on allegiance to human leaders. As part of
his argument for unity, Paul contradicts what might have been a
misunderstanding in Corinth: Christian baptism does not create
allegiance to the baptiser, but is a declaration of allegiance to
Christ’. This is important. The point is, Paul did not raise the death-
burial-resurrection theme in 1 Corinthians. Why not? The silence is
significant. As I will show, in the three Corinthian questions, the
issue is not baptism, but allegiance to Christ, and not to men. Badke:
‘Here a dying-rising theme linked to baptism would have added
great power to Paul’s argument. If he could have shown that death
and resurrection with the one to whom allegiance was given was
integral to baptism, allegiance to the baptiser would have been
relegated to second place. Only Christ, after all, could claim a real
death and resurrection’.125 In other words, when talking about
baptism in Romans, the apostle raised the (apparently) self-evident
concept of death-burial-resurrection, whereas in 1 Corinthians he
did not – yet (apparently) it would have suited his argument down to
the ground. So why did he not make use of it? Because, whereas in
1 Corinthians 1:13-17, the apostle was speaking of water baptism, in
Romans 6 he was speaking of spiritual baptism.
Let me repeat that. It is very important. Whereas in 1 Corinthians
1:13-17, the apostle was speaking of water baptism, in Romans 6 he
was speaking of spiritual baptism. Spiritual baptism unites to Christ.
Water baptism does not.
In conclusion: Since Romans 6:1-5 speaks of spiritual baptism
and not water baptism, it therefore cannot possibly teach
sacramental water baptism. Water baptism is not in the passage.

125
Badke p25.

214
 Scripture Passages Used by Baptist Sacramentalists

What the passage does teach is that the elect by spiritual baptism are
united to Christ.

1 Corinthians 6:11
You were washed... you were sanctified... you were justified in the
name of the Lord Jesus and by the Spirit of our God.
Fowler thought the verse might allude to water baptism.126 It
doesn’t.
Beasley-Murray, however, writing in 1959, had been definite: ‘1
Corinthians 6:11 certainly relates to baptism’.127 And again in 1962:
‘The voice of scholarship is unanimous in affirming the association
with baptism... The majority of exegetes concur in interpreting this
statement in the context of baptism’.128 I cannot speak for the 1960s,
but is scholarship still unanimous on the point? I think not. Even
Fowler, as I have just pointed out, did not seem quite so sure.
He had reason. As I observed when dealing with Christ’s words
in John 3:5, if Paul had meant ‘baptism’, he could have used the
word. But he didn’t. While this may not in itself be conclusive, it is
a fact.
I have no doubts about the matter. Paul has no thought of water
baptism here. Oh? How can I be so definite? Clearly, the apostle
could not more strongly link the believer’s washing and his
justification and sanctification, than he does in this verse.129 So, if
the ‘washing’ he speaks of is water baptism, then by water baptism
sinners are justified and sanctified. This cannot be evaded by trying
to introduce the notion of symbol or representation. Paul is not
speaking of washing as a representation of justification and
sanctification; there is no sense of the symbolic here. The apostle is
using figurative language, metaphorical language, yes. But symbolic
language? No.130 The washing and the justification and

126
Fowler: More p162.
127
Beasley-Murray: ‘Baptism in the Epistles of Paul’ p141.
128
Beasley-Murray: Baptism in the New Testament p163.
129
See Beasley-Murray: ‘Baptism in the Epistles of Paul’ pp141-142.
130
By ‘figurative’, I mean ‘non-literal’. By ‘metaphorical’, I mean the use
of an ‘implicit comparison... to describe somebody or something [by] a
word or phrase that is not meant literally but by means of a vivid

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sanctification come in the same breath. They constitute one act, one
work. Therefore, I repeat, if the washing is baptism, then baptism
produces – baptism is – a sinner’s justification and sanctification.
This, for obvious reasons has (to put it mildly) serious
consequences. Baptism is a sacrament indeed!
But this is not what Paul is saying. Not at all. The washing here,
is a reference to the cleansing power of the blood of Christ applied
by the Spirit – nothing to do with water at all. Indeed, to introduce
the notion of ‘water’, grievously reduces the whole tenor of the
apostle’s statement. Cleansing, sanctification, justification and...
water? Water? Not at all! Cleansing, sanctification, justification
and... blood! Blood! ‘The blood of Jesus Christ [God’s] Son
cleanses us from all sin’ (1 John 1:7). When a sinner is washed in
Christ’s blood, he is justified and sanctified. Water indeed!
Gordon D.Fee:

comparison expresses something about him, her, or it’. By ‘symbolic’, I

mean representational, the use of a symbol – ‘something that represents
something else: something that stands for or represents something else,
especially an object representing an abstraction’ (see Encarta).
Let me illustrate. When I say ‘it’s raining cats and dogs’, nobody imagines
that felines and canines are literally falling from the sky. Everybody knows
it is raining fiercely. To me, it means that the drops, on hitting the surface
are splashing as furiously and with as much noise as if cats and dogs were
literally hissing and barking, clawing, scratching and snapping at each
other. The vivid allusion is meant to add colour to my statement about the
intensity of the rainfall. To use it to start a discussion on cats and dogs
would be silly. I’m using a metaphor, not a symbol. I’m not talking of
literal animals fighting in the street. The picture is all in the mind. The rain
is real; the cats and dogs are a metaphor. There are no cats and dogs.
Compare talk of the rain coming down in stair rods, or bucketing down.
Metaphors, all of them.
Likewise with the ‘washing’ in 1 Cor. 6:11. It is a metaphor. It is not a
symbol. In other words, 1 Cor. 6:11 is not speaking of water baptism with
real water as a symbol of spiritual washing, a literal washing in water which
represents regenerating grace. Certainly not! It is Paul’s way of describing
spiritual baptism by means of a vivid comparison between washing and
regeneration. But it is a comparison only. The spiritual cleansing is literal,
real. The washing is figurative – there is no literal water involved. Just as
with my illustration, to talk about cats and dogs is silly, so too with this
‘washing’. To start talking about water baptism is silly – and worse.

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It is possible, but not as certain as most interpreters [including

sacramental Baptists; Fee cited Beasley-Murray] imply, that the verb
‘you were washed’ is also an allusion to baptism... [But] Paul does not
in fact say ‘you were baptised’, which he was perfectly capable of
doing if baptism were his concern. This verb [washed] is not used
elsewhere in the New Testament to denote baptism (it is joined to
baptism in Acts 22:16, but is not the actual verb for baptism itself)...
Regeneration, sanctification and justification... for Paul... are the work
of the Spirit in the believer’s life, not the result of baptism. 131
This verse does not teach baptismal sacramentalism.
But, as always, the choice has to be made. Either the washing
means water baptism – in which case, by water baptism a sinner is
justified and sanctified – or it does not. Reader, what is your
opinion?

1 Corinthians 12:13
By one Spirit we were all baptised into one body... and have all been
made to drink into one Spirit.
Well, no question of it, here we do have baptism. And, make no
mistake, Paul’s statement could hardly be more important or
dogmatic. Indeed, it is absolute. ‘By one Spirit we were all baptised
into one body... and have all been made to drink into one Spirit’.
Although I looked at this verse at the start of this chapter, it
demands further consideration.
Fowler linked the words with Romans 6: ‘If Romans 6 is the
crucial Pauline reference to baptism as a means of union with
Christ, it might also be said that the crucial reference to the Spirit
and the church is 1 Corinthians 12:13’.132
Just so. But which baptism is it? Water baptism or Spirit
baptism? Fowler was in no doubt, both for himself and the majority
of his fellow sacramental Baptists:
Baptist sacramentalists almost universally have interpreted this as a
reference to water baptism and an indicator that water baptism is also a

131
Fee: 1 Corinthians pp246-247.
132
Fowler: More p161.

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baptism in the Spirit, and thus a133 means of union with the body of
Christ. It is clear that whatever baptism is in view here initiates
individuals into union with the body of Christ, which is to say into
union with Christ himself.134
I couldn’t agree more. ‘Whatever baptism is in view here initiates
individuals into union with the body of Christ, which is to say into
union with Christ himself’. Ah, but which baptism is it? Which pair
of glasses should we be wearing?135
Beasley-Murray thought the reference in 1 Corinthians 12:13 is
to both water baptism and Spirit baptism: ‘The analogy of Galatians
3:27-28 forbids interpreting this saying as implying a Spirit baptism
distinct from the experience of baptism in water’.136 Indeed, he
asserted: ‘Baptism in water is baptism in the Spirit’.137
Well, that’s plain enough! ‘Baptism in water is baptism in the
Spirit’. I could not disagree more strongly. With every fibre of my
being, I dispute it.

133
Yet again: Why are Baptist sacramentalists so reticent? The baptism in
question cannot be a means; either it is the means, the only means, or it is
no means at all. As Fowler himself said: ‘Whatever baptism is in view here
initiates individuals into union with the body of Christ, which is to say into
union with Christ himself’. If the baptism in question is water baptism, then
water baptism it is, and water baptism unites a sinner to Christ. But if it is
Spirit baptism, then it is Spirit baptism which unites a sinner to Christ. Note
my use of ‘absolute’ in the main text above, and in what follows. I stand by
it. Why do so many sacramentalists baulk at the consequences of their own
claims?
134
Fowler: More p161.
135
Fuller took an interesting – but mistaken – line: ‘There are instances in
the New Testament in which the word “baptism” does not mean the
baptism by water, but yet manifestly alludes to it, and to the Lord’s supper
as connected with it... In 1 Cor. 12:13... the design may be to illustrate the
spiritual union of all true believers in one invisible body, as originating in
the washing of regeneration, and as being continued by the renewing of the
Holy Spirit. But the allusion is, I conceive, to the ordinances of baptism and
the Lord’s supper; by the former of which they were initiated into the body
of professing Christians, and by the other had communion in it’ (Fuller:
Essays pp857-858). Interesting comment, I repeat, but mistaken. I see no
apostolic allusion here to the ordinances of baptism and the Lord’s supper.
136
Beasley-Murray: ‘Baptism in the Epistles of Paul’ p142.
137
Beasley-Murray: Baptism Today and Tomorrow p56.

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Let Fowler bring us back to reality:

The dominant theme of 1 Corinthians 12 is the Holy Spirit. The entire
context of the debated verse focuses on the Spirit... The locus of unity
in this passage is the Spirit, not baptism... Paul’s point in this passage
does not depend on any reference to water baptism... It should also be
noted that the verse in question refers to the gift of the Spirit in two
ways: the first in terms of baptism, and the second in terms of
drinking... The second [drinking]... is thoroughly metaphorical, which
lends support to the metaphorical sense of the first description
[baptism] as well.138
In other words, the baptism in question is Spirit baptism; not water
baptism.
Fee:
It is often assumed that [in 1 Cor. 12:13] Paul is referring to the
sacrament of water baptism, and it is then often argued further [by
sacramental Baptists; Fee cited Beasley-Murray] that this text supports
the close tie139 of the reception of the Spirit with baptism itself. But that
assumes more than is actually said.140
As Fee observed: ‘But that assumes more than is actually said’.
Water is not mentioned; the baptism is with/in/by the Spirit; and,
above all, ‘one is hard pressed to find an equation between baptism
and the reception of the Spirit in Paul’s letters’.141 ‘Hard pressed to
find’? I go further. I do not find it at all in Paul.

138
Fowler: More pp172-173. Fowler: ‘As argued convincingly by Gordon
D.Fee’. Fowler cited Fee: God’s pp179-180.
139
Close tie? I ask yet again: Why this reticence? The text teaches an
absolute tie between baptism and the reception of the Spirit. Sacramental
Baptists must have the courage of their convictions. If Paul is speaking of
water baptism, then water baptism unites to Christ.
140
Fee: 1 Corinthians p604. Actually, these sacramentalists are saying less
than Paul said. Paul did not speak of a close tie. He spoke of an absolute
tie. He said the baptism in question is effective. It does what it says.
Moreover, he did not speak of the gift of the Spirit by baptism; he said by
baptism the Spirit unites sinners to Christ.
141
Fee: 1 Corinthians p604; see also God’s pp178-180,853-864.

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 Scripture Passages Used by Baptist Sacramentalists

Words matter. Little words often matter most.142 And their order is
important, too. Paul did not say they received the Spirit by baptism;
he said they were baptised by (εν) the Spirit into (εις) the body, to
drink into (εις) the Spirit.
Fee once again:
Paul’s usage elsewhere strongly suggests that the prepositions εν and
εις should be translated respectively as locative [to do with place] (the
Spirit is the ‘element’ into which they were submerged)... The point is
that Paul is not referring to water baptism at all. 143
Again:
The use of εν with βαπτιζω throughout the New Testament is locative,
expressing the element into which one is baptised (see on [1 Cor.]
12:13).144
This discussion needs broadening. Paul uses εις. I would translate
this as ‘into’, to denote the element in which the baptism takes
place. And the element determines the outcome. Spiritual baptism is
baptism in or into (εις) the Spirit which unites to Christ. Water
baptism is baptism in or into (εις) water which makes one a
professor of Christ.
Now εις is a rich word, capable of a variety of meanings,
including ‘purpose’ or ‘object’. In other words, when Paul declares
that ‘by one Spirit we were all baptised into (εις) one body’, he
might mean that the Spirit used the baptism for the purpose of
uniting us with the body of Christ; that the baptism actually effected
its purpose or object. If so, as before, if the element is the Spirit, the
purpose of the baptism is to unite the one baptised to Christ; if the
element is water, the purpose of the baptism is to make the one
baptised a professed believer, a testimony that such a one belongs to
the body (the people) of Christ.
Let me re-state it. Paul’s words could be taken to mean one of
two things. Either he could be saying that the Spirit spiritually
baptises sinners into union with Christ; or, the Spirit uses water

142
‘In studying the word of God, we must never underestimate the
importance of little words’ (Barnhouse p157).
143
Fee: God’s pp861-862.
144
Fee: 1 Corinthians p445.

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 Scripture Passages Used by Baptist Sacramentalists

baptism to enable believers to make a public profession of Christ.

Both are possible. The second, however, is woefully inadequate in
the argument of the context. What is more, as I have said, there is
not a hint of water in that context. The only possible meaning,
therefore, is that the Spirit spiritually baptises sinners into union
with Christ.
Beasley-Murray, citing εις Χριστον Ιησουν (Rom. 6:3), asked:
What is meant by baptism to Christ Jesus? Frequently εις after the verb
βαπτιζειν denotes the goal desired and realised through baptism, [citing
εις μετανοιαν (Matt. 3:11); εις αφεσιν άμαρτιων (Acts 2:38); εις εν
σωμα) 1 Cor. 12:13]. It would be possible to view ‘baptism to Christ
Jesus’ therefore as baptism in order to be in Christ, and so as ‘baptism
into Christ’. This interpretation is strengthened by the related passage,
Galatians 3:26-28.
It doesn’t take a genius to realise that care is needed here. We must
know which pair of glasses we are to wear. The sacramentalist has
his! E.Best, for instance. Beasley-Murray went on to quote Best:
The implied suggestion is that those who are ‘in Christ’ had come ‘into
him’ by [water] baptism, and that therefore εις must carry the social and
local meaning of εν.
That is to say, according to Best, water baptism actually unites to
Christ – a full-blown sacramental position, of course. But, as
Beasley-Murray pointed out:
A difficulty is encountered by this view in that Paul declares the
Israelites to have been baptised ‘to [into] Moses’ (εις τον Μωσην, 1
Cor. 10:2), which can scarcely be said to mean ‘into Moses’.
Best had countered this objection by taking Moses as representative
of Christ – so that the baptism into Moses was truly an actual
baptism into Christ! The paucity of the defence only serves to show
the wrongness of the argument. As Beasley-Murray said: ‘The
Israelites were baptised with respect to Moses... for his
allegiance’.145 Note the ‘with respect to... allegiance’. In other
words, whereas in spiritual baptism, baptism εις or εν the Spirit
actually unites to Christ, in water baptism, baptism εις or εν water is

145
Beasley-Murray: Baptism in the New Testament pp128-129, emphasis
his.

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 Scripture Passages Used by Baptist Sacramentalists

the profession of Christ, ‘with respect to’ Christ, allegiance to

Christ, commitment to Christ. I agree. If 1 Corinthians 12:13 did
speak of water baptism, then being ‘baptised into one body’ would
mean being baptised as a public profession of allegiance to Christ.
But this, as I have explained, though possible, falls far short of
Paul’s statement.
But this must not be taken to mean that Beasley-Murray was
retracting his sacramentalist claims. Oh no! Even though he thought
it likely ‘that when Paul uses the word εν with the verb to baptise,
he has in view the element in which baptism takes place’, and going
on to say that ‘the Spirit... is the element in which one is baptised so
as to be in the body’, he still had no doubt about linking this with
water baptism. He dismissed H.T.Andrews146 for ‘daring’ to query
it:
The question appears naïve from a responsible theologian. The inter-
relating of gospel, faith, confession, grace, baptism appears never to
have come within the horizon of this writer, nor the idea of baptism as a
meeting of God and a penitent sinner on the basis of the Christ event. 147
[Again:] God’s gift to baptism and to faith is one: it is his salvation in
Christ.148
Speaking for myself, I hope I am ‘responsible’, even though I may
be ‘naïve’ in the eyes of sacramentalists. Leaving that aside, I do
dare to question that ‘God’s gift to [water] baptism and to faith is
one’, and that this ‘gift’ is ‘salvation in Christ’. I do more than
question it. I deny it absolutely. And I respectfully ask to be shown
the biblical proof – not mere assertion – of it by ‘non-naïve
responsible theologians’.
As for assertion, take Cross:

146
And not only Andrews. Beasley-Murray: ‘Something similar must
unfortunately be said of E.Best’s comment on this passage’. Best had
written: ‘The baptism of 1 Cor. 12:13... is not water baptism but baptism in
the Spirit’ (Beasley-Murray: Baptism in the New Testament p168).
147
Beasley-Murray: Baptism in the New Testament pp167-168.
148
Beasley-Murray: Baptism Today and Tomorrow p37; see also Baptism
Today and Tomorrow pp27-33). For an assessment of the views of Beasley-
Murray, Dunn, Fee, Stott and Lloyd-Jones on 1 Cor. 12:13, see Cross:
‘Spirit- and Water-’; O’Donnell. See also Macleod.

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 Scripture Passages Used by Baptist Sacramentalists

The most widely held view of 1 Corinthians 12:13 is that Paul is

referring to water baptism which is the means by which the Spirit is
given to the believer and by which they [sic] are incorporated into the
body of Christ.149
How do we know this is ‘the most widely held view’? And even if it
is, the minority are not always wrong; sometimes, but not always.
But, as before, the choice must be made. Either the verse speaks
of water baptism or it does not. If it does, then baptism is a
sacrament, and it is the sacrament which effectually unites the sinner
to Christ. I am convinced there is no water in 1 Corinthians 12:13.
The baptism is with/in/by the Spirit. As a consequence, therefore,
the verse does not teach sacramental baptism. Rather, it tells us that
believers are sinners who, by the Spirit, have been spiritually
baptised into Christ, spiritually united to Christ – and all without a
hint of water.

Galatians 3:27
For as many of you as were baptised into Christ have put on Christ.
Fowler:
The language of baptism... in Galatians 3:27... The conjunction of εις
Χριστον and εν Χριστω seems to indicate that the former phrase... is
indicative of movement into saving union with Christ. 150
I agree. Indeed, I go further. There is no ‘seems’ about it. In
Galatians 3:26-29, Paul is saying that all who have been baptised
into Christ have put on Christ. It doesn’t matter whether we are
talking about Jews or Greeks, slave or free, men or women. Such
distinctions have gone for all who have been baptised into Christ –
gone for them because they have put on Christ, and they are, all of
them, sons of God:
You are all sons of God through faith in Christ Jesus. For as many of
you as were baptised into (εις) Christ have put on (ενεδυσασθε) Christ.
There is neither Jew nor Greek, there is neither slave nor free, there is
neither male nor female; for you are all one in (εν) Christ Jesus. And if

149
Cross: ‘Spirit- and Water-’ p121.
150
Fowler: More p161.

223
 Scripture Passages Used by Baptist Sacramentalists

you are Christ’s, then you are Abraham’s seed, and heirs according to
the promise.151
The first question to answer is this: What does the apostle mean by
‘put on Christ’? See the Appendix, where I note Helwys and Fuller
(along with many others, no doubt) thought that to ‘put on Christ’
(Gal. 3:27) is to ‘make a profession of him’. In other words, by
water baptism a believer openly nails his colours to the mast. All
very true, of course, but not the teaching of this passage. I cannot
see how this would make a fitting climax to such a chapter as
Galatians 3. Paul has long since reached higher ground at this stage
of his argument. Spiritual inward union with Christ, not an outward
profession of allegiance to him, is what Paul is speaking about.152
So, yet again, we are faced with the same question as before. In
Galatians 3:27, what baptism is Paul speaking about when he says
all believers have been baptised into Christ – that is, spiritually
united to Christ?
I cannot detect a trace of dampness in the passage. As always, it
is the context which is paramount. I find it inconceivable that, in the
very letter in which the apostle took such pains to destroy any
suggestion that the rite of circumcision could contribute to salvation
(Gal. 2:16,21; 3:2-3,5,11; 5:1-6,11-12; 6:12-15), he could teach –
without any explanation – that the ordinance of baptism turns
sinners into sons of God, clothes them with Christ and makes them
heirs of the promise. What is more, if this is so, we have to accept
that Paul made this massive claim for water baptism in this one and
only reference to the ordinance in his entire letter – and did so
without the slightest hint or explanation of it.
This is too much for me to swallow. I do not accept, I cannot
accept, that all who have been baptised in water have put on Christ;
that is, spiritually united to him. Yet that must be the case, if the
apostle was talking about water baptism. But since such a

151
And citizens of heaven, members of the family of God (Eph. 2:19; 3:15;
Phil. 3:20).
152
But whichever interpretation we adopt, all three of us (Helwys, Fuller
and me) would have no truck with a sacramental view of water baptism.

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 Scripture Passages Used by Baptist Sacramentalists

conclusion is obviously false,153 I do not accept that Paul was

speaking of water at all. Consequently, neither do I accept that Paul
was saying that that all those who, in addition to being baptised in
water, have been truly baptised by the Spirit into Christ, have put on
Christ. Not at all. There is nothing ‘additional’ to baptism in the
text.
No! The fact is, water baptism is not in the verse or its context.
Why, water baptism does not get even a mention in the entire letter!
Think about the context; or, as Beasley-Murray called it, ‘the drift’:
The drift of the passage is clear. It forms the climax of the chapter in
which Paul labours to refute the claim of the Judaisers that men become
‘sons of Abraham’ only through conforming to the law; on the contrary,
urges Paul, Abraham’s heirs are the ‘men of faith’. 154
Very well. I agree that the verses in question form the climax of a
chapter which deals with large and important themes. So how can it
be that, according to sacramentalists, we are to understand that Paul,
in coming to the climax to his argument in such a chapter, in such a
book, closes with... water baptism? What an incredible suggestion.
The context rules it out.155
Beasley-Murray disagreed. He argued that Paul had water very
much in mind:
[Water] baptism is the baptism of faith and grace, so that in it faith
receives what grace gives. Above all, grace gives Christ, for Christ is
the fullness of grace; faith therefore receives Christ in [water]
baptism.156
Again:
The union [in Gal. 3:27] was realised in [water] baptism. It is evident
that baptism into Christ results in being in Christ, which is putting on
Christ... [Water] baptism brings unity with Christ and his church. And

153
I take it for granted that no one I am engaging with thinks all baptised
people are everlastingly saved. A glance at Acts 8:13,21-23 will soon
disabuse anyone who does.
154
Beasley-Murray: Baptism in the New Testament p146.
155
See my earlier comments on the same point when dealing with Rom. 6.
156
Beasley-Murray: Baptism in the New Testament p151; Fowler: More
pp185-186.

225
 Scripture Passages Used by Baptist Sacramentalists

in that order of precedence... Baptism with faith bestows the status of

sons of God in Christ.
Linking Galatians 3:26-27 with 4:6 (the gift of the Spirit), he went
on:
The latter relates to what was done once for all in the union with the
Son of God in [water] baptism.157
Well, reader, as before, the choice is simple and stark. Is it, all who
are water-baptised are united to Christ? Or, all who are Spirit-
baptised are united to Christ? The choice has to be made. And if the
sacramentalists are right, and water baptism accomplishes this union
with Christ, let them not equivocate. All who are baptised are the
sons of God, united to Christ. There is not a hint of a qualification in
Paul’s statement. He is categorical. All who are baptised into Christ
have put on Christ. If this is water baptism, then all who are baptised
by water have ‘put on Christ’; they are regenerate.
But Paul was not speaking of water at all. Rather, he was saying,
all who have been baptised with the Spirit have ‘put on Christ’, they
are regenerate, and by faith in Christ Jesus they have become sons
of God.

Colossians 2:11-12
In [Christ] you were also circumcised with the circumcision made
without hands, by putting off the body of the sins of the flesh, by the
circumcision of Christ, buried with him in baptism, in which you were
also raised with him through faith in the working of God, who raised
him from the dead.
Beasley-Murray:
Colossians 2:11ff. provides a significant exposition of the theology...
[lying] at the back of Romans 6... [Col. 2:]12 speaks of baptismal
participation in the death of Christ... On the comparison of the two
passages it may be seen that Colossians 2:11 makes plain the following
elements of the theology presupposed in Romans 6:1: (i) The unity of
the believer with Christ in his suffering of death on the cross... (ii) The
unity of the believer with Christ in his rising from death... (iii)...

157
Beasley-Murray: ‘Baptism in the Epistles of Paul’ pp138-139.

226
 Scripture Passages Used by Baptist Sacramentalists

Participation in Christ’s death and resurrection... (iv) The vital part in

baptism played by faith.158
I agree. The question is, of course, which baptism is Paul talking
about?159
Since the circumcision spoken of in these verses clearly is not a
physical circumcision – it is ‘the circumcision made without hands’
– it can only be a spiritual circumcision.
What is more, while the Colossian church possibly comprised
some converted Jews, it almost certainly160 was made up mostly of
converted Greeks. Yet Paul addressed them all as ‘circumcised’. He
could not possibly have meant physical circumcision – were the
Greeks circumcised?
Then again, Colossians 2:11-15 states that all believers have
been both circumcised and baptised, the circumcision and the
baptism being one and the same. The one has not superseded the
other. Paul declared that the Colossians ‘were... circumcised...
buried with [Christ] in baptism’. He did not say they were baptised
instead of being circumcised. He did not say baptism is the
equivalent of circumcision, nor that it has replaced circumcision. He
said the Colossians were both circumcised and baptised. He went
further. He did not even use the word and between ‘circumcision’
and ‘baptism’. Baptism has not taken the place of circumcision.
They were ‘circumcised’, ‘baptised’. In the context the two are
identical.
What is more, the Greek tense which Paul used was the aorist.
He said that the Colossians were circumcised, were baptised, were
buried, were raised, all at one and the same time in one finished
completed act, one with abiding effect. This shows, again, that the

158
Beasley-Murray: Baptism in the New Testament pp152-156. But, it must
not be forgotten, as Fowler said, although ‘it may be true that Col. 2:11-12
is Paul’s commentary on his treatment of baptism in Rom. 6:1-4... neither
the Colossians nor the Romans were able to read Paul’s teaching in this
canonical fashion’ (Fowler: More p177). They did not have the written
New Testament as we do. They could not refer to parallel passages as we
can. See the earlier note on Rom. 6:3.
159
See my Infant.
160
Internal evidence in the book surely suggests it, to put it no stronger.
And, after all, the church was in Colosse.

227
 Scripture Passages Used by Baptist Sacramentalists

circumcision, the baptism, the burial and the resurrection were one
and the same thing. It all took place at one and the same time. They
all constituted one event.
It is clear that the circumcision in the passage is not physical. In
the same way, nor is the baptism, the burial, or the resurrection.
None of it is. It is all spiritual. It all speaks of spiritual union with
Christ (Rom. 6:1-11).161 This is by spiritual baptism; water baptism
is not even mentioned in the passage. Note also that Christ is the one
who circumcises and baptises – not ministers. If Paul had been
talking physically, then ministers would play their part. But he was
talking spiritually; ministers do not come into it.162
In short, Colossians 2:11-15 teaches that all believers have been
united to Christ, having been regenerated by one sovereign act of
God, when they were spiritually circumcised, spiritually baptised,
spiritually buried and spiritually raised. The aorist is important!
Moreover, there is nothing symbolic about any of it. I point out once
again, reader, that Paul did not bring in the word ‘and’. The
circumcision, the baptism in question, are one and the same; they
are not separate events. What Paul speaks of has nothing to do with
physical circumcision, nothing to do with water baptism.
See also John 3:3-8; Romans 2:28-29; 6:1-11; 1 Corinthians
6:11; 12:13; Galatians 3:26-29; Philippians 3:3; Titus 3:5-6; and so
on. In not one of these passages is water baptism or physical
circumcision in view.
But as before, we are presented with the usual clear choice:
Regeneration and union to Christ comes by water baptism or
spiritual baptism; either/or, not both. The choice has to be made. My
view is that Colossians 2 does not teach sacramental water baptism.
Reader, what do you say?

161
Although the answer is obvious, the question is important: Had the
believers Paul was writing to been physically buried and physically raised?
Of course not. Clearly, Paul was not talking about physical burial and
resurrection. So, neither was he talking about physical circumcision or
physical baptism. It was all spiritual.
162
‘The baptism with the Holy Ghost, wherewith only Christ and God do
baptise’ (John Robinson p183; see the extended note on p333). But what
about 2 Cor. 3:3? See the extended note on p326.

228
 Scripture Passages Used by Baptist Sacramentalists

Hebrews 10:19-22
Therefore, brethren, having boldness to enter the holiest by the blood of
Jesus... let us draw near with a true heart in full assurance of faith,
having our hearts sprinkled from an evil conscience, and our bodies
washed with pure water.
As always, the context is determinative. And that is unequivocal.
Without question, the writer has old-covenant ceremonial sacrifices
and washings in mind, and he is showing how the shadow in the old
has given way to reality in the new covenant. His entire letter proves
it. In particular, in Hebrews 7:11 – 10:18 he has been building to
this crescendo: ‘Therefore, brethren...’ (Heb. 10:19). And what has
the writer been pressing home, paragraph after paragraph? The old-
covenant sacrifices have been replaced (done away with, fulfilled)
by the reality – the sacrifice of Christ himself. That is his point. This
means, of course, that the ceremonial washings have gone, have
been abolished – by the sacrifice of Christ.
Wait a minute, says the sacramental Baptist. That’s not the
whole story. When we reach Hebrews 10:19-22, these washings
have been replaced, yes, but they have been replaced with... with
what? With the reality of... water baptism! Really? According to
sacramental Baptists, this is what we are to understand. The old-
covenant washing has been replaced by a new-covenant washing in
water; that is, the old shadow has been replaced by water baptism.
I fail to see it. Fail to see it? Given the context, it is incredible
that one ceremony should have replaced another. Baptism is utterly
foreign to the context. Indeed, in light of that context (the fulfilment
and end of old-covenant rites including washings etc.), the idea that
the writer would move to baptism – without any hint or explanation
– is fantastic, and shows a remarkable disregard for (or lack of
understanding of) what he has said. I simply cannot fathom how
anybody could argue for such a ‘climax’ after the tremendous far-
reaching argument set out in Hebrews 7:11 – 10:18.
But Baptist sacramentalists do not think we are talking about
water baptism as a symbol. Not at all. They think that the old
shadow has been replaced by the real, effective sacrament of
baptism. As they see it, sacramental baptism is the real fulfilment of
the old-covenant shadow. Staggering! I am afraid I can only use the

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same word as before and call the suggestion incredible. But Fowler
did not think the notion at all incredible. Quite the opposite:
The allusion to baptism is difficult to deny, not only because of the
references to water,163 but also because the exhortation of verse 23 is
[as Beasley-Murray said] ‘almost certainly an appeal to maintain the
confession made in baptism’... It is true that a major theme of the letter
is the truth that the death of Christ was the sufficient and final 164
cleansing sacrifice, but the question remains: How does that sacrifice
become operative in the individual? How does one enter into the ‘full
assurance of faith’ noted in verse 22? Apparently this occurs through
the event indicated in the last clause of the verse; that is, baptism. To
quote Beasley-Murray: ‘The meeting place of the sanctifying power of
Christ’s death and the individual is the baptism wherein the believer
turns to God in faith for cleansing through Christ’... Baptism is indeed a
reminder of the objective cleansing, but the allusion in this text seems
to say what other texts say more explicitly, that baptism is not merely a
reminder.165
In other words, according to Fowler, this passage teaches that
baptism is a sacrament, an effective means of grace. It is the act
through which the believer is washed from his sins, and saved. By
an outward washing in water, apparently, the sinner has his heart
and conscience cleansed from sin.
And this is supposed to be the climax of the argument from
Hebrews 7:11 – 10:18? Remarkable!
Buse:
The writer of the letter to the Hebrews... regards baptism as the point in
Christian experience where the results of the death of Christ are made
effective by entry into that close fellowship with God which is
represented as the Holy of Holies.166

163
See above for my views on the ‘water’ passages.
164
Final? It was the only sacrifice! Reader, beware of such glosses.
165
Fowler: More p182, emphasis his. Strange, then, that Fowler elsewhere
noted that the ‘inference from the combination of washing imagery and an
aorist participle [in Heb. 10:22] to a baptismal reference is quite common
[among sacramentalists] but questionable’ (Fowler: ‘Oxymoron’ p133). It
is more than ‘questionable’.
166
Buse: ‘Baptism in Other New Testament Writings’ p183. Beasley-
Murray: ‘We draw near to God like the high priest of ancient times, but
with the infinitely better cleansing afforded by the sacrifice of Christ, the

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Serious claims, indeed. And all are made, please note, on a verse
that says nothing – nothing! – explicitly (or even implicitly) about
baptism. But if the sacramentalists are right, and the water of
Hebrews 10:22 is baptism, then water baptism washes from sin. But
if they are mistaken, and water baptism is not in the verse, then it is
of no use to them in trying to make their case. Indeed, the harm
caused by such an assertion is immense.
John Owen, commenting on the believer’s ‘boldness’ in
approaching God, said: ‘It is faith in Christ alone that gives us
boldness of access unto God’.167 I agree. Not baptism, not baptism
and faith, but faith alone that gives access to God. The Scriptures
could not be more explicit.168 No talk here from Owen of the
believer’s confidence and assurance given him by baptism (as some
sacramentalists claim).169
But what about the ‘water’? Owen again:
This at first view would seem to refer to the outward administration of
the ordinance of baptism... and so it is carried by many expositors. But
(1)... Peter tells us that saving baptism does not consist in the washing
away of the filth of the body (1 Pet. 3:21); therefore the expression here
must be figurative, and not proper.170 (2). Although the sprinkling and
washing spoken of do principally respect our habitual, internal
qualification, by regenerating, sanctifying grace, yet they include also
the actual, gracious, renewed preparation of our hearts and minds, with
respect to all our solemn approaches unto God; but baptism cannot be
repeated.171 (3). Whereas the sprinkling of the heart from an evil

power of which is known in baptism’ (Beasley-Murray: Baptism in the New

Testament pp249-250). The anti-climax at the end of this statement is
palpable. The high priest... Christ... baptism? Incredible!
167
Owen Vol.4 Part 1 p511.
168
See Acts 13:39; Rom. 1:17; 3:27 – 5:2; Gal. 2:16; 3:8-9; 5:4-5; Phil. 3:9,
with no mention of water.
169
In addition to Fowler, Beasley-Murray and Westminster above, see my
Infant. The notion is unbiblical. I find no hint of a suggestion of it in
Scripture.
170
‘Proper’: ‘Strictly so-called; genuine, real’ (The Shorter) – literal, the
opposite of figurative. In other words, Owen said: ‘The expression here
must be figurative, and not literal’.
171
This is an important point. Let me underline it. Owen had already
explained what he understood by ‘our hearts sprinkled from an evil
conscience’. Two things are involved, he said. There is the original

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 Scripture Passages Used by Baptist Sacramentalists

conscience respects the internal and unknown sins of the mind, so this
of washing the body does [that is, respects] the sins that are outwardly
acted and perpetrated. And the body is said to be washed from them:
First, because they are outward, in opposition to those that are only
inherent, in the mind. Secondly, because the body is the instrument of
the perpetration of them... Pure water, wherewith the body is said to be
washed, is that which is promised (Ezek. 36:25-26) – the assistance of
the sanctifying Spirit, by virtue of the sacrifice of Christ. 172
Calvin thought it unlikely that baptism is meant in Hebrews 10:22.
He put it like this: ‘It seems to me more probable that the [writer]...
by water... designates the Spirit of God (Ezek. 36:25)’. Gill was
certain: ‘Not baptismal water, but the grace of the Spirit, which is
often compared to water in Scripture’.173
There is a further point. Note the word ‘pure’; ‘our bodies
washed with pure water’. Why ‘pure’ water? Isn’t baptismal water
simply ordinary water – tap, river, stream, lake, well, oasis, pool or
sea? How and why is baptismal water ‘pure’? But if the verse does
speak of literal water in baptism, calling it ‘pure’ would surely –
inevitably – lead to the ridiculous and highly dangerous notion that
the water itself has some power.
As I have already noted, the word, καθαρος, is used in John
13:10 where Jesus, having washed his disciples’ feet, told them:
‘You are clean [καθαροι]’. They had been cleansed outwardly by the
physical water, but this is not the point that Jesus was making. As I
have already noted, Judas had his feet washed as thoroughly as any
of the disciples, but he was not one of the καθαροι. The water,

cleansing ‘in the communication of regenerating, sanctifying grace’. Then

there is the continual cleansing ‘in fresh applications of the virtue of the
blood of Christ, for the taking away of the defilement by internal, actual
sin’. Owen went on to speak of ‘fresh applications of our souls unto the
efficacy of the blood of Christ for the purification of our hearts’. In this, he
was surely right. The question is, of course, how do we get both the original
and the continual cleansings? By water baptism? Or...? Since, as Owen
pointed out, baptism cannot be repeated, it cannot be baptism. See below
for more on the ‘conscience’ in 1 Pet. 3:21.
172
Owen Vol.4 Part 1 pp513-514.
173
Calvin: Commentaries Vol.22 Part 1 p237; Gill: Commentary Vol.6
p741. W.S.Plumer took the same line quoting Calvin, Owen and Gill
(Plumer pp408-409). See also Poole Vol.3 p856.

