Covenant Children and a Judgement of Charity part 1

This is the first part in a series on giving our covenant children a judgment of charity (sometimes called presumptive regeneration although I have come to shy away from that term as it carries baggage that I don’t wish to endorse.)  In this post it will simply be a large selection of quotes from reformers that show that they did indeed hold to some form of judgement of charity for children of believers withing the covenant community.

Before posting the quotes I want to address 2 issues.  First whenever I post these quotes I am almost always accused of taking them out of context to try to prove my position.  Usually those who accuse me of this don’t understand my position.  My position is what these quotes are saying. It is that we baptize our children primarily because we are commanded to give our children the covenant sign but also when we baptize them and include them in the covenant community it is with the understanding that we treat them as Christians.  We don’t exclude them as outsiders who may one day become Christians.  They are not pagans to be converted but rather they are Christians being raised as Christians.   Does this mean they have no need to repent and believe?  Of course not.  All of us need to be repenting and believing daily.  It just means that we treat them with the expecation that they actually do and will believe what we are teaching them.   Secondly regarding the accusation of taking these quotes out of context, I am not sure how that is even possible.  The quotes mean what they mean.  The authors aren’t speaking ambiguously nor are they unclear.  The quotes aren’t difficult quotes to comprehend.  We can debate what they mean when they say things like “children of believers are Christians already” but the fact is clear that these reformers did indeed regard them as Christians.

In the next part to this series I will look at Scripture and what it says regarding our view towards our covenant children.

Reformers on judgment of charity:

John Knox
“The conviction of the writers of that Book of Common Order, was thus the Biblical perception that the children of believers are Christians already, before being baptized in their infancy.”

Genevan Book of Church Order, still describing covenant children, the Preface then continues: “They be contained under the name of God’s people…. Remission of sins in the blood of Christ Jesus doth appertain unto them by God’s promise…. Paul…pronounceth the children begotten and born (either of the parents being faithful) to be clean and holy. First Corinthians 7…. “The Holy Ghost assure us that infants be of the number of God’s people and that remission of sins doth also appertain to them in Christ…. Almighty God their Father.” They are “His children bought with the blood of His dear Son.”

Wilhelmus A´Brakel
“Whether dying before or after receiving baptism, all children of covenanters are to be regarded as saved — by virtue of God’s covenant in which they were born…. Even the children are acknowledged to have been sanctified in Christ….
Wilhelmus A´Brakel, Othe Christian´s Reasonable Service, 31:14 & 39:26.

Dr. Herman Bavinck
“Men had this feeling that the regeneration of children took place before baptism…. God was not bound to means…. He operated thus with the children of believers who were removed by death before the years of discretion…. “They are to be regarded as elect and regenerate, until the opposite is apparent from their profession and behaviour…. All children born of believing parents are, according to the judgment of charity, to be regarded as born again — until the opposite in life and doctrine are clearly manifested. Thus Peter Martyr Vermigli, Alasco, Ursinus, Datheen, Alting, Voetius, Witsius, Mastricht….”Calvin says…that the children of believers are already holy even before baptism through a supranatural grace (Institutes IV:16:31); that the seed of faith and conversion hides within them through a secret operation of the Spirit (IV:16:20); that they partake of the grace of regeneration by virtue of the promise; and that baptism follows by way of sign…. Men had this feeling that the regeneration of children took place before baptism….”
Herman Bavinck: Reformed Dogmatics I p. 29 & n. 1, and III pp. 266f (as cited in Wielenga’s op. cit. pp. 241f).

John Calvin, “We ought, therefore, to consider, that just as in the case of Abraham, the father of the faithful, the righteousness of faith preceded circumcision, so today in the children of the faithful, the gift of adoption is prior to baptism.” (Opera Quae Supersunt Omina, Corpus Reformatorum, Volume 35, Page 8.)

John Calvin, “It follows, that the children of believers are not baptized, that they may thereby then become the children of God, as if they had been before aliens to the church; but, on the contrary, they are received into the Church by this solemn sign, since they already belonged to the body of Christ by virtue of the promise.” (Institutes of the Christian Religion, 4:15:22. cf. 4:16:24)

Dr. Cornelius Burgess
“In the course of my ministry…I was lately cast upon this point: That all elect infants, do ordinarily, in baptism, receive the Spirit of Christ, to seize upon them for Christ, and to be in them as the root and first principle of regeneration, and future newness of life.”

