In the thread on points of difference between paedo and antipaedobaptists it seems the design of baptism was becoming confused. In an attempt to rescue brotherly relations with paedobaptists while disowning their baptism, the antipaedobaptist brethren began altering the design of baptism. Whereas Christian theology recognises that "profession of faith" is more than mere words but includes a visual renouncing of the world and following Christ through baptism, the antipaedobaptists began arguing that profession of faith and baptism are two distinct things.
I have started this thread to discuss this particular point, and do not desire to discuss any other point.
I am going to begin by quoting the antipaedobaptist theologian, John L. Dagg, to prove that antipaedobaptists also maintain that baptism is part of a profession of faith. The quotation is taken from Manual of Theology, vol. 2, chapter 1.
I ask my antipaedobaptist friends to explain why Dagg's theology is correct or incorrect. If correct, how can they still accept antipaedobaptists as professing believers? If incorrect, what biblical considerations repudiate his claims? What antipaedobaptist theologians contradict his claims?
I have started this thread to discuss this particular point, and do not desire to discuss any other point.
I am going to begin by quoting the antipaedobaptist theologian, John L. Dagg, to prove that antipaedobaptists also maintain that baptism is part of a profession of faith. The quotation is taken from Manual of Theology, vol. 2, chapter 1.
I ask my antipaedobaptist friends to explain why Dagg's theology is correct or incorrect. If correct, how can they still accept antipaedobaptists as professing believers? If incorrect, what biblical considerations repudiate his claims? What antipaedobaptist theologians contradict his claims?
The profession of renouncing the world, and devoting ourselves to Christ, might have been required to be made in mere words addressed to the ears of those who hear; but infinite wisdom has judged it better that it should be made in a formal and significant act, appointed for the specific purpose. That act is baptism. The immersion of the body, as Paul has explained, signifies our burial with Christ; and in emerging from the water, we enter, according to the import of the figure, on a new life. We put off the old man, and put on the new man: "As many of you as have been baptized into Christ, have put on Christ."
The place which baptism holds in the commission, indicates its use. The apostles were sent to make disciples, and to teach them to observe all the Saviour's commands; but an intermediate act is enjoined, the act of baptizing them. In order to make disciples, they were commanded, "Go, preach the gospel to every creature." When the proclamation of the good news attracted the attention of men, and by the divine blessing so affected their hearts, that they became desirous to follow Christ, they were taught to observe his commandments, and first to be baptized. This ceremony was manifestly designed to be the initiation into the prescribed service; and every disciple of Christ who wishes to walk in the ways of the Lord, meets this duty at the entrance of his course.