Abortion Failed, Baby Survives

Jodie Percival of Nottinghamshire, England, said she and her fiancee made the decision to abort baby Finley when she was eight weeks pregnant. As you can see, God apparently had other plans. Read the incredible story HERE.

The mother made this ridiculous statement:

“Deciding to terminate at eight weeks was just utterly horrible but I couldn’t cope with the anguish of losing another baby.”

Umm…maam, what do you think killing him was going to do…keep you from losing him?!?!

Pray for Finley (the baby) and for the mother, that God would be pleased to save them from their sin and that He would be pleased to make them both heirs of the promise through faith.

Costello Shares My Frustration

If you’ve been following the recent posts and comments on this site…you will understand.

The Baptism Debate – What About John the Baptist

I came across an article on the Founders.org web site today from 2002 (yes, I am obviously behind the times in this discussion) which focused on a topic concerning the baptism debate between Paedos and Credos that I had never really pondered until now. The issue being examined in the article was that of John the Baptist, and who he was baptizing as he paved the way for the Messiah. I am going to eventually post this article bit by bit until I have reposted it in its entirety, but for now I want to give you some of the high points for you to ponder as I have today. This may very well be one of the most difficult issues that Paedos face in their defense of baptizing infants…that is, if they choose to honestly examine the biblical record of who John was baptizing, and the significance that it holds for who we are to baptize today. Here are some excerpts from the article.

John calls out a remnant people for the Lord.

John called upon Israel to repent in view of the soon coming judgment of God when his wrath would be poured out upon a disobedient nation. He calls for a radical turning to God, a returning to God from their rebellion back to true covenant obedience. This is the burden of his preaching: “Repent, for the kingdom of heaven is near” (Matthew 3:2). And his call is urgent, for “the axe is already at the root of the trees” (v. 10).

To those who responded to his message John administered baptism in the Jordan River. Those who were baptized confessed their sins (Matthew 3:6) and were committed by their baptism to “produce fruit in keeping with repentance” (v. 8).

John’s baptism was a radical innovation. It was administered to Jews, not proselytes from among the Gentiles. It was a once only rite, so it is marked off from the repeated lustrations of contemporary Judaism in general and from those practiced in the Qumran community in particular. And, it was administered to persons already circumcised.

John’s baptism, then, was baptism for a remnant–the baptism of a people from within the nation of Israel, who were preparing the way for the Lord (Mark 1:2-3). And the baptism that Jesus permitted his disciples to administer (John 4:2) seems to have had much the same significance (John 3:22-26).

John did not baptize infants.

The evidence is very clear that John did not baptize infants. His baptism is administered to those who confess their sins. By its very nature as the identifying sign of a people turned again to God–a remnant people–it requires repentance. It is “a baptism of repentance for the forgiveness of sins” (Mark 1:4). Both Matthew and Mark emphasize the element of confession: “confessing their sins, they [the baptizands] were baptized by him [John the Baptist] in the Jordan River” (Matthew 3:6; Mark 1:5). Nothing in the text suggests that they confessed the sins of their infants or that their infants were baptized with them. William Hendriksen, a paedobaptist comments, “Without confession of sins no baptism! For those who truthfully repented of their evil state and wicked conduct baptism…was a visible sign and seal of invisible grace (cf. Romans 4;11), the grace of forgiveness and adoption into God’s family.” This is a statement to which all Baptists could give hearty assent.

Those who are capable of confessing their sins are clearly not infants who cannot yet talk, as Francis Turretin clearly recognizes. He writes: “John admitted none to baptism but those who confessed their sins; because his business was to baptize adults.”

An important implication follows from this. If John the Baptist only baptized those who were capable of confessing their sins, and if the disciples of our Lord followed the same practice with His approval, why should it be so difficult to believe that the apostolic Christ did not practice infant baptism?

Paedobaptists need to do justice to the place of John the Baptist in redemptive history.

To go on maintaining that it is possible to make a simple move from the circumcision of infant males to the baptism of infants is to ignore the significance of the ministry of the Baptist. However, as I have attempted to show, responsible biblical/theological exegesis will not allow us to do so. Given the way in which the Gospel writers see John as the pivotal figure in the transition from the old dispensation to the new, eschatological dispensation, and given the clear endorsement of his ministry by our Lord, it is no longer helpful for paedobaptists to argue for infant baptism as if John the Baptist never existed. He did, and so proper weight needs to be given to his role in redemptive history.

It seems to me that there can be no escape for paedobaptists from the dilemma posed by John’s baptism. Either John baptized infants (which they admit that he did not) or he did not upon the covenant principle of “thee and thy seed.” If he did not uphold this principle, most likely because it was set aside by the repentance baptism that he was authorized “from heaven” to administer, then why should it be insisted that our Lord and his apostles continued to uphold it?

To insist that the principle of “thee and thy seed” is meant to continue in force beyond the ministry of John the Baptist is to assume that the clock of redemptive history be turned back and the principle be re-established, having for a time been set aside. But this would be without precedent in Scripture. The movement of redemptive history is progressive and cumulative, not retrogressive. The repentance baptism of John leads on to the repentance-baptism of the first disciples of Jesus and his apostles, not away from it.