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 Scripture Passages Used by Baptist Sacramentalists

therefore, while it had cleansed the feet of all the disciples, had not
effected the internal cleansing in question for any of them.
Getting back to Hebrews 10:22, and to the claim that the water in
that verse refers to baptism, does anybody seriously suggest that the
water used in baptism is ‘pure’ and effectively makes those baptised
one of the καθαροι? If so, powerful water indeed!
Reformed sacramentalists down the centuries have had to fend
off this claim. Worse still, some of them have actually gloried in the
notion of specialness, not to say power, in the water!174 Will Baptist
sacramentalists do the same?
If so, may I ask: If the baptismal water is ‘pure’, how are we to
purify it? Where can we find out how to purify it? Does it get its
purity as the baptism takes place? Is it still pure after the baptism?
What directions for all this do we find in Scripture? The list of such
questions is endless.175 May we have the answers?
None of this! Away with such talk! Such suggestions show the
nonsense of taking the water as literal baptismal water. The water –
the pure water – is entirely figurative. This is what ‘pure’ means. I
would strengthen Donald Guthrie’s words – ‘the use of the adjective
“pure” would... seem to suggest a symbolic meaning’.176 I would
use the word ‘figurative’. And ‘pure’ more than ‘suggests’ a
figurative use. It is the context again. The old-covenant washing was
symbolic and ineffective. The new-covenant washing, however, is
effective because the ‘washing’ is washing in the blood of Christ.
Anything less – including baptismal water – will not do.
The fact is, in the context of the letter to the Hebrews, at this
point we should not be talking about water baptism at all. The writer
was contrasting the ineffectiveness of the old-covenant washings
and sacrifices with the purity – the effectiveness – of the washing

174
And still do so. Let me re-quote a part of the extract I included in my
Infant from Daniel R.Hyde’s article in the Banner of Truth, May 2008, pp1-
8: ‘The water of baptism is more than mere water... for the water is so
bound to the promise of God that the physical cleansing becomes, if not the
instrument, at least the occasion for the spiritual cleansing’.
175
Compare the difficulties some sacramentalists have got themselves into
over the status and disposal of the elements left over after the Lord’s
supper.
176
Guthrie p214.

233
 Scripture Passages Used by Baptist Sacramentalists

under the new covenant. ‘The blood of Jesus Christ... cleanses us

from all sin’ (1 John 1:7). This is what we should be thinking about.
That has long been his theme. And how he has repeated it, over and
over, hammering it home. Blood... blood... blood (Heb. 9:7ff.). And,
keeping this in mind, we should be going on to his conclusions:
‘Therefore, brethren, having boldness to enter the holiest by the
blood of Jesus... let us draw near with a true heart in full assurance
of faith, having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water’.177
All this presents us, once again, with the stark choice. There is
only one of two stable positions. Either the water of Hebrews 10:22
is literal in baptism, and is pure and makes effective the sanctifying
work of Christ by the Spirit; or it is not, and does not, but is a vivid
figurative description of the cleansing power of the blood of Christ
applied by the Spirit of God. I have stated my opinion. Reader, what
is yours?

1 Peter 3:21
There is also an antitype which now saves us – baptism (not the
removal of the filth of the flesh, but the answer of a good conscience
toward God).
Fowler admitted that ‘this statement occurs in a passage with all
sorts of exegetical difficulties’. This, however, has not prevented
Baptist sacramentalists making dogmatic claims on the verse.
Fowler himself: ‘But it clearly asserts that baptism effects
salvation... in some way’. Buse: ‘The Christian dies with Christ in
the waters of baptism, and in that experience he finds salvation’.
Beasley-Murray: ‘In baptism, affirms Peter, the resurrection of Jesus
Christ is a known power. The living Christ is active in it. That is
why it is effective’.178
Some claims these. Does the passage support these dogmatic
assertions?

177
Note the triple ‘let us’ (Heb. 10:19-25).
178
Fowler: More p164; Buse: ‘Baptism in Other New Testament Writings’
p179; Beasley-Murray: Baptism Today and Tomorrow p32.

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 Scripture Passages Used by Baptist Sacramentalists

Take the ‘antitype’. Peter said that baptism is the antitype; that is to
say, baptism is the literal fulfilment of a type. The type itself was
Noah’s flood. The flood literally happened, but it also prefigured or
represented – it was typical of – something. What? Peter explains.
Noah’s flood was a type of baptism; it prefigured baptism: ‘There is
also an antitype which now saves us – baptism’.
Ah! But which or what baptism? The baptism Peter speaks of is
baptism by water, or by the Spirit, or by both (which is, in effect,
water baptism). Those who think it is water baptism, offer one of
two explanations of Peter’s argument, falling as they do into one of
two categories; namely, non-sacramentalists and sacramentalists,
respectively. Let me glance at the views of these two groups, both of
whom think that the baptism in the verse is water baptism. We are
talking about the first and second pairs of glasses I mentioned
earlier.
First, non-sacramental Baptists who think Peter was speaking of
water baptism. They say the apostle was speaking of water baptism
as a representation of spiritual baptism; in other words, they wear
the first pair of glasses I spoke of at the start of this chapter. But this
is wrong. Peter does not here speak of baptism representing
anything; indeed, he asserts the opposite – it is the antitype, he says.
In other words, the baptism is the literal fulfilment of a type or
representation. Noah’s flood was the type, the representation.
Baptism is the reality. It is not a type of a type. It cannot be a further
representation. So Thomas J.Nettles was wrong to claim that the
apostle says: ‘Baptism represents the confident reliance on the
judgement that Christ took for us, which judgement becomes our
salvation’.179 With respect, Peter does not. He speaks of a baptism
‘which now saves us’, not a baptism which represents our salvation.
Secondly, sacramental Baptists who think that Peter was speaking
of water baptism. They say that Noah’s flood was a type of water
baptism – and water baptism saves us; in other words, they wear the
second pair of glasses. There are two points to this. For sacramental
Baptists, the baptism in question is not a representation – and in this
they are right – the baptism is effective. Secondly – and this is vital

179
Armstrong p38.

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 Scripture Passages Used by Baptist Sacramentalists

– sacramental Baptists say that Peter was talking about water

baptism. Noah’s flood typified water baptism. That is what they say.
Are they right? If so, water baptism saves. No ‘if’, ‘but’ or ‘maybe’.
Water baptism saves. I repeat my question, therefore: Are they
right? I think not – but, once again, the familiar choice has to be
made. If Peter was speaking of water baptism, typified by Noah’s
flood, then water baptism is a saving sacrament.
So much for those who say that the baptism Peter was speaking of is
water baptism. This leaves those, and I am one of them, who think
that Peter was not speaking of water baptism at all; in other words,
we wear the third pair of glasses. Peter was saying the flood typified
spiritual baptism – and it is spiritual baptism which saves us. There
are not two lots of water in the passage. The only water is Noah’s
flood – not Noah’s flood and water baptism. The baptism, therefore,
is spiritual baptism. And spiritual baptism saves! No quibble! No
qualifiers!
Of course, lest I should be misunderstood, I state the obvious:
Those who are spiritually baptised must be water baptised. But Peter
was not talking about that.
And what about the ‘good conscience’? ‘Baptism (not the removal
of the filth of the flesh, but the answer of a good conscience toward
God)’. In addition to what I said a few moments ago on ‘our hearts
sprinkled from an evil conscience’ (Heb. 10:22), notice that Peter
was putting the same thought in a positive way. Those who are
spiritually baptised, not only have their hearts sprinkled from an evil
conscience, they have a good conscience. In fact, he defined the
baptism in question as the answer of a good conscience toward God.
Whether we take ‘the answer’, επερωτημα, to be ‘we have
earnestly sought a good conscience’, ‘the agreement of a good
conscience’, ‘the avowal of a good conscience’,180 or ‘the
expression, confession or declaration of a good conscience toward
God’,181 this ‘having or exercising a good conscience toward God’
is one and the same as spiritual baptism.

180
See Thayer.
181
See Brown: 1 Peter Vol.2 pp251-252.

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 Scripture Passages Used by Baptist Sacramentalists

As above, lest I should be misunderstood, once again I state the

obvious: Those who have or exercise this good conscience toward
God must be water baptised. But Peter was not talking about that.
So, the question, as always is: Which baptism is the apostle talking
about? This baptism saves. It certainly does. ‘There is [that] which
now saves us – baptism’. The choice has to be made. Is it water
baptism or spiritual baptism? And since Peter expressly speaks in
spiritual terms – ‘not the removal of the filth of the flesh’ – I am
convinced he was not speaking of water baptism at all. We are saved
by spiritual baptism – which was typified by Noah’s flood.

***
These scriptures, as far as I can tell, are the main passages used by
Baptist sacramentalists to make their case. My position is clear:
Where water baptism is the subject of the text, there is no
sacramentalism attached to it. As for the remaining scriptures – John
3:5; Romans 6:1-5; 1 Corinthians 6:11; 12:13; Colossians 2:12;
Hebrews 10:19-22; 1 Peter 3:21 – they do not teach sacramental
water baptism simply because they do not refer to water baptism in
the first place.
But... if I am wrong on John 3:5; Romans 6:1-5; 1 Corinthians
6:11; 12:13; Colossians 2:12; Hebrews 10:19-22; 1 Peter 3:21, and
the sacramentalists are right, and these scriptures do refer to water
baptism as the sacramentalists say they do, then all who are baptised
with water are regenerated, washed from sin and united to Christ.
No qualifiers can prevent it or get round it. It has to be faced; if the
verses speak of water baptism, then water baptism saves! There is
no talk of a representation in these verses. The baptism actually
accomplishes what is being spoken of. And in every case. ‘For by
one Spirit we were all baptised into one body’; ‘all’ not ‘some’, or
even ‘most’, or ‘those who prove to be regenerate’, but ‘all’ were. If
the verses speak of water baptism, then water baptism saves – and
every time: ‘We were all baptised into one body’; ‘all’, I stress
again. Either water baptism does what is claimed for it, or it does
not; a close tie – or a 99.999% success rate – is not good enough.
99.999% is not ‘all’. Now we know that Simon (the Samaritan
sorcerer) was baptised but not saved by it (Acts 8:13,21-23). This

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 Scripture Passages Used by Baptist Sacramentalists

one ‘failure’, on its own, proves that saving grace does not come by
baptism. Therefore the passages cannot speak of water baptism.182

***
Before I bring this chapter to a close, I would like to take up a
weighty point made by Fowler: ‘It is... true that more than half of
the Pauline letters do not mention baptism, and that the subject is
missing from most of the general letters and the Apocalypse as
well’. From this just observation, he drew a significant conclusion:
One is forced, therefore, to ask whether baptism is so important after
all. Perhaps it is only a flat, simplistic reading of the New Testament
which will support this exalted [that is, the sacramental] view of
baptism. This [argument]... has some merit, especially in view of the
fact that most of the New Testament references to baptism occur only
as subordinate propositions used to teach other truths.
Furthermore, Fowler acknowledged ‘the relative paucity and brevity
of [Paul’s] baptismal texts’. So... was Fowler conceding that the
sacramentalist’s claims don’t stand much scrutiny after all? Not at
all! Quite rightly noting ‘the strength of these texts’, Fowler went on
to deduce: ‘One possible inference is that they simply imply the
existence of a widely taught and well understood doctrine of
baptismal efficacy which needed little explanation’.183 In other
words, according to Fowler, the very scarcity of baptismal texts,
taken in conjunction with their strength, in itself goes to make the
sacramentalist’s case.
It’s time to pause. Let’s not get carried away. Fowler’s argument
from relative silence is remarkable. But we have met it before. If
you glance back at the chapter on the history of Baptist
sacramentalism, reader – and even more so if you read the full
extracts which I there noted from Fowler himself – you will see that
this kind of argument from silence played a large role in his attempt
to show that there has been a constant stream of Baptist

182
In his ‘Baptism in Acts: The Sacramental Dimension’, Porter
deliberately did not address Simon’s case: ‘I will not deal with the Simon
part of the episode’ (Porter p121). Why not? Shouldn’t the fact that Simon
was baptised, but no grace was conveyed to him, be explained by the
sacramentalist?
183
Fowler: More pp177-178.

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 Scripture Passages Used by Baptist Sacramentalists

sacramentalism down the centuries. But, as I have explained, this is

not the way to argue from silence. On this basis, the moon is made
of green cheese. Why? Because the Bible does not say it is not!
So, then, let’s come to the question of baptismal efficacy, and
Fowler’s deductions from the Pauline texts.
Let me clear the decks. I agree with Fowler’s reference as to the
fewness of the Pauline texts on baptism. I also agree that these texts
are strong. But I quarrel with Fowler’s deductions from those texts.
First of all – and it is of the utmost importance to keep it in mind
– Fowler was making an assumption. Let me repeat his statement:
It is... true that more than half of the Pauline letters do not mention
baptism, and that the subject is missing from most of the general letters
and the Apocalypse as well. One is forced, therefore, to ask whether
baptism is so important after all. Perhaps it is only a flat, simplistic
reading of the New Testament which will support this exalted [that is,
the sacramental] view of baptism. This [argument]... has some merit,
especially in view of the fact that most of the New Testament
references to baptism occur only as subordinate propositions used to
teach other truths.184
At the root of this statement lies an enormous assumption.185 Which
is? That these passages refer to water baptism! Fowler might be
right in his assumption. I don’t think so, as I have argued, but at
least we should all recognise that this was what he assumed.
Let us start again. I agree that Paul does not often refer to
baptism in his letters. Very well. I further agree that in the
overwhelming majority of these texts he speaks in very strong
terms. But I go further still. He not only speaks in very strong terms,
he speaks in absolute terms. But this is where my agreement with
Fowler comes to a grinding halt. Whereas Fowler assumed that Paul
is speaking of water baptism, I assert that in the Pauline texts where
he speaks so strongly of baptism – indeed, where he speaks in
absolute terms – the apostle is not speaking of water baptism at all.

184
Fowler: More pp177-178.
185
I do not use this word in any pejorative sense. I grant that
sacramentalists are convinced, believe, are persuaded and argue that the
passages speak of water baptism. The same goes for me as far as Spirit
baptism is concerned.

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 Scripture Passages Used by Baptist Sacramentalists

Indeed, I maintain, in one leading passage only (1 Cor. 1:13-17)186 –

the passage I will look at in the following chapter – does Paul, in his
letters, refer to water baptism. All the other references, I say, are to
spiritual baptism (Rom. 6:1-5; 1 Cor. 6:11; 12:13; Gal. 3:27; Col.
2:12; plus Eph. 5:26; Tit. 3:5).187
This is a large assertion, I admit. But I have done more than
assert it. I have set out my reasons.188 I fully accept that there are
differences of opinion about this. But I have explained why I do not
think that Paul in those passages was speaking of water mixed with
faith; indeed, why I do not think he was speaking of water at all. I
have explained why I think he was always speaking of spiritual
baptism. In so doing, I fully accept Beasley-Murray’s observation
that my view ‘might well leave us with virtually no Pauline
references to water baptism at all’.189 Indeed it does. Apart from
186
In addition to the one I have in mind (1 Cor. 1:13-17), there are three
other Pauline references to baptism in his letters: ‘All were baptised into
Moses in the cloud and in the sea’ (1 Cor. 10:2). ‘What will they do who
are baptised for the dead, if the dead do not rise at all? Why then are they
baptised for the dead?’ (1 Cor. 15:29). ‘One baptism’ (Eph. 4:5). They do
not seem to play any major part in this particular discussion over
sacramentalism. But take 1 Cor. 15:29 – which Paul wrote to expose the
error of those who deny the resurrection. How would a belief in
sacramental baptism prove the resurrection? See Anderson p234.
187
Anderson listed ‘five passages where baptism is doctrinally mentioned’
(Rom. 6:3-4; Gal. 3:27; Eph. 4:5; Col. 2:12; 1 Pet. 3:21) (Anderson pp229-
230) – four from Paul, one from Peter.
188
In this chapter and my Infant.
189
See Fowler: ‘Oxymoron’ p143. But I fail to see why this should mean
that ‘the idea of baptism as a symbol of death and resurrection appears to be
unfounded’, as Fowler asserted. Rom. 6 teaches that by spiritual baptism,
sinners are united to Christ in his death and resurrection. The entire section
in Romans teaches this union with Christ. Now, although I have argued that
the overwhelming majority of the Pauline texts do not speak of water
baptism, but spiritual baptism, and therefore to introduce the notion of
representation is a mistake, this does not mean that water baptism does not
symbolise the realities of spiritual baptism. That is precisely what it does
do. For a start, the obvious play on the word ‘baptism’ itself makes this
evident. Water baptism is a symbol of the spiritual experience of sinners in
conversion. Therefore baptism is a symbol of this union. Similarly in the
Lord’s supper. This symbolic meaning to baptism does not depend on the
alleged, but mistaken, reference to water baptism in Rom. 6. It is founded

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those references just noted (which do not seem to play a vital role in
this discussion), it leaves us with only one! But that single passage
is of paramount importance. I will examine it in the following
chapter.
Before that, however, let me make a nice point. Allowing for the
moment that the sacramentalists are right, and the New Testament
does speak of water-baptismal efficacy, what does the relative
silence on baptism in Paul’s letters – which we have agreed on –
mean? Fowler might be right when he asserts that Paul’s relative
silence on the matter could mean baptismal efficacy was so well
known, and so commonly accepted, that it would have been
superfluous for him to say much about it. This is possible. But if it is
so, and Fowler was right about baptism, may I ask why is there so
much in the New Testament about, for example, the efficacy of the
blood of Christ? Was that not ‘widely taught and well understood’?
Why so little about baptism, and so much about the blood, if both
are effectual to salvation, and both were ‘widely taught and well
understood’ in New Testament times?
The fact is, the relative silence does not do what Fowler hoped.
Not at all! Is it not much more likely that the relative silence in
question – the complete silence, in my opinion – means that water
baptism does not have the sacramental efficacy that these Baptist
scholars are trying to maintain, and that nobody thought of it in the
early church?190

on a much broader base than that. Beasley-Murray: John’s ‘water baptism

witnesses to the powerful baptism in [the] Spirit and fire which the
Messiah... exercise[s] at his [first] coming’ (Beasley-Murray: Baptism in
the New Testament p48). Just so.
190
As to Fowler’s arguing from silence and by suggestion, take: ‘All would
agree that the baptism of a confessing believer is a human act of the
baptised person [and the baptiser], but the question is whether a divine act
is thought to occur also in the event’ (Fowler: More p181). Quite a
suggestion, this – but where are the texts to substantiate it? Compare
Fowler’s pot-and-kettle talk of ‘unwarranted inferences’ in ‘Baptist
critique’ of sacramentalism (Fowler: More pp204-205), where he points out
that although, in Romans and Galatians, Paul draws a contrast between
salvation by faith and salvation by law, he draws no such contrast between
faith and baptism. Very well. A good observation! And there is an excellent
reason and simple explanation for it. Since the believers of Paul’s day were

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In saying this, I would not be misunderstood. I repeat what I said

above. I am not granting Fowler’s sacramentalist position. I do not
accept his assumption or claim that the Pauline texts in question talk
of water baptism at all. I agree that these passages speak very
strongly about baptismal efficacy, but they always speak of spiritual
baptism. Speak strongly, did I say? Let me repeat what I said a few
moments ago. They speak more than strongly! They speak
absolutely, invincibly and categorically of baptismal regeneration.
Let me repeat it. They speak absolutely, invincibly and categorically
of baptismal regeneration. But the baptism in question is always by
the sovereign Holy Spirit, and nothing to do with water at all.
This is the issue, as I have also said, that we all have to settle.
We all hold to baptismal regeneration. All of us do. I do. Reader,
you do.191 The Scriptures teach it (Rom. 6:1-5; 1 Cor. 6:11; 12:13;
Gal. 3:27; Col. 2:12; 1 Pet. 3:21). The question is: Is water involved
in these passages, or is it not? Are the apostles Paul and Peter
speaking of an act performed by a minister, or of a direct act by the
Spirit of God? I have made my position clear, and I take the
consequences. My aim has been to try to make those I write against
(and those who might follow them) face the consequences of their
view. We all believe in baptismal regeneration, I say again – but is it
by water, or by the Spirit of God (or by water and the Spirit of
God)? I re-state my wholehearted agreement with Fowler when,
leaving to one side 1 Corinthians 1:13-17, speaking of the Pauline

in danger of going back to the law for salvation – and there is abundant
corroborating evidence for it – Paul therefore had to write about the subject.
Indeed, he and Barnabas travelled all the way to Jerusalem to deal with the
issue (Acts 15), having been sent by the church at Antioch to get the matter
sorted out. But since there is not a shred of corroborating evidence to show
that the early believers were in danger of adopting sacramentalism
(baptismal efficacy), is there any doubt as to the reason for Paul’s silence
on the matter? Since nobody was mixing up baptism and faith with regard
to salvation, there was no call to speak about it! If, however,
sacramentalists still wish to press the silence argument as proof of the
practice, would they say that since Paul never wrote against Mary-worship,
transubstantiation and papal infallibility, we may properly deduce that such
things were widely taught and well understood in the New Testament?
After all, they all come from the same stable.
191
See my remarks at the start of the Preamble.

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 Scripture Passages Used by Baptist Sacramentalists

(and Petrine – DG) baptismal passages, he remarked on ‘the strength

of these texts’. Just so. The apostolic passages just cited may be few
– but whatever else they are, they are powerful and unequivocal,
categorical and sweeping in their claims for the efficacy of baptism.
Indeed, they speak absolutely and undeniably in terms of baptismal
regeneration. But the question is: Which baptism? If they speak of
water baptism, then water baptism regenerates. The question is, I
say: Do they speak of water baptism? Baptist sacramentalists say
they do. I say they don’t.
Finally, let me remind you of the sacramental Baptist’s position.
According to Fowler, Beasley-Murray, arguing from Romans 10:9-
10, saw baptism ‘as instrumental in the reception of salvation’.
Beasley-Murray himself claimed that ‘the relation of the Pauline
teaching on salvation by faith and his high estimate of the value of
baptism come [sic] most nearly to solution in [Rom. 10:10]’. Fowler
said that for ‘Beasley-Murray... baptism is the means by which faith
is translated from attitude into action, and thus the means by which
salvation becomes visible and an assured personal reality. Baptism
is... an effective sign precisely because it is tied to faith... To assert
that baptism saves by virtue of being the vehicle of faith is to take
seriously what Paul says about both faith and baptism’.192
Let Beasley-Murray himself sum up the Baptist sacramentalist’s
view of the Scriptures I have looked at in this chapter:
The chief elements have emerged with clarity. With his predecessors
and contemporaries, Paul saw in baptism a sacrament of the gospel...
Beyond his predecessors and contemporaries, however, Paul saw in
baptism the sacrament of union with Christ... Baptism was thus an
effective sign; in it Christ and faith come together in the meeting of
conversion.193
Since by ‘baptism’, Beasley-Murray meant water baptism, I
profoundly disagree. What about you, reader?
All that is left for me to do to bring this book to a conclusion, is to
look at the one vital New Testament passage, dealing with baptism,
which, I am convinced, puts the final, clinching, nail into the coffin

192
Fowler: ‘Oxymoron’ pp134-135; Beasley-Murray: ‘Baptism in the
Epistles of Paul’ pp129-130.
193
Beasley-Murray: ‘Baptism in the Epistles of Paul’ p148.

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 Scripture Passages Used by Baptist Sacramentalists

of the sacramentalist’s case. Indeed, as I have said, this remaining

passage is the only cardinal passage in Paul’s letters (and in all the
New Testament letters) in which he (or any other apostle) raises the
subject of water baptism in a way which has any bearing on the
subject in hand. It must, therefore, be the principal passage. All of
us – sacramentalists and non-sacramentalists – have to come to
terms with its teaching.

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 The Clinching Passage

We now come to the final passage which we need to look at – this

being, I am convinced, the only passage relevant to the issue in hand
in all Paul’s letters.1
Now, reader, whether or not you agree with my claim in the
previous chapter – that in the other references to baptism in Paul’s
letters, the apostle speaks about spiritual baptism, not water baptism
– surely we must all agree that he is talking about water baptism in 1
Corinthians 1:13-17. Everybody accepts that... don’t they? Of
course they do. So, then, let us see what the passage tells us about
the ordinance. Does it support the sacramentalist case?2

1 Corinthians 1:13-17
Is Christ divided? Was Paul crucified for you? Or were you baptised in
the name of Paul? I thank God that I baptised none of you except
Crispus and Gaius, lest anyone should say that I had baptised in my
own name. Yes, I also baptised the household of Stephanas. Besides, I
do not know whether I baptised any other. For Christ did not send me to
baptise, but to preach the gospel, not with wisdom of words, lest the
cross of Christ should be made of no effect.
Before I come to the main point, a glance at the apostle’s second
and third questions: ‘Was Paul crucified for you? Or were you
baptised in the name of Paul?’ (1 Cor. 1:13). What can we deduce
from the juxtaposition of these two questions – one on the death of
Christ, and the other on baptism? Is Paul associating the two? Is he

1
I am omitting 1 Cor. 10:2; 15:29; Eph. 4:5. As I have already noted, I (nor
the sacramentalists as I far as I have discovered) do not regard them as
crucial in this debate. Eph. 4:5, of course, is important in the connected
debate over infant baptism.
2
Why was this passage not even mentioned in Christian Baptism? The
silence is significant. This book, so instrumental in the drive for Baptist
sacramentalism, with its subtitle, A Fresh Attempt to Understand the Rite in
terms of Scripture, History and Theology, did not even mention the
passage, let alone examine and try to come to terms with its teaching. Why
not?

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 The Clinching Passage

implying – or saying – that the benefits of the crucifixion come to us

through baptism? In other words, is he saying that baptism effects
union with Christ? If he is, the arguments I used when looking at
Romans 6:1-5 and Colossians 2:11-15 clearly do not apply in this
case, since, in those passages, Paul was speaking of spiritual
baptism; here, he is speaking of water baptism. So here, in 1
Corinthians 1:13, if he is saying that baptism effects union with
Christ, then it inevitably follows – since the baptism in question is
water baptism – that he is undoubtedly talking in sacramental terms.
And this verse, 1 Corinthians 1:13, therefore, establishes the
sacramentalist’s case.
But before we get carried away, we must take note of a very
important difference between this verse and those other passages –
in addition to the baptism he is talking about. In those passages
(Rom. 6; Col. 2), Paul directly linked baptism and union to Christ in
his death and resurrection. Indeed, he stated quite plainly that by
baptism we are united to Christ. In 1 Corinthians 1:13, however,
there is no such stated link. Indeed, Paul does not state anything. He
asks two questions. What is more, the only connection here between
baptism and the death of Christ (note there is no mention of the
resurrection, nor union with Christ, as there was in the other
passages) lies in the fact that baptism appears in the first question,
and the death of Christ appears in the second. Paul makes no link
between the two. He does not say that baptism unites to Christ’s
death, as he did in Romans 6.
Indeed, I repeat, he does not say anything at all. He asks two
rhetorical questions. Rhetorical? Yes, indeed. A rhetorical question
is ‘a question asked not for information but to produce an effect’.3
That is to say, Paul asks these two questions not because he is
ignorant and doesn’t know the answer – indeed, he is expecting no
answer at all (except ‘No!’) – but because he wants to make his
point in a dramatic, open-and-shut way.
And what is his point? It stands out a mile. There is a common
factor in the two questions. And it most definitely is not
sacramentalism! The common factor is Paul himself: ‘Was Paul
crucified for you? Or were you baptised in the name of Paul?’ And,

3
The Concise.

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 The Clinching Passage

as I say, the obvious answer to both questions is: No! And, even
more obvious – and important – the answer to both questions is...
Christ! By asking these two rhetorical questions, Paul makes the
Corinthians think about Christ. And this is precisely what he wants.
Furthermore, while sacramentalism has no place at all in the
context, division at Corinth is absolutely fundamental to it (1 Cor.
1:10-17). The apostle does not mince his words. You Corinthians
are divided. It has to stop. At once! He begins with a plea: ‘Now I
plead with you, brethren, by the name of our Lord Jesus Christ, that
you all speak the same thing, and that there be no divisions among
you’. He quickly gets to the heart of the matter. You are making
much – far too much – of men. Men? Men! What’s all this talk
about men! Above all, the apostle is enraged at the thought that the
Corinthians could divide over ‘Paul or Christ’. Paul or Christ?
Whatever next! It is Christ! Christ! Christ – not Paul – was crucified
for you. It was in Christ’s name – not Paul’s – that you were
baptised. Get this into your heads and hearts. It is Christ! Christ!
Stop this inflated talk about men!
This is the context for these questions. The notion that
sacramentalism is the link between them is risible. Christ is the
apostle’s theme.
There is no difficulty in proving it. Even in the third chapter, it is
still on his heart. Pulling no punches, he tells the Corinthians: ‘You
are still carnal’. In what way? Just this:
When one says: ‘I am of Paul’, and another: ‘I am of Apollos’, are you
not carnal? Who then is Paul, and who is Apollos, but ministers through
whom you believed, as the Lord gave to each one? I planted, Apollos
watered, but God gave the increase. So then neither he who plants is
anything, nor he who waters, but God who gives the increase.
He comes to the climax:
No other foundation can anyone lay than that which is laid, which is
Jesus Christ... Therefore let no one boast in men. For all things are
yours: whether Paul or Apollos or Cephas, or the world or life or death,
or things present or things to come – all are yours. And you are
Christ’s, and Christ is God’s (1 Cor. 3:3-7,11,21-23).
And lest the Corinthians should still not get the point, the apostle
tells them yet again:

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 The Clinching Passage

These things, brethren, I have figuratively4 transferred to myself and

Apollos for your sakes, that you may learn in us not to think beyond
what is written, that none of you may be puffed up [arrogant] on behalf
of one against the other (1 Cor. 4:6).
And as he goes on to the end of his letter, the apostle keeps up the
theme. Which is? ‘Christ... Christ... our Lord Jesus Christ... Christ
Jesus’. In short: ‘Christ is all’ (Col. 3:11).5 This is the context for
Paul’s two questions. Not baptism!
The point is further strengthened by noting that the apostle asks
three questions, not two. Before he reaches numbers two and three,
he has already opened in a most peremptory way. You can hear the
challenge in his voice, you can weigh the punch and feel the bark of
his words: ‘Is Christ divided?’ And this first question clinches the
matter. On the sacramentalist view it plays no part whatsoever. But,
taking the line I have set out, it is all of a piece: ‘Is Christ divided?
Was Paul crucified for you? Or were you baptised in the name of
Paul?’ ‘Christ is all’, I say – this is Paul’s point. In my mind’s eye, I
can see him thumping the table, or punching the air, as he raps out
his questions, driving home his point. And that point, as I noted in
the previous chapter,6 is not sacramentalism. Not at all. It is
allegiance – allegiance, not to men but to Christ.
So why do I raise the issue now? Why here? What has it to do
with the subject in hand? That is, what has it to do with
sacramentalism? Nothing! Nothing at all! So why raise the issue? I
do so only because some sacramentalists (both Baptist and infant-
baptiser) try to make far more of the verse than is justified. If ever a
non-existent, non-sacramental mole-hill was made out to be a
sacramental mountain, this is it. Take Beasley-Murray, for instance:
The association imparting Christ as a gift, crucifixion, and baptism, is
in harmony with what we have already learned of Paul’s teaching in the
cardinal baptismal passages [that is, the sacramentalist view of those
passages].7

4
Paul had drawn illustration from the farmer and the builder.
5
I shall have more to say on this theme in my The Pastor: Does He Exist?.
6
See the notes connected with Badke’s work.
7
Beasley-Murray: Baptism in the New Testament p177.

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 The Clinching Passage

And the infant baptiser Cullmann certainly did not risk understating
his conclusion:
In 1 Corinthians 1:13... baptism is clearly conceived as participation in
the cross of Christ... Here the two expressions ‘you were baptised’ and
‘another was crucified for you’ are treated as synonymous. 8
If so, the sacramentalist’s case is proved.
But is it ‘clearly conceived’ that Paul in this verse is saying that
to be baptised in water is to participate in the death of Christ? Is that
what Paul is saying?
Certainly not! As a matter of fact, as I have observed, the apostle
doesn’t say anything. No! He asks two (three) rhetorical questions.9
It may be a small point, but it is, nevertheless, the truth! And to
argue so dogmatically from the juxtaposition of two (three)
rhetorical questions, would seem, to say the least, to be going just a
little beyond the evidence!
Indeed, Cullmann was flying in the face of the evidence. In the
context – see below – Paul quite clearly distinguishes between
baptism and the crucifixion (especially, the preaching of it).
Moreover, if Cullman was right, and Paul has linked baptism and
the death of Christ – indeed, treated them as ‘synonymous’ – I find
it incredible that he, Paul, could go on – and go on so quickly,
hardly drawing breath – to state: ‘Christ did not send me to baptise’
(1 Cor. 1:17).10
According to sacramentalists, we have to believe, apparently,
that although baptism accomplishes so very much, the apostle

8
Fee: 1 Corinthians p61.
9
As I have said, I freely admit, of course, that by rapping out these three
questions, the apostle is, in fact, hammering home his point. Nevertheless,
that point is not baptism, but Christ: Christ is all. Christ – not man!
10
James D.G.Dunn was far too cautious: ‘While the association of the two
questions... is suggestive, any link between the event of the cross and that
of baptism must be based on firmer ground than [1 Cor.] 1:13 affords’ (Fee:
1 Corinthians p61). As a matter of fact, Paul asks three questions, linking
all three – and, as I have explained, he tells us what that link is: All our
salvation from beginning to end is in and through Christ and not men.
Sacramentalism is a million miles away from the passage. So let us stick
with what the apostle actually says, and not put words in his mouth. Or, to
speak bluntly, stop putting absurdities in his mouth.

