...ds of all our enemies, we might serve the Lord without fear, in holiness and righeousness before Him, all the days of our lives.

1. Rom. 6:1-2
2. Luke 1:74-75; Rom. 14:9; Gal. 5:13; 2 Peter 2:18, 21

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Chapter 22: Of Religious Worship and the Sabbath Day [Return] [Commentary]

1. The light of nature shews that there is a God, who hath lordship and Sovereignty over all; is just, good and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and all the soul, and with all the might. But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.
   1. Jer. 10:7; Mark 12:33
   2. Gen. 4:1-5; Exod. 20:4-6; Matt. 15:3, 8-9; 2 Kings 16:10-18; Lev. 10:1-3; Deut. 17:3; 4:2; 12:29-32; Josh. 1:7; 23:6-8; Matt. 15:13; Col. 2:20-23; 2 Tim. 3:15-17

2. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him alone; not to angels, saints, or any other creatures; and since the fall, not without a mediator, nor in the mediation of any other but Christ alone.
   1. Matt. 4:9-10; John 5:23; 2 Cor. 13:14
   2. Rom. 1:25; Col. 2:10; Rev. 19:10
   3. John 14:6; Eph. 2:18; Col. 3:17; 1 Tim. 2:5

3. Prayer, with thanksgiving, being one part of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the name of the Son, by the help of the Spirit, according to his will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a known tongue.
   1. Ps. 95: 1-7; 100:1-5
   2. John 14:13-14
   3. Rom. 8:26
   4. 1 John 5:14
   5. Ps. 47:7; Ecc. 5:1-2; Heb. 12:28; Gen. 18:27; James 5:16; 1:6-7; Mark 11:24; Matt. 6:12,14-15; Col. 4:2; Eph. 6:18
   6. 1 Cor. 14:13-19, 27-28

4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.
   1. John 5:14; 1 Tim. 2:1-2; John 17:20
   2. 2 Sam. 12:21-23; Luke 16:25-26; Rev. 14:13; 1 John 5:16

5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord’s supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in an holy and religious manner.
   1. Acts 15:21; 1 Tim. 4:13; Rev. 1:3
   2. 2 Tim. 4:2; Acts 2:42; 10:42; 14:7; Rom. 10:14-17; 1Cor. 9:16
   3. Eph. 5:19; Col. 3:16
   4. Matt. 28:19-20
   5. 1 Cor. 11:26
   6. Esther 4:16; Joel 2:12; Matt. 9:15; Acts 13:2-3; 1 Cor. 7:5
   7. Exod. 15:1-19; Ps. 107

6. Neither prayer nor any other part of religious worship, is now under the gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself; so more solemnl...

...rase elect infants dying in infancy? This phrase does not say who is elect or who is not. It neither says that all dying infants are elect, nor that some dying infants are elect. The phrase is used to distinguish elect infants dying in infancy from elect infants living on. Furthermore, it stresses the fact that every person who is regenerated and saved by Christ must have been elect and that they are saved through the Spirit (John 3:8; Luke 1:15, 41-44). About the working of the Spirit in these kinds of persons, the Confession stresses the Sovereignty of the Spirit and does not say how this is accomplished because the Scriptures are silent on this.

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The Phrasing of the Confession

It seems that most copies of the 1689 contain the word “elect” before “infants.” Spurgeon’s version does not contain it. Dr. Sam. Waldron says that indeed the phrase “elect infants” was in the original 1677/89.^[2] The phrase “elect infants” is original and not a later addition as is evident from the sister confessions (the Westminster and Savoy confessions). This merely shows the caution that the framers took in making a statement upon a subject which is not as clear in Holy Scripture. I do not believe that by saying “elect infants” they assumed that all other infants were in damnation. Rather, by “elect” they wanted to assert that their salvation is solely by grace and not through deserving it or merit, even if they die in infancy. Furthermore, the phrase is placed in contrast to “elect infants living to grow up.” Those elect infants will be called by the ministry of the Word and Spirit as paragraph 1 makes clear.

In the following paragraphs, I’m going to argue the case that Pastor MacArthur made in Safe in the Arms of God. I think that he made a decent biblical case for infant salvation. I do not mean that he answered every question that could be posed, but I thought it was a good case for what happens to those who die in infancy and those who are disabled. I know that some Reformed people disagree with him, usually because of his Dispensationalism, but hear him out. I have also benefited from:

• Matt Perman – What happens to infants who die? – He mentions what John Piper believes.
• ChristianAnswers.Net – What is the eternal destiny of an infant or young child who dies?
• Theopedia – Infant salvation
• Sam Storms – Do All Infants Go to Heaven?
• R.C. Sproul – What happens to children who die before they can accept the gospel?
• Loraine Boettner, Reformed Doctrine of Predestination - Infant Salvation
• Jesse Johnson - Theologians on infant salvation – Calvin, Hodge, Warfield, Spurgeon, Boettner.
• Albert Mohler - The Salvation of the ‘Little Ones’: Do Infants who Die Go to Heaven?