Dr. George Gillespie (Scottish Presbyterian Commissioner)
“The sacrament is not a converting but a confirming and sealing ordinance…, to seal unto a man that interest in Christ and in the covenant of grace which he already hath. The sacraments do not give any grace, but do declare and show what God hath given. “Baptism is intended only for the redeemed of the Lord.”
Gillespie: Aaron’s Rod, 1st ed., III ch. XII p. 489

Westminster Public Directory of Worship:
That the Son of God admitted little children into his presence, embracing and blessing them, saying, For of such is the kingdom of God: That children, by baptism, are solemnly received into the bosom of the visible church, distinguished from the world, and them that are without, and united with believers; and that all who are baptized in the name of Christ, do renounce, and by their baptism are bound to fight against the devil, the world, and the flesh: THAT THEY ARE CHRISTIANS, and federally holy before baptism, and therefore are they baptized….

Dr. Francis Turretin
Covenant “children are just as much to be baptized as adults”¦the faith of covenant infants…consists of an initial action in them.” That infant faith is “in root, not in fruit.” It is characterized “by an internal action of the Spirit, not by an external demonstration in works.”
Francis Turretin: Theological Elencthics p. 427

Dr. Louis Berkhof
“From the start, there was general agreement in establishing the right of infant baptism — by an appeal to Scripture, and particularly to the scriptural doctrine of the covenant. Children of believers are covenant children, and are therefore entitled to the sacrament. According to some, it warrants the assumption that children of believing parents are regenerated — until the contrary appears in doctrine or life. At that latter point, the assumption would need to be revised.”
Louis Berkhof: The History of Christian Doctrine, Eerdmans, Grand Rapids, 1969, pp. 258f.

Dr. G. de Bries (1608)
“These two things we must observe in baptism. Namely, (1) the sign of water used as a seal, and (2) the body of those who have the truth of baptism…. The truth of baptism is also to be recognized in baptism…. That is the internal washing of souls in the blood of Christ…through the fellowship which we have with Him…. One should note…to whom the sign of baptism applies. Holy Scripture clearly teaches us that it applies to the entire household of God; to the whole body of His congregation; that is, to all of those who are His people, both small and large…. Little children…have the sproutings of faith…. One cannot include them among the unbelievers, until they come to their years or understanding….The little children are renewed by God’s Spirit according to the measure and comprehension of their age. And this divine power, which is hidden within them, grows and gradually increases….they are redeemed, sanctified and regenerated from perdition — even though natural corruption still remains in them. For they possess such regeneration not through their own goodness, but through the sole goodness and mercy of God in Jesus Christ.”
G. de Brés: The Radical Origin and Foundation of the Anabaptists, ed. 1608, Bk. III. Ib. f. 290a.

Dr. Zacharias Ursinus
“Those are not to be excluded from baptism, to whom the benefit of remission of sins and of regeneration belongs. But this benefit belongs to the infants of the Church. For redemption from sin by the blood of Christ, and by the Holy Ghost the Author of faith, is promised to them no less than to the adults….We deny the proposition which denieth that infants do believe. For infants of believers regenerated by the Holy Spirit have an inclination to believe, or do believe by inclination. For faith is in infants — potentially, and by disposition…. Godly infants who are in the church, have…an inclination…to godliness — not by nature indeed, but by the grace of the covenant. “Infants have the Holy Ghost, and are regenerated by Him…. John was filled with the Holy Ghost, when as yet He was in the womb; and it was said to Jeremiah, ‘Before thou camest out of the womb, I sanctified thee.’ If infants have the Holy Ghost — then, doubtless, He worketh in them regeneration…unto salvation. As Peter saith, ‘Who can forbid water — from them who have received the Holy Ghost as well as we?’
Z. Ursinus’s Commentary on the Heidelberg Catechism, Q. 74 (cited in C. Coleburn’s Scriptural, Confessional and Historical References re the Regeneration of Children, and their Status before the Lord and in the Church, Brisbane, 1991, p. 10); and his Christian Religion Q. 74 (cited in Shedd’s Dogmatic Theology (1894), Zondervan, Grand Rapids, 1969 ed., III pp. 443f).