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 The Clinching Passage

rejoiced that Christ did not use him in that work but gave him a
lesser task to perform! I, for one, cannot believe it! The anti-climax
is fatal to the attempt to make the Baptist-sacramental case based on
these two (three) questions.

***
Now for the passage itself; in particular, verses 14-17. Before I
come to details, let me look at some general comments made by
sacramentalists. They make interesting reading.
Beasley-Murray:
If this [passage] is not a minimising of the significance of baptism, it
seems perilously close to it. Nevertheless, it is generally recognised that
so to read this utterance is to abuse it.
I agree. Paul is not minimising baptism. But that is where my
agreement with Beasley-Murray grinds to a halt. He immediately
added a few more words: ‘It is generally recognised that so to read
this utterance is to abuse it and to misunderstand Paul’s
sacramental teaching’. Here I part company with Beasley-Murray.
For all the reasons I have set out, I do not accept that Paul’s teaching
is sacramental.
Then came an intriguing remark from Beasley-Murray:
It may be affirmed with confidence that the man who formulated the
baptismal theology reflected in Romans 6:1-11; Galatians 3:26-27;
Colossians 2:11-12, did not think lightly of baptism, and would not
have wished to give the impression that he did.11
There is, of course, a big assumption behind this. Beasley-Murray
was taking it for granted that the baptism in all the passages he listed
is water baptism. I have set out my reasons for disputing this.
Leaving that to one side, the intriguing question is this: How do the
sacramentalists explain Paul’s statement in this Corinthian passage?
That is, since they believe that he was speaking so highly of water
baptism in the other cardinal passages, yet so differently in this
passage, how do they explain it? In Romans 6, Galatians 3 and
Colossians 2, Paul could not attribute more to baptism than he did;

11
Beasley-Murray: ‘Baptism in the New Testament’ pp178-179, emphasis
mine.

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 The Clinching Passage

union with Christ, no less! What more could he say? I agree with the
sacramentalists, the cardinal baptismal passages do teach baptismal
union with Christ. Yes! Indeed, as I have noted, I go further than
most Baptist sacramentalists seem prepared to go. Those passages, I
say, speak absolutely of the bond – the correlation – between
baptism and union with Christ. But – and what a but! – those
passages speak of spiritual baptism, baptism by the Holy Spirit. In
contradistinction, 1 Corinthians 1:13-17 speaks of water baptism.
Therefore I see no difficulty in reconciling 1 Corinthians 1:13-17
(water baptism) with those other passages which speak of spiritual
baptism; indeed, no reconciliation is required. They are speaking of
two different baptisms. But how do sacramentalists reconcile them?
In light of their enormous claims for water baptism in the ‘cardinal
passages’, how do they face up to this particular passage? Reconcile
this passage with the cardinal passages, they must. They cannot
dodge the issue.
Fowler made a general comment worthy of note. This passage,
said Fowler:
Seems to contradict this [so-called] Pauline respect for the significance
of baptism [that is, as alleged by sacramentalists]. [Here] Paul draws a
sharp distinction between baptism and the preaching of the gospel...
Baptists have argued that although it may appear that Paul was
indifferent to the [ordinance], this is a false inference.
Quite. I certainly do not argue that Paul was indifferent to baptism.
Not at all! But all this is failing to get to grips with the passage. It is
all very well talking about what Paul did not say, what Paul did not
mean, what we should not deduce from his words. Very good. But
what did he say, what did he mean, and what should we deduce?
What do the sacramentalists say about that?12
Fowler: ‘At most the text is a reminder that the gospel embodied
in baptism is the heart of the matter, not baptism per se’?13 Really?
Is this the most that we can deduce from Paul’s statement? I think
not. I agree with the sentiment, of course. It is the gospel – indeed, it
is Christ himself, as the context makes clear – not baptism, which is

12
I remind you, reader, that the influential sacramentalist book, Christian
Baptism, did not even mention the passage!
13
Fowler: More p162.

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 The Clinching Passage

at ‘the heart of the matter’. But I think we can go further than

Fowler allowed.
Fowler argued that it was ‘a little local difficulty’ which
prompted Paul’s extended statement on baptism in this passage;
hence, he seemed to imply, we should not overstretch the apostle’s
remarks.14 Oh? While I certainly concur that we should not read
more into (or out of) any passage than is justified,15 Fowler’s
premise was quite wrong. He failed to recognise the way in which
Paul frequently handled things like this. True enough, he often
opened with ‘a little local difficulty’, but, in dealing with that, he
would take the opportunity to set out massive principles of universal
consequence which apply right throughout the gospel age. I am
convinced, it goes without saying, that the Holy Spirit was directing
him in this vital work, in accordance with Christ’s promise (John
14:26; 16:13; see 1 Cor. 2:12-13).
Let me illustrate. What about 1 Corinthians for a start? Take
chapters 3 and 4, where the apostle started with quarrels at Corinth;
chapter 5 and its problem of incest at Corinth; chapter 6 and its legal
wrangles; chapter 7 and its marriage issues; chapters 8 and 9 and
whether or not to eat meat bought in the shambles (the meat market
with its connection to idol worship); chapter 10 and its episode from
Israel’s history; chapters 12, 13 and 14 and the abuse of spiritual
gifts; chapter 15 and its misunderstandings about the resurrection;
chapter 16:1-2 and the issue of money. And see how in 2
Corinthians 1:12 – 2:4, criticism over Paul’s change of plans led
him to discourse on the faithfulness of God in his word; and so on.
All these passages started life with Paul dealing with ‘local
difficulties’ at Corinth. But who, when thinking about Paul’s

14
‘Although some use this text to modify the force of the other baptismal
references in Paul’s letters, this is not the only solution. The apparent
disparagement of baptism is stated in the context of Paul’s anguish over
divisions within the church at Corinth’ (Fowler: More p162). As for my
‘solution’, as I have made clear, it is to observe that 1 Cor. 1:13-17 speaks
of water baptism, while the other passages at issue speak of spiritual
baptism.
15
See my comments above on the way sacramentalists read far too much
into (and out of) the last two of Paul’s three questions in the passage.

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 The Clinching Passage

deductions from these ‘local’ issues, would adopt Fowler’s way of

handling 1 Corinthians 1? Very few, I suspect.
Take two examples. First, take that which Paul said about church
discipline in 1 Corinthians 5. His words apply to church discipline
today – even though, in any particular case, the issue involved may
not be precisely that which was local to Corinth nearly 2000 years
ago. Paul was writing definitive Scripture for all time. That is the
way to treat his arguments from these local problems.
Second, take 2 Corinthians 8 and 9. In course of dealing with a
local issue – raising money at Corinth and Macedonia – Paul made
one of the most glorious statements of the gospel: ‘For you know
the grace of our Lord Jesus Christ, that though he was rich, yet for
your sakes he became poor, that you through his poverty might
become rich’ (2 Cor. 8:9). Do not miss the opening ‘for’. This
statement came directly out of a ‘little local difficulty’. Now who
would think of playing down this gospel statement because it first
saw the light of day when Paul dealt with a problem at Corinth?
Nobody! Why, then, should we do anything different with the
apostle’s comments on baptism in 1 Corinthians 1:13-17?

***
So, let’s get down to the particulars of the passage.
I thank God that I baptised none of you except Crispus and Gaius, lest
anyone should say that I had baptised in my own name. Yes, I also
baptised the household of Stephanas. Besides, I do not know whether I
baptised any other. For Christ did not send me to baptise, but to preach
the gospel, not with wisdom of words, lest the cross of Christ should be
made of no effect.
Beasley-Murray, trying to salvage as much as he could from a
passage so obviously contrary to his sacramentalist position, spoke
of Paul’s ‘relief that he had baptised few in Corinth’ – in that he,
Paul, was able to avoid any danger that those he had baptised might
have too close a relationship with him. Beasley-Murray also thought
that Paul was saying his task was to preach, and to leave baptising to
others. Furthermore, the apostle wanted to encourage others to take
part, and not hog it all himself. In other words, there is no general
principle here after all. It was just that Paul, gazing at his navel, was
musing over his own personal, limited concerns.

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 The Clinching Passage

Let’s pause. Beasley-Murray’s argument strikes me as a man in

desperate straits, clutching at straws. Beasley-Murray himself felt it,
it seems, when he graciously continued:
Admitting all that... it yet remains true that 1 Corinthians 1:17 gives the
impression that Paul subordinates the administration of baptism to the
proclamation of the gospel.
It certainly does!
Nevertheless, grasping at another passing straw, Beasley-Murray
went on:
That however is consistent with the nature of baptism itself. For the
latter follows the proclamation of Christ, and draws its meaning from
the gospel. This we saw to be implicit in the great commission. ‘Make
disciples of all the nations, baptising them...’ presumes the priority of
preaching the gospel and the necessity of faith... It could be said that
Paul’s insistence that he was sent to preach, rather than to baptise,
reflected his consciousness of the essential priority of his work if there
were to be any baptisms at all!
In short: ‘Christ sent Paul to preach the gospel rather than to
baptise’.16
Full marks for trying, I say, and making the best of a bad job.
But that is what it is – making the best of a bad job. Preaching
comes before baptism in the order of events! True enough, of
course. But how such an obvious point fits the context, I am at a loss
to discover.
Why not face up to the only possible conclusion? Preaching, not
baptism, is the priority in the New Testament – and not just in the
matter of time sequence, the order of events. According to the
apostle, preaching has priority over baptism in a far deeper way than
mere time. In the context of this particular passage, Paul is
comparing – contrasting – preaching and baptism as to their power,
their place, their weight, their relative importance... Reader, I am
hunting for the right word. Paul is not talking about preaching
preceding baptism in time only. He is saying that preaching and
baptism are chalk and cheese when it comes to the business of

16
Beasley-Murray: Baptism in the New Testament pp179-181. What now of
the sacramentalist arguments on Matt. 28:19? See the previous chapter.

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 The Clinching Passage

fetching sinners out of Adam and bringing them into Christ. Until
you have converts, you can’t baptise!
In the New Testament, preaching – not baptising – is the means
God uses to call sinners to Christ, and apply the benefits of his
redemption to them. Yes, indeed! That is what Paul said, and that is
what Paul meant.
‘I have begotten you through the gospel’, Paul declared (1 Cor.
4:15). How does God bring this about? ‘Of his own will he brought
us forth by the word of truth’ (Jas. 1:18). ‘The word of truth’
certainly means the Scriptures, the gospel (2 Cor. 6:7; Eph. 1:13;
Col. 1:5; 2 Tim. 2:15; see also 1 Pet. 1:23 with Heb. 4:12). ‘Faith
comes by hearing, and hearing by the word of God’ (Rom. 10:17).
But I think there is something more. ‘Of his own will... the word
of truth’ also includes God’s decree, his authoritative command – as
his effective word at creation: ‘God who commanded light to shine
out of darkness... has shone in our hearts to give [us] the light of the
knowledge of the glory of God in the face of Jesus Christ’ (2 Cor.
4:6). In short, God uses the preaching of the gospel to regenerate
and convert his elect – and he does it in some mysterious, but
effective, way like in his fiat at creation: ‘Let there be light’ – ‘and
there was light’ (Gen. 1:3).17 ‘The law of the LORD [which, in new-
covenant terms, is the entire Scripture] is perfect, converting the
soul’ (Ps. 19:7). As Thomas Manton put it: ‘Without grace I cannot
be saved; without the word I cannot have grace... The divine grace
does all; he begets us; but remember, it is by the word of truth’.18
This is why Paul majored on preaching. Preaching is the means
God uses to bring sinners to salvation. Not baptism!
Let me offer some further evidence. First of all, glance at the
context of Paul’s statement in 1 Corinthians 1:13-17; that is, 1
Corinthians 1:1 – 4:21. What do we find? Baptism? Really? Leaving
aside 1 Corinthians 1:13-17 for the moment, the suggestion is
ludicrous. Paul is writing to the saints – sinners who have been
called into union with Christ by regeneration leading to repentance
and faith. (To cite individual verses would be superfluous; the entire
passage is replete with the point). But how were the Corinthians
regenerated? By baptism? As I say, the suggestion is ludicrous. The
17
See Calvin: Commentaries Vol.17 Part 2 pp40-44; Johnstone pp82-95.
18
Manton p119.

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 The Clinching Passage

opening chapters of 1 Corinthians constitute the greatest declaration

in Scripture of the priority of gospel preaching in the calling of
sinners. Baptism? No! Not a whiff of a suggestion of it. Preaching?
Yes! Just now, I said I agreed with the sacramentalists that Paul was
not minimising baptism. Of course not. But he was maximising
preaching! As he was in 1 Corinthians 15:1-15.
Then again, as he explained, although he had baptised so few of
the Corinthians, he had been used to bring many of them to faith (1
Cor. 4:15). They had been baptised, yes, of course. But they were
baptised only after they had heard him preach, and believed (Acts
18:8).
In light of all this, we need be in no doubt; we should be in
doubt. For Paul, preaching and not baptism is the means God uses to
bring sinners to a saving experience. Preaching, not baptism!
But it was true not only for Paul. It is true for all of us for all
time. And it was the way Christ went about his work. The ultimate
end and purpose of his coming into the world was, of course, to
offer the one effectual propitiating sacrifice of himself upon the
cross. But what was the main thrust and driving force of his life
leading up to Calvary? He worked miracles, yes, but above all Jesus
was a preacher. It is no accident that Mark opened his account of
Christ thus: ‘Jesus came to Galilee, preaching the gospel’ (Mark
1:14). How did Luke record Christ’s first works after his baptism
and temptation? ‘Then Jesus returned in the power of the Spirit to
Galilee... and he taught in their synagogues... So he came to
Nazareth... and as his custom was, he went into the synagogue on
the sabbath day, and stood up to read... He closed the book... and he
began to say to them...’ (Luke 4:14-30). And Matthew’s testimony
could be taken as a summary of Christ’s public ministry throughout
Israel: ‘Jesus went about... teaching in their synagogues, preaching
the gospel’ (Matt. 4:23). Of course Christ healed the sick. But
preaching was his work. Christ was first and foremost a preacher.
And as for baptism, as far as I can tell, he never baptised anyone;
‘Jesus himself did not baptise’ (John 4:2), is all we are told about it.
Preaching, therefore, not baptism, is the means God uses to
regenerate sinners, bring them to repentance and faith and so to

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 The Clinching Passage

salvation. Baptism has no part in this. Therefore, baptism cannot be

sacramental.19
Please do not misunderstand me, however. Preaching in itself is
not saving. Sinners are not saved merely by attendance at gospel
preaching. Nothing less than the ‘ordinary’ equivalent of Mark
16:20 will do: ‘They went out and preached everywhere, the Lord
working with them and confirming the word through the
accompanying signs’. Above all, sinners have to hear the gospel and
believe (Rom. 10:8-15). Looking back upon that experience, such
sinners can say: ‘Now our salvation is nearer than when we...
believed’ (Rom. 13:11).20 Not – as a sacramentalist must: ‘Now our
salvation is nearer than when we... were baptised’.21
Getting back to 1 Corinthians 1:13-17, Fee, with consummate
understatement: ‘It seems clear from this passage that Paul does not
understand baptism to effect salvation’.22 Indeed, it does seem clear.
But what an understatement.
Writing elsewhere, Fee got to grips with the passage:
Paul deliberately subordinates baptism to the proclamation of the
gospel. This does not mean that he minimises baptism; what he will not
allow is that it holds the same level of significance as the preaching of
Christ... He specifically associates the reception of the Spirit with his
proclamation of the gospel, not with baptism. In Paul’s mind, baptism

19
‘Luther reduces all sacraments strictly to one; [namely] faith in the word
[of God]; that is, in the promises of God, confirmed to man by the death of
his Son – other sacraments, as they are called, are no more than signs and
emblems of those promises, instituted to encourage and confirm men’s
faith’ (Brewer Vol.1 p600). Clarification is needed. Baptism confirms the
gospel, not us. Sadly, Luther went back even from what he said here. See
above for the way he, Zwingli and Calvin, although they all began well on
baptism, when confronted by the biblical teaching of the Anabaptists,
collapsed back into the medieval Roman system they had held before.
20
I have left out ‘first believed’ since ‘first’ is not in the Greek.
21
In the Bible, the means of salvation is in the active – sinners repent and
believe; but for the sacramentalist it is in the passive – ‘were baptised’. If
anyone is tempted to dismiss this vital distinction as a man of straw, he
should re-read both the section on ‘conversion as a process’, and my Infant,
and see how Reformed sacramentalists define conversion, draw assurance
and seek to promote sanctification based on passive-infant baptism.
22
Fee: 1 Corinthians p63.

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 The Clinching Passage

stands on a different level... as [a] response to [the] grace received

through the Spirit’s coming in connection with the hearing of faith at
the time of proclamation. It is nearly unthinkable that Paul could speak
so casually of baptism and of his having baptised only two of them
(plus one household that he had to be reminded of!), if in fact he
understood the Spirit to come at their baptism. [What is more,] in [1
Cor.] 2:1-5, he insists that the Spirit came on them precisely at the point
of his ministry, through proclamation, which would hardly be true if it
[the gift of the Spirit] came during baptism, since he baptised so few of
them, one of whom he had actually forgotten about... One can scarcely
imagine Paul to have argued the way he does in 1 Corinthians 1:13 –
2:5, if in fact the Spirit came on believers at baptism... [Take] Galatians
3:2-5... nothing in this text even remotely suggests that Paul
presupposes this reception to have taken place at baptism; indeed, his
argument loses its point if the reception of the Spirit were simply being
transferred from one rite (circumcision) to another (baptism). 23 This
could perhaps look like an inconclusive argument from silence were it
not for the several texts in which Paul ties his converts’ reception of the
Spirit directly to his own proclamation of the gospel. For Paul, the
Spirit came in the context of his preaching and of their hearing the
gospel (1 Thess. 1:5; Rom. 15:16,18-19). By his own admission, he
rarely engaged in the actual baptising of converts. Thus, it seems
scarcely possible that Paul himself understood the reception of the
Spirit to be in response to their baptism in water. For him it would have
been exactly the opposite... What... this evidence... suggest[s] is that the
close tie24 of water baptism to the Spirit does not come from a close
reading of Paul, but stems from reading back into Paul the later
experience of the church.25
Fee was not quite strong enough here. ‘It seems scarcely possible
that Paul himself understood the reception of the Spirit to be in
response to their baptism in water... What... this evidence...
suggest[s]...’. Surely we can put it more dogmatically than that –
and should put it more dogmatically. The passage utterly rules out
the notion that water baptism conveys the Spirit. The evidence is
incontrovertible.

23
See my comments on Gal. 3:27 in the previous chapter. Fee was not
saying the Spirit came through circumcision, of course.
24
‘Close tie’. Interesting use by Fee. See the previous chapter for my
comments on the weakness of this language by sacramentalists.
25
Fee: God’s pp862-863. ‘The later experience of the church’ – that is, the
corruptions foisted on the church by Christendom.

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 The Clinching Passage

Preaching, then, not baptism, was Paul’s emphasis when, in the

immediate context, he said: ‘It pleased God through the foolishness
of the message preached to save those who believe. For Jews
request a sign, and Greeks seek after wisdom’ – and, I cannot help
observing, sacramentalists demand baptism – ‘but we preach Christ
crucified’ (1 Cor. 1:21-23).
And this is not the only place. Paul forced the issue on the
Galatians when he challenged them: ‘Did you receive the Spirit by
the works of the law’ – and I cannot help accommodating the text:
‘Did you receive the Spirit by baptism?’ – ‘or by the hearing of
faith?’ (Gal. 3:2). In all his instructions to Timothy and Titus –
books so relevant for church practice – not once did the apostle
mention baptism, but repeatedly referred to preaching and teaching
(1 Tim. 1:3; 2:7; 3:2; 4:6,11,13,16; 5:1,17; 6:2-5,17; 2 Tim. 1:11;
2:2,14-15,25; 3:10,16; 4:2,17; Tit. 1:3,9,13; 2:1-10,12,15; 3:1,8-9;
see also 1 Thess. 2, for instance).
I repeat the sentiment already expressed: I am not for a minute
suggesting that the apostle minimised baptism, nor am I going back
on the earlier extract from Spurgeon preaching on Ananias, but I am
saying that sacramentalists give a place to baptism, give an efficacy
to baptism, which is totally unwarranted by Scripture, and which
flies in the face of this passage we are looking at. Whereas Paul
maximises preaching, sacramentalists maximise baptism. But do not
miss the difference. Paul is writing Scripture. If he maximises
preaching, and sacramentalists do not, they must be distorting the
apostolic model – and that must destroy their case.
Let me summarise: 1 Corinthians 1:13-17 is the only major passage
in Paul’s letters which deals with water baptism as far as it concerns
the subject in hand. As such, it must play a very important role –
indeed, the all-important role – in determining how we view the
ordinance. From this passage, it is quite clear that preaching – not
baptism – is that which God has established as the means of calling
sinners to Christ. A huge, unbridgeable chasm yawns between Paul
and the sacramentalists here. Sacramentalism is bound to reverse the
roles of preaching and baptism. It is logically bound to reverse their
order, too. But the reversal of the priority – let alone the order – of
preaching and baptism, is fatal to sacramentalism in that it so plainly
contradicts the apostle in this passage. Baptism, therefore, whatever

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 The Clinching Passage

else it is, cannot be sacramental. The sacramentalists must be wrong.

1 Corinthians 1:13-17 is conclusive. It is, indeed, the clinching
passage.
If, despite this fact, sacramentalists have their way and
sacramentalism gets a hold, then baptism must be in the driving seat.
That being so, as I have argued, promiscuous infant baptism, at the
earliest possible time for the baby, must inevitably follow. And it
will be fatal to all who end up thinking they are saved because they
have been baptised.
And this leads me to what I want to say by way of bringing this
book to a conclusion.

260
 Conclusion

In bringing this book to a conclusion, I want to move away from the

history of Baptist sacramentalism, move away from looking at
individual passages, to broaden the focus and glance at the overall
New Testament picture. We need to stand back. The detailed study
in which we have been engaged is essential, of course, but if we left
it there, we would miss the whole picture. By concentrating on a
few detached trees, we would miss the forest. And the forest is
important.
What do I mean? Just this: When describing salvation and the
way to it, does the New Testament – as a whole – speak of baptism?
Or does it speak of preaching which leads to repentance and faith?
What overall impression would a man from Mars get if he read the
New Testament? Furthermore, sacramentalists admit the fewness of
baptismal texts. How can this be accounted for if baptism assumes
such importance as they claim? Again: Are there any passages –
indeed, whole books – where salvation is ascribed to faith and
repentance, with no mention of baptism? Of course there are. But, if
the sacramentalists are right, this could not possibly be so. Such
silence on baptism is deafening. Talk about the dog which didn’t
bark in the night!1
W.T.Conner:
To interpret [those] passages [which, sacramentalists say, teach
sacramentalism] literally – that is, in such a way as to make baptism a
condition of salvation – is to make the New Testament fundamentally a
self-contradictory book. This would introduce an inconsistency into the
very heart of its doctrine of salvation. This is evident if we look at the
numerous passages in the New Testament where it is plainly taught that
the only conditions of salvation are spiritual. It is abundantly set forth in
the New Testament that repentance and faith are the only conditions of
salvation – conditions that are primarily and only spiritual. Salvation is
a spiritual transaction and depends on spiritual conditions alone. 2

1
Once again, I am not belittling baptism in saying this, but just noting that
saving faith and repentance – not baptism – is always the issue for the
salvation of sinners.
2
Fowler: More p204.

261
 Conclusion

Just so. Sacramental baptism introduces ‘an inconsistency into the

very heart of [the] doctrine of salvation’. A serious charge indeed.
And one I agree with.
But can it be right? Can I really argue that sacramental baptism
ruins the doctrine of salvation (or justification) by faith?
Let me raise an objection. If sacramental baptism ruins the
doctrine of salvation by faith, how is it, as Fowler asserted,3 that,
despite their sacramentalism, Reformed infant-baptisers have, down
the centuries, been able to maintain that very doctrine? Surely this
fact alone proves that a sacramental view of baptism does not
threaten – let alone ruin – salvation by faith. So it is claimed.
Let me answer the objection. I will tackle it head-on. I will not
mince my words but say at once that I do not accept the conclusion.
Why not? Because it begs the question.
First, as I have shown, some Reformed teachers – a growing
number, as far as I can tell – unashamedly assert baptismal
regeneration, and claim (with some cogency, in my opinion) that
this is consistent with their Reformed standards. And what else does
baptismal regeneration do but ruin salvation by faith!
Leaving such teachers and their teaching to one side, I admit, of
course, that in their Confessions, in their sermons, in their books,
most Reformed infant-baptisers maintain salvation by faith. That, it
would be utterly foolish to question, let alone deny. What is more,
as I have explained, when, in their Confessions and books,
Reformed teachers do make their strong claims for sacramental
infant baptism, they almost always immediately make contradictory
statements in terms of their usual ‘qualifiers’, to the effect that
baptism does not certainly save. So far, so good, it might be thought.
The doctrine of salvation by faith has not been compromised.
But this does not substantiate the objection. For, as I have also
argued, how can we know how many, in Reformed congregations,
believing the statements about the efficacy of baptism, have chosen
to ignore the warnings, or have not understood them? We cannot
tell. We simply cannot tell, I say. None of us can. And this includes
the sacramentalists themselves. The day of judgement – and that day
alone – will declare whether or not the sacramental view of infant

3
Fowler: More p204.

262
 Conclusion

baptism promulgated by the Reformed has led to any being

deceived, or how many. On that great day, the question will not be
whether the Confessions or the books were right! Every individual
soul will be searched as to his or her personal saving repentance and
faith in Christ, and the life lived as a consequence. Confessional
statements, yes; but what about the sinner sitting in the pew? What
does he take home with him?
I am not, I hasten to add, pre-judging the issue. Not at all.
Indeed, my point is, sacramentalists must not pre-judge the issue! I
am simply observing that the outcome of all our doctrines and
practices (including mine) will be known absolutely only on the day
of judgement.
I ask sacramentalists – not least Baptist sacramentalists – to bear
this in mind. They do not always seem to do it. Take Fowler. He
asserted that ‘among the Reformation traditions, Lutheran theology
has taught both the strongest form of justification by faith alone and
the highest view of baptismal efficacy’. Very well. But it remains to
be seen whether or not Fowler was right to go on to maintain that
when people like me say that ‘the idea that salvation by faith alone
is incompatible’ with this Lutheran sacramental view of baptism,
that this ‘is at least historical nonsense’.4 From where I’m standing,
I think it anything but ‘historical nonsense’.5 But we shall only find
out the ultimate truth of the matter when the fire of the day of the
Lord destroys the dross to leave the precious (1 Cor. 3:10-15).
Speaking from where we are now, it is all a question of conviction
based on faith. We all have to decide now whether we are building
with gold or stubble. But the crucial test awaits that day. It is not
merely a ‘historical’ question. We, ourselves, our doctrine and our
practice, not only have to stand the test of history; we await God’s
searching verdict – which he will give on the great final day.
Now to contradict my opening paragraph to this chapter. Having
taken a glance at the general panorama of the New Testament, there
is one passage which, to my mind, towers above the rest, and must

4
Fowler: More p204.
5
In Lutheran sermons I have listened to (2010/11), I have heard no call for
personal conviction of sin, no call for personal turning to Christ in
repentant faith; only the repeated mantra – ‘through holy baptism’.

263
 Conclusion

dominate our overall view of this present discussion. I refer to

Matthew 28:19-20. This passage, it seems to me, stands prominent
in the New Testament – setting out, as it does, Christ’s manifesto for
the church in its efforts to spread the gospel. Having already looked
at it in some detail, I now return to the verses in this general sense. I
do so by recalling an earlier extract from Hodge:
The commission was: ‘Go into all the world and preach the gospel to
every creature’. This does not mean that baptism was not included, but
it does mean that baptising was very inferior to preaching. It is
subordinated in the very form of the commission: ‘Go therefore, make
disciples of all nations, baptising them’ etc. The main thing was to
make disciples; recognising them as such by baptism was subordinate,
though commanded.
I now quote Hodge a little further. He went on to say:
During the apostolic age, and in the apostolical form of religion, truth
stood immeasurably above external rites. The apostasy of the church
consisted in making rites more important than truth. [In 1 Cor. 1:17] the
apostle’s manner of speaking of baptism in this connection as
subordinate to preaching is, therefore, a wonder to those who are
disposed unduly to exalt the sacraments.
Hodge concluded by saying: ‘While therefore it is unscriptural to
make baptism essential to salvation or a certain means of
regeneration, it is nevertheless a dangerous act of disobedience to
undervalue or neglect it’.6 Quite! I should think so! Nothing I have
said could be construed as playing down this ordinance of Christ.
But my purpose now is to underline three of Hodge’s statements:

6
Hodge: 1 Corinthians p17. I note, once again, the sacramentalist’s
hesitancy. Hodge was a Reformed sacramentalist. Why are sacramentalists
loathe to stand by their convictions? Why all these qualifying adjectives?
‘A certain means’? A certain means? A certain means? As I have pointed
out several times already, if baptism is a means, it is the means; and if it is
the means, it is the certain means. Of what? Of regeneration! So why don’t
sacramentalists assert it and have done with it? Let them put an end to their
waffling! But with Hodge’s main sentiment, I heartily agree. Indeed, this is
my very point about baptism – it is an ordinance of Christ, and it is sinful
disobedience for a professed believer to remain unbaptised. Even so,
baptism is not saving!

264
 Conclusion

First, ‘the main thing was to make disciples; recognising them as

such by baptism’. Baptism does not make disciples, please note; it
recognises them, declares them to the world.
Secondly, in 1 Corinthians 1:17, ‘the apostle’s manner of speaking
of baptism in this connection as subordinate to preaching is,
therefore, a wonder to those who are disposed unduly to exalt the
sacraments’, the very thing sacramentalists are bound to do. First,
the sacraments are made an effective accompaniment of preaching;
then baptism becomes the more important; and, finally, like the
outcome in the fable of the camel’s nose, baptism installs itself
comfortably in the warm, while preaching shivers in the cold outside
the tent. This is what Baptist sacramentalism will lead to.
Thirdly, I repeat Hodge’s just observation: ‘The apostasy of the
church consisted in making rites more important than truth’.
Historically it was so with the Fathers, and has been ever since. And
if Baptist sacramentalism triumphs, history will repeat itself among
the Baptists.
As for the history of sacramentalism, let Verduin spell it out:
It was... inevitable that, with the coming of ‘Christian sacralism’,
preaching was crowded aside by act. In the place of salvation by
believing response to the preached word, came salvation by act, by
sacramental manipulation. The two have been in competition with each
other ever since. In sacramental Churches, preaching atrophies; in
preaching churches, the sacraments [ordinances] are secondary.
Attempts have been made to combine the two ‘means of grace’, but one
or the other is always primus inter pares [top dog]. No Church has been
able to achieve in practice the equality to which it in theory holds. As
the one increases, the other decreases.
That’s the history. But what of today? Verduin went on:
Just now [1964-1980] we witness a heightening of sacrament in many
Protestant churches; this could be illustrative of what we say; the word
has been discredited... Hence the sacrament receives the attention which
once went to the word.7

7
Verduin p136.

265
 Conclusion

See my Infant for proof that this is going on among Reformed

sacramentalists. I say this, even though I am sure it will be met with
howls of protest. Are there not many fine Reformed preachers?
Indeed there are, the latest in a long line stretching back 400 years
or more. But I still say that sacramentalism and preaching are, in the
final analysis, mutually contradictory. And the history of the past
1500 years makes it clear which of the two has the greater staying
power in the struggle for mastery. What is more, current trends
among the Reformed indicate the way the wind is blowing.
May I offer an observer’s opinion? Have the Reformed, in the
main, sublimated their sacramentalism down the years? I think so.
But, as I have fully documented, in recent times the lid has been
taken off, and Reformed teachers are now going back to their
sources (Calvin, Westminster, and so on), and re-discovering their
sacramentalism – which has been suppressed for so long. Throwing
off their inhibitions, Reformed scholars, teachers, writers and
preachers are beginning to promulgate their sacramentalism,
unashamedly and with vigour – and increasingly so. Reformed
congregations haven’t begun to scratch the surface of what this will
lead to. In my view, if the Reformed allow their sacramental logic to
have full play, they will unleash the dire consequences I speak of
here.
The same goes for sacramental Baptists. If they get their way,
and Baptists swallow sacramentalism, they, too, will not be able to
avoid the consequences. It is inevitable. Indeed, as I write it is going
on. Full-blooded sacramentalism is on the agenda. In 2006, the
Baptist sacramentalist, Barry Harvey wrote:
The God of Israel summons the church to a way of life and language
that stands in marked contrast to the practices of the establishment. This
life and language, however, is only evidenced by a people who have
been gathered together by the Spirit, principally through the
sacramental celebrations of baptism and eucharist. These signs and
seals of God’s rule... baptism and eucharist... are... not just the means
but also the media of grace.8

8
Harvey pp97,102, emphasis mine. Originally published in 2003; re-
published in 2006.

266
 Conclusion

Amazing words for a Baptist, are they not? ‘Baptism and eucharist...
are... the media of grace’? So, according to this Baptist, baptism
communicates grace. Really?
One of the consequences of sacramentalism is that it will oust
preaching. It is already doing so. Note the ‘principally’ in the above
from Harvey: ‘The Spirit’ gathers together the elect ‘principally
through the sacramental celebrations of baptism and eucharist’.
What place now for preaching? Not much, I should say. I therefore
disagree with Haymes: ‘A theology that is sacramental produces a
strong theology of preaching... a non-sacramental theology
diminishes preaching’.9 Haymes could not be more wrong. History
has proved, and will yet again prove him wrong. The truth is quite
the opposite to what he asserted! Above all, for the reasons I have
given, I am convinced that the New Testament disproves the notion
that sacramentalism produces strong preaching. Paul (in 1 Cor. 1:10
– 2:16, in particular) could not speak in higher terms for preaching –
and all without a hint of sacramentalism.
Now, as I have said, and said repeatedly, we have to make a choice.
Either we think baptism is a sacrament, or we think it is not. Which
is it? Baptism conveys grace, or it does not. It is one or the other.
Reader, which do you think it is? Large consequences follow from
the choice. Let me spell them out. Before I do, let me quote myself –
words which I wrote right at the opening of this book: ‘I do not look
upon sacramentalism as a peripheral issue. Far from it.
Sacramentalism is ruinous to the gospel. It is pernicious, a poison
injected into the jugular of the Christian religion. And, as such, it is
disastrous to the souls of men’.
Let me set out five ways in which this is so.
First, adopting the sacramentalist view will radically alter the way
we address sinners, and how we hope to see them converted. Surely
the New Testament way is by preaching the gospel – which the
Spirit is pleased to use to regenerate and convert sinners. If
sacramentalism wins the day, however, this will no longer be the
case. The sacrament of baptism will inevitably take over from
preaching the gospel. And not only shall we end up with a very

9
Haymes p264.

267
 Conclusion

different method to the New Testament, we shall end up with a very

different result. Why, Pinnock even thought that ‘those who have
the living experience of the baptism in the Spirit often can
communicate it to the seeker’.10 I find this suggestion absolutely
incredible. How can I, as a regenerate man, communicate – convey
– regeneration to a natural man? By baptising him? If the impossible
is possible – that I as a believer can communicate the Spirit to an
unbeliever – surely it must play havoc with what we understand,
from Scripture, by conversion, and the way to it. What place now
for preaching?
John Howard Hinton:
Let it be supposed that there is introduced into the gospel system the
element of baptismal regeneration, or the idea that baptism has an
efficacy to confer spiritual benefits, and the whole scene is changed.
Now the entire community is to be addressed from the first in language
totally different. Instead of being solemnly told that they are sinners,
and warned of the wrath to come, 11 they must be assured that in their
baptism they were justified, and brought graciously by God into his
family, while at the same time that most blessed change, spiritual
regeneration, took place upon them. 12
I agree.
In this regard Baillie raised a pertinent question for all
sacramentalists. A pertinent question? The pertinent question:
Should we expect or demand, in the case of those who have been
brought up from infancy within the Christian faith and fellowship and
‘in the nurture and admonition of the Lord’, a single decisive
experience of readjustment such as can be called conversion? We must
now try to answer that question as clearly as we can.
Quite! So what was Baillie’s clear answer? This:

10
Pinnock p17.
11
There is far more to preaching the gospel to sinners than this, however.
Inviting, commanding, exhorting, persuading them to trust Christ, must
come into it. See my Offer; Particular; Septimus Sears.
12
Fowler: More p79. For more on this fatal re-defining of conversion, and
the contrast between the biblically active, and the sacramentally passive,
means of salvation, see the chapters ‘Baptist Sacramentalism – the Drivers’
and ‘The Clinching Passage’.