Infant Salvation

We are now approaching a very difficult and touching subject. It is very emotional and that is obviously understandable. We do not neglect our emotions, but the Scriptures are the infallible standard of truth. So our search for the answer must begin and finish with Holy Writ. What has God said on this subject? This question does not merely concern infants, but also unborn babies and the mentally disabled.

Persons

First, we must begin with the question: “Are fetuses human persons?” I believe that the biblical answer is positive. The first go-to-text is Jeremiah 1:5. There the Lord speaks about Jeremiah’s ordination and election. Before Jeremiah came out of the womb, the Lord knew him and talked about him as a “you” and not an “it.” In Psalm 139:13-16, the w...

...on-fausset-and-brown%E2%80%99s-commentary-on-whole-bible-unabridged-6-vols/">Commentary Critical and Explanatory on the Whole Bible (Full). Taken from the TheWord Bible Software. In lock.
...

...through Peter in chapter 10 and they were baptized after they received the Spirit (Acts 10:44-48). This promise is available not only to Jews but also to Gentiles. There is a beautiful prophecy in Zechariah which speaks of “those who are far off shall come and help to build the temple of the LORD” (Zech. 6:15). The Gentiles along with the Jews will help to build the temple of God because they have become one in Christ. They are “being joined together” and growing “into a holy temple in the Lord” (Eph. 2:21; 1 Pet. 2:5).

Then there is the controlling clause which, as Dr. James White often says, we as Calvinists should directly recognize and see the Sovereignty of God in it: “everyone whom the Lord our God calls to himself” (Acts 2:39). This is the controlling phrase in Acts 2:38-39. It is also the limiting phrase for the identification of “you and...your children and...all who are far off”. It is God Who calls His people to Himself. They do not call themselves, but it is God Who effectually calls them to salvation by His Spirit. The “you”, the “your children” and the “far off” who will, in fact, receive the promise of the Holy Spirit are the ones whom “the Lord our God calls to himself.” This is the controlling phrase in the passage by which we may know what is meant by “you and for your children and for all who are far off”. This is the powerful call of God by which we are born again. This call of God is “by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ” as our Confession says (10:1; identical in Westminster 10:1). It is not an outward call merely. But it is a powerful and regenerating work which ingrafts one not merely in an outward visible membership, but into the heart of the New Covenant and the invisible church.

We do not deny that, often, children raised in Christian homes come to faith early on. Some get baptized before adulthood, I do not see a problem in that. But the fact is, they get baptized because they show signs of faith and signs of repentance, not because their parents are Christian and not because of a theology of “covenant children.” They get and they should get baptized because they are believers. The parents and the elders should see if it’s proper to baptize young people, but this is very different from baptizing an infant who knows nothing of the gospel on the basis of their parents’ faith. Baptism, in the New Testament, is an expression of one’s own faith (e.g., 1 Pet. 3:21, see also above on its significance).

It is interesting that this controlling clause, which restricts those who are called from the “you”, the “your children” and the “far off”, is treated as non-existent by an eminent exegete as John Calvin, although he is so bold to declare that “This place, therefore, doth abundantly refute the manifest error of the Anabaptists, which will not have infants, which are the children of the faithful, to be baptized, as if they were not members of the Church.”^[20] No, brother John, it does not refute the Baptists, but now you know better. All the attempts to support infant baptism from this passage are vain. The signs of the covenant, baptism...

...be a short time of “ten days” (Rev. 2:10). It is our position that these “ten days” symbolize the whole time between Christ’s Ascension and Second Coming. It has actually been about 2000 years up until now. Compared to eternity and the glories which are for the children of God, this period of persecution is like nothing (cf. Rom. 8:18-25). The time of persecution is seen to be short, but the time of the saints’ reign is said to be a thousand years, which describes the same period but from a different angle. We will come to that later.

Vision 2: Revelation 4-7

In this cycle, we have a vision of God’s glory and of His heavenly reign, Sovereignty over all things and the ceaseless praise which He receives. In chapter 4, we receive a vision of the awesome glory of God and the ceaseless worship which He rightly receives. In chapter 5, we receive a vision of Christ after His ascension. Because of His sacrifice