Dr. Zacharias Ursinus
Covenant infants “are regenerated and belong to the people of God and to the body of Christ…. The gift of the Holy Spirit applies to the children of believers even before faith and conversion…. In general, it is from the covenant and the divine promise that one judges children to have been gifted with the Holy Spirit…. They are to be regarded as partakers of the Spirit of regeneration, by virtue of their birth in the Church and by power of the promises of God…. The actual reason why anyone should be baptized, is not faith and profession but regeneration…the gift of the Holy Spirit…. All believers are to be baptized; and only believers are to be baptized.”

The Second Helvetic Confession
“We condemn the Anabaptists, who deny that new-born infants of the faithful are to be
baptized. For, according to evangelical teaching, of such is the Kingdom of God (Luke 18:16) — and they are written in the covenant of God (Acts 3:25)…. Why, then, should the sign of God’s covenant not be given to them? Why should those who belong to God…and are in God’s Church — not be initiated by holy baptism? We condemn the Anabaptists.”
2nd Helv. Conf. chs. 11,19-22,30. “Damnamus Anabaptistas” (twice, in arts. 22 & 30). 83) Op. cit. p. 206. 84) Creeds I p. 644.

Dr. Theodore Beza
“The Anabaptists greatly err by opposing the baptism of infants…. Although they may not have faith with its effects such as those who are of age — they may, however, have the seed and germ of it; seeing that the Lord has sanctified them from the mother’s womb (First Corinthians 7:14)…. We presuppose in general that they are children of God — who are born of a believing father and mother, or when one of the two is a believer (Genesis 17:7).” Further, “as regards children born in the Church, one should presume the election of all of them, without limitation.”
Dr. Theodore Beza, The Christian Faith (1558

Herman Witsius
“There can hardly be any doubt that the statement regarding the regeneration of the children before baptism, according to the judgment of love, is the accepted view of the Dutch Church. In her Baptismal Formula, this question is put to parents who offer their children in baptism: ‘Do you acknowledge that they are sanctified in Christ, and should be baptized as members of His congregation?’ “Now this strengthens the views of those who place the initial regeneration of elect covenant children before baptism. So, I acknowledge I submit to this.”

“The children are regenerated, but the seed remains hidden for many years under the earth-clod. It is not choked by the thorns and thistles of youthful desires. Later, by addition of more grace, it finally surmounts the hindrances ““ and germinates and breaks forth more strongly and fortuitously…. God is not only free to impart the grace of regeneration to the elect children before they receive baptism. It should be believed that
He, as a rule, also does this.”
Herman Witsius: The Efficacy of Baptism in Infants, in his Holy Miscellanies II exerc. 19 pp. 611-98 para. 32 (cited in Kramer’s op. cit. pp. 337-38).33) Witsius: op. cit. para. 43, as cited in Kramer’s op. cit. p. 339.

Dr. A.A. Hodge
“The children of all such persons (believing parents) are…presumptively heirs of the blessings of the covenant of grace. The divinely appointed and guaranteed presumption is — if the parents, then the children” too. “This presumption is rendered exceedingly probable, by the fundamental constitution of humanity as a self-propagative race….
A.A. Hodge: Evangelical Theology (1890), Banner of Truth, Edinburgh, 1976 ed., pp. ii, 324-37.

Dr. B.B. Warfield
“All Protestants should easily agree that only Christ’s children have a right to the ordinance of infant baptism…. We say that it (the Church) should receive as the children of Christ — all whom in the judgment of charity it may fairly recognize as such….All baptism is inevitably administered on the basis not of knowledge but of presumption…. If we must baptize on presumption, the whole principle is yielded…. We must baptize all whom we may fairly presume to be Members of Christ’s body…. “So soon, therefore, as it is fairly apprehended that we baptize on presumption and not on knowledge — it is inevitable that we shall baptize all those for whom we may, on any grounds, fairly cherish a good presumption that they belong to God’s people…. This surely includes the infant children of believers.”
B.B. Warfield, The Polemics of Infant Baptism