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We shall all agree that nobody should or can be called a Christian until
he has been adjusted to the new situation brought about by the coming
of God to man in the flesh and by the preaching of the Christian gospel.
On this all parties think alike. 13 The disagreement is only between those
who hold that in the case of those brought up within the Christian
Church this adjustment should normally be... ‘a continuous process’,
gradually accomplishing itself as the child grows into adolescence and
manhood... and those who affirm... that ‘no one is, or should be called,
a Christian’, or has made a ‘beginning of real Christian life’, until a
crisis of readjustment has been experienced by him.
Baillie left no room for doubt about his own view:
Real Christian life begins when an infant is received by baptism into the
Christian community. Such an infant... is already a Christian infant...
The desirable and proper course of events is that the seed of Christian
life thus sown should mature steadily and gradually into Christian
adolescence and manhood or womanhood. It is expected of every
Christian child that, as he grows up, he should more and more become
confirmed in the faith, sealing by his own deliberate decision the
commitment which was made for him in his infancy... I should... very
much deprecate any teaching which makes everything hinge upon a
single conversional readjustment... Such teaching has had several
unfortunate consequences.
Well, that’s clear enough! I, for my part, argue the other way, and
do so with all the power I can muster. The sacramental process-
conversion notion has appalling consequences – even eternal
consequences.
To go on. In support of his position, Baillie quoted Alec Vidler,
speaking in 1938 on ‘Do we need Conversion?’:
Christian conversion is a process, a life-long process. It is not a sudden
event that can be finished and done with. It is a gradual transformation
of personality through the love of God in Christ. 14
Here we have it! This is what sacramentalism leads to.
As I have shown, although – at present – they might still reject
infant baptism (but for how long?), in company with all
sacramentalists, Baptist sacramentalists must view – and do view –
conversion as a process and not a crisis. And that process begins

13
I hope so!
14
Baillie pp100-112.

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with water baptism. As a consequence, Baptist sacramentalists will

not only have to re-define baptism and conversion, they will have to
alter the way of addressing sinners. And radically! Instead of
‘repent, believe and be baptised’, sinners will be told to ‘be
baptised’. Indeed, as I have argued, promiscuous infant baptism will
ultimately follow, so that sinners won’t be addressed at all; the
parents of infants will be told to ‘have them baptised’.15 And this for
salvation. Where in the New Testament can support be found for
that?
Secondly, following on from the first point, adopting the
sacramentalist view will radically affect the way we determine who
is or who is not regenerate.16 I have already spelled out the
consequences of infant baptism in this regard.17 What now of
Baptist sacramentalism? If you are in any doubt, reader, glance once
again at the section on the re-defining of conversion in the earlier
chapter on the drivers of Baptist sacramentalism. The outcome of
the sacramentalist view of baptism must be (it is!) – when
challenged as to their conversion – for sinners to say: ‘I have been
baptised’. Look at my remarks on Romans 13:11 in the previous
chapter. And churches will have to (they do!) accept this statement
of fact as evidence of regeneration, and receive such people,
including infants, as members.
Thirdly, following on from the previous point, to adopt the
sacramentalist view of baptism will have a far-reaching effect on
continuing church life, church membership and church discipline.
Just as the Fundamentalist rebuts all challenges to his lack of

15
When my grandson was born, I was urged by a prominent Reformed
preacher to ‘get him under the covenant, brother – get him under the
covenant!’. I had no intention of doing anything of the sort, of course. Even
if I had wanted it, what right did I have to overrule the parents’ wishes? I
am glad to be able to record that, as I write, this very day, almost 17 years
later, he is to be baptised (immersed) as a believer. By the way, wasn’t he
supposed to be already ‘in the covenant’ by reason of his birth?!? Hmm!
16
And, of course, we must not forget the growing tendency to taboo this
sort of question – all in the name of ‘not judging others’ – based on a
misguided interpretation of Matt. 7:1.
17
See my Infant.

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 Conclusion

spirituality – or downright disobedience to the law of Christ – by the

claim: ‘I made a decision’, ‘went forward’, forty years ago, or
whatever, so the sacramentalist will reply: ‘But I have been
baptised!’.18
Fourthly, to adopt the sacramentalist view of baptism will have a
far-reaching effect on the way we address, and deal with, genuine
saints. As I have shown, sacramentalists argue that a saint gets his
assurance, resists temptation, and so on, by recalling his baptism. As
I have also shown, this is completely at odds with the New
Testament. Where, in Scripture, do we read the text: ‘Remember
your baptism!’? I have heard it preached by a prominent Strict
Baptist minister, but I have never read it in the Bible. I do not for a
moment deny that there is spiritual nourishment to be found in
obedience to Christ in his ordinances, but let us be biblical in our
talk – loose talk will soon lead to loose thinking, and worse. Take
Freeman’s closing climax to his chapter on the Lord’s supper:
A sub-Zwinglian orthodoxy will not satisfy the soul’s hunger. Yet there
is a way from a low view of the Lord’s supper as private devotion,
obligatory ordinance, real absence and mere symbol to a rich
communion worship of common prayer, life-giving practice, real
presence and powerful signs. All God’s people are invited to be
nourished at the Lord’s table where is spread a spiritual meal of divine
grace to feed upon by faith. Come and dine! 19
Note the pejorative adjectives in the first half of the sentence, and
the glowing ones in the last half. As I have said, taking the supper as
a memorial need not be the same as making it meaningless.20 More
than that, I would like to know what scripture would justify the last
invitation, command or exhortation. Note the subtle gloss. The
gospel call to come to Christ is likened to coming to a feast (Isa.
55:1-3; Matt. 22:1-14; Luke 14:15-24; John 6:27–59; 7:37-39; Rev.
22:17). Where is this kind of language ever applied to Christ’s

18
What a contrast to the New Testament. See below. See my Infant for the
man who rebuffed all gospel overtures by retorting: ‘My father was in the
covenant’. See the note just above.
19
Freeman p210.
20
See Newman p215 quoting George on the Anabaptists.

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 Conclusion

ordinances? I am not nit-picking. As I said, loose talk today leads to

loose practice tomorrow, which leads to...
Fifthly, worst of all, in the end, sacramentalism takes away from
Christ. Oh yes, it does! I can hear the howls of protest. Even so, I
stand by what I have said. Sacramentalism takes away from Christ.
Consider Rome – as the most highly developed of all the
sacramental systems. Can you find Christ hidden by all the clutter of
priestly paraphernalia, water-baptismal regeneration, the Mass,
gaudy robes and buildings, incense, statues, Mariolatry and saint
worship? And it all started with sacramentalism!
Leaving aside the Church of Rome – although, as I have shown,
for those sharp-eyed enough to discern it as the ecumenical train
thunders down the track, ‘Rome and Beyond’ is stamped on its
destination-board – for regeneration, for assurance, for comfort, for
spiritual nourishment, instead of looking to Christ, men will look to
their baptism and the Lord’s supper. In my Infant I have given
abundant evidence of it among the Reformed. It will arise among
the Baptists, if sacramentalism triumphs among them (us). And it is
a tragic error. I remind you, reader of Grebel’s words:
The Scripture describes baptism for us thus: That it signifies that, by
faith and the blood of Christ, sins have been washed away for him who
is baptised, changes his mind, and believes before and after; that it
signifies that a man is dead and ought to be dead to sin and walk in
newness of life and spirit, and that he shall certainly be saved if,
according to this meaning, by inner baptism he lives his faith; so that
water does not confirm or increase faith, as the scholars of Wittenberg
say, and [does not] give very great comfort [nor] is it the final refuge on
the death bed. Also baptism does not save, as Augustine, Tertullian,
Theophylact and Cyprian have taught. 21
In short, if we adopt a sacramentalist view of baptism, we shall have
to change our hymn book: ‘Nothing in my hand I bring – except my
baptismal certificate’. More important, we shall have to change
21
Grebel in G.H.Williams pp80-81. For Grebel, ‘baptism signifies the
forgiveness of sins, an inner transformation of mind and heart, and a pledge
of a life of discipleship. He affirmed that the “water does not confirm or
increase faith, as the scholars at Wittenberg say... Baptism does not save, as
Augustine, Tertullian, Theophylact and Cyprian have taught”’ (Estep:
Anabaptist p151).

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 Conclusion

Romans 8:33-39 to answer the questions: ‘Who shall bring a charge

against God’s elect... Who is he who condemns?... Who shall
separate us from the love of Christ?’, not in the way the apostle did:
‘It is Christ’, but by the blanket response: ‘I have been baptised’.
Sacramentalism will lead to these five wretched consequences. Our
addresses to sinners, our view of conversion, our concept of church
life, of the way of the edification of believers, and, above all, of the
glory of Christ, will all be grievously altered and diminished. Our
views and concepts will become unbiblical. We shall become
unbiblical. If we go down the sacramentalist route, we shall end up
with a different gospel – a different gospel to that of the New
Testament. To adopt the sacramentalist view of baptism will lead to
Paul’s strictures:
You are turning away... to a different gospel... There are some who
trouble you and want to pervert the gospel of Christ.
I go further, as Paul does. With the apostle, I say:
If we, or an angel from heaven, preach any other gospel to you than
what [the apostles] have preached to you, let him be accursed... I say
again, if anyone preaches any other gospel to you than what you have
received, let him be accursed (Gal. 1:6-9).
And, whatever precise explanation is adopted of Paul’s words in
Galatians 5:11-12 and 6:12, their relevance to the subject in hand is
clear – to me, at least:
If I... preach circumcision... the offence of the cross has ceased. I could
wish that those who trouble you would even cut themselves off... As
many as desire to make a good showing in the flesh, these would
compel you to be circumcised, only that they may not suffer
persecution for the cross of Christ.
Paul was here tackling those who wanted to make circumcision a
part of the gospel, and who were doing their utmost to promote the
rite among the Galatians. He knew it was no peripheral matter.
Therefore he wrote to the Galatians to put a stop to the dangerous –
spiritually lethal – nonsense. Having expressed himself as forcefully
as he knew how in writing his letter, as he drew to a close, sensing
the issue might still hang in the balance, he pulled out all the stops

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in a last-ditch effort to clinch the vital point. Let me repeat his

words. They bear repetition:
If I... preach circumcision... the offence of the cross has ceased. I could
wish that those who trouble you would even cut themselves off... As
many as desire to make a good showing in the flesh, these would
compel you to be circumcised, only that they may not suffer
persecution for the cross of Christ.
Leaving aside the mistaken connection many make between
circumcision and baptism, the principles Paul set out in his final
appeal to the Galatians resonate with what I say in this book.
Sacramentalism, whether Reformed or Baptist, is toxic. The drive
toward it is, as I said at the start, horrific to me. I am not casting
aspersions on the motives of those I oppose, but their teaching I do
oppose. I am convinced that if sacramentalism wins the day, we
shall end up with a very different gospel. The gospel of Christ
carries offence with it. Sacramentalism – salvation by a ceremony –
will do away with that offence. And it will do away with salvation at
the same time! This is what Paul saw as the result of adopting
circumcision. And this is why he was so vehement. Salvation by
works or ceremony, or salvation by faith in Christ on the basis of
grace – that is the choice I have set before you, reader. For nearly
2000 years, Paul’s letter to the Galatians has played a pivotal role in
maintaining the doctrine of justification by faith, and more.22
Of course, the gospel is offensive, offensive to the natural man. I
am a condemned sinner. I cannot save myself. I can contribute
nothing, do nothing, earn nothing, deserve nothing, merit nothing,
observe nothing... to save myself. No priest, pastor or minister can
do anything to me, or for me,23 to save me. No amount of water, no

22
I will have more to say on this in my book on the law. I am convinced
Galatians is about more than justification by faith. The motive for both
justification and sanctification, the spur to it, the standard to be reached –
none of these comes by the law. All comes by and in Christ. That is the
theme of Galatians.
23
See the letter printed in the Evangelical Times, October 1994. The letter
from ‘a sin-sick soul’ was a virtual confession of sin to ‘the pastor’ with the
urgent request that ‘the pastor’ should pray for this ‘sin-sick soul’. The
writer could not even address ‘the pastor’ by his name! The letter and what
it represented boiled down to unadulterated priestcraft! Confession of sin to

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mumbo jumbo, no rite can save me. I have to cast myself entirely
and unreservedly by faith and in repentance upon the sacrificial
death of Christ, his blood and righteousness, and trust myself
completely to him, his death and resurrection, his intercession and
coming again, to save and keep me and bring me to everlasting
glory. And this, to the natural man, is offensive. He finds the gospel
ridiculous (1 Cor. 1:23; 2:14). He hates it (Rom. 1:28; 8:7).
But... bring in the notion of priests and ministers, bring in
sacramental water, bring in rite and ceremony, then ‘the offence of
the cross has ceased’. And if ‘the offence of the cross has ceased’,
we are left with something other than the gospel. The fact is,
unwelcome though it is to many to say it, unless we preach a Christ
and a gospel which is offensive in the way I have described, we are
failing to preach the gospel of Christ. And unless we have received
the New Testament Christ through the New Testament gospel which
is thus offensive, whatever else we have accepted, it is not the
Christ, nor his gospel!
Offence! There is no way of avoiding ‘offence’. If we are a
friend of the world, we are an offence to God (Jas. 4:4). But if we
are pleasing to God, then we are an offence to the world (John
15:19). Offence! How that word grates in many churches today! We
live in times when making ‘the offence of the cross to cease’ has
become a work of art. What am I talking about? Inclusivism.
Inclusivism? What’s that? It is perhaps the besetting curse of the
churches today – inclusivism. I will not digress to expand on it here
– but it is important! – so please see the extended note on p327.
The offence of the gospel! Paul closed his letter to the Galatians,
speaking of how men in his day tried to get round ‘the offence of the

‘the pastor’? Desire for ‘the pastor’ to pray; could the man (or woman) not
pray for himself? Christ was not mentioned once! And the man knew what
was wrong in his life but instead of putting it right, he shuffled his
responsibility onto God and ‘the pastor’. The letter, and its publication, was
an offence to all those who reject Popery, or it ought to have been. So this
is what ‘the pastor’ business comes to. Pastor and priest are not so very
different in spelling, and when men and women hold the kind of views
illustrated by the letter just quoted, pastor and priest are virtually the same
in more ways than mere spelling. See my forthcoming The Pastor: Does He
Exist?.

275
 Conclusion

cross’. They have been at it ever since. The apostle’s words ring
with relevance today.
Brown:
It is this which makes genuine Christianity so much disliked by natural
men... – the insisting on relinquishing every ground of hope but one,
and that one the death of Jesus Christ on a cross. Whenever Christianity
has been so modified as to get quit of this most repulsive principle, it
has ceased to excite very strongly the antipathies of natural men. But it
is this doctrine which gives Christianity all its peculiar efficacy; and
when ‘the offence of the cross’ ceases in any other way than by the eyes
of the mind being opened to behold its glory, the triumph of
Christianity ceases also. The Jews had no great objection that Jesus
should be allowed to be the Messiah, if, at the same time, the law of
Moses was admitted to be the only way of salvation; and there are
multitudes who are ready enough to admit that Jesus was a divine
messenger, if they may be but permitted to depend for salvation on
anything but his obedience to death... The death of Jesus Christ on the
cross, as the expiation of human guilt – the only ground of human hope,
superseding everything else as the foundation of acceptance with God.
It was this doctrine which was peculiarly unpalatable to the unbelieving
Jews – leading, as it plainly did, to a renunciation of all the expiatory
rites of the mosaic law as utterly useless, and indeed impious and
criminal, if used as affording a method of obtaining the divine favour.
As a consequence: ‘Let our religion... not [be] an external and ritual
service, however simple or however imposing’.24 In particular, let it
not be water baptism!
Richard N.Longenecker: ‘The preaching of circumcision is
antithetical to and entirely nullifies the preaching of Christ
crucified’. Ben Witherington III, quoting this, concluded:
The words [of Paul in Gal. 5:7-12]... show how passionately Paul cared
about his converts, and how much he despised the actions of those who,
in his view, were trying to corrupt them with a non-gospel (cf. the
similar language in Phil. 3:2-3). He knows that his audience has a
choice whether to follow their advice or his, and the decision now
hangs in the balance. Therefore all the rhetorical stops must be pulled
out to try and persuade the Galatians to pursue a certain [the right]
course.25

24
Brown: Galatians pp278,359-360,362 emphasis mine.
25
Witherington pp374-375.

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 Conclusion

Reader, too big for my boots I may be – but that is precisely the
pressure I feel, and it is why I have written as I have. I do not
apologise for my strong language. Not at all! I feel the force of the
words I chose as the epigraph for this work: ‘Blow the trumpet in
Zion, and sound an alarm in my holy mountain!’ (Joel 2:1). ‘If the
trumpet makes an uncertain sound, who will prepare himself for
battle?’ (1 Cor. 14:8). I have not taken up my pen to dispute over
mere words. I have not been trying to score points in some kind of
theological chess game. Far from it! I have been contending as
earnestly as I know how ‘for the faith which was once for all
delivered to the saints’ (Jude 3). I have been contending for the
souls of sinners and their eternal welfare. Reader, I have been
contending for the everlasting good of your soul.
Let me stress Witherington’s words: Paul was afraid that false
teachers would ‘corrupt [the believers in Galatia] with a non-
gospel’. Indeed, said Witherington, the apostle ‘despised the
actions’ of those false teachers. James Kidwell Popham: ‘Error in
doctrine produces error in practice’.26 In particular, sacramental
baptism is an error – a grievous error – with eternal consequences.
That is why I have written, and why I have written in the way
that I have.
To bring this volume to a close, let me set out, in the words of
Scripture (in an eclectic translation), the issue which lies at the root
of all this:
How then can a man be righteous before God?... A righteousness from
God... has been made known... This righteousness from God comes
through faith in Jesus Christ to all who believe... All [who believe]...
are justified freely by his grace through the redemption that came by
Christ Jesus, whom God displayed publicly as a propitiatory sacrifice
by his blood, through faith... He did it to demonstrate his justice or
righteousness at the present time, so as to be just and the justifier of the
one who has faith in Jesus... ‘Abraham believed God, and it was
accounted to him as righteousness’... The words, ‘it was accounted to
him’, were written not for him alone, that it was imputed to him, but
also for us, to whom God will impute righteousness – for us who
believe in him who raised Jesus our Lord from the dead... Therefore,
since we have been justified through faith, we have peace with God

26
Gospel Standard 1929 p125.

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through our Lord Jesus Christ, through whom we have gained access by
faith into this grace in which we now stand... For just as through the
disobedience of the one man [that is, Adam] the many were made
sinners, so also through the obedience of the one man [that is, Christ]
the many will be made righteous... Don’t you know that all of us who
were baptised into Christ Jesus were baptised into his death? We were
therefore buried with him through baptism into death in order that, just
as Christ was raised from the dead through the glory of the Father, we
too may live a new life... Therefore, there is now no condemnation for
those who are in Christ Jesus.27
The choice, as I have said repeatedly, is clear. Here we have the
most vital question of all: ‘How then can a man be righteous before
God?’ Reader, I must put it personally to you: ‘How then can you be
righteous before God?’
At the heart of the New Testament answer to this most vital of all
questions – lies baptism. Baptism? Yes, baptism. Read the extract
again. Christ has accomplished the necessary redemption, he has
offered the propitiatory sacrifice to his Father, and God is satisfied.
‘Therefore, there is now no condemnation for those who are in
Christ Jesus’. Yes, but how does the sinner receive the benefit? By
faith, of course! Yes, it is by faith, but, more precisely, it is by union
with Christ through faith. So how does the sinner become united to
Christ? By faith, yes. But more precisely, through baptism. Baptism
unites to Christ? Yes indeed:
Don’t you know that all of us who were baptised into Christ Jesus were
baptised into his death? We were therefore buried with him through
baptism into death in order that, just as Christ was raised from the dead
through the glory of the Father, we too may live a new life.
But we must be clear. Let me stress it even more: But we must be
clear. Baptism unites to Christ. There is no sign or symbol in any of
this. The sinner is by nature under the wrath of God; this is no
symbol. Christ did propitiate the wrath of his Father and accomplish
redemption; this is no symbol. The sinner who believes is justified;
this is no symbol. None of it symbolic. All of it literal, real, actual,
spiritual.

27
Job 25:4; Rom. 3:21-26; 4:3,23-24; 5:1,19; 6:3-4; 8:1.

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 Conclusion

The same goes for the lynchpin in all this – baptism. Baptism cannot
be a symbol here. It must be literal, real, actual, spiritual.
So, it must be a sacrament! No, not at all! With the utmost vigour
I can marshal, baptism is not a sacrament! If to introduce water
baptism as a symbol in this chain of argument is ludicrous – as it is
– then to introduce water baptism as a sacramental rite is equally
ludicrous. Water baptism is not in view here at all. The baptism Paul
speaks of must be – can only be – an effective baptism. Not a
symbol. Not a sacrament. And that real, spiritual baptism can only
be the baptism with/in/by the Spirit:
Don’t you know that all of us who were baptised into Christ Jesus were
baptised into his death? We were therefore buried with him through
baptism into death in order that, just as Christ was raised from the dead
through the glory of the Father, we too may live a new life.
Surely Paul was speaking of regeneration and union with Christ by
the Holy Spirit – without any thought of water.
Nevertheless, the choice, I say it yet again, is clear cut. The
baptism in question unites to Christ, and therefore brings the sinner
into all the benefits of Christ’s redemption. If this is water baptism,
then water baptism is the great essential. Let us preach it as such.
Let us water-baptise as many as we can to unite them to the Lamb.
Faith? Yes, of course, let us preach for faith. But, above all, let us
preach for water baptism. We must! And let us assure all who are
water baptised that they are for ever justified, and free from
condemnation. That is, if the baptism is water baptism.
But if the baptism is spiritual baptism... and it is... then let us
preach the necessity of regeneration by the Spirit, the necessity of
repentance towards God and faith in our Lord Jesus Christ, with all
the assurance that he who is regenerated and trusts Christ in
repentant faith is for ever united to the Lamb, and is justified – and
justified without the slightest quibble or question. Having trusted
Christ, then, and only then, should that believing sinner be water-
baptised – not as a sacrament to make something happen, but as a
symbol to declare what has happened to him. And all this in
submission to Christ as Lord and Saviour.
As for me, I take the latter course. Reader, which is it for you?

279
 Appendix

Thomas Helwys published The Mystery of Iniquity in 1612, having

written it the year before. The copy I have used is that produced in
1935 by The Baptist Historical Society, being a replica of the
original black-letter edition – indeed, a replica of the very copy
presented by Helwys to king James. In the extracts which follow, I
have transcribed this edition to the best of my ability, making, as
usual, such changes in spelling and punctuation as necessary,
without altering the sense. I have indicated where I have been
unable to decipher the text.
Why have I devoted an Appendix to Helwys? For one thing, any
work written by Helwys, which has any bearing on the subject in
hand, must be of interest. After all, Helwys was one of the original
early 17th-century Baptists. What is more, in his Mystery, in part an
answer to John Robinson, he used arguments which have resonance
today.
But the main reason for this Appendix lies in the works of the
Baptist sacramentalists I am opposing. As I noted when dealing with
the way Baptist sacramentalists try to appeal to 17th century history,
Philip E.Thompson claimed Helwys showed a sacramental view of
baptism in his Mystery. As I said, I dispute this. I find no trace of
sacramentalism in it whatsoever. And so I want to let Helwys speak
for himself – and at large. But before I let him loose, as it were, I
would like to draw attention to the following points.
1. Although he used ‘sacraments’ when quoting others, Helwys
himself spoke much of the ‘ordinances of Christ’.
2. Helwys strongly denied that baptism is a seal.
3. When he talked of ‘put on Christ by baptism’ (Gal. 3:27), I am
convinced Helwys meant to ‘make a public profession of Christ’,
‘owning Christ before men’.1

1
Fuller was of the same mind. Commenting on Gal. 3:27, he said: ‘The
allusion is to the putting on of apparel, as when one that enters into the
service of a prince puts on his distinguishing attire; and the design of the

280
 Appendix: Thomas Helwys on Baptism

4. When Helwys spoke of ‘regeneration and the new birth’, he

seemed to be distinguishing between the two. If so, he was, in my
opinion, doing something similar to what Charles Stovel would do
in the 19th century,2 who thought regeneration is the secret inward
work of God by his Spirit, and the new birth is the start of an open
profession of Christ before men. I have indicated my disagreement

sacred writer is to remind those of them who had before professed the
Jewish religion [or had been pagans], that by a solemn act of their own they
had, as it were, put off Moses [or their paganism], and put on Christ. There
is a putting on of Christ which is internal, and consists in relinquishing the
former lusts, and being of the mind of Christ; but that which is here referred
to appears to be an open profession of his name, to the renouncing of
everything that stood in competition with him... The amount is: That as
many as were baptised in the primitive [apostolic] ages were voluntary
agents, and submitted to this ordinance for the purpose of making a solemn
and practical profession of the Christian faith... Such, brothers, is the
profession we have made. We have not only declared in words our
repentance towards God, and faith towards our Lord Jesus Christ, but [we]
have said the same things by our baptism... We have confessed him...’.
Again: The ‘putting on Christ’ of ‘Gal. 3:27... is analogous to a soldier on
his enlisting into his [or her] Majesty’s service putting on the military dress.
The Scriptures lay great stress upon “confessing Christ’s name before men”
(Matt. 10:32); and baptism is one of the most distinguished ways of doing
this. When a man becomes a believer in Christ, he confesses it usually in
words to other believers; but the appointed way of confessing it openly to
the world is by being baptised in his [that is, Christ’s] name... Baptism is an
act by which we declare before God, angels and men, that we yield
ourselves to be the Lord’s’. Again: ‘Baptism is that divine ordinance by
which we are said “to put on Christ”, as the king’s livery is put on by those
who enter his service; and, by universal consent throughout the Christian
world, is considered as the badge of a Christian. To admit a person into a...
church without it, were equal to admitting one into a regiment who scrupled
to wear the soldier’s uniform, or to take the oath of allegiance’ (Fuller:
Practical p728, emphasis his; Essays pp854,857).
Excellent! But not the teaching of Gal. 3:27. As I have made clear, I am
convinced the verse speaks of spiritual baptism, whereas Helwys and Fuller
thought it speaks of water baptism. I disagree. I cannot see how water
baptism marking a public profession of Christ would make a fitting climax
to such a chapter. But both men were convinced that to ‘put on Christ’, in
this verse, meant to ‘make an open profession of Christ’. In other words,
neither man was in the least sacramental on this point.
2
See the main body of this book where I look at Stovel’s views.

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with this distinction; but the point is, in making this distinction,
Helwys was not being a sacramentalist.
5. Helwys was not writing a treatise on baptism. Rather, he was
answering Rome, the Puritans (particularly the Presbyterians), the
Brownists and the Separatists – especially John Robinson, who, by
arguing from the Old Testament, and making ridiculous comparison
with Judah, Israel and the Philistines, distinguished between a true
church, a false church and no church at all. By means of such
‘logic’, Robinson regarded the Churches of Rome and England as
churches, though false and therefore defective. From this, Robinson
argued that their baptism was valid, right in the essential matter,
though not complete,3 calling it a ‘naked baptism’. Helwys, rightly

3
This, of course, as I have explained, was pure Calvin (and Augustine).
The Anabaptists denied Calvin’s claim that baptism by Rome was a true
baptism. ‘Against these absurdities’ – as Calvin dismissingly called the
Anabaptist arguments – ‘we shall be sufficiently fortified if we reflect that
by [Roman] baptism we were initiated not into the name of any man, but
into the name of the Father, and the Son, and the Holy Spirit and, therefore,
that baptism is not of man, but of God, by whomsoever it may have been
administered. Be it that those who baptised us were most ignorant of God
and all piety, or were despisers, still they did not baptise us into a
fellowship with their ignorance or sacrilege, but into the faith of Jesus
Christ, because the name which they invoked was not their own but God’s,
nor did they baptise into any other name... The objection that baptism ought
to be celebrated in the assembly of the godly [which Rome is not! – DG],
does not prove that it loses its whole efficacy because it is partly defective’.
And, right to the end, in his last and unfinished work, Calvin was still
maintaining his stance on the acceptability of Roman baptism, even though
performed in so corrupt a system: ‘In the Papacy, such declension has
grown up through many ages, that they have altogether denied God. Hence
they have no connection with him, because they have corrupted his whole
worship by their sacrilege, and their religion... differs in nothing from the
corruptions of the heathen. And yet it is certain that a portion of God’s
covenant remains among them, because... God remains faithful... God’s
covenant with [the Jews] is [was?] not abolished, although the greater part
of the people had utterly abandoned God. So also it must be said of the
Papists... although with regard to themselves... they are without it [the
covenant], and show by their obstinacy that they are the sworn enemies of
God. Hence, it arises, that our baptism [which we received from the
Papists] does not need renewal, because although the devil has long reigned

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dismissing Robinson’s basic threefold ‘philosophy’ (true, false and

no church), argued that there is no such thing as a ‘naked’ baptism.
Just because a baptism is carried out with Robinson’s ‘essentials’ –
water and the ‘right’ formula (Helwys argued there is no such
‘formula’) – this does not make it right. For a true, biblical baptism
– the ordinance of Christ – the Holy Spirit must also be present:
And here is the true matter wherewith men must be washed; which is,
water, and the Holy Ghost, that is pure from an evil conscience [that is,
a conscience cleansed from sin and condemnation], and washed with
water. Therefore, can you not [you cannot] divide the water and the

in the Papacy, yet he could not altogether extinguish God’s grace; indeed, a
Church is among them... The Church is indeed among them; that is, God
has his Church there, but hidden and wonderfully preserved; but it does not
follow that they are worthy of any honour; indeed, they are more detestable,
because they ought to bear sons and daughters to God, but they bear them
for the devil and for idols’ (Calvin: Institutes Vol. 2 p521; see also pp313-
314; Commentaries Vol.12 Part 1 pp120-121). See also Calvin: Letters
pp215-216.
Pace Calvin, this is nothing but absurdity! – even though he was here
following his mentor, Augustine. But Calvin, for once, fell out with
Augustine over a corollary. The Donatists’ view that ‘bad ministers’ make
the sacraments ineffective, Beckwith dismissed as the ‘error’ which ‘led
Augustine to develop the ex opere operato teaching on the sacraments’
(Beckwith p92) – which (that is, ex opere operato) Calvin abhorred. The
important point I wish to make is this: In addition to Calvin’s preoccupation
with ‘the minister’ and ‘the formula’ – if an ordained man baptises using
the right words, the baptism is effective (note the ‘efficacy’), even if he
does it in the Church of Rome – observe how Calvin here destroyed many
of the arguments for infant baptism – a parent being a believer, the
covenant, households – unless he was saying Rome comprised believers,
men and women in the covenant. Of course he did not think that! ‘They are
without it... sworn enemies of God’, he declared. In other words, by
allowing – justifying – Roman baptism by an ordained minister using the
right words, Calvin was, in fact, allowing – justifying – the promiscuous
baptism of infants, regardless of the state of the parents – even to the extent
that ‘their religion... differs in nothing from the corruptions of the heathen’!
This is the point which has to be faced by those who advocate Calvin’s
teaching on the ‘sacraments’! And, of course, by accepting Roman baptism,
he was gathering fuel for the ecumenical fire being fed by many of his
followers today. I have little doubt they will eagerly and increasingly latch
on to Calvin and Augustine in this!

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Spirit in this baptism. Christ has joined them together, and he that
denies washing, or is not washed with the Spirit, is not baptised; and he
that denies washing, or is not washed with water, is not baptised,
because we see that the baptism of Christ is [for a man] to be washed
with water and the Holy Ghost.4
And as for infant baptism:
Under the old covenant, infants were circumcised in the flesh; so under
the new covenant, [you allege] infants must be baptised in the flesh.
What ignorance is this?... There is no such baptism in the New
Testament, as baptism in the flesh... The baptism of the New Testament
must be a spiritual baptism of water and the Spirit (John 3:5), with
which baptism infants cannot be baptised... You confess that all infants
must be regenerate and born again or else they cannot enter into the
kingdom of heaven. And our Saviour Christ, the Saviour of us[?] all
says, that they that are born again must ‘be born of water and the
Spirit’. To what end then is the baptising of infants? – they not being
regenerate thereby.5
In saying this, Helwys was not being sacramental. Rather, he was
maintaining that for a true baptism, a man must first have been
regenerated by the Spirit (which is shown, of course, by repentance
and saving faith), and then (and only then) be washed in water – and
in that order! Leaving aside the order, Helwys argued, water alone,
even with the ‘right’ formula as Robinson saw it, will not suffice.
Infants, of course, who cannot show the necessary marks of
regeneration, cannot be baptised.
6. Wheeler Robinson, in his 1935 ‘Introduction’ to Helwys’ book,
drew no sacramental conclusion – which is inexplicable if he had
found the slightest trace of sacramentalism in it. Such a reference
would have been manna for the sacramentalist Wheeler Robinson.
Wheeler Robinson’s silence says more than that of Helwys.6
Before I quote at large from Helwys himself, consider this extract
from Wheeler Robinson’s ‘Introduction’:

4
Helwys p139.
5
Helwys p174.
6
Note the date, 1935. See my look at history in the main body of this book.

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The third part [of Helwys’ book] (pp84-123) is directed against the
inconsistencies of Puritanism. Why not follow out to its true issue –
separation – the reformation you profess to seek? Your presbytery
[Presbyterianism] is no better than prelacy... A true church must have a
true government... but you rob Christ of his power by your false method
of government. Leave your bondage! Come forth from your Egypt!
The fourth and longest part (pp123-212) deals with the Separatists
themselves, and especially with the outstanding figure of John
Robinson... The main point of the argument... [is] the inconsistency of
retaining as the basis of church membership a baptism that had been
derived from an admittedly false Church, 7 and the further inconsistency
of baptising infants, incapable of the repentance and faith which the
New Testament requires as a prior condition of baptism... 8
It is important to remember that John Smyth – with whom Helwys
had been closely associated – had drawn up the first Baptist
Confession in 1609, which Confession had included:
The church of Christ is the society of believers who have been baptised
after confession of faith and of sins, on which [society] the power of
Christ has been bestowed... Baptism is the external symbol of the
remission of sins, of death and renewal of life, and therefore does not
belong to infants.9
From this, Wheeler Robinson10 rightly argued:

7
I draw attention to Wheeler Robinson’s point. When talking about ‘put on
Christ’ by baptism, Helwys was referring to church membership. See the
earlier note.
8
Wheeler Robinson: ‘Introduction’ vi-vii.
9
‘The church of Christ is a company of the faithful, baptised after
confession of sin and of faith, endowed with the power of Christ... The
church of Christ has power delegated to themselves of announcing the
word, administering the sacraments... Baptism is the external sign of the
remission of sins, of dying and of being made alive, and therefore does not
belong to infants... The Lord’s supper is the external sign of the
communion of Christ, and of the faithful among themselves by faith and
love... The ministers of the church are, not only bishops (επισκοποι), to
whom the power is given of dispensing both the word and the sacraments,
but also deacons, men and widows, who attend to the affairs of the poor and
sick brothers’ (Lumpkin p101). Although this Confession spoke of
‘sacraments’, there isn’t a trace of sacramentalism in it.
10
Wheeler Robinson: ‘Introduction’ x-xii.

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These two articles underlie the argument of Helwys in The Mystery of

Iniquity, though he also criticises the Separatist acquiescence in any
baptism received from a Church which they had subsequently
repudiated. A somewhat similar controversy had disturbed the ancient
[patristic] Church; was the baptism administered by schismatics to be
regarded as valid? Cyprian of Carthage said: ‘No’; Stephen of Rome
said: ‘Yes’, and the latter view eventually prevailed.11 Helwys was thus,
without knowing it, on Cyprian’s side so far as the present argument
went. Your baptism, he says to the Separatists in general, is ‘a worldly
baptism brought out of the world, and not the baptism and ordinance of
Christ’.12 Thus you ‘retain your first badge and chief mark of Babylon,
which is your baptism’...13 Helwys treats with contempt John
Robinson’s argument that there is a distinction between a false church
and no church, since a false church is no church. Similarly, he rejects as
a scholastic splitting of hairs the distinction between the essence of
baptism (washing with water into the name of the Father [etc.]) and the
particular circumstances of its administration. 14 If there is a true
Anglican baptism, then there is a true Roman baptism; ‘you all have
brought... your baptism from Rome, and so are you all Christians and
believers by succession from Rome’. 15 Thus Helwys clears the ground
for what is really his main position – that baptism belongs to believers
only. It is futile, he says, to claim that baptism is properly extended to
the infant children of believers; in practice, it is given also to the infant
children of unbelievers [that is, by you to Papists], and [in any case]
Christians cannot beget Christians by [natural] generation. 16 It is
equally idle to allege the parallel with circumcision, for that belongs to
the old covenant which has been disannulled. Baptism, according to the
teaching of the New Testament, was never intended for infants; their
conscience cannot be purged by it, and they cannot amend their ways
[repent] and believe before receiving it, as the New Testament requires.
Why then baptise infants, if they are not regenerated by baptism? 17 The

11
See my Infant for Augustine on this.
12
See Helwys p125.
13
See Helwys p127.
14
See Helwys p140.
15
See Helwys p157.
16
See Helwys p172.
17
A very important point. If – an enormous ‘if’, I might add – if infants are
regenerated by baptism, then we have an excellent reason for baptising
them; indeed, we must baptise them – and that as soon as possible.
Moreover, if baptism does regenerate, we have the only reason for baptising
them. Anything less than baptismal regeneration proves to be a hindrance,

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true holy seal is that of the Spirit [not baptism], which is given to faith
alone. No meritorious faith of the parents can be substituted for the faith
of the baptised. The truth is that infant baptism saves the trouble of
teaching and training; hence its popularity. You must repent of this sin
of infant baptism before you yourselves can be forgiven. 18
As can be clearly seen, Wheeler Robinson saw no trace of
sacramentalism in Helwys.
For these reasons, I say, Thompson was mistaken when he claimed
Helwys as a sacramentalist.
Now to let Helwys speak for himself:
If you follow not Christ in the [way of] regeneration; that is, if you be
not ‘born again of water and of the Spirit, and so enter the kingdom of
heaven’, all is nothing, as you see by the example of [Nicodemus]. And
Cornelius (Acts 10), if he had not been baptised ‘with the Holy Ghost
and with water’, for all his prayers and alms, he had not, nor could not
have entered into the kingdom of heaven...
This only is the door which Jesus Christ has set open for all to enter in
at, that enter into his kingdom (John 3:5)... No other way of salvation
has Christ appointed but that they first believe and be baptised (Mark
16:16)...
There is no way for them that are of the world, who are not in Christ,
but enemies to Christ, as all that are of the world are, there is no other
way to join and come to Christ, but only to ‘amend their lives [repent],
and be baptised’ (Acts 2:38) and (Gal. 3:27): ‘All that be baptised into
Christ have put on Christ’... Infidels and unbelievers have no other way
to come, and be joined to Christ, but only by believing and being
baptised...19
Unbelievers... and... all infidels... there was, nor is, any way for you to
join unto Christ, but to ‘amend your lives [repent] and be baptised’, and
by ‘baptism to put on Christ’... The Holy Ghost teaches that infidels or
unbelievers must ‘amend their lives [repent] and be baptised, and by
baptism put on Christ’. And our Saviour Christ (Mark 16:16) giving a

producing confusion at the point of conversion. But it all depends on the

‘if’. That is why there are only two stable positions – sacramental baptismal
regeneration, or symbolic baptism. See my Infant.
18
See Helwys p181.
19
Helwys pp122,124. For John Robinson’s reply to Thomas Helwys on the
necessity or otherwise of baptism, see the extended note on p332.

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general direction to his disciples to preach the gospel to all, gives

likewise a general direction, what all unbelievers must do, if they will
be saved. ‘They must believe and be baptised’... We hope you will not
say that there may be a church of unbaptised Christians... 20
Now for Helwys on John Robinson’s ‘logic’ in trying to distinguish
between a false church and no church. Helwys:
The Spirit of God teach[es] us that a false church is no church, but a
synagogue of Satan; and false apostles are no apostles; so then are false
sacraments no sacraments, and ‘false’ and ‘none’ in God’s ordinances
are all one [that is, they are the same], and you cannot distinguish nor
put a difference between them...21
Having thus showed you by evidence of truth that you [Mr Robinson],
bringing your false baptism out of a false church (both which
yourselves confess), your baptism is no baptism, and that false church
[the Church of England or Rome] is no church. This being made plain,
as the indifferent [unbiased, neutral?] may judge, we will try Mr
Robinson’s ground for this retained baptism [from the Church of
England or Rome], who be will found to make haste to deceive with as
many windings and turnings as - --,22 and be not altogether trusting to
bring his baptism from Israel [that is, the true church], he strives withal
deceitful still to prove that their baptism is true in one respect, though
brought from Babylon [that is, from the Church of England and Rome],
and this matter he understands after this manner, in his book Of
Justification of Separation pp184-185. He commends unto the reader a
distinction of a twofold respect: Baptism, says Mr Robinson, is to be
considered first nakedly [simply], and in the essential causes, the matter
water. The simple washing with water in the name of the Father etc.
These are the essential causes of Mr Robinson’s naked baptism. In this
respect, he confesses true baptism both in [the Church of] England and
Rome. Mr Robinson, shall we speak angrily to you, and mourn for the
hardness of your heart, and great blindness and ignorance? Have you
lost the beginning of knowledge in the mystery of godliness? Is all light
shut from your eyes, and all truth debarred from your understanding,
that you should argue thus? That water, and washing, and words are the
essential causes of matter of baptism! If you had known Christ, of
whose baptism you pretend to speak, you would never have written

20
Helwys pp125-126,129. Note ‘a church’. This confirms my earlier
comment. Helwys was talking about saving faith leading to public
confession of Christ and joining a church.
21
Helwys pp133-134.
22
Badly printed in my copy. Could be ‘a die’; today ‘a dice’.

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thus. Do you [not] know that Christ’s kingdom is a spiritual kingdom,

his ordinances spiritual ordinances? And will you confess this with
your tongue, and with your tongue and deeds deny it? Which, that it
may appear plainly you do, consider with yourself, and let all that seek
the Lord in spirit and truth consider, with what understanding you can
say, that naked water, washing and words, are the essential causes of a
spiritual baptism! Thus do you spoil men through philosophy and vain
deceit, in which iniquity you abound. Away with your naked respect,
and be counselled to buy white raiment that you may be clothed, and
that your vile nakedness do not appear. Know you not that all they that
are baptised into Christ have put on Christ? And do you, with your
philosophy to teach simple souls a naked baptism, and make it good
with respects? The Lord give you grace to see your great evil herein,
and the Lord deliver his poor people for these your deceitful ways, and
so the Lord give them to learn, to know, from the word of God, that
there is but one baptism of Christ (Eph. 4:5).23 And that whosoever is
baptised into Christ has put on, or is clothed with, Christ (Gal. 3:27),
and therefore whosoever shall wash with your naked baptism shall be
found naked at the day of Christ’s appearing, though you piece it and
patch it with green leaves. And for your effectual causes, lay down [set
out] plainly what baptism you speak of, and you shall be convinced in
yourself, as thus: If you say of Christ’s baptism which is spiritual, that
the essential matter thereof is earthly water, would not your ignorance
easily appear? The like of your form [of baptism], if you should say that
the form of spiritual baptism is bodily washing only [accompanied]
with bare words, your own understanding would reprove you. 24 It were
to be wished, and you have often been required to lay away your school
terms [scholasticism] in the causes of God, whereby you do for the
most part but hide the truth, and blind the eyes of the simple. How do
you think the simple should understand you in the essential causes and
matter, and form of baptism? Do the Scriptures show that any of the

23
The point is, in Scripture there is only one water baptism – not two.
There is no such thing as one water baptism which is ‘naked’, and another
which is complete; one which is essentially right but wrong, and another
which is wholly right. Similarly, there are not two sets of requirements (as
infant baptisers claim), one for the baptism of infants and the other for the
baptism of believers. The fact is, there is no such thing as one baptism for
infants, and another for believing adults. There is only one water baptism.
Rightly, Helwys made this point repeatedly.
24
Helwys here was showing as plainly as could be that he was anti-
sacramentalist – not merely non-sacramentalist. He did not allow anything
spiritual to be made effective by water.

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holy men did ever thus distinguish? If your art had been good and
profitable, could not our Saviour Christ have used it for the
manifestation of his truth, and would he not have endued his apostles
with that gift? Indeed, the Lord endued them with the most excellent
gifts, for the evident declaration of his truth, whereof logic and
philosophy was none; which vain sciences, if you had not used, you
could never have forged so many deceits as you have in your book. And
now we desire you to know that the Scriptures teach not any baptism
that is in one respect true, and in other respect false. There is no such
thing in the whole word of God. These are but your own devices,
wherein you divide Christ, to serve your own turns [ends] to deceive,
persuading men that they are in one respect truly baptised, and in
another respect falsely baptised, and if they will come and wash in your
water, and join your societies [churches], you can make that part which
was false, true. What popery is this to take upon you to dispense with
the false administrations of the ordinances of Christ? Thus do you run
into dark places while you forsake the lantern that should light your
paths, which light of truth teaches you, and all men, that the baptism of
Christ ‘is the baptism of amendment of life [repentance], for the
remission of sins’ (Mark 1:4). And our Saviour Christ says: ‘Except a
man be born of water and the Spirit, he cannot enter the kingdom of
God’ (John 3[:5]); and: ‘Let us draw near with a true heart in assurance
of faith, our hearts being pure from an evil conscience [that is, a
conscience cleansed from sin and condemnation], and washed in our
bodies with pure water’ (Heb. 10:22).
Here is the true baptism set down, which is the baptism of amendment
of life for the remission of sins. And here is the true matter wherewith
men must be washed; which is, water, and the Holy Ghost; that is, [they
must be] pure from an evil conscience [that is, a conscience cleansed
from sin and condemnation], and washed with water. Therefore, can
you not [you cannot] divide the water and the Spirit in this baptism.
Christ has joined them together, and he that denies washing, or is not
washed with the Spirit, is not baptised; and he that denies washing, or is
not washed with water, is not baptised, because we see that the baptism
of Christ is [for a man] to be washed with water and the Holy
Ghost.25And to take away [to remove, deal with] a subtle exception

25
As I have explained, Helwys was not being sacramental. He was saying
that water is not enough. The person being baptised must be regenerate
before baptism. Thompson argued the wrong way round. It is not that the
water leads to the Spirit, but, rather, that when a man has the Spirit, he may
be (must be) baptised in water. The Spirit’s work is the condition of
baptism, not its consequence. Indeed, in Helwys’ illustration which

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[that you might raise against this teaching – the fact is, that] if a man be
in prison, or any place, and be converted to the Lord, and would be
baptised with water but cannot, he is accepted with God, ‘who accepts
the will for the deed’ (2 Cor. 8:12), and herein is the Lord’s mercy
equal with his justice, for if a man’s heart consent to evil, he is guilty
before the Lord, although he do it not (Matt. 5:27-28).26
Thus much [have I written] to discover [that is, display] the great
deceitfulness of your way in the first respect of your false distinction,
wherein you would [try to] prove, only, the essential matter [of
baptism] water, and [try to prove] washing with water, and words, [to
be] the essential form [of baptism]. We pass by your form of words,
because we think you will not stand upon it, in that you see there is no
certain form of words held (Acts 10:48; 19:5) [that is, there no set
formula laid out in Scripture for use in baptism]. And take this with you
to consider of, that if there were any truth in your distinction and
respect, then were any washing with water, with [that is, if
accompanied by] those words, the true matter and form of Christ’s
baptism.27 And if one [that is, if any] child baptised another with water
and [repeated] those words, it is [that is, the baptised child has been
baptised with the] true baptism in that respect [by use of the formula],
and let that child come and join to you, and you can make it good in all
respects. Pass not these things over as you have done, for you are not
able to answer them with any true understanding from God’s word. And
so we come to your second respect...28
In the section which follows, Helwys answered what he called
Robinson’s ‘second respect’, in which he, Robinson, had alleged
that neither the baptism of Rome or the Church of England was a
truly complete baptism – it was only a ‘naked’ baptism. Robinson
argued this because, he said, for a truly complete baptism it needs ‘a
lawful person by whom [the baptising is done], a right subject upon
which [the baptism is carried out], a true communion wherein it
[baptism] is to be administered and dispensed’. Robinson thought
Rome and the Church of England failed in this respect and so, said

followed, he makes it abundantly clear that the essential thing is

regeneration, not baptism.
26
Helwys could not have been more plain. When push comes to shove, the
only baptism that matters is spiritual baptism, not water baptism. This
statement, on its own, proves that Helwys was no sacramentalist.
27
Helwys was here showing that Robinson was getting close to ex opere
operato. See my Infant for Calvin’s wriggling on this hook.
28
Helwys pp136-140, emphasis his.

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Helwys, addressing Robinson: ‘You do not approve it to be true

baptism within Rome or [the Church of] England’ in the second
respect – though you do approve of it in the first respect.29 So,
according to Robinson, such a baptism was both true and false at
one and the same time. Helwys rightly gave this short shrift:
The spirit of error leads you to justify that a baptism, where there is
neither the ‘Spirit of God, lawful minister, right subject, nor true
communion’, is the true baptism and ordinance of Christ in the essential
parts thereof...30
If this your ground were true, then a Turk [a Muslim] baptising a Turk
[a Muslim] with water, and [using] those words [that is, the so-called
formula], in any assembly whatsoever, is the true baptism of Christ in
the essential parts thereof. See what rocks you run upon, while you
forsake the way of truth. It may now appear no marvel, though you
would have baptism to be nakedly considered, you have made a most
naked baptism and ordinance of Christ of it. First, where there is ‘no
Spirit of God, no lawful minister, no right party’ to be baptised, ‘no true
communion’, [yet you say] it may well be called a naked baptism, and
[doing so] you [show yourself to be] a naked man 31 of all grace and
godly understanding [because you continue] to maintain it for a true
baptism and ordinance of Christ in any respect... 32
And thus do you deceive natural men, and yourself, as in this point in
hand, because with your carnal eyes and ears you see and hear water
and washing, with such words, to be used in the administration of the
Lord’s baptism, therefore you, according to your natural understanding,
judge these things to be the essential causes of spiritual baptism, and
teach simple souls that these things being once truly done, they are not
to be repeated or done again,33 when they are wholly natural actions,
and profanely done, as you confess, and therefore can in no respect be

29
Helwys p140. For John Robinson’s reply to Thomas Helwys on the
‘double consideration’ of baptism, see the extended note on p333.
30
Helwys pp140-141.
31
Helwys was indulging in ironical word play. Robinson proposed a
‘naked’ baptism – which is foolish. In proposing such a thing, Robinson
was showing he was a ‘naked’ man – ignorant!
32
Helwys p141.
33
Echoes of Calvin and the Anabaptists over re-baptising. The Anabaptist
denied they re-baptised – their first baptism was no baptism at all, they
said. Calvin, unwilling to concede a micron on the issue, denied all re-
baptism, even to the extent of allowing his prejudice to warp his exegesis of
Scripture.

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said to be the baptism of Christ, which is a wholly spiritual action, and

ought holily to be performed and done. Thus do you make the ignorant
believe that you can put the Spirit of grace into natural actions formerly
and profanely done, and make the same actions spiritual and acceptable
to God...34
This then is your rule (deny it if you can) – every washing with water in
the name of the Father etc., is the true baptism and ordinance of Christ,
in the essential causes thereof, by whomsoever administered, and upon
what person, or thing, soever. This may be good logic and philosophy,
but this is blasphemous cursed doctrine in divinity...35
[Since, contrary to your teaching,] no distinction, nor difference can be
made between a false church and no church, but they are both one...
your whole false building is at once fallen to the ground, for a false
church being no church, then [the Church of] England being by you
adjudged to be a false church, is no church. So is your baptism brought
out of no church; and your false baptism is no baptism. And thus shall
the simplest among you be able to say to you: ‘Is our baptism that we
had in [the Church of] England a false baptism? Then is it no baptism,
then are we not baptised’. And to this you shall never be able to answer
them... [As] a false church is no church, as a false God is no God, a
false Christ no Christ, a false apostle no apostle, so is a false ordinance
no ordinance of Christ, a false baptism no baptism of Christ... God has
no false ordinances...36
As we have said to you called Brownists in this point, so say we to [the
Church of] England, and to the Presbyterians: If the Pope and they of
that profession be believers in Christ Jesus, and be truly baptised into
his name, then have you of [the Church of] England, and all the nations
of the earth, sinned greatly to separate from Rome, in that you were all
of one body, and members one of another, and, being believers in Christ
Jesus, they are your brothers, and you ought to walk towards them as
brothers, and ought not to separate from Rome as you have done, and
build new churches every one upon several [various, different, separate]
foundations. If you of [the Church of] England, and the Presbyterians,
and you called Brownists, did make any conscience to walk by the rules
of Christ herein, you would not walk towards Rome as you do. If you
hold them believers in Christ Jesus, and truly baptised into his name –
which if they be, then are all the scriptures that are applied against
Rome to prove her Babylon... all these scriptures are misapplied to
Rome – these cannot be applied to any persons or people that are

34
Helwys pp142-143.
35
Helwys p143.
36
Helwys pp152-153.

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believers in Christ Jesus, and have put on Christ by baptism. And there
is no voice of the Lord that calls you to come out from believers in
Christ Jesus. The Scriptures teach no such thing. Therefore, Brownists
must return to the Church of England, and the Church of England and
the Presbyterians must return to Rome, and be all sheep of one
sheepfold, and repent of your unjust separation from the body whereof
you were and are all members. We say ‘are all members’ because by
one Spirit you are all baptised into one body, and though you say you
are not of the body with the Church of Rome, are you therefore not of
the body (1 Cor. 12:13,15)? You have and do all by one baptism put on
Christ, and you all have brought... your baptism from Rome, and so are
you all Christians and believers by succession from Rome, and you
account Rome believers in Christ. Therefore, though you say you are
not of one body with Rome, yet you are all members of one body with
Rome.37
Helwys then moved on to Robinson’s claims for infant baptism:
You of [the Church of] England, and the Presbyterians, sin, in
accounting [the Church of] Rome and all them of that profession,
Christians... These you account Christians upon this ground, and from
this root, because when they are infants, they are washed with water in
the name of the Father etc., and you approve that they are baptised
when they are infants because they are the seed of Christians and of the
faithful.38
What words might we take to ourselves to make your madness, and the
madness of the world, herein to appear, who pretend that all the seed of
Christians and of the faithful are to be baptised only, and that under this
pretence baptise, and approve of the baptism of all the seed of all the
wicked and ungodly in these parts of the world [that is, Papists], indeed
those that have been wicked to the third and fourth generation, and to
the tenth generations enemies of God...39 The seed of all these are
baptised, and by reason of this baptism they are all held and accounted
Christians by you... Do you set down a law to yourselves that the
infants of the faithful are to be baptised, and do you approve of the
baptising of the infants of the enemies of God [that is, Rome], that fight

37
Helwys pp156-157.
38
Helwys pp161-162.
39
Excellent point. See my Infant on baptising infants on the basis of the
covenant – a thousand generations. How do infant baptisers square this with
Ex. 20:5?

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against the Lamb, and the infants of some also that have not so much
faith as the devils [– they, at least,] who believe and tremble?...40
The Church of England and the Presbyterians do allow of [that is, they
accept] the baptising of all the infants of Rome, whose Pope and
Cardinals and all their whole ministry that administer the baptism, and
the parents of the infants that are baptised, and those infants being
already come to be men of years, would destroy their kings, and princes
and countries, and all of them, for professing Christ as they do – are
these the seed of the faithful?... It is apparent [therefore]... whatsoever
you say, that you hold that all infants – whether their parents be faithful
or unbelievers – shall be baptised. Your rule then is, that both the seed
of the faithful and unfaithful shall be baptised, and that is your practice.
What warrant can be found for this? Or it is [that is, is it] no matter
whether there be warrant or not?...41
Under the old covenant, infants were circumcised in the flesh; so [you
allege] under the new covenant, infants must be baptised in the flesh.
What ignorance is this?... There is no such baptism in the New
Testament, as baptism in the flesh... The baptism of the New Testament
must be a spiritual baptism of water and the Spirit (John 3:5), with
which baptism infants cannot be baptised... You confess that all infants
must be regenerate and born again or else they cannot enter into the
kingdom of heaven. And our Saviour Christ, the Saviour of us[?] all
says, that they that are born again must ‘be born of water and the
Spirit’. To what end then is the baptising of infants? – they not being
regenerate thereby.42
Furthermore, you frame your consequence [reasoning] with these
words: ‘As infants were sealed with the seal of the covenant under the
law, so they must be sealed with the seal of the covenant under the
gospel’. We demand of you, is washing with water a seal? If it be a
seal, it is a seal in the flesh. Where, then, is the print or impression
thereof? It has none; therefore it can be no seal. Oh how blindly are the
wise men of the world carried away in these things, contrary to all
understanding, to imagine that washing an infant with water is a seal.
Are they not vain inventions, without ground of Scripture, reason, or
commonsense? Can you walk thus and think to please God? Will God
be pleased with you when you walk in those ways that best please your
own ends? Be not deceived, God will not hold you guiltless for thus
using his name and ordinance in vain. If you will examine the New

40
Helwys p162, emphasis his.
41
Helwys p163. See earlier note on promiscuous infant baptism.
42
Helwys p174. Helwys was making a powerful point. See earlier note on
the reason for infant baptism.

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Testament throughout, you shall find no seal, nor none sealed, but they
that believe, ‘who are sealed with the Holy Spirit of promise’ (Eph.
1:13).43 By which ‘Holy Spirit we are all baptised into one body’ (1
Cor. 12:13). And there is but ‘one Spirit, one baptism, and one body’
(Eph. 4:4-5). Which holy seal of the Spirit seeing infants cannot have,
they cannot be baptised with that one baptism, into that one body. 44 So
is your consequence [argument, reasoning] for the baptising of infants
directly contrary to the covenant and ordinance of God; the covenant of
the Lord being that they ‘which believe and are baptised shall be
saved’, and the ordinance being ‘the baptism of repentance for the
remission of sins’...45
The covenant of the New Testament is a covenant of life and salvation
only to all that believe and are baptised (Mark 16:16). The seal of that
covenant must be answerable to that holy covenant; a seal of life and
salvation only to them that believe and are baptised (Eph. 1:13-14; Rev.
2:17,28).46 The apostle here [writing] to the Ephesians shows that ‘after
they believed, they were sealed with the Holy Spirit of promise’. Let all
then confess, with whom there is any uprightness, that infants, who
cannot believe – ‘for faith comes by hearing, and hearing by the word
of God’ (Rom. 10:17) – cannot be sealed with the seal of this covenant.
It is not in the power of parents to set this seal upon their infants, as it
was in their [that is, the Jews in the old covenant] power to set the
sign47 of circumcision upon their flesh...48

43
See my earlier works.
44
Helwys was not saying that water baptism unites a man to Christ; rather,
water baptism joins the believer to the body of Christ, the church, by public
profession. Although I do not agree with Helwys – as I have made clear, I
think the baptism of 1 Cor. 12:13 is spiritual baptism and that does unite to
Christ – nevertheless, Helwys was far from being sacramental. After all, he
was saying that until a man is sealed with the Spirit (which follows saving
repentance and faith), he cannot be baptised.
45
Helwys pp174-175.
46
In other words, as above, until a man is sealed with the Spirit – which
comes only after repentance and saving faith (Eph. 1:13) – he cannot be
baptised. Naturally, this means that infants are excluded from baptism
altogether.
47
Note this – a ‘sign’ – Helwys deliberately avoided calling circumcision a
seal for the Jews. For one man only – Abraham – is it ever said that
circumcision was a seal. Far too many Baptists unthinkingly concede the
unbiblical claim by infant baptisers that it was a seal for all Jews. In doing
so, as I have explained elsewhere, they are allowing infant baptisers to go
on to make unbiblical deductions based on the original unbiblical basis.

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We confess with Mr Robinson that ‘we are all by nature the children of
wrath, conceived and born in sin’, but we desire to know of Mr
Robinson whether he holds not that all children are alike children of
wrath, and alike begotten in sin? Or [does he think] that some parents
confer grace by generation more than others? 49 And if they do not (as
we assure ourselves you will confess), but that all infants are alike in
themselves the children of wrath, then let us see, not after a sort, but
directly, by what evidence of Scripture it can be proved (their sins being
all alike in themselves) that God should execute the justice to
condemnation upon some children, for the sins of their parents, and
show mercy to salvation upon others for the faith of their parents,
seeing the just God has said that ‘everyone shall receive’ salvation or
condemnation ‘according to that which he has done in the flesh’, and
not according to that which his parents have done... We pray Mr
Robinson and all men to consider the words of the Lord (Ex. 20[:5])
who says ‘he will visit the sins of the fathers upon the children of them
that hate him’, which hatred is shown by the breach of his
commandments. But do infants hate God and break his
commandments? You all confess with the prophet (Ezek. 18:14-17)
(notwithstanding these words in Ex. 20[:5]): ‘That if a wicked man
beget a son that sees all his father’s sins, which he has done, and fears,
neither does such like, he shall surely live’. Then must you grant that
the infants of wicked parents that do not such-like sin as their parents
do, shall not die. [In other words, parents cannot transmit grace to their
children.] Thus much to stop Mr Robinson... 50
And now let the covenant of the Lord stand firm and good against all
the adversaries thereof, which covenant is ‘they which believe, and are
baptised, shall be saved’. The words whereof being spoken by him that
made it, do with authority convince to the consciences of all that will
hear them, that this covenant is made only with them that ‘believe and
are baptised, which is with them that [are] of the faith of Abraham’
(Rom. 4:12-16), and not they that are of the children of the flesh of
Abraham... (Rom. 9:8). How ignorant and obstinate are men become,
whom no word of God can persuade, but they will have the children of
the flesh to be the children of the promise, and the seed. For they will
have the seed of the faithful – that is all the children begotten of their
bodies – to be the children of the promise, and the seed with whom the
covenant is made, saying: ‘The covenant is made with the faithful and
their seed’, meaning all the children begotten of the flesh. Yet as(?) the

48
Helwys pp175-176.
49
See my Infant.
50
Helwys pp178-179, emphasis his.

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apostle says: ‘The children of the flesh are not the seed’. But the
apostle’s testimony will not serve the turn [that is, it will not convince
those who are determined to baptise infants. Why not? Because] the
Pope says it is not so; and the bishops and Presbyterians (having
learned it of the Pope) say it is not so; and the Brownists (having
learned it of the bishops) say it is not so. Here are many witnesses, and
they have long and ancient custom, and the script51 is fair to look upon,
and pleasant to the eye and mind, that infants are begotten and born
Christians. The most wicked and profane parents that are [alive in the
world], like this well, that they be accounted to beget Christians, and
that their children may be made members of the body of Christ, when
they are new born. The best men like this well. And the worst like it
well. This pleases all flesh in these parts of the world. There was never
any one doctrine of Christ, nor of the apostles, that ever was so
acceptable to all men.52 It must needs be acceptable, because so good a
thing is so easily come by. What a grievous thing it would be if one
might not be a Christian, and member of Christ’s body, before they had
learned Christ, and to believe in him! This would trouble children if
they should be forced to learn to know Christ before they could be
admitted to be his disciples, and to be baptised! And this would be a
great trouble to parents that their children should not be baptised before
they had carefully ‘brought them up in the instruction and information
of the Lord’! And this would be a great burden to bishops and priests, if
they should have none admitted members of their Church, until by their
diligent and faithful preaching of the gospel, they were brought to
knowledge, faith and repentance, and ‘to amend their lives [repent] and
be baptised’!...53
Neither can it follow that because infants were circumcised with
circumcision in the flesh under the law, therefore infants must of
necessity be baptised with the baptism of repentance under the gospel,
with which baptism they cannot be baptised, as all of any understanding
must needs confess; and [as I keep reminding you] there is but one
baptism... [Mr Robinson,] forsake this root of error which overthrows
the covenant, the gospel of Jesus Christ, in the first foundation thereof,
bringing in the seed of the flesh of the faithful, by carnal generation, for

51
The text, as far as I can decipher it, reads ‘scuyt’.
52
Helwys, of course, was not conceding that infant baptism is the ‘doctrine
of Christ’. Rather, the nonsense put forward by men gets ready credit, but
the truth of Christ is believed by few. Bad news travels faster – and further
– than good.
53
Helwys pp179-181, emphasis his. Helwys, once again, was being
ironical.

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the seed of promise, instead of the seed of the faith of Abraham by

spiritual generation, making the infants that are begotten of the faithful
after the flesh members of the body of Christ, and heirs of the covenant
of the New Testament (which is the covenant of faith and repentance),
through the faith of their parents, and by this means you have [brought],
and do daily bring, all the wicked and ungodly in these parts of the
world to be members of Christ’s body, and heirs of the covenant by
natural birth, which our Saviour Christ says (John 3[:5]; [see also John
1:12-13]) can no way be, but by new birth; that is, ‘by being born again
of water and the Spirit’ [John 3:5], which is by ‘believing and being
baptised’ [Mark 16:16]. Thus do you utterly destroy and overthrow the
holy covenant of the Lord, the holy baptism, and the body of Christ
making them common to all young and old wicked and profane,
blasphemers, persecutors, murderers, adulterers and witches, and all
their children. But let all know this, such as the members are, such is
the body, and such is the baptism, and such is the covenant, the
covenant of death and condemnation unto all that are under it, and not
the covenant of life and salvation, which is only made with them that
believe and are baptised...54
You all justify the baptising of infants... [Indeed,] would you not with
your last breath justify... that the baptising of infants is a holy ordinance
of Christ? But if it be no ordinance of Christ... 55
In conclusion, addressing all whom he had had in his sights when
writing his book:
The Lord give them the Spirit of wisdom to direct them to the true
understanding and meaning of God in the Scriptures, that they might be
able... to attain to the true knowledge – then shall all that seek after
Christ strive to enter into his kingdom by regeneration and new birth,
‘being born again of water and the Holy Ghost’, then shall men learn to
know the true baptism of Christ, which is ‘the baptism of repentance for
the remission of sins’, and be therewith baptised, ‘and put on Christ’,
and not satisfy themselves with childish baptism, in which baptism they
have not, nor could not, put on Christ; and without which baptism of
repentance for the remission of sins, they cannot put on Christ; and then
shall the elect of God not be deceived by the multitude of false prophets
with all their lying wonders.56

54
Helwys pp184-185, emphasis his.
55
Helwys p201.
56
Helwys p204.

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 Extended Notes

Extended note from p29

All sacral societies have their rites of passage, their sacraments
Even the Nazis. ‘They tried to develop a liturgy. The Nazi publishing house
put out a pamphlet describing “forms of celebrations of a liturgical
character which shall be valid for centuries”. The main service consisted of
“a solemn address of 15-20 minutes in poetical language”, “a confession of
faith recited by the congregation”, then the “hymn of duty”; the ceremony
closed with a salute to the Führer and one verse of each of the national
anthems. The Nazi creed, used for instance at harvest festivals, ran: “I
believe in the land of the Germans, in a life of service to this land; I believe
in the revelation of the divine creative power and the pure blood shed in
war and peace by the sons of the German national community... I believe in
an eternal life on earth of this blood that was poured out and rose again in
all who have recognised the meaning of the sacrifice and are ready to
submit to them [sic]... Thus I believe in an eternal God, an eternal
Germany, and an eternal life”. Essentially, then, Nazism, unlike
communism, was not materialist; it was a blasphemous parody of
Christianity, with racialism substituted for God, and German “blood” for
Christ. There were special Nazi feasts, especially Nov. 9th,
commemorating the putsch of 1923, the Nazi passion and crucifixion feast,
of which Hitler said: “The blood which they poured out is become the altar
of baptism for our Reich”. The actual ceremony was conducted like a
passion play. And there were Nazi sacraments. A special wedding service
was designed for the SS [the armed wing of the Nazi party]. It included
runic [old German alphabet or magical] figures, a sun-disc of flowers, a fire
bowl, and it opened with a chorus from Lohengrin, after which the pair
received bread and salt. At SS baptismal ceremonies, the room was
decorated with a centre altar containing a photograph of Hitler and a copy
of Mein Kampf; and on the walls were candles, Nazi flags, the Tree of Life
and branches of young trees. There was music from Grieg’s Peer Gynt
(“Morning”), readings from Mein Kampf, promises by the sponsors and
other elements of the Christian [Christendom’s] ceremony; but the
celebrant was an SS officer, and the service concluded with the hymn of
loyalty to the SS. The Nazis even had their own grace before meals for their
orphanages, and Nazi versions of famous hymns. Thus: “Silent night, holy
night,/All is calm, all is bright,/Only the Chancellor steadfast in
fight,/Watches o’er Germany by day and night,/Always caring for us”.
There was also a Nazi burial service’ (Johnson pp486-487).

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 Extended Notes

Even anti-God societies have rites of passage! The communists were no

laggards. Take the Soviet bloc in the last half of the 20th century. God and
religious rites were officially abolished, but ‘having eliminated religion
from the public life of the nation, Soviet planners recognised the
importance of creating rituals and events that fostered social cohesion and a
sense of identity. These were often deliberately conceived as alternatives to
their “Christian” [my quotation marks – DG] counterparts... Once invented,
these rituals became part of normal Soviet life’. These rites and events,
aping those of the ‘banned’ Russian Orthodox Church, included special
days, anniversaries, and such like. Not least, the Soviets replaced infant
baptism, and subsequent confirmation, with events to mark the birth of a
child and, later, its admission to the Communist Party. And when the Soviet
Union collapsed? Surprise, surprise, there was a massive return to the
Russian Orthodox Church: ‘With the fall of the Soviet Union, these rituals
and cults were replaced by a renewed commitment to those of the Russian
Orthodox Church’ (McGrath: Twilight pp267-268).

Extended note from p42

More on the unbiblical dependence of the ‘ordinary’ believer on
explanations supplied by the professionals
I have claimed that sacramentalism leads to sacerdotalism. One aspect of
this is the encouragement it gives to the ever-present tendency for
‘ordinary’ believers to want a ‘pope’. In saying that, I am not talking about
Rome! Many believers like to be told (in a nice way, of course) by their
‘leader’ (pastor, elder or whatever) what’s what. In some circles, it is more
than ‘told’; it can mutate into ‘heavy-shepherding’. Even where this is not
the case, it is not altogether unknown for leaders to prefer a people who
compliantly accept their pronouncements rather than think for themselves
and – dare I say it – ask awkward questions! I know of a Reformed (Grace,
Strict) Baptist church where the church members have been refused all
public discussion – not only of the way the pastor and elders have
formulated church policy in a vital area, but of the policy itself – the leaders
making no room for any open consultation of the church members. ‘Touch
not the Lord’s anointed’ is the (often unspoken) mantra in such cases. But I
am afraid the relationship all too often is symbiotic. ‘An astonishing and
horrible thing has been committed in the land: The prophets prophesy
falsely, and the priests rule by their own power; and my people love to have
it so. But what will you do in the end?’ (Jer. 5:30-31).
I assert that sacramentalism does nothing to diminish this tendency. Let me
prove it. Take, for instance, Curtis W.Freeman: ‘Of course the doctrine of
[the] real absence [in the Lord’s supper] is more common in populist
rhetoric than in careful theology’ (Freeman p203). Let me translate:
‘Ordinary people’ (see The Concise) (perhaps unthinking or ill-taught),
with their simplistic approach might hold to the symbolic view of the

301
 Extended Notes

supper, but theologians know better! I have met this kind of talk before.
How many Roman Catholics, when confronted on a point of faith or
doctrine, reply with effect that how are they supposed to know? They leave
that to the priest. Mother Church tells them what’s what. Now, however, we
are being told that ordinary Baptist folk should leave it to their
professionals to tell them what to believe. Indeed, in a discussion on a
disputed issue with a Strict (or Grace) Baptist lady of many years’
experience, when I asked her to tell me what she thought a certain text
meant, what did it say to her – she replied that we have ministers to tell us
that!
Sacramental Baptists certainly seem to see the need for professional
interpreters for the ‘ordinary’ Christian – a large step along the sacerdotal
road. See Elizabeth Newman’s extended exploration of philosophy and the
philosophers who point ‘us in helpful direction in re-evaluating the
real/symbol dichotomy in... “post-critical” philosophical and theological
reflections’ (Newman pp220-227). (By Newman I mean Elizabeth Newman
not J.H.Newman, whom – where there is any ambiguity – I always specify
by including his initials). And, in general, note how Cross and Thompson’s
Baptist Sacramentalism moves from sacramentalism to sacerdotalism in its
closing three chapters: ‘The Sacramental Nature of Ordination: An Attempt
to Re-engage a Catholic Understanding and Practice’; ‘Towards a Baptist
Theology of Ordained Ministry’; ‘Towards a Sacramental Understanding of
Preaching’. Such statements as: ‘I would plead... that we move beyond
anxieties about offending Protestant shibboleths in order to engage in an
urgent discussion concerning the nature of Christian ministry... That the
element of human act (or outward sign) in any sacramental rite is both a
prayer and a promise, I find illuminating; to consider the sacrifices and rites
of the Old Testament, along with the ecclesial [Church] sacraments of the
New Testament... Paul Fiddes, in his recent discussion of the pastoral
implications of an understanding of the trinity, can speak of a pastor as “a
living sacrament, embodying the accepting and healing love of God”’
(Colwell pp232,237,245). ‘Can we... find resources within a Baptist
account of ecclesiology to account for the apparently “permanent” nature of
ordination... or for the practice of gathering tasks of liturgical (and
sacramental) presidency...?... By the Spirit, the Church participates in the
priestly ministry of Christ by participating in his final and complete priestly
offering by faith through the sacrament’ (Holmes pp248,256-257). ‘A
theology that is sacramental produces a strong theology of preaching... a
non-sacramental theology diminishes preaching’ (Haymes p264).
I will return to this last statement from Bryan Haymes. For now, let’s take a
glance at the sort of sacramental ‘explanation’ which the ‘professionals’
give us. Take Freeman, quoting Neville Clark and Paul Fiddes, speaking of
‘energised elements’, ‘doors into the dance of perichoresis in God’
(Freeman p209) Perichoresis? I take it to mean ‘neighbouring’ or

302
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‘participating’ in God. Reader, if you don’t like that, try this for size from
Wikipedia: ‘Perichoresis (or circuminsession [is that any better?]) is a term
in Christian theology first found within the Church Fathers but now
reinvigorated among contemporary figures... It refers to the mutual inter-
penetration and indwelling within the threefold nature of the Trinity, God
the Father, the Son and the Holy Spirit’. I wonder how many ‘ordinary’
Baptists sitting under their sacramentalist teacher-and-baptiser understand
that? I think it more than possible that some will think it must be right just
because they don’t understand it. But are we really to believe that Christ set
up his church, its ministry and ordinances, on such a philosophical basis
that ordinary folk need professionals to explain it all to them? It is said of
the Saviour: ‘The common people heard him gladly’ (Mark 12:37). No
wonder – look at the simplicity of his style and language, for a start!
To end this extended note on a somewhat lighter – but still very serious –
note, let me relate two anecdotes. A friend of mine attended a meeting in
England at which a hyper-Calvinist did not mince any words in spelling out
the doctrine of double predestination; that is election and reprobation. A
lady he knew went up to the speaker after the meeting and thanked him for
his discourse, But, as my friend said, if she had understood what he was
saying she would have hated every word of it! The second anecdote
concerns a lady leaving a preaching service in Scotland. She said how
much she liked what she heard. On being asked if she understood it, she
replied: ‘I wouldn’t presume to understand such a learnèd man as he’!

Extended note from p50

Sacramentalism skews the biblical order of faith before baptism
Sacramentalism skews – to put it mildly – the biblical order; namely, faith
before baptism. The infant baptiser, Oscar Cullmann, argued for baptism
before faith. Fowler, though he agreed with Cullman on sacramentalism,
asked: ‘But how does all this correlate with the New Testament passages
which call for faith prior to baptism?’ Quite. Fowler summarised Cullman’s
black-is-white argument thus: ‘What is demanded by baptism is subsequent
faith’ (Fowler: More p212, emphasis his). How wrong can you be? I am
afraid I cannot work out what Fowler really thought of this. His fellow-
Baptist-sacramentalist, S.I.Buse, made his own position clearer, however:
‘Cullmann goes to desperate lengths in an attempt to prove that faith
follows rather than precedes baptism’ (Buse: ‘Baptism in the Acts’ p126).
As Beasley-Murray said: ‘Faith is needful before baptism... Baptism is
administered to converts. This is commonly recognised now [in 1962.
Beasley-Murray cited Roman Catholics, Lutherans, Anglicans, Reformed,
Congregationalists, Methodists], though not by all. [H.] Cremer has many
successors. His statement: “Faith must be the effect [emphasis original] of
our baptism, if the latter has effected anything at all”, is manifestly
constructed on the basis of infant baptism as the norm of baptismal

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practice... [and] is anachronistic in the consideration of New Testament

teaching’ (Beasley-Murray: Baptism in the New Testament p274; see also
Baptism Today and Tomorrow pp38-41). Beasley-Murray was not quite
right. This distortion – the utter turning-up-side-down of the New
Testament – is not only because of infant baptism. He himself pointed out
Cremer’s reference to baptism effecting something. This is the core of the
problem. If it is granted that baptism is a sacrament – that is, it effects
something, it produces something – all sorts of nonsense follow.
Sacramentalism is the root of the trouble, as I keep saying, and shall keep
saying. Naturally, if baptism effects or produces something, that
‘something’ must follow baptism. So, if baptism produces faith, baptism
must precede faith. But baptism does not produce anything! Let me re-state
the obvious in the New Testament: Faith precedes baptism!

Extended note from p51

Baptism and local church membership
For Spurgeon on this, see Spurgeon: Early pp125,145-152; Grass and
Randall pp60-62. Acts 8:38 could be cited against me; similarly, Acts 9:18.
But not every detail in Acts (and the Gospels) should be taken as normative
for church practice – see below when I examine Baptist-sacramentalist
views on specific scriptures – the letters are designed for that purpose. Acts
was a transition period, a time of explosive spiritual power when
extraordinary things were going on – some unique in the history of the
church. And I mean unique, never (whatever some may claim) to be
repeated. Just as hard cases make bad law, so to use extraordinary – unique
– events as normative for the church today, is far from sensible. Consider,
for instance, the immediacy of New Testament baptism. If I may speak
personally, while I acknowledge that excessive delay of baptism is the
mistaken norm in some circles, as one who has had the responsibility for
baptising, I have felt the need in our culture, blighted by centuries of
Christendom, for more caution than seems warranted by the practice in
Acts – which practice was carried out under very different social and
religious conditions to our own. Compare the rapid funeral arrangements in
Acts 5:1-11 with ours today. I will return to this point about the
extraordinary.
Getting back to the two verses I suggested might be cited against my view
of church membership, in addition to what I have said about the
extraordinary nature of Acts, considering Acts 8:38, it is hard to see what
Philip could have done with an individual convert who was travelling back
to North Africa where there was no other believer – let alone a church. If
similar circumstances should occur today, no doubt a like baptism would
take place. But we are talking about the other 99.9999% of cases. Let us not
legislate for such an isolated instance. As for Acts 9:18, note how, upon
baptism, Paul immediately joined the disciples at Damascus, and started

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preaching there (Acts 9:19-20). And, in course of time, he became a

member at Antioch (Acts 11:25-26; 13:1-3; 14:26-28; 15:1-3,22-23,30-
35,40; 18:22-23). In any case, as for the connection between baptism and
church life as found in the Gospels and Acts, Matt. 28:18-20 is unassailable
for the former, and Acts 2:41-42 for the latter. See Fuller: Essays p857. I
will return to how Baptist sacramentalists find the common practice of
open-membership Baptist churches useful to them in making their case.

Extended note from p52

More on strict or closed communion
J.C.Philpot: ‘If strict communion is according to the precept of Christ and
the practice of the apostles, no arguments against it, drawn from other
sources, are admissible. For if once we admit any reasons to prevail over
the testimony of God in his word of truth, we reject divine revelation, we
deny that the Scriptures are a perfect rule of faith and practice, we turn our
back upon the teachings of the Holy Ghost on that particular point, and we
open a wide door for the introduction of every error. If baptism is an
ordinance of Christ, it stands upon his authority. It is not to be slighted as
unnecessary, still less to be rejected with contempt. Nor can a child of God
safely shelter himself under the names of great and good men who have not
seen, nor submitted to that ordinance. Highly esteemed though they are to
be for their work’s sake, they are not our Lord; they did not die for our sins,
nor rise for our justification. They were [as we all are] but men, fallible
men, and in many things offending all, though beloved of God, and blessed
in their work. If the principles and practices of the churches founded by the
apostles were not those of strict communion, let it be unceremoniously
discarded; but if, as I fully believe, and as I think I have proved in the
following pages [of his book], the churches set up by the Holy Ghost
immediately after the day of Pentecost were strict baptist churches, those
that reject that order are guilty of [misunderstanding, ignorance or]
disobedience... I put the question wholly upon scriptural precept and
scriptural practice. Let the practice of strict communion stand or fall by the
unerring testimony of God’ (Philpot pp3-4). See Fuller: Essays pp852-859.
Since I quoted Spurgeon above, it is only fair to point out that he did not
hold with a closed table. But, like Philpot, while saying good men may
differ, I can only state my own opinion, whoever disagrees with it. Reader,
you must do the same.
Wood noted the 1951 statement of the Baptist Union (even though the BU
was and is ‘open table’): ‘We believe that, although there is no statement on
the point in the New Testament, our brethren who belong to “close-
communion” churches are undoubtedly right in maintaining that
membership of the... church (and therefore presumably participation in the
Lord’s supper), seems in the earliest [that is, apostolic] days to have been
confined to persons who were baptised upon profession of faith. We honour

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the sincerity and earnestness of those who have contended for this aspect of
the truth, sometimes under very great difficulties. We believe the church of
Christ today would be infinitely poorer had it not been for their witness’
(Wood, unnumbered pages, but taken from the final page of the text). In
1996, the Baptist Union published Believing and Being Baptised: Baptism,
so-called re-baptism, and children in the church. In the historical
introduction, John Briggs admitted that Baptist Union churches have
‘changed’ from following the ‘clear [biblical] logic... that valid baptism had
to precede communion, and hence the closed-communion position’. And he
further admitted that ‘it is not clear that we [the BU] have developed a
theology... sufficient to justify’ the change (baptist.org.uk).

Extended note from p63

Evidence for my summary of Fowler’s (and others’) method
As evidence for my summary of Fowler’s way of arguing, I refer to such of
his statements as: ‘The exact relationship was not spelled out in detail...
The language... as it stands might mean... This imprecision regarding what
exactly happens in baptism is characteristic of much Baptist literature of the
17th century, because the writers were in most cases concerned... only to a
limited degree about the sacramental issue... The... connection... was not
stated explicitly... The language suggested... Baptism... was... although not
(explicitly at least)... The typical Calvinistic view is almost never stated
explicitly... It is not clear that the omissions... imply denial... It would
appear that the Calvinistic concept of baptism as a seal... continued to shape
the way in which Baptists described the efficacy of the baptism of
professed believers. However, this understanding was largely unelaborated,
due to the necessity... There was no explicitly sacramental language... The
evidence is minimal and undeveloped... He did not use this language
explicitly. Baptists of the 18th century generally avoided this terminology,
partly because... Although the 18th century writers did not use the term
“sacrament”, there was no explicit rejection of the term... The retreat from
the designation of baptism as a seal is as difficult to analyse as the retreat
from sacrament... Baptists emphasised that baptism was not necessary for
salvation in a way that muted their Calvinistic sacramental heritage... It is
true that the Baptist literature of this period spoke more directly about
baptism in relation to spiritual re-birth, but it was usually written in reaction
to Anglo-Catholicism, and this reactionary process tended to formulate
baptismal theology in a reductionistically non-sacramental direction... His
answer was negative, but it is clear that what he was negating is... The...
quotation shows the primary concern... was to refute... Is it possible that...
[he] actually embraced a sacramental sense of baptism in the end, and that
his initial statement was limited by the context? Probably not... It would be
hard to imagine a more powerful rejection of baptismal regeneration... [but]
one should not draw hasty inferences... His rhetoric does not sound as if he

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would feel comfortable with a concept like baptism as the “seal of

regeneration”, but he did not directly address the issue... In a less polemical
context... [he] might have provided a positive [sacramental] baptismal
theology’ (Fowler: More pp12,13,15,18,20,31,50,55,57,59,68,79,82,83).
This, reader, is the sort of thing I am talking about. Please read the entire
section in Fowler. And if this is the best evidence, I am reminded of my
father, reprimanding me as a teenager over some display of my ignorance,
and comparing it to my school report: ‘If you’re one of the best, don’t show
me the worst!’.
Again: Note how Fowler glossed the words of the sacramental Baptist
A.W.Argyle (in Christian Baptism in 1959): ‘He [Argyle] chronicled what
he interpreted as the descent of the early [patristic] Church into
superstitious views of baptismal efficacy... and he traced the rise of infant
baptism as a corollary of this shift’ (Fowler: More p120).
I pause. I am grateful for this observation, since I have argued – both here
and in my Infant – that sacramentalism is the issue; that bushel having been
swallowed, the grain of infant baptism follows. But my point here is
Fowler’s ‘what he [Argyle] interpreted’. Did the early (patristic) church not
descend into superstition over sacramentalism? Is it only a question of
‘interpretation’? Is it not an indisputable fact? Fowler claimed that Argyle,
although he denied baptismal regeneration, ‘was like many earlier Baptists
who, when they denied baptismal regeneration, were not rejecting the idea
that God conveys spiritual benefits (indeed, the Spirit himself) through
baptism’ (Fowler: ‘Oxymoron’ p137). As far as ‘many earlier Baptists’ are
concerned, this needs proof.
Again, Fowler used Baptist hymns in making his case, as I do. But this, I
suggest, needs treating with care. Poetic licence, and all that. Having said as
much, I freely admit that for most believers the hymn book plays a very
significant part in forming their theology – more important, in not a few
cases, than the Bible itself.
Fowler was not alone in arguing from history. Thompson, in his much
briefer attempt to establish a historic Baptist sacramentalism, took the same
route as Fowler. Clutching at straws, arguing from silence, and by
association, Thompson asserted: ‘There is ample evidence that early
Baptists regarded the sacraments as means of grace... to strengthen and
increase faith unto salvation’. With respect, I find this a somewhat
ambiguous statement; are the sacraments a means of grace to nourish and
increase faith – or are they a means of grace unto salvation? I don’t want to
fault a man for a word, but precision is vital here. Furthermore, I question
that there is ‘ample evidence that early Baptists...’. There is some evidence
that some early Baptists did make some sort of sacramental statements.
What is more, the examples Thompson culled from Benjamin Keach, the
Midlands General Baptists and John Bunyan – ‘those gospel ordinances
called sacraments, which do confirm us in this faith’, ‘sacraments to

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nourish us in the church’, ‘such as help man’s salvation’ – are hardly

ringing endorsements of the kind of sacramentalism Baptist sacramentalists
wish they could produce. And to claim that, because the 1689 Confession
said that ‘by... baptism and the Lord’s supper, prayer and other means
appointed of God, [faith] is increased and strengthened’, and to claim that
sacramental ‘understanding was present even in Confessions that did not
employ explicit sacramental terminology’, strikes me as a man trying to
defend a desperate case; or, to change the figure, clutching at the merest
straw for support. The same goes for Thompson’s argument from the way
the 17th century Baptists, though they rejected the idolatrous State Church
– Anglicanism – still held to the sacraments or ordinances. Naturally, they
still held on to baptism and the supper – but that didn’t make them
sacramentalists! In addition, of course, I admit – and regret – that some of
them called the ordinances ‘sacraments’ – though ‘ordinances’ was far
more common – but just because they spoke of baptism and the supper, this
does not prove ‘the Baptists... did not reject the sacramental idea’, and did
not deny that ‘the locus of... God’s freedom... to mediate grace unto
salvation, was the church and sacraments’! And to claim that ‘Baptists
realised that the sacraments had to be not mere[!] symbols, but truly
sacraments that mediate the free grace of... God’, is unwarranted. Granted
that Luther said that ‘faith hangs on the water’, but to go on to claim that
‘this is, perhaps surprisingly, not far from the early Baptists’ views... Early
Baptists believed that Christ was present in baptism by the power of the
Holy Spirit, and so was salvifically active in the rite’ (Thompson:
‘Sacraments’ pp38-49), I find incredible. Can we be given some
unequivocal, direct statements of these Baptists saying that baptism
mediates saving grace to sinners?
Cross supplied some extracts from Keach. Citing various scriptures, Keach
stated: ‘See what great promises are made to believers in baptism’.
Certainly! Baptism is of great benefit to believers, to those who are already
regenerate and show it by their faith and obedience. But, ‘outward water
cannot convey inward life. How can water, an external thing, work upon
the soul in a physical manner[?]. Neither can it be proved that ever the
Spirit of God is tied by any promise to apply himself to the soul in a
gracious operation when water is applied to the body... Baptism is a means
of conveying grace when the Spirit is pleased to operate with it’. Let me
pause. Keach’s opening remarks in these extracts are anything but
sacramental. But here we do get to the nub of the thing. ‘Baptism is a
means of conveying grace when the Spirit is pleased to operate with it... for
it is the sacrament of regeneration’. I pause again. Well, this certainly looks
like sacramentalism; indeed, it looks like baptismal regeneration! But wait
a minute. Keach had already said that baptism is for believers; that is, the
regenerate who show it. So he could not have been saying, now, what it
looks like at first glance. Let Keach go on: ‘Baptism is a means of

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conveying grace when the Spirit is pleased to operate with it... for it is the
sacrament of regeneration, as the Lord’s supper is of nourishment... Faith
only is the principle of spiritual life, and the principle which draws
nourishment from the means of God’s appointments’ (Cross: ‘Dispelling’
p372). While Keach was prepared to use language that I certainly would
not, it seems to me he was saying no more than that both baptism and the
Lord’s supper have been appointed by God to nourish believers, and that as
believers obey Christ they find great benefit. I do not concede that Keach
was a Baptist sacramentalist.
As for Thomas Helwys (c1550?/c1575?-c1616), I dispute Thompson’s
sacramental inference when he stated: ‘Helwys argued that in Christ, the
water of baptism and the Holy Spirit are bound together inseparably’, citing
Helwys: Mystery pp137-139. See the Appendix for extended extracts from
Helwys, and my comments. And Helwys merits a closer look. He was, after
all, one of great Baptist pioneers of the early 17th century. If anybody,
therefore, should be a star witness for the sacramentalist case, he should! Is
he? In brief here: Thompson admitted that Helwys rejected the notion of the
seal (Thompson: ‘Sacraments’ pp39,48). He certainly did! And though
Helwys quoted others (particularly John Robinson) talking about
‘sacraments’, Helwys himself spoke at large about the ‘ordinances of
Christ’. What is more, it is significant that Henry Wheeler Robinson, in his
‘Introduction’ to the 1935 (the date is important– see the following chapter)
replica of Mystery, drew no sacramental comfort whatsoever from the
work. And Kevan felt able to cite Helwys as out-of-step with the notion that
sacramental Baptists were re-discovering a historical stream of
sacramentalism among the Baptists (Fowler: More pp128-129). Far from
being a star witness for the sacramentalists, Helwys is no witness at all for
them.
Moving on the best part of a century, I admit the 1689 Particular Baptist
Confession had a Calvinistic, sacramental view of the Lord’s supper, based
heavily on the Westminster Confession, which had stated: ‘Worthy
receivers... do... inwardly by faith, really and indeed, yet not carnally and
corporally, but spiritually, receive... Christ crucified... the body and blood
of Christ being... not corporally or carnally, in, with, or under the bread and
wine; yet, as really, but spiritually, present to the faith of believers in that
ordinance, as the elements themselves are to their outward senses’
(Westminster p119, emphasis mine). The 1689 Confession included the
first of the emphasised phrases but not the second (Lumpkin p293; The
London p52). I cannot explain this. Michael A.G.Haykin’s suggestion –
‘possibly it was thought that Luther’s view [that is, consubstantiation] was
not entertained by any in the Calvinistic Baptist community during the 17th
century, and it was thus omitted so as to avoid encumbering the Confession
with needless statements’ (Haykin pp179-180) – fails to satisfy me, I’m
afraid. After all, in the same section, the 1689 denied transubstantiation – to

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which, presumably, Haykin’s suggestion could also be applied. See

Lumpkin p292; The London p52. See also Freeman p200. Newman was
wrong to cite the 1689 as ‘affirming [the] real presence in a manner found
in other Reformed bodies’ (Newman p216). This is precisely what it did not
do! And what about the 1644 Particular Baptist Confession? The only
mention of the Lord’s supper was in later editions of that Confession where
the words ‘and after to partake of the Lord’s supper’ were added to the
conclusion of the opening statement on baptism: ‘That baptism is an
ordinance... persons professing faith... who upon a profession of faith,
ought to be baptised and after to partake of the Lord’s supper’ (Lumpkin
p167). There is not a whiff of sacramentalism in the 1644. As in other
matters, the 1644 did not toe the Reformed line of the times, contrary to the
1689, which did. The 1689 was, in my view, an attempt by the Calvinistic
Baptists to show their ‘political correctness’. I hope to say more about this
in my book on the law.
On a general note, reading all these repeated claims by sacramental Baptists
reminds me of another episode from my schooldays. My mathematics
master, explaining why he kept teaching us the same geometry theorems
every year, said something along the lines of: ‘We work on the principle of
throwing mud at a wall’, he said. ‘The more we throw, the more often we
throw it, the more chance we have of getting some to stick’. In other words,
if sacramental Baptists keep repeating that the early Baptists were
sacramentalists, saying it loudly and often enough, one day we might
dinned into believing it. If not that, people will start to use the language and
absorb the notion by osmosis. People generally mimic what they hear –
often subconsciously. Take one example. Who was the first to use
‘absolutely’ instead of ‘yes’ when replying to a question? Nowadays, to get
an answer ‘yes’ is a rarity indeed. And sacramentalists do not tire of
making their claim. For example: ‘Recent research indicates that the kind of
Baptist thinking represented by Kevan differs significantly from the first
century of Baptist thought which was often sacramental’ (Fowler:
‘Oxymoron’ p145). I dispute this, as I have said.

Extended note from p69

The leading part in Baptist sacramentalism played by Henry
Wheeler Robinson
Cross: ‘The person who did more than anyone else to help Baptists
rediscover[!] the sacramental understanding of baptism, certainly in 20th
century Britain, was Wheeler Robinson’ (Cross: ‘Pneumatological’ p174;
see also his p154). Underwood: ‘Largely under the influence of the writings
of Dr H.Wheeler Robinson, many English Baptists have abandoned [the
symbolic view of baptism] in favour of a sacramental interpretation of
believer’s baptism’ (Underwood pp268-269; Cross ‘Pneumatological’
p174). Note Underwood’s admission. Baptists until the 20th century were

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non-sacramental. Cross wrongly talked of ‘rediscovering’ sacramentalism,

whereas Underwood rightly spoke of the ‘abandoning’ of the (biblical –
DG) interpretation for (the unbiblical – DG) sacramentalism.
Wheeler Robinson’s influence extended beyond the subject in hand. His
works were open to criticism for taking ‘the modern approach to the
Bible... opening up important new approaches both to Old Testament
religion and to Christian theology’. Nevertheless, they had a great
influence. According to Payne, ‘his volume on Deuteronomy and Joshua...
appeared in 1907... It... has been a help to many students... Of much more
importance for his growing reputation was the appearance in 1909 in
Mansfield College Essays, presented to Dr Fairbairn for his seventieth
birthday, of the important paper “Hebrew Psychology in relation to Pauline
Anthropology”... Competent judges were in no doubt as to the novelty and
importance of its psychological approach... “Comprehensive” and
“masterly” were adjectives frequently applied to the book. “It is”, wrote
James Denney... “of quite unusual interest, power and importance... Take it
for all in all, the book is one of the finest contributions which has been
made for [a] long [time] to biblical and philosophical theology”... The
Christian Doctrine of Man... has proved among his best known and most
used. The Religious Ideas of the Old Testament was published in 1913... In
1911... “Baptist Principles before the rise of Baptist Churches” [appeared].
It offered an important defence and interpretation of Baptist witness,
linking baptism with the gift of the Holy Spirit, and arguing for the
recognition of the sacramental principle. Often reprinted... the essay has
become widely influential for modern Baptist apologetic’ (Payne: Henry
Wheeler Robinson pp53-55). There is no doubt about it. To put it mildly,
Wheeler Robinson played a big part in the (unbiblical) development of
sacramentalism (and other things) among Baptists in the 20th century. See
Payne: Baptist Union pp231,253.

Extended note from p69

Henry Wheeler Robinson and John Henry Newman
See Robinson’s lecture ‘John Henry Newman’ in Payne: Henry Wheeler
Robinson pp110-131, delivered at the Friends’ Meeting House, York, in
1913. Robinson could hardly have spoken of Newman in more glowing
terms, predicting that he would be recognised as ‘the most striking figure’
in 19th century Church history. But how did Robinson cope with
Newman’s casuistry? How did he cope, for instance, with Tract XC in
which Newman had tried to argue that when the Anglican 39 Articles
condemned ‘the sacrifices of Masses’, they did not condemn the sacrifice of
the Mass itself? Robinson excused his hero, thus: ‘It is surely possible for a
man so constituted as Newman to deceive himself by the very subtlety of
his intellect, without any breach of good faith’. Really? Robinson went on
to explain. Newman’s great get-out was to argue from the limited power of

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reason (which, of course, is a perfectly correct assertion), to the need for an

infallible authority – which he came to find in the Church of Rome. In
particular, ‘Newman was for a long time repelled from the Church of Rome
by the position ascribed in that Church to the Virgin Mary’. He could not
allow this veneration – since it detracts from the glory of the One True
God. So how did Newman come to accept Roman dogma on Mary, and
how did he justify her worship? Simply because he accepted ‘the divine
right of the Catholic Church to guarantee such tradition as truth’. What did
Wheeler Robinson say of that? The need to recognise in ‘the very subtlety
of his... intellect... an essential feature of the real Newman, the man whose
limitations we must frankly confess, that we may admire his true worth the
more whole-heartedly’. Robinson quoted Henry Bonner: Newman’s ‘search
was for a Church, not for a religion. He believed in dogma from the first; he
never had any doubt about it. He believed in a revelation, that there is a
Church of God on earth, with a deposit of truth, and with rites and
sacraments. His one question was: “Where is this Church?”’. The answer
Newman eventually came up with was, of course, Rome. The process for
Rome owning Newman a Saint [in Roman terms] is gathering momentum.
In Birmingham, on Sept. 19th 2010, Benedict XVI took the next step and
beatified him.
Contrast the Baptist, Wheeler Robinson’s, 20th century view of Tract XC,
with that of some in the Church of England in the 1840s. C.P.Golightly
read it ‘with horror’. Four Oxford tutors, J.Griffiths, A.C.Tait, T.T.Churton
and H.B.Wilson, ‘declared in ugly English that Tract XC was dangerous
because it mitigated the serious differences which separated the Church of
England from the Church of Rome... All the heads of houses except [four]...
resolved to censure the tract... The vice-chancellor published... a
declaration of the hebdomadal [weekly] board that the Tracts were in no
way sanctioned by the university, and that the suggested modes of
interpretation evaded the sense of the articles, and were inconsistent with
due observance of the statutes of the university... Conservatives wanted to
stop these opinions being lawful within the established Church’. Some
Bishops also opposed the tract. Owen Chadwick summarised their
comments as including ‘condemned the tract as evasive... condemned nine
specific interpretations... the author [Newman] wanted to reconcile the
Church of England to the Church of Rome... The most dishonourable
efforts of sophistry [clever but flawed argument] ever witnessed in
theological discussions... jeering at the Church of England’. ‘The provost of
Oriel refused testimonials to ordinands if they would not repudiate Tract
XC’. Chadwick concluded: ‘The battle over Tract XC ended Newman’s
usefulness to the Church of England’ (Chadwick pp181-189). But not, it
seems, for the Baptist, H.Wheeler Robinson, 70 years later.
Spurgeon’s reaction to Tractarianism is a byword. See Murray: The
Forgotten pp116-137. Fowler owned it (Fowler: More p86).

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Extended note from p76

More on Baptist sacramentalists and history
In the previous chapter, I showed how Baptist sacramentalists have accused
their critics, and those they opposed, of a lack of historical awareness.
Fowler took this line with Kevan and Gill, (and 20th century Baptist
sacramentalists!), describing their contribution as symptomatic of ‘the
distressing and ongoing Baptist tendency to ignore the work of previous
Baptists as if there were no Baptist tradition at all’. Fowler somewhat
patronisingly dismissed those he had in mind: ‘It is unfortunately possible
to dogmatise about alleged Baptist distinctives while being relatively
ignorant of the actual history of Baptist thought’ (Fowler: More p129;
‘Oxymoron’ p145). Shades of pot and kettle, I think. Fowler cited Beasley-
Murray to the effect that ‘Baptist tradition needs to be seriously examined
before anyone makes sweeping statements as to who are the faithful heirs
of that tradition, if in fact there is a consistent tradition’. Very well. But
such an admission would seem to destroy much of Fowler’s own thesis;
namely, that there has been a Baptist-sacramental stream since the 17th
century. Significantly, as Fowler went on to say: ‘Unfortunately, he
[Beasley-Murray] did not take the time to uncover the evidence of this
tradition [which doesn’t exist!] which would have supported his case’
(Fowler: ‘Oxymoron’ p148). Can we be sure it was just a shortage of time –
or, rather, a failure of will and commitment? Might it be that the evidence is
not there, however much time is devoted to trying to unearth it? How could
Fowler conclude his essay with: ‘Recent research indicates that the kind of
Baptist thinking represented by Kevan differs significantly from the first
century of Baptist thought which was often sacramental... If the critics [of
Christian Baptism] had understood the history of Baptist thought,
especially the formative period of the 17th century, then they would have
recognised that “Baptist sacramentalism” is not an oxymoron’ (Fowler:
‘Oxymoron’ pp145,150)? Pretty rich, this, to dismiss Kevan (as one among
others) as ignorant of 17th century Baptist history! See the previous chapter
for my comments on this alleged (sacramental) Baptist tradition and the
appeal (or lack of appeal) to it by sacramentalists. To my mind, Fowler’s
approach smacks of special pleading.

Extended note from p86

More on Fowler’s view that unless we think of baptism as a
sacrament, we have no adequate marker of conversion
Fowler was wrong. The New Testament does not allow us to confine this
‘adequate marker’ of conversion to baptism – although baptism is surely a
part of the testimony to it – in the spirit, perhaps, of 1 Tim. 6:12. But more
than baptism is required. Consider Matt. 7:15-23; John 13:35; 2 Cor. 5:17,
for instance. Of course, I admit that these markers are to be lived out over

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the rest of the life, increasingly so (2 Pet. 1:1-11; 3:18), but when a sinner is
converted there must be – and there will be – credible signs of the new
spiritual life. The regenerating power of the Spirit, leading to conversion,
will inevitably show itself. Conversion is a crisis. The new life of the new
creation begins at once! Speaking personally, if anyone tells me they would
like to be baptised, I ask them: Why? Their answer reveals a great deal. I
will have more to say on this.
Referring to Charles Grandison Finney and his use of the ‘anxious seat’,
Fowler argued: ‘It is thus recognised in practice that if union with Christ is
to be an experiential reality, then the entrance into that union calls for some
event which translates the attitude of faith into a personal act’ (Fowler:
More p251). Leaving Finney and his innovation to one side, can we be
given any scriptures for Fowler’s call for ‘some event’, such as he had in
mind?

Extended note from p89

The events connected with Rome from 1960 on
For an overall summary of events connected with Rome from 1960-1988,
see Jackson pp115-132,147-155. For the broadening of this summary of the
move from Rome to other religions during the years 1960-1994, see
Morrison pp525-588.
For the events during the years 1945-1981, and the resistance offered by
Lloyd-Jones when confronted by the ecumenical movement and its
involvement with Evangelicals, Baptists, Pentecostalists, Charismatics,
Anglo-Catholics, Roman Catholics, mass evangelism (particularly the Billy
Graham Crusades), Vatican II, and so on, all leading to re-union with
Rome, see the index entries ‘Ecumenical Movement’ and ‘Roman
Catholic/Catholicism/Church of Rome’ in Murray: The Fight. As early as
1945, Lloyd-Jones had spotted the trend, and gone public about it. He wrote
that he had given three talks in Welsh on the radio: ‘I enjoyed analysing
and trying to answer the current issues that characterise the present phase –
Barthianism, ecumenicity, sacerdotalism...’. But, in assessing Lloyd-Jones
after his death, Murray had to confess that ‘only slowly had his [Lloyd-
Jones’] conviction deepened that the older denominations were committed
to the vision which had gathered such momentum since the World Council
of Churches was formed at Amsterdam in 1948, and that union with Rome
was the intention of the ecumenical movement’. However, ‘Lloyd-Jones’
public co-operation with the leaders of’ ‘the Anglican Evangelical party’
was ‘brought to a final end’ with the 1970 publication of Growing into
Union – ‘written by four Anglican clergy who had all been involved in
recent ecumenical discussions’. ‘What made the book of special
significance was that here two professing Anglo-Catholics... were co-
authors with two Evangelicals, C.O.Buchanan and J.I.Packer. The four men
gave their proposals [as to] how both views not only could but must be

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contained within a future united Church. Their professed intention was to

attempt to demonstrate the truth of the words of Michael Ramsey...
“Catholicism” and “Evangelicalism” are not two separate things’. The book
itself contained such statements as: ‘Tradition... is the handing on to each
Christian of the riches of the Father’s house to which he became entitled by
his baptism... The bishop must be seen to be what he is in the liturgical life
of the Church, the sacramental expression of the headship of Christ... Only
the children of communicants would qualify for baptism. They would then
be eligible for admission to communion with their parents... The
[episcopal] ministry... [is] the sacramental expression of the continuing
headship of Christ over his Church’ (Murray: The Fight pp128-
129,559,656-657, emphasis his). For Lloyd-Jones’ views in 1967, see his
‘Luther’ pp38-44. He set out the three leading questions. What is a
Christian? How does one become a Christian? What is a church? He was
categorical: ‘There is no possible compromise for the Evangelical with a
belief in baptismal regeneration: it is impossible’. He was explicit: ‘The
ecumenical movement... is not only heading to Rome, it is heading also
towards an amalgamation with the so-called world religions, and will
undoubtedly end as a great World Congress of Faiths’.
For a fuller, wider and deeper account of the years 1950-2000, including
baptism, the charismatic movement and corporate salvation, see Murray:
Evangelicalism.

Extended note from p90

Sacramental Baptists are in the forefront of this drive to Rome
As can be seen by a glance at this from George: ‘Vatican Council II...
Roman Catholics and many conciliar [of or concerning a Church Council –
see The Concise] Protestants...’; ‘if, with the Council of Trent, we can...’;
‘for those who believe in purgatory... sursum corda [that is, a short
sentence spoken by a priest during Mass] in the liturgy...’; and so on.
George described ‘the second phase of the Reformed-Roman Catholic
dialogue in the document: “Towards a Common Understanding of the
Church” (1984-1990)’ as ‘the most helpful effort’ in handling ‘the
kerygmatic [preaching] and sacramental understandings of the Church’. He
also stated: ‘The Blessed Virgin Mary [capitals original] can indeed be
mater ecclesiae [Mother of the Church] for Baptists and Evangelicals no
less than for Orthodox and Roman Catholic Christians’. He referred to ‘the
Pentecostal-Roman Catholic Dialogue... the Evangelical-Roman Catholic
Dialogue on Mission (ERCDOM)... (1977-1984)... Cardinal Joseph
Ratzinger [later to become Benedict XVI]... Vatican Council II... In the
1984 Apostolic Exhortation: Reconciliatio et Paenitentia, Pope John Paul II
delineated three ways in which the Church can be spoken of as sacrament’
(George pp21-35). Grenz: ‘The Roman Catholic theologian Regis Duffy
might even find echo among Baptists when he describes a sacrament’

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(Grenz p90). Freeman commented on ‘the bilateral Catholic-Baptist

discussions on grace’ (Freeman p196; see below). Newman: ‘A more
sacramental understanding of the Lord’s supper would bring Baptists closer
to the Church universal, in the sense that Catholic, Orthodox and many
Protestants (for example, United Methodists, Episcopalians, Lutherans)
regard this practice as a sacrament... In light of Roman Catholic belief and
practice, is transubstantiation... as a theory of real presence fully catholic,
since only the Roman Catholic Church has embraced this position? Might
there be a ‘reformed’ way to understand the Lord’s supper as sacrament
that is at the same time catholic and consistent with God’s word?’
(Newman p214). Stephen R.Holmes: ‘The recent decision by the Baptist
Union... to include youth specialists and evangelists on the list of accredited
ministers could be interpreted as an attempt to return to a form of such
patristic practice’. He developed his argument for the sacramental ordained
minister so that ‘no other should preach or celebrate [note the word] the
sacrament, while insisting that this role is not separable from the ministry
of the Church, and so the gathered faithful have their own proper but
subordinate part to play in the celebration of the liturgy. This would lead to
an account similar to that advanced by the Second Vatican Council... where
there is a particular “priesthood of the laity”’. The actual document stated
that ‘the common priesthood of the faithful... join in the offering [note the
word] of the eucharist by virtue of their royal priesthood’ (Holmes pp 260-
261). I think such extracts fairly make the point that sacramental Baptists
are in the van of the drive to Rome.
A final observation. Sacramental Baptists claim that 19th century anti-
sacramentalism among the Baptists was as a result of their reaction against
the Romanising, Anglo-Catholic movement of the time. I disagree. I am
convinced that anti-sacramentalism went deeper than that. But, for sake of
argument, let us accept the Baptist-sacramentalist claim. Doing so, note the
highly significant difference between the anti-sacramental Baptists of the
19th century and these present-day sacramental Baptists. The former
rejected Rome as heretical and an enemy of the gospel; the latter approach
Rome with open arms and an open (or, rather, an already-committed) mind.

Extended note from p90

Sacramentalists and all religions
Beasley-Murray was pleased to quote ‘Old Catholic, Anglican, Reformed,
Roman Catholic and Baptist’ writers to make his case for sacramentalism
(Beasley-Murray: Baptism in the New Testament pp265-266).
In 1996, Peter Kreeft, one-time Dutch Reformed Protestant who attended
Calvin College, but who, at the age of 21, ‘converted’ to Rome, published
his Ecumenical Jihad: Ecumenism and the Culture War
(stfrancismagazine.info/ja/EcumenicalJihad). In this book, Kreeft looked
forward to an eternal ecumenism which will embrace Protestants,

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Romanists, Orthodox, Jews, Muslims, Buddhists, Hindus, New Age

followers, occultists, agnostics and atheists. What did he see as the power
to bring this about? ‘The power that will reunite the Church and win the
world is eucharistic adoration... The distinctly Catholic devotion of the
eucharist (and to Mary) may prove to be the key to victory in ecumenism
and in the “culture war”’. Kreeft’s book was endorsed by Chuck Colson
and James I.Packer (njiat.com/media/Ecumenical).
See Pinnock’s admission of debt to ‘Catholic, Orthodox and Protestant
traditions’ (Pinnock p8). ‘God is everywhere and in everything... Even in
the myths of the world’s peoples, he has made himself known’. Pinnock
cited Joseph Martos’ ‘Sacraments in all Religions’. In particular, he argued
from God’s ‘election of Israel and [how he] blessed her with sacramental
structures’. Pinnock, having spoken of the sacramental benefits of all
religions and myths, went on to speak of the greatest revelation of
sacraments; namely, ‘supremely for Christians’ (Pinnock pp11-12). In other
words, the gospel is just one of a line of sacramental religions – the best, to
be sure, but all of a piece with the rest. And sacramentality is the key. As
Pinnock had said: ‘General sacramentality underlies Christian
sacramentality and heralds it’.
In passing, I point out that the reference to Israel is a singularly bad
example for the sacramentalist to choose. Grace, inward grace, was
expressly not conveyed by the signs God gave Israel (Acts 13:39; Rom.
8:3; Heb. 7:18-19; 9:9-14; 10:1-4). I therefore disagree with White who
spoke of ‘the undoubted truth that in proselyte baptism something was
expected to be achieved; it was no empty performance, no merely
traditional ceremony’ (White p72; Porter p119). In light of the passages just
above, I fail to see it. Spurgeon could hardly have thought so. He spoke of
‘Jewish proselyte baptism, whether it originated before, or, as many
eminent infant-baptisers believe, after apostolic times’. ‘An attempt to
prove the rightful subjects of Christian baptism from God’s word and
[emphasis mine] Jewish proselyte baptism, is to imitate the popish appeal to
Scripture and tradition. Besides, no man upon earth knows [emphasis his]
that proselyte baptism had an existence in apostolic times’. Spurgeon went
on to speak of the apostles who ‘must have understood Christ [in Matt.
28:18-20], on account of the baptism they had already witnessed and
practiced. They knew not, so far as we are aware, any other baptism than
John’s, and that of Jesus through themselves [that is, Christ using them to
baptise]. Were we to bind with the Bible all the rabbinical lumber and all
the condemned (or approved) Jewish traditions that the world contains, we
should, while dishonouring the sufficiency of inspired writ, be in the same
destitution of evidence that the apostles knew of any other baptisms than
those recorded in the oracles of God’ (Spurgeon: On Baptism pp11,13,18).

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Extended note from p95

Evangelical and Reformed return to the Fathers
The path has long been marked out by Calvin: ‘Calvin’s explicit references
to the early Church Fathers number more than 3200; some 1700 of them are
references, often with extended quotations, to Augustine. The numbers are
greatly increased when echoes and allusions are taken into account’
(Gerrish p291). I fully recognise that Calvin gave prime place to Scripture,
and not the Fathers, but such Reformed qualifiers (compare on baptism) can
so easily get missed, be misunderstood or ignored. The unwary who play
with matches don’t always escape unburnt!
In addition to what I have said in the body of the book, as further evidence
of a return to the Fathers today, see, for instance, McGrath’s biography of
James Packer. ‘Packer tends to see himself as standing in the main
Christian stream – the “great tradition”... which starts with the Fathers,
which was partly (though not totally) de-railed during the Middle Ages,
which recovered its balance and identity through the work of the Reformers
(especially Calvin) and subsequently continued through the Puritans
(especially Jonathan Edwards). As a representative of what he styles “great-
tradition Christianity”, Packer is able to affirm the importance of patristic
and medieval writers – such as Athanasius, Augustine, Anselm and
Aquinas, to limit ourselves merely to those whose names conveniently
begin with the first letter of the alphabet – while at the same time
recognising the importance of the Reformation. For Packer, the
Reformation corrected “skewed western understandings of the church, the
sacraments, justification, faith, prayer and ministry”; nevertheless, that
correction “took place within the frame of the great tradition, and did not
break it”’ (McGrath: To Know pp183-184,248-255,284). In light of this, it
can come as no surprise that Packer did not have much time for the
Anabaptists. Furthermore, nobody should be surprised at the way Packer’s
thought and practice developed, and where it ended up.
Then again, I have detected a growing tendency for Reformed and
Evangelical (not excepting Baptist) books and magazines to put Papist or
Orthodox paintings on the cover. And more! Why, as I am in the final
stages of preparing this book for the press (Sept. 9th 2010), I have came
across the following from a Reformed Baptist stable: ‘Michael Haykin’s
new book, Rediscovering the Church Fathers: Who They Were and How
They Shaped the Church, is due out Spring 2011’. Haykin: ‘The book seeks
to stimulate a thirst for the Fathers and to reveal how rich the Fathers are in
theology and piety... and hopefully stir up interest and make the Fathers
increasingly a known land... Many of our Evangelical forebears read the
Fathers and that reading enriched their lives and thought. We need to do the
same to help us meet some of the great challenges of our day’
(andrewfullercenter.org).

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Oh dear! The writing on the wall gets bigger and clearer by the day! Is it
true that we never learn from history? Some Anglicans went to the Fathers
in the 1830s and 40s, and look where they ended up! Will some Reformed
Baptists and others repeat the mistake today? That, down the years, the
Reformed (not excluding Baptists) have quoted the Fathers, I do not for a
moment deny, but we should not ignore the warnings given by such men as
John Owen, John Gill and J.A.Wylie. See, for example, Owen: Causes in
Works Vol.4 p227; Gill: Cause (Part 4) pp220-221. Owen pointed out that
the Fathers ‘so disagree among themselves’. Gill observed that ‘the purest
writers of the first ages were not free from considerable mistakes and
blemishes, and deviations from the word of God, and doctrines of the
apostles’. He also commented on the many interpolations and ‘many
spurious pieces’ which make it ‘difficult to know their [the Fathers’] true
and real sentiments... They do not appear to have very clear and distinct
notions of the doctrines of [the Christian religion]; at least, [they] are not
very happy in expressing their sentiments of them... They were but children
in comparison of some of our European divines since the Reformation’.
Wylie: ‘As we pass from Paul to Clement, and from Clement to the Fathers
that succeeded him, we find the gospel becoming less of grace and more of
merit. The light wanes as we travel down the patristic road, and remove
ourselves farther from the apostolic dawn. It continues for some time at
least to be the same gospel, but its glory is shorn, its mighty force is
abated... Seen through the fogs of the patristic age, the gospel scarcely
looks the same [as that] which had burst upon the world without a cloud but
a few centuries before’ (Wylie p6). I cannot find that Fuller was much of an
advocate for the Fathers. What he would think about a website, which bears
his name, advocating a return to the Fathers, is not hard to imagine.
As for a return to the Fathers, in Oct. 2010, on reading of the proposed
Banner of Truth publication, for children, of the lives of some of the
Fathers, I sent an email to the publishers, expressing my astonishment. I
received no reply. I have not been able to see these works before going to
press, but I hope they will play fairer than the 1999 Christian Focus
publication on Augustine – which seemed to accept the invented hierarchy
in the Catholic Church, and made no mention whatsoever of Augustine’s
seminal and appalling promulgation of baptismal regeneration, let alone
giving a warning against it.

Extended note from p98

The New Perspective and justification
Peter Slomski: The New Perspective teaches ‘that justification is God’s
acknowledgement [that] you are already in [the covenant], rather than the
Reformed [biblical] understanding that it is God’s declaration that you are
not guilty, and that you are righteous in Christ. [According to the New
Perspective,] faith is just a badge of membership, rather than the instrument

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by which we enter into union with Christ and are saved. Note also that our
faith is in Christ as Lord, not as Saviour. Sin and God’s wrath are
downplayed, and so there is no place here for the atonement of our sin; in
fact, we appear to be able to enter into God’s covenant literally for free. [Of
course, salvation is free to the sinner – the cost was borne entirely by
Christ]. The whole point of Christ’s death is extremely unclear and obscure
in New Perspective teaching. What does seem clear is that there is no
apparent place for penal substitution – Christ being punished in our place.
Nor is there room for the imputation of Christ’s righteousness’. Slomski
went on to ask: ‘If faith is simply a badge of your membership, how do you
actually get in? The New Perspective appears to teach it is by baptism...
You enter into the covenant community here on earth by baptism (with
faith being simply a badge of that membership), and you stay in and then
eventually enter into heaven by a good life... In summary, the New
Perspective appears to teach: Grace (God chooses you)... baptism (you
enter)... faith... good works... heaven’. Slomski quoted Maurice Roberts:
‘There are serious ecumenical implications attached to these [New
Perspective] views’. Slomski linked this with the Federal Vision (a modern
Reformed infant-baptiser approach to the sacraments – which, as I have
shown in my Infant, its advocates cogently argue they find in Calvin et al.),
which he summarised as: ‘God’s gracious choice... baptism (you enter)...
faithfulness in good works... heaven’. Slomski claimed that both the New
Perspective and the Federal Vision ‘are semi-Pelagianist [Arminian]...
[which is] the teaching that Roman Catholicism promotes’ (Slomski pp283-
289).

Extended note from pp110,131

The quickening of the Baptist pace towards infant baptism
In this extended note, I repeat some extracts I have already set out in the
main text. I do so for completeness here.
In 1926, the Baptist Union replied to the Lambeth Appeal of 1920: ‘In our
judgement, the baptism of infants incapable of offering a personal
confession of faith subverts the conception of the church’ (Payne: Baptist
Union pp280-281; Underwood p262).
Wheeler Robinson, in 1927, while advocating sacramentalism, had
conceded no ground whatsoever to the practice of infant baptism. He was
very clear: In the New Testament, ‘all who were baptised were already
believers... Indeed, it was the very divorce of baptism from personal faith
which has made “sacramentarianism” [sacerdotalism] possible’. He quickly
got on to his agenda: ‘Baptists have been reluctant to recognise...
“baptismal grace”, just because, in their judgement, it is utterly
misrepresented and distorted when ascribed to unconscious infants. The
reaction from a false doctrine of divine grace in [infant] baptism has made
them suspicious even of [what Robinson called] the genuine

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sacramentalism of the New Testament’ (Wheeler Robinson: The Life

pp176-177). Cross summarised Robinson’s view: ‘The rite of infant
baptism lends itself to a mechanical and quasi-magical conception of faith
and grace... “Believer’s baptism is the logical and effective safeguard
against such parodies of scriptural truth”... “There is no risk at all for
Baptists to teach the baptism of power, whatever there may be for those
who practice infant baptism”’ (Cross: ‘Pneumatological’ pp167-168).
Whatever else was amiss, there was no truck with infant baptism in
Wheeler Robinson here!
In 1955, Payne, though not so strong as the Baptist Union and Wheeler
Robinson thirty years before, was still very suspicious of infant baptism. He
spoke of ‘the stricter wing of the Baptist movement which has, on the
whole, been dominant; the wing, that is, which hesitates about full Church
fellowship with those who practice infant baptism’. Payne referred to
‘attempts to recognise both forms of baptism’ in Ceylon and North India at
the time, which he described as an ‘ingenious’ way that was being tried to
get round the problem. ‘Most Baptists feel deeply hesitant about admitting
that the baptism of infants is really Christian baptism’ (Payne: ‘Baptist-
Congregational’ pp102-103). Here was a noticeable shift towards infant
baptism.
Beasley-Murray, in 1959, though cautious, wished – but feared he would
not see – the triumph of Baptist sacramentalism, which would lead infant
baptisers to what he considered a better practice: ‘Here Baptists and infant
baptisers come to a decisive issue. To [Baptists], it seems clear that whether
one thinks of baptism as a sacrament of the gospel, or a sacrament of union
with Christ, in either case faith is integral to it. The gospel exercises its
radical influence in a man’s life when he receives it in faith; he becomes
one with Christ when he submits to him in faith; for Paul, the decisive
expression of such faith is baptism... Accordingly it appears to us to do
violence to exegesis when the Pauline teaching concerning the baptism of
believing converts is applied to infants who are incapable of such faith. Nor
is there [any] evidence that Paul possessed another baptismal theology
which he applied to infants. Not a few infant-baptist scholars recognise this,
particularly commentators. Some of them concede that infant baptism
involved a fall from the heights of Paul’s conception of faith. But is it
necessary for the church to persist in a lowered baptismal practice and
theology? It needs a baptism which can convey the fullness of meaning
which... [the] apostle ascribed to it. To regain such a baptism would require
adjustment on the part of all the Churches, including the Baptists, although
theirs is an easier task compared with the revolutionary measures which the
infant-baptiser churches would have to take to secure it. Though there is no
prospect on the horizon of any such revolution taking place [in 1959!], it
remains that it will be a great day for the Church if she finds enough

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courage to regain the treasure of baptism according to the teaching of Paul’

(Beasley-Murray: ‘Baptism in the Epistles of Paul’ pp148-149).
In 1962, Beasley-Murray, clearly alarmed by what he considered loose talk
of (a contemporary) acceptance of infant baptism by some fellow Baptist
sacramentalists, did what he could to put a stop to it. Even so, on behalf of
his fellow sacramentalists, he extended the olive branch to infant baptisers:
‘I think it right to disabuse the minds of any who have been led by the
utterances of some of my Baptist colleagues to imagine that a change of
view on this matter [of infant baptism] is taking place in Baptist circles;
there is strong resistance to any such change among British Baptists [in
1962], and the mere voicing of it is looked on with astonishment among
Baptists in the rest of the world, who form the bulk of our people... There is
more, however, to be said on this matter. It lies in the power of Baptists to
take a significant step towards the establishing of closer relations with the
other Churches... Could we not refrain from requesting the baptism of those
baptised in infancy who wish to join our churches, and administer baptism
to such only where there is a strong plea for it from the applicant?... This
step would be a small one for the English Baptists to take, since their policy
of having “open-membership” churches has long since been established’
(Beasley-Murray: Baptism in the New Testament p392).
In 1966, Beasley-Murray, although he spoke of ‘some painful encounters’
between Baptist and others, even so welcomed a growing rapport between
Baptists and infant baptisers: ‘There have been undoubted gains, and there
is promise of more fruitful exchange of ideas in the future’ (Beasley-
Murray: Baptism Today and Tomorrow p113). (This, however, was not the
final word from Beasley-Murray on the subject. See below for the comment
made by Cross on Beasley-Murray’s work in 1994).
By 1977, the pace towards infant baptism had quickened considerably. In
that year a Baptist and an Anglican, Donald Bridge and David Phypers,
jointly published a book on baptism: ‘Concerning the nature of baptismal
grace, we have urged a middle way. Baptism does not bring salvation
automatically, by the work being worked [ex opere operato], but neither is
it merely symbolic. It is a sacrament which brings grace through faith. It is
part of the obedience of faith. The act of baptism demonstrates that faith is
active for salvation... If the infant-baptiser clergyman... moves, perhaps
unconsciously, to a position nearer to his Baptist counterpart, cannot the
Baptist minister, for his part, join him in accepting some form of Christian
household baptism, and thus himself move closer to the infant-baptist
position?’ (Bridge and Phypers pp181,203).
I have already referred (with regard to closed communion) to the 1996
Baptist Union report: Believing and Being Baptised: Baptism, so-called re-
baptism, and children in the church. A curate’s egg, in part it showed a
strong commitment to ‘traditional’ Baptist teaching, but it also made
serious concessions. Driven by ‘the ecumenical context’, the report touched

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on many of the issues I am raising – ecumenism, infant baptism, re-baptism

of those baptised as infants, salvation as a process, water baptism and Spirit
baptism, a common baptism, and sacramentalism. Clearly, there were
tensions within the committee; ‘a significant minority’ wanted ‘to regard
the infant rite as truly baptism’. There were, however, reservations about
applying to infants the full benefit of what the committee regarded as the
sacramental aspect of baptism which, they thought, properly applies only to
the baptism of believers; namely, when talking of believers, ‘the New
Testament associates baptism in water with baptism in the Holy Spirit, or
immersion into the realm of God’s Spirit’. As to the mode of that baptism,
however, it is only ‘preferably by immersion’. As for children, the report
concluded that while they cannot be members of the body of Christ, they
can be in the body of Christ, and it spoke of ‘the blessing of children’ in a
special service. Under ‘Final Hopes’, admitting that ‘Baptists often seem to
be awkward ecumenical partners over the issue of baptism’, the committee
pleaded ‘for Baptists to think more seriously about the place of children in
the church; we urge that the act of “presentation and blessing of infants”
among Baptists be understood more clearly as a part of a journey of
growing relationship with God’ (baptist.org.uk).
I now want to go back to what I said a moment or two ago, and re-quote
Cross (in 1999) on what Beasley-Murray said in 1994. ‘The greatest
surprise to Baptists is the modified position on infant baptism adopted by
George Beasley-Murray. In his most recent work [1994] he explores the
“possibilities” of a rapprochement between believer’s baptism and infant
baptism when infant baptism is seen as attesting “the commencement of the
work of grace within the baptised with a view to its blossoming into
fullness of life in Christ and his body the church as the individual’s life
progressively opens to Christ”. This could be supported... especially if
focus was placed on “initiation”; that is, the whole process of leading
individuals to Christ and into the church. He asks “that churches which
practice believer’s baptism should consider acknowledging the legitimacy
of infant baptism, and allow members in infant-baptiser churches the right
to interpret it according to their consciences”. In practice, this would
involve believer-Baptist churches refraining from “re-baptism”. Beasley-
Murray’s cautious optimism has received the support of [the infant
baptiser] David Wright... Beasley-Murray and Wright... seek to establish a
modus vivendi in which there is mutual recognition of each other’s
convictions and a striving after the possibility of a rapprochement. As such,
this position is to be highly commended as a most fruitful way forward, and
also, given the present state of the debate, quite probably the most realistic.
The Church today desperately needs such a modus vivendi, and I applaud
such work, which could well lead to an acceptable common theology of
baptism’ (Cross: ‘One Baptism’ pp205-206).

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Finally, I turn to the 2008 Baptist Union report: Baptists and Ecumenism.
Having sketched the history of Baptist ‘ecumenical commitment’, the
report came to ‘the issue of baptism’, stating: ‘There continue to be those
who hope and seek to build deeper ecumenism on the basis of a common
baptism, but this is always likely to be problematic for Baptists. That is not
to say ways forward cannot be found... Baptists will tend only to look for
minimum agreement in order to recognise, talk and work with others...
Baptists will look for only minimum agreement in order to recognise, talk
and work with others’. No, I didn’t make a mistake and type the same
sentence twice! Tensions there certainly are among the members of the
Baptist Union, but nobody can doubt the hoped-for destination. Nor how
they hope to get there! The report stated that ‘we need, for example, the
calling of the Orthodox to draw us back into the universal song of unending
praise to God, or the Church of England to help us express a vocation to
serve the life of the nation... Ecumenism is an inescapable reality for all of
us’ (baptist.org.uk).
Unpacking all this, it is clear that the great issue is sacramentalism. If both
parties – Baptists and infant baptisers – could agree on that, progress would
be made. Sacramentalists used to have doubts this would happen. Today,
talk of sacramental ecumenism leading to a common baptism is rampant!
By the way, notice how one step off the right road so easily leads to
another. Instead of insisting on a baptised regenerate church-membership,
Baptist churches begin to allow non-baptised believers to become members.
Then the question of infant baptism comes up. Because the first step away
from the New Testament has been taken, it is relatively easy to accept
baptised infants as members. The ultimate step will be to accept non-
regenerate members – some baptised as infants, some baptised in their
teens, and some not baptised at all. And, no doubt, Calvin’s mistaken view
of the parable of the tares will be called on to justify it all. But it won’t
work! See my Battle; Infant.

Extended note from p135

Efforts to reconcile Anglicans and Baptists during the first half of
the 20th century
In 1889, the Baptists did not proceed with an exploratory letter from the
Archbishop of Canterbury; ‘their view of baptism required that it be
preceded by personal repentance’. But twenty years later, John Howard
Shakespeare, Secretary of the Baptist Union 1898-1924, who did not show
his hand at first, was prepared to accept episcopacy and some kind of re-
ordination of Baptist ministers by an Anglican bishop in order to achieve
reunion. For this, he met with a frosty reception from his fellow Baptists
when going public in 1918. The Anglicans tried again in 1920, but
‘suspicion of where they were being led caused many members of the
Baptist Union Council to revise their attitude to some of the wider

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 Extended Notes

ecumenical developments which were taking place... Tension on the

question of Christian unity continued... among British Baptists’. In 1939,
however, the Baptist Union accepted the invitation to join the World
Council of Churches (which, because of the War, was not inaugurated until
1948). In the early 1940s, a Free Church Federal Council was set up, and a
British Council of Churches with the Archbishop of Canterbury as
President. In 1946, Archbishop Geoffrey Fisher suggested
‘“intercommunion” if the Free Churches would “take episcopacy into their
systems”’. Things moved slowly, however, and, in 1948, discussions
between the Baptists and the Churches of Christ produced the pamphlet
Infant Baptism Today which ‘drew attention to the disquietude regarding
the theology and practice of infant baptism, which was becoming evident in
both Reformed and Anglican churches’. In 1952, at the Lund Third World
Conference on Faith and Order, ‘there was general agreement that baptism
and the Lord’s supper are more closely related in the New Testament than
had been recognised... and that a study of their relationship might provide a
new and fruitful line of ecumenical advance’. In 1953, in the Baptist Union,
‘the various decisions regarding relationships with other Churches were
arrived at in most cases without the tension and division among Baptists
which had accompanied the “conversations” a quarter of a century earlier’.
In all this, considerable movement in a sacramental direction among the
Baptists can be traced:
‘The New Testament law of baptism requires a profession of faith in the
Lord Jesus Christ as a pre-requisite’ (1889).
‘Baptism... [is a] means of grace to all who receive [it] in faith... The
ordinance of baptism is administered among us to those only who make a
personal confession of repentance and faith... This symbolic
representation... In our judgement, the baptism of infants incapable of
offering a personal confession of faith subverts the conception of the
church... [To] the place given to sacraments by the Lambeth Appeal... we
cannot assent... It will be gathered from this reply that union of such a kind
as the bishops have contemplated is not possible for us’ (1926).
‘But when [these pre-requisites] are fulfilled (as in the baptism of
believers), the rite becomes a true sacrament, in which the believer, obeying
the ordinance of God, receives from God in response to his faith, a fuller
measure of the Holy Spirit’ (1938).
‘Baptism... this sacrament. The New Testament clearly indicates a
connection of the gift of the Holy Spirit with the experience of baptism
which, without making the rite the necessary or inevitable channel of that
gift, yet makes it the appropriate occasion of a new and deeper reception of
it’ (1948).
Finally, it is enlightening (or, rather, it is depressing for those, like me, who
think the old is closer to Scripture) to compare these changes with the 17th
century Particular Baptist Confessions, where baptism is described as an

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 Extended Notes

ordinance, a sign, and there is no talk of sacraments or means of grace or

gift of the Spirit. See Payne: Baptist Union pp145-146,169,185-187,197-
199,218-221,250-253,262,271-303; Fellowship pp87-89,126-162; ‘Baptists
and the Ecumenical Movement’ pp120-129; Underwood pp248-255,261-
274; Lumpkin pp143-171,235-295.

Extended note from p228

A look at 2 Cor. 3:3
‘You are a letter of Christ ministered by us, written not with ink but by the
Spirit of the living God... on tablets of flesh; that is... the heart’. Paul was
saying that he needed no letter of recommendation to the Corinthians – the
Corinthians themselves were all the letter he needed. Christ himself wrote
it; that is, by his Spirit he had regenerated the Corinthians and brought them
into a living union with himself through their repentance and faith.
Nevertheless, said Paul, Christ had used him as an amanuensis. Christ did
the work by his Spirit, but Paul was the hand that he used, and this was the
proof that Paul was indeed a minister of Christ. See also 1 Cor. 9:1-2. But
what was this amanuensis-work which the apostle had in mind? Could it be
baptism? Was baptism the hands-on work that Paul did so that Christ
regenerated as he, the apostle, baptised? This, indeed, would have been a
literal hands-on ministry. Is it right? Does Col. 2:11-12 fit in here?
Broadening the point, is baptism the hands-on work that ministers do today
so that Christ regenerates as they baptise?
Not at all. Such a suggestion – were it to be made – would be a leap far too
far. Let us look at the context of 2 Cor. 3:3 – I mean from 2 Cor. 1:1 – 6:2,
not forgetting, above all, 1 Cor. 1:10 – 4:21. What do we find? Baptism?
The suggestion is ludicrous. I will return to 1 Cor. 1 (where Paul destroys
the notion that he is talking about baptism in 2 Cor. 3:3). So, what about the
context of 2 Cor. 3:3? Baptism is not mentioned. But preaching is
mentioned – indeed, stressed – over and over again – 2 Cor. 1:18-20;
2:12,14-17; 4:2-5,13; 5:11,18-21; 6:1-2 – and this as the means of bringing
sinners to Christ. Neither ministers or water baptism are in Col. 2:11-12,
nor baptism in 2 Cor. 3:3. Therefore the claim, if it were to be made –
namely, that by linking Col. 2:11-12 with 2 Cor. 3:3, we may say that Paul
was speaking of baptism by ministers – would be baseless. Indeed, the boot
is on the other foot. Sacramental baptism cannot justly be got out of the
passages, nor should it be foisted upon them. In fact, the proper reading of
the passages in their context is destructive of sacramentalism.
The truth is, Christ uses any of his saints as ministers (servants) – not just
‘ministers’ – to regenerate his elect under their preaching (using the
biblically-wide definition of both minister and preaching). As for
‘ministers’, as the word is commonly misused – ‘ordained ministers’ – I
shall have more to say on this in my forthcoming The Pastor: Does He
Exist?. I mention this now because sacramentalists are usually very shy of

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allowing ‘ordinary’ believers to get involved in ‘sacramental’ duties, except

under the most limited of circumstances – this would hinder the drive to
sacerdotalism!

Extended note from p275

Inclusivism
In addition to what I say here, see my forthcoming book on
Sandemanianism. To avoid being misunderstood in what follows, although
I refer to what I have read or heard from others, in the main I am speaking
of what I have personally observed – almost entirely among Reformed and
Evangelical churches which baptise believers.
Let me state the problem. We want unbelievers to attend our services, hear
the preaching, and be converted. Yes. There is no question of it. But... and
here’s the rub, the very act of unbelievers sitting among us, and joining in
our services, compromises at once what we are trying to do. Let me
explain. We welcome unbelievers to our meetings. We do so at the door, in
the ‘notices’, and, increasingly, on a sheet of paper which we hand them.
We include them in our prayers: ‘O God, we worship you, we praise you’.
We include them in our hymns: ‘Amazing grace, how sweet the sound, that
saved a wretch like me’. We include them in our readings: ‘I consider that
our present sufferings are not worth comparing with the glory that will be
revealed in us’. We cannot help it. However carefully we preface these
exercises, the unbelievers present are part of it. They mouth the words, they
are made to feel included. Indeed, they are included. But until they are
converted, they are not part of it, and they should know and feel they are
not part of it! I have wrestled with this dilemma, as I know others have, and
I recognise that good men have differed over the way to deal with it.
But there has been a sea change in recent years. Today, most churches seem
blissfully unaware that there is any such problem at all! The predicament
most churches wrestle with is not how to deal with unbelievers so as to
avoid deceiving (and eternally ruining) them, but how to attract and hold
them, how to make them feel part of what we do. Indeed, it sometimes
seems as though this constitutes our raison d’être. So much so, inclusivism
now seems to be determining policy of most Evangelical churches.
Everything has to bow down at its altar. Carnal means are used to get
unbelievers to attend. The music is deliberately chosen to appeal to them –
especially the young. Having got the unregenerate to come, nothing must
be said or done to cause them the slightest offence. Quite the opposite! The
over-arching mood is friendliness at all costs. Unbelievers must be made to
feel comfortable, at home; nothing must be allowed to disturb them.
Services are carefully structured to avoid upsetting them. Anything and
everything which might embarrass or disturb is studiously avoided. Any
hint of controversy, anything pointed, everything negative is taboo. The
offence of the cross is muted – if not eradicated. Softly-softly is the mantra.

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What used to be called ‘divine service’ has been reduced, in many cases, to
little more than ‘man service’, a cheery social gathering tinged with
religion, ‘needs-oriented’ – by which I mean the promise to satisfy human
desire for a pain-free, happy, fulfilled, successful life – with every
relationship guaranteed as much bliss and sparkle as the most optimistic
yellow-back romance.
In churches where inclusivism has gained firmest hold – from the opening
bright and breezy remarks after the ‘leader’ has bounced onto the dais, or
into the pulpit (if there still is a pulpit), to the closing chat over a cup of tea
(a chat often about yesterday’s football, the latest shopping bargain, or last
week’s holiday; rarely over spiritual matters) – everybody is treated and
addressed as a believer. The Alpha course sums it up. According to press
releases, ‘it is relaxed, non-threatening, low-key, friendly and fun. It is
supported by all the main Christian denominations, particularly Roman
Catholics’ (uk.alpha.org). The current climate of user-friendly, anti-
confrontational, ‘non-directive’ psychological counselling, which sets out
to build up self-esteem in man and, consequently, reduces God – with its
promise of the penny and the bun – live as you like now and heaven
hereafter – has much to answer for. Names, places and ideas such as Carl
Rogers, Abraham Maslow, Larry Crabb, Bill Hybels and Willow Creek,
Rick Warren and Saddleback, The Purpose Driven Church, the emerging
church movement, come to mind. See E.S.Williams; Adams. See also the
Engel Scale and the Gray Matrix (internetevangelismday.com/engel-
scale.php).
Grievously, even in not a few Reformed and Evangelical churches which
still retain a vestige of solemnity, and take some thought about these issues,
things have reached a parlous state. I am afraid that many who would throw
up their hands in horror at any thought of such things as I have mentioned,
have, nevertheless, been influenced – subtly – by the underlying ethos. I
fear that most contemporary churches are affected to a lesser or greater
degree.
As I see it, this, or something very like it, sums up what goes on in many
Evangelical churches. Any other approach is considered ‘unhelpful’, a
threat, which ‘drives the fish away’, and works against what the present-
day church is looking for. (I have been accused of it. It is, of course, based
on a misunderstanding of Matt. 4:18-22. The fishing Christ was talking
about was not with fly or float – but, rather, with the drag net, scooping up
as many as possible. I am not saying skill is not required in the use of the
drag net, but the notion of out-smarting the fish with lure, bait, deception
and stealth, is far removed from the illustration). Many contemporary
churches, contemporary in more ways than one, design their ‘programme’
with the attraction of unbelievers uppermost in their thoughts. The days of
Acts 2:43; 5:5,11-13; 1 Cor. 14:24 are long gone.

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I know the motive is good. It is to get unbelievers to attend services so as to

‘evangelise’ them. But the cost is prohibitive. Cost? Prohibitive cost? Yes,
indeed! Carnal means used to attract sinners, and carnal means used to
make them feel at home among us, actually ruins the gospel we should be
preaching to them, and runs directly counter to the experience they
desperately need – to be convicted of sin, and converted to Christ; to leave
their idols and turn to Christ in repentance and faith (1 Thess. 1:4-10, for
instance). This ruination is the cost of inclusivism.
Inclusivism. Take the children. Children today are often allocated a
principal part – a prominent part – in the service, making them feel
important. In the ‘children’s talk’, they are frequently addressed as virtual
believers. How often a biblical passage, written to believers, is directly
applied to children who, addressed as ‘little Christians’, are encouraged to
produce Christian graces.
Inclusivism. Take the preaching. Above all, take the preaching for (and
usually it is ‘for’ and not ‘to’ – there is a big difference between the two)
those who remain after the children have gone out. The preacher, treating
the congregation almost from start to finish as believers, avoids all eye-
contact, asks few if any open-ended questions, makes little or no pointed
application, and rarely if ever uses ‘you’, but nearly always talks in terms
of ‘us’, ‘we’ and ‘them’. Inclusivism through and through. ‘User-friendly’
is the watchword! Be genial! Polished professionalism is what is wanted, a
jokey and anecdotal style of service and preaching, gentle and non-
threatening, platitudinous, a ‘light touch’. There might be a phrase or two at
the end of the sermon, such as ‘if you are not trusting Christ’ – or some
reference to it in the prayer – but the sermon has been so heavily inclusive,
that such token gestures count for little. Hymns, prayers, readings – above
all, the preaching – the whole shooting match, the complete ambience of
the meeting – has been telling all and sundry that they are Christians. And,
never forget, the message and the method are inextricably linked. Indeed,
the method dominates what the hearers perceive as the message. How the
message is presented almost certainly has a greater effect upon them than
what is presented. (If 1 Cor. 9:19-23 is called on to justify such an
approach, it can only be done at the expense of misunderstanding the
passage).
Inclusivism. The Lord’s supper is increasingly being observed as the
central part of the ‘family service’, with insufficient, if any, safeguards put
in place against participation by children and unbelievers. Indeed, as for the
former, more and more are children being welcomed at the table.
Inclusivism. Take marriages and funerals. Even ‘serious’ (not excluding
Reformed) churches are becoming liberal – and increasingly so – in their
terms upon which and for whom they will offer such services – and about
what they will say and do at such services. And I am talking about
marriages and funerals for unbelievers! I speak of what I know! Above all,

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bear in mind that it is not what the ‘ministers’ say about what is going on in
such services; it is what ‘ordinary’ people think is going on that counts!
As a consequence of all this inclusivism, many churches have in their
congregation old people who have attended for years, been treated as
virtual believers, addressed as such, feel totally at ease and comfortable in a
semi-detached sort of way, and who know they will, after death, be treated
as though they had been believers – and are yet unconverted! And not only
old people! It is an utter disaster, Christendom with a vengeance. But... if
anybody dares to question this contemporary inclusivism...!!! ‘Don’t you
believe in evangelism?’! ‘Evangelism’ – a word not found in the Bible! –
has become one of the chief gods of the age (I am well aware that I am
punching an entire battery of red buttons in what I say).
Lloyd-Jones opened his ministry in South Wales in February 1927.
Although some of the following is obviously dated, its thrust is relevant
still. On March 20th, his preaching must have startled the congregation:
‘Our Christianity has the appearance of being an adjunct or an appendix to
the rest of our lives, instead of being the main theme and the moving force
in our existence... We seem to have a real horror of being different. Hence
all our attempts and endeavours to popularise the church and make it appeal
to people. We seem to be trying to tell people that their joining a church
will not make them so very different after all. “We are no longer Puritans”,
we say, “we believe that they over-did things and made Christianity too
difficult for people. They frightened people with their strictness and their
unnecessarily high standards. We are not so foolish as to do that”, we say,
and indeed we do not do so. Instead, however, we provide so-called
“sporting parsons”, men of whom the world can say that they are “good
sports” – whatever that may mean. And what it does so often mean is that
they are men who believe that you can get men to come to chapel and
church by playing football and other games with them. “I’ll fraternise with
these men”, says such a minister. “I’ll get them to like me and to see that
I’m not so different from them after all, and then they’ll come to listen to
my sermons”. And he tries it, but thank God, he almost invariably fails, as
he richly deserves. The man who only comes to church or chapel because
he likes the minister as a man is of no value at all, and the minister who
attempts to get men there by means of that subterfuge is for the time being
guilty of lowering the standard of the truth which he claims to believe. For
this gospel is the gospel of salvation propounded by the Son of God
himself. We must not hawk it about in the world, or offer special
inducements and attractions, as if we were shopkeepers announcing an
exceptional bargain sale... The world expects the Christian to be different
and looks to him for something different, and therein it often shows an
insight into life that regular church-goers often lack. The church organises
whist-drives, fetes, dramas, bazaars and things of that sort, so as to attract
people. We are becoming almost as wily as the devil himself, but we are

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really very bad at it; all our attempts are hopeless failures, and the world
laughs at us. Now, when the world persecutes the church, she is performing
her real mission, but when the world laughs at her she has lost her soul.
And the world today is laughing at the church, laughing at her attempts to
be nice and to make people feel at home. My friends, if you feel at home in
any church without believing in Christ as your personal Saviour, then that
church is no church at all, but a place of entertainment or a social club. For
the truth of Christianity, and the preaching of the gospel, should make a
church intolerable and uncomfortable to all except those who believe, and
even they should go away chastened and humble’ (Murray: The First
pp141-142; see also his pp131-151,215).
Some of the above is, as I say, old hat. Things have moved on. And how!
Whist drives, musical concerts, fish-and-chip suppers are far too tame these
days. Many Reformed and Evangelicals have moved up market with a
vengeance. We can, we vainly think, out-world the world! Banquets, with a
glitzy after-dinner speaker, are commonplace. Clay-pigeon shooting,
jousting tournaments, boule contests, cricket matches, Victorian evenings,
river trips, bbqs, theatre trips, pub breakfasts... I could go on. And on. I
know – I know, I say – where a prospective pastor was thought to be ‘the
man for us’ because of his ability to organise such events. And in the Grace
Baptist church which did secure him, he and his wife have lost no time in
confirming their catering credentials. When I recently asked an
(unsympathetic) observer how things are going, I was told that there would
be little fear of numbers dropping as long as the standard of the food is kept
up. I am afraid there is more than a grain of truth in such sarcasm.
The buzz word is ‘community’. The church must be a ‘community church’.
The pastor must be the leading light in the ‘community’. We must reach out
to and be part of the ‘community’. Of course, as private individuals, we
should use our social contacts to seek to spread the gospel. But I am talking
about the church – the church of Christ, after all; the church of Christ – he
who has made his mind known in Scripture. Too often the one word to
describe a modern Evangelical church is ‘social’. In the New Testament it
is ‘spiritual’. I repeat my challenge to the churches and their elders – get rid
of the social crust, and replace it with the spiritual (Acts 2:42, for example),
and see what happens to the attendance. See my Battle. Would to God that
churches today obeyed Artaxerxes’ positive stipulation for the returning
Jews (Ezra 7:21), and, on the negative side, followed their Master himself
when he cleansed the temple of all its worldly clutter (Matt. 21:12-13;
Mark 11:15-17; Luke 19:45-46; John 2:14-17; see also Mal. 3:1 – 4:6)!
Finally, I am reminded of my youth. ‘Separation’ was a word and notion
much in vogue in those days; rightly so. Nowadays it is hardly ever heard.
Is it thought about? Is it practiced? To ‘encourage’ us young people to stay
clear of the world, our mentors told us the salutary tale of the earnest young
man, recently converted, who thought he would go to the dance hall and

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witness for Christ. Taking the girl in his arms and waltzing out onto the
floor, he addressed her thus: ‘I’m a Christian’. ‘What are you doing here,
then!’, came the immediate rebuff.
And in the 18th century, dissenters used to speak of the church as ‘a garden
enclosed’ (Song 4:12). Isaac Watts’ hymn – ‘Zion’s a garden walled
around,/Chosen and made peculiar ground;/A little spot, enclosed by
grace/Out of the world’s wide wilderness’ (Gospel Hymns number 820) –
encapsulated the idea. See also Thomas Kelly’s, ‘Lord behold us in thy
grace’ (Gospel Hymns number 819). Thus it used to be said that the church
is in the world. Nowadays, the world is in the church. Indeed, like the
closing page of Animal Farm, it is getting increasingly difficult to sort out
the Orwellian which is which – the church and the world act so much alike,
they meld one into the other. The great day (1 Cor. 3:9-15) will mark the
reckoning.
Two American correspondents (Nov. 14th 2010) told me of their
experience of Reformed Baptist churches in the States. They spoke of ‘a
shallow belief... younger people who are beginning to come to the doctrines
of grace, but really don’t know exactly what they believe... Their
testimony... is very shallow. Their lack of knowledge of Scripture, their
love of contemporary religious music, casual dress, casual attitude toward
worship is something they bring with them, and it is a big influence on the
church as a whole. Compromise in one area affects all areas of the worship.
If these concerns are mentioned to the [leaders], those who have the
concerns are seen as old fashioned, unloving and judgmental. Pressure is
put on by these newcomers and new members to compromise the music,
and worship in general. Many of the professing non-members are included
in various programs of the church – outreach ministries that represent the
church etc. And when new visitors come to the church, these non-members
are often seen greeting the visitors, and assuming a position the same as the
members, and they are often very forward. The true meaning of
membership has been downgraded. It is in these things that we see
inclusivism as a dangerous trend and a threat to the stability and health of
Christ’s true church’.

Extended note from p287

John Robinson’s reply to Thomas Helwys on the necessity or
otherwise of baptism
Robinson: ‘It is not true [as] he [Helwys] says, that none can come and be
joined to Christ without baptism. The Scriptures testify that so many as
believe in Christ, receive him, are engrafted into him, having him living in
them, and dwelling in their hearts (John 1:12; Rom 11:20; Gal. 2:20; Eph.
3:17). Which faith is before baptism, in some men a longer time; in some, a
shorter; and, in some, also dying unbaptised (Matt. 8:10; 15:28; Acts
10:4,35; Luke 23:40 etc.). And, according to this, was the tenor of Christ’s

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commission to his apostles, by teaching to make disciples or Christians, and

to bring men to believe, and afterwards to baptise them (Matt. 28:19; Acts
11:26; Mark 16:16). And to baptise any of years, but [that is, unless] being
before joined to Christ by actual faith, and so making manifestation, were
to profane God’s ordinance. Neither is it Paul’s meaning, where he tells the
Galatians that “they which had been baptised into Christ, had put on
Christ”, that they were not joined to Christ before their outward baptism,
but to show that their baptism was a lively sign of their union with, and
incorporation into, Christ, and participation in the washing of his blood and
Spirit, as also an effectual means more and more to apply the same unto
them; being all their life long to put on the Lord Jesus Christ, and the new
man, as the same apostle teaches (Rom. 13:14; Eph. 4:24). And [as] for
Acts 2:38, it shows, indeed, that they who believe and repent are to be
baptised; that is, being unbaptised before, as they then were, and as we [that
is, John Robinson’s company] now are not; God having also added to the
outward washing or baptism, though in the false church, the inward
washing of the Spirit to repentance and amendment of life’ (John Robinson
p166). (By ‘the false church’, did Robinson mean the nation of Israel? – if
so see my Infant and my forthcoming book on the law where I deal with
this mistaken notion that Israel was the church. Or did he mean Rome? I
think the latter).
I make three points. First, Robinson was an infant baptiser – though,
judging by the above, you would hardly believe it! There is a hint of it,
however. But elsewhere he was a very clear advocate of infant baptism. See
the following extended note for instance. Putting that to one side, observe
how well Robinson put the biblical case for the baptism of believers only.
Out of his own mouth... Secondly, just to point out once more that I
disagree with both Helwys and Robinson when they take Gal. 3:27 to refer
to water baptism. Thirdly, Robinson misunderstood Helwys. Helwys knew
full well that it is by faith a man is saved – that if baptism is impossible, a
believer’s lack of it does not un-save him – as he himself plainly stated.
The ‘joining to Christ’ both men were talking about was the public owning
and confession of Christ.

Extended note from p292

John Robinson’s reply to Thomas Helwys on the ‘double
consideration’ of baptism
What follows is, I am afraid, complicated. Robinson made it so. Here
goes...
Robinson, replying to Helwys, summarised the ‘double consideration [he,
Robinson,] put [made] of baptism: The one [consideration] taking it, in
itself, and as I speak nakedly, and in the essential causes or parts – namely,
washing with water in the name of the Father, Son and Holy Ghost; the
other [consideration], in respect of the manner of administering it; namely,

333
 Extended Notes

the minister by, and the person upon whom, and the communion wherein it
is administered. In the former respect, I affirm the baptism true, both in [the
Church of] England and Rome; but not so in the latter [respect], but on the
contrary, [it is] false and idolatrous, as being against the second
commandment, which forbids... idolatry and false worship’.
I pause. I will be brief. I hear echoes of Calvin, and it is unadulterated
nonsense. Apparently, baptism is complete (or whatever the word is) if it is
carried out with the right formula in the right Church, but it is OK – yet not
complete – (or whatever the words are) if carried out with the right formula
in the wrong Church. I say it once again; unadulterated nonsense.
To let Robinson go on. Taking up Helwys’ point about ‘one baptism’ (Eph.
4:5), Robinson said that baptism ‘has in it two parts – the sign, and the
thing signified – either of which is also in the Scriptures called baptism –
the one, the baptism with water, wherewith John baptised (Matt. 3:11; Mark
1:8), and wherewith all ministers do baptise; which is the outward baptism,
and sign of the inward; the other, the baptism with the Holy Ghost,
wherewith only Christ and God do baptise... The outward and inward
baptism are joined together by Christ, and so ought not by men to be
separated, but joined together in their time and order’.
I pause. On spiritual baptism – ‘the baptism with the Holy Ghost,
wherewith only Christ and God do baptise’ – excellent; see my comments
on Col. 2:11-12. As for the rest, Robinson was badly mistaken. Badly!
First, baptism does not have two parts – water and the Spirit. No! These are
two distinct baptisms! Secondly, he was also wrong on the order of the two.
Water baptism must follow Spirit baptism. Not the other way about.
Thirdly, Christ did not join the two baptisms. Joining them is precisely
what he did not do! As I have shown, Christ most decidedly distinguished
between the two baptisms. Indeed, he contrasted them. And we must
always separate them! In these three particulars, Robinson got things very
badly wrong. And, as a consequence, he appeared to be saying that water
baptism leads to Spirit baptism; in other words, teaching baptismal
regeneration. I concede he was not, because he recognised that a person
could be baptised in water and not be spiritually baptised. Even so,
Robinson was playing with fire, giving the impression he was teaching
baptismal regeneration.
That is not all. Robinson then made a ridiculous assertion. He went on to
‘deny that... where the inward baptism by the Spirit is not actually
manifested, as in the infants of believers, there the outward [baptism] is not
to be ministered’. I pause again. What nonsensical speculation! Indeed,
what dangerous speculation. The two baptisms – spiritual baptism and
water baptism each must keep to its proper place, order and time. Quite
right! Robinson himself had said as much. And the New Testament teaches
that water baptism can only take place after evidence of spiritual baptism.
This, of course, rules out both sacramentalism and infant baptism. So where

334
 Extended Notes

did Robinson go wrong? There are two points I need to make. First, was
Robinson claiming that the babies of believers have the inward baptism of
the Spirit by reason of their birth? If so... And, secondly, let’s avoid the
double negatives. Robinson was saying that although the inward baptism by
the Spirit cannot be outwardly manifested in the babies of believers
(assuming it to exist!), nevertheless they can be baptised! In other words,
the biblical order is baptism by the Spirit followed by baptism in water, but
in the case of the babies of believers, said Robinson, we baptise them in
water, even though we cannot tell if they have been inwardly baptised by
the Spirit! Why? Is it because they are already baptised by the Spirit, or so
that they might be baptised by the Spirit? And what about the point at issue
– namely, baptism in a false church? ‘I’, said Robinson, ‘deny that...
baptism... being administered unlawfully in apostate churches... is no
outward baptism at all, nor spiritual in itself, though carnally used, nor to be
held upon repentance [that is, upon the one baptised leaving the false
church for a true church], without repetition’; that is, getting rid of the
double negatives yet again, under the circumstances envisaged, the first
baptism need not be repeated – though carried out carnally in an apostate
church. And whatever did Robinson mean by an outward baptism being
‘spiritual in itself’?
Robinson again: ‘I conclude, therefore, that there is an outward baptism by
water, and an inward baptism by the Spirit, which though they ought not to
be severed, in their time, by God’s appointment [note Robinson’s unbiblical
claim and his unbiblical order!], yet many times are [severed] by men’s
default; that the outward baptism in the name of the Father, Son and Holy
Ghost, administered in an apostate church, is false baptism in the
administration, and yet in itself, and own nature, [it is] a spiritual ordinance,
though abused; and whose spiritual uses cannot be had without repentance
[that is, the one baptised coming to his senses, leaving the apostate church
and joining a true church]; by which repentance, and the after-baptism of
the Spirit, it is sanctified, and not to be repeated’. In other words, someone
who was baptised in a false church, on his leaving the false church and
joining a true church, and being baptised by the Spirit, all will be well, and
there is no need to re-baptise! And this goes for an infant, too (John
Robinson pp181-185). Phew!
One further thing. Did Robinson mean that when someone, baptised in a
false church, comes to his senses and joins a true church, he is inevitably
baptised with the Spirit? Or did he allow that there can be members of a
true church who have been baptised in a false church, come to their senses
about that, yet are still not regenerate? I am afraid I am unable to unravel
Robinson any further. Why, on re-reading this (time and again), I still have
to scratch and shake my head! What complications arise when we depart
from the simplicity of Scripture!

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Eucharist and Ministry”’, in Evangelical Review of Theology, The
Paternoster Press, Exeter, Oct. 1989.
Shaw, Jane: ‘Face to faith’, being an article in The Guardian, Saturday
Oct. 6th 2007.
Sibbes, Richard: A Fountain Sealed, in Works of Richard Sibbes, Vol.5,
The Banner of Truth Trust, Edinburgh, 1977.
Slomski, Peter: ‘Should We Adjust Our Eyesight? The New Perspective
on Paul and the Federal Vision’, in Bible League Quarterly, Oct.-
Dec. 2009.
Snyder, C.Arnold: Anabaptist History and Theology: Abridged Student
Edition, Pandora Press, Kitchener, 1995.
Soper, Charles: ‘More Downgrade in the FIEC’, in Bible League
Quarterly, July-Sept. 2009.
Spurgeon, C.H.: The New Park Street and Metropolitan Tabernacle
Pulpit... 1861, Vol.7, Passmore and Alabaster, London, 1862.
Spurgeon, C.H.: The Metropolitan Tabernacle Pulpit, Vol.21, Passmore
and Alabaster, London, 1876.
Spurgeon, C.H.: The Metropolitan Tabernacle Pulpit, Vol.23, Passmore
and Alabaster, London, 1885 (surely 1878?).
Spurgeon, C.H.: The Metropolitan Tabernacle Pulpit, Vol.31, The
Banner of Truth Trust, London, 1971.
Spurgeon, C.H.: Second Series of Lectures to my Students..., Passmore
and Alabaster, London, 1885.
Spurgeon, C.H.: Speeches... at Home and Abroad, Passmore and
Alabaster, London, 1878.
Spurgeon, C.H.: The Early Years 1834-1859, The Banner of Truth
Trust, London, 1967.
Spurgeon, C.H.: Spurgeon on Baptism, Henry E.Walter Ltd., Worthing,
being a reprint of the Appendix he published with Watson, Thomas:
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Spurgeon, C.H.: The Sword and the Trowel..., edited by C.H.Spurgeon,
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Thayer, Joseph Henry: A Greek-English Lexicon of the New
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346
 Source List

The London Baptist Confession of Faith and Keach’s Catechism,

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Thompson, Philip E.: ‘Sacraments and Religious Liberty: From Critical
Practice to Rejected Infringement’, in Cross, Anthony R., and
Thompson, Philip E. (eds.): Baptist Sacramentalism, Wipf and
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Tidball, Derek: ‘A Baptist perspective on David Wright, What has
Infant Baptism done to Baptism?..., in Evangelical Quarterly, April
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Toon, Peter: Born Again: A Biblical and Theological Study of
Regeneration, Baker Book House, Grand Rapids, 1987.
Underwood, A.C.: A History of the English Baptists, The Carey
Kingsgate Press Limited, London, 1947.
Verduin, Leonard: The Reformers and Their Stepchildren, The
Paternoster Press, Exeter, 1964.
Walker, Michael J.: Baptists At The Table: The Theology of the Lord’s
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Walker, Williston: A History of the Christian Church, T.&T. Clark,
Edinburgh, revised 1959.
Wallis, J.: Japhia. Another Jazer: An Answer to... J.Irons on the Subject
of Baptism, London, 1824.
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Strict Baptists, Devizes, 1974.
Westminster Documents: The Confession of Faith and other documents
of the Westminster Assembly, The Publication Committee of the
Free Presbyterian Church of Scotland, 1967.
White, R.E.O.: The Biblical Doctrine of Initiation, Hodder &
Stoughton, London, 1960.
Williams, E.S.: The Dark Side of Christian Counselling, The Wakeman
Trust & Belmont House Publishing, London and Sutton, 2009.
Williams, George Huntston (ed.): Spiritual and Anabaptist Writers,
SCM Press Ltd., London, 1957.
Wilson, A.N.: The Victorians, Arrow Books, London, 2003.

347
 Source List

Witherington III, Ben: Grace in Galatia: A Commentary on... Paul’s

Letter to the Galatians, T.&T.Clark, Edinburgh, 1998.
Wood, E.J.: The Two Ordinances, Strict & Particular Baptist Trust
Corporation, Caterham, 1968(?).
Wright, David F.: ‘One Baptism or Two?...’, in Evangelical Review of
Theology, The Paternoster Press, Exeter, Oct. 1989.
Wright, David.F.: What has Infant Baptism Done to Baptism? An
Enquiry at the End of Christendom, Paternoster Press, Milton
Keynes, 2005.
Wright, David: ‘Christian baptism: where do we go from here?’, in
Evangelical Quarterly, April 2006.
Wylie, J.A.: The History of Protestantism, Vol.1, Cassell & Company,
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www.andrewfullercenter.org
www.baptist.org.uk
www.internetevangelismday.com/engel-scale.php
www.njiat.com/media/Ecumenical
www.pbministries.org/books/gill/gills_archive.htm
www.regent-college.edu/events/conferences/index.php
www.scborromeo.org/ccc.htm
www.stfrancismagazine.info/ja/EcumenicalJihad
www.wheaton.edu/Calendars/events.html
www.uk.alpha.org

348
 Index of Scripture References

Genesis 55:1-7..................128 8:10.....................332

1:3.......................255 8:27.....................181
3:15.......................26 Jeremiah 9:13.......123,173,179
5:30-31................301 10:32...................281
Exodus 11:9.....................193
20:5..............294,297 Lamentations 11:28...................179
4:1.......................146 11:29...................178
Numbers 12:46-50..............178
6:22-27................112 Ezekiel 15:8.....................178
18:14-17..............297 15:28...................332
Joshua 18:31...................163 17:14...................181
24:14-15................57 36:25-26..............232 19:3,4..................181
36:25-27..............163 21:12-13..............331
1 Kings 189,193 21:29,32..............172
18:21.....................57 36:26.....................15 22:1-14................271
22:21................26,28
Ezra Joel 24:3-28..................27
7:21.....................331 2:1....................v,277 26:26-28................74
2:28-32................157 27:3.....................172
Job 28........................182
25:4.....................278 Haggai 28:18-20................47
2:6-9,21-23...........25 305,317
Psalms 28:19................41,77
19:7.....................255 Malachi 134,179,186
51:10...................163 3:1-3....................163 254,333
3:1 – 4:6..............331 28:19-20................46
Proverbs 176-188,264
29:18.....................51 Matthew
3:1-12..........170-176 Mark
Ecclesiastes 3:11.........41,156,161 1:4................202,290
1:9.........................43 163,167,168 1:4-8............170-176
175,221,334 1:8................156,161
Song of Songs 3:16.......................41 167,168
2:15.....................112 4:1-11....................26 175,334
4:12.....................332 4:18-22................328 1:9.........................41
4:23.....................256 1:14.....................256
Isaiah 5:27-28................291 1:15.......128,173,179
8:20.....................154 7:1.......................270 2:17..............173,179
45:22...................128 7:15-23................313 6:12.....................173
55:1-3..................271 7:21-23................178 11:15-17..............331

349
 Index of Scripture References

Mark (cont.) 1:33..............156,161 8:30-59................178

12:17.....................26 167,168,175 8:31-47..................16
12:37...................303 2:5.........................51 12:36...................179
13:4-23..................27 2:14-17................331 13........................164
14:22-24................74 2:23-25................178 13 – 16..................47
16:15...................184 3..........................194 13:8.....................164
16:15-16.........46,178 3:1-12....................62 13:10............164,232
179,180,202 3:3................190,191 13:35............125,313
16:16................34,47 3:3-8.................15,96 14:12...................193
185,203 160,194,228 14:15.....................48
287,296 3:5......31,41,143,163 14:16-17..............160
299,333 .......189-195,215,237 14:21,23................48
16:20...................257 .......287,290,295,299 14:26...................252
3:6.......................190 15:3.....................164
Luke 3:7................190,191 15:10,14................48
1:15,41,67...........160 3:14-21................194 15:19...................275
3:16..............156,161 3:16.....................212 16:8-9..................202
167,168,175 3:18.......................15 16:13...................252
4:1.......................160 3:18-19................202 16:14,26..............160
4:14-30................256 3:22-23................189
5:32..............173,179 3:26-36................176 Acts
13:3,5...........173,179 3:36................15,202 1..........................157
14:15-24..............271 4..........................182 1:4-8....................197
15:7..............173,179 4:1.......................182 1:5.........156,158,161
19:45-46..............331 4:1-2....................189 163,175,176
20:25.....................26 4:2.......................256 1:8.........156,158,180
21:7-17..................27 4:10..............160,193 1:15-26................198
22:19.....................50 4:13-15................193 2...................157-159
22:19-20................74 4:14.....................160 2:1-33..................196
22:32...................122 5:31-37................176 2:4................158,160
23:40...................332 5:39.....................155 2:14-21,32-33.....157
24:46-48..............180 6:2,26..................178 2:33.....................164
24:47............173,179 6:27-59................271 2:37.....................201
24:50...................112 6:29.....................179 2:37-38................212
6:44-45..................15 2:37-41................122
John 6:60-66................178 2:38.........77,160,164
1:11-13.........112,194 6:63.....................160 171,181,196
1:12.....................332 6:65.......................15 198,200-205
1:12-13.........160,299 7:31-53................178 221,287,333
1:13.......................15 7:37-38................179 2:39.....................123
1:19-28................175 7:37-39................271 2:41.........41,181,203
1:24-34................189 7:38.....................193 2:41-42................305
1:26.....................175 7:38-39................160 2:43.....................328
1:31.....................176 8:24.....................202 3:19.....................173

350
 Index of Scripture References

4:4................122,158 10:45-46..............196 17:30-34..............122

4:8................158,160 10:47...................160 18:6.....................164
4:18-20..................26 10:48..............41,291 18:8................41,122
4:31..............158,160 11........................157 196,256
5:1-11..................304 11:1-18................157 18:22-23..............305
5:5,11-13.............328 11:15...................158 19:1-7...........158,159
5:14.....................122 11:15-17..............158 19:3-5..................196
5:27-29,33.............26 163,196 19:5.....................291
6:1.......................158 11:15-21..............122 19:5-6..................196
6:1-6....................198 11:16............156,158 19:18-19................31
6:3,5.............158,160 161,175 20:29.....................26
6:7................122,158 11:17...................196 22:1-16................122
7:55..............158,160 11:18...................173 22:4-5,7-8.............25
8.......47,158,159,199 11:21...................120 22:8,10................203
8:1-3......................25 11:24.....122,158,160 22:16...........41,52,77
8:6-8....................158 11:25-26..............305 164,196,202
8:9-12....................31 11:26...................333 204,212,217
8:9-23..................178 13:1-3..................305 22:19-20................25
8:12................41,158 13:12...................122 25:11.....................26
8:12-13.........122,181 13:24...................172 26:4-20................122
8:12-17................196 13:39............231,317 26:9-11,14-15.......25
8:13..............225,237 13:48...................122 26:15...................203
8:14-17................158 13:52............159,160 26:20...................173
8:15-17................196 14:1,21................122 28:24...................122
8:21-23.........225,237 14:23...................198
8:22.....................173 14:26-28..............305 Romans
8:26-38................122 15........................242 1:6-7....................123
8:37..............171,185 15:1.......................26 1:17.....................231
8:37-38................158 15:1-3..................305 1:28.....................275
8:38..............196,304 15:7-9..................158 2:4.......................173
9..........................196 15:11..............77,204 2:28-29................228
9:1-2......................25 15:22-23..............305 3...................209-211
9:1-19...........122,158 15:30-35,40.........305 3:21-26................278
9:4-5......................25 16:14-15..............122 3:21-31................204
9:5-6,11...............203 16:15..............41,196 3:23.......................15
9:13-14..................25 16:30-34..............122 3:27 – 5:2............231
9:17.......158,160,196 16:31...................128 4...................209-211
9:18.......196,203,304 16:31-34................46 4:1-25..................204
9:19-20................305 16:33...................196 4:3.......................278
9:21.......................25 17:4.....................122 4:12-16................297
10..........157-159,287 17:6.......................25 4:17.....................123
10:4,35................332 17:11...................155 4:23-24................278
10:44-48..............122 17:12...................122 5...................209-211
163,196 17:30.....128,172,173 5:1.......................278

351
 Index of Scripture References

Romans (cont.) 1:2,9....................123 10........................252

5:1-11..................204 1:10-17................247 10:2..............205,221
5:12-21...........15,160 1:10 – 2:16..........267 240,245
5:19.....................278 1:10 – 4:21..........326 11:23-26..............185
6............207-214,217 1:13-17....81,172,205 11:24-25................50
225,226,240 212,214,240 11:24-26................74
246,250 242,245-260 12.................219,252
6:1.......................226 1:13 – 2:5............258 12:2.......................31
6:1-4....................227 1:14-17................181 12:3.....................160
6:1-5........77,237,240 1:17.......180,264,265 12:13.......24,143,144
242,246 1:21-23................259 157,159,161
6:1-11...........165,167 1:23.....................275 165,167,205
205-215 1:24-26................123 212,217-223
228,250 2:1-5....................258 228,237,240
6:1-23..................160 2:12................24,160 242,294,296
6:3................221,227 2:12-13................252 12:15...................294
6:3-4.............240,278 2:12-16................160 13........................252
6:17.....................122 2:14.........15,194,275 14........................252
7:1-6....................160 3...................247,252 14:8..................v,277
8:1.......................278 3:1-3....................161 14:24...................328
8:3.......................317 3:3-7....................247 15........................252
8:5-8...............15,194 3:9-15..................332 15:1-15................256
8:7.......................275 3:10-15................263 15:12.....................26
8:9-17..................160 3:11.....................247 15:29.....205,240,245
8:28-30................123 3:16.....................160 16:1-2..................252
8:33-39................273 3:21-23................247
9:8.......................297 3:23.......................41 2 Corinthians
10:8-15................257 4..........................252 1:1 – 6:2..............326
10:9-10........46,47,62 4:6.......................248 1:12 – 2:4............252
178,180 4:15..............255,256 1:18-20................326
10:9-17................122 5...................252,253 1:20-22................160
10:17............255,296 6..........................252 1:22.....................212
11:20...................332 6:11...........57,75,143 2:3-4......................20
12:1.......................30 163,194,212 2:11.......................26
13:1-7...............26,28 215-217,228 2:12,14-17...........326
13:11............257,270 237,240,242 3:3................228,326
13:14...................333 6:19.....................160 4:2-5....................326
15:16..............30,258 7..........................252 4:6.......................255
15:18-19..............258 7:5.........................26 4:13.....................326
16:17-18,20...........26 7:29.....................193 5:5..................24,160
8..........................252 5:11.....................326
1 Corinthians 9..........................252 5:17.........16,122,124
1...................253,326 9:1-2....................326 125,203,313
1:1 – 4:21............255 9:19-23................329 5:18-21................326

352
 Index of Scripture References

6:1-2....................326 4:4-7....................160 Philippians

6:7.......................255 4:6..................24,226 1:19.......................24
6:16.....................160 5:1-6....................224 3:2-3....................276
7:1.......................164 5:4-5....................231 3:3.......................228
7:8.......................172 5:5.......................160 3:9.......................231
8..........................253 5:7-12..................276 3:20.....................224
8:9.......................253 5:11-12.........224,273 4:18.......................30
8:12.....................291 5:16-26................160
9..........................253 6:8.......................160 Colossians
11:3-4....................26 6:12.....................273 1:5.......................255
11:4.....................160 6:12-15................224 1:6-7....................122
11:12-15................26 1:13.........15,122,160
12:7.......................26 Ephesians 2............228,246,250
1:13.......122,212,255 2:10-15................160
Galatians 1:13-14.........160,296 2:11-12.........165,167
1:6.......................123 2:1-3......................15 207,226-228
1:6-9.............130,273 2:1-10..................122 250,326
1:11-16................122 2:5..................77,204 2:11-15................227
1:13.......................25 2:8.......................204 228,246
1:15.....................123 2:8-9.................77,78 2:11ff..................226
1:23.......................25 2:18.....................160 2:12................77,205
2:4-5,11-21...........26 2:19.....................224 212,237
2:16.......122,224,231 2:22.....................160 240,242
2:20.....................332 3:14-21................160 2:20 – 3:3............122
2:21.....................224 3:15.....................224 3:1-4....................160
3...................224,250 3:17.....................332 3:11.....................248
3:2.........122,160,259 4:4.......................123 3:20-21................111
3:2-3....................224 4:4-5....................296
3:2-5....................258 4:5.......................205 1 Thessalonians
3:5..................24,224 240,245 1:2-10...........122,123
3:8-9....................231 289,334 1:4-10..................329
3:11.....................224 4:7-16..................198 1:5.......................258
3:14.....................160 4:17-24................160 1:9-10.............31,203
3:26-27.............77,81 4:24.....................333 2..........................259
226,250 4:27.......................26 2:13-14................123
3:26-28.........136,221 4:30..............160,161 2:18.......................26
3:26-29................207 212,213 4:7-8....................160
223,228 5:12.....................193 5:12-13................198
3:27..............165-167 5:18.....................160 5:19.....................161
205,212 5:26.......................57
223-226 75,163 2 Thessalonians
240,242,258,280 194,240 1:11.....................123
281,287,289,333 6:1-4....................111 2:2:2-3,7,.9............26
3:27-28................218 6:11.......................26 2:10-12................202

353
 Index of Scripture References

1 Timothy 1:13.....................259 4:7.........................26

1:3.......................259 2:1-10,12,15........259 4:8.......................164
1:19-20..................26 3:1..................26,259
2:7.......................259 3:4-7.............163,194 1 Peter
3:1-16..................198 3:5....................57,75 1:2.......................164
3:2.......................259 81,82,143 1:22-23................194
3:6-7......................26 212,240 1:23................15,255
4:1-3......................27 3:5-6....................228 2:4-11....................30
4:6,11,13,16........259 3:5-7....................163 2:9-10..................123
5:1.......................259 3:8-9....................259 2:13-17.............26,28
5:15.......................26 3:9.........................19 2:25.....................120
5:17.....................259 3:9-11....................26 3:21...........40,77,165
5:17-20................198 167,212,231,232
6:2-5....................259 Philemon 234-237,240,242
6:3-5......................26 10-16...................123 5:8.........................26
6:4.........................19
6:10.......................26 Hebrews 2 Peter
6:12.....................313 2:14.......................26 1:1-11..................314
6:17.....................259 4:12.....................255 1:10.....................123
7:11 – 2:1-22....................26
2 Timothy 10:18.........229,230 3:9.......................173
1:9.......................123 7:18-19................317 3:18.....................314
1:11.....................259 7:21.....................172
2:2................198,259 9:7ff....................234 1 John
2:8.........................74 9:9-14..................317 1:7.........164,216,234
2:14.......................19 10:1-4..................317 1:9.......................164
2:14-15................259 10:1-18................197 2:5.........................48
2:15.....................255 10:19...................229 2:18-23..................26
2:17-18..................26 10:19-22......229-234 2:20,27................160
2:23-26..................19 237 2:29.......................15
2:25..............173,259 10:19-25..............234 3:8.........................26
2:26.......................26 10:22...................143 3:9.........................15
3:1-9......................27 163,194 3:10.......................26
3:10.....................259 236,290 3:14.....................125
3:14-15................111 10:23...................230 4:1-6......................26
3:16.....................259 10:26,32..............123 4:7.........................15
4:1-4......................27 12:14...................125 4:12.......................48
4:2,17..................259 12:18-29................25 4:13.....................160
12:24...................164 4:20.....................125
Titus 13:15-16................30 5:1.........................15
1:3.......................259 5:3.........................48
1:5-9....................198 James 5:4.........................15
1:9.......................259 1:18...........15,96,255 5:6-11,14-15.......160
1:9-16....................26 4:4.......................275 5:18.......................15

354
 Index of Scripture References

2 John Jude 2:17,28................296

6............................48 3.....................20,277 5:10.......................30
7-11.......................26 4-19.......................26 7:14.....................164
12:9,12..................26
Revelation 20:2.......................26
1:5..................41,164 20:6.......................30
3 John 1:6.........................30 20:7,10..................26
9............................26 2:10,13..................26 22:17...................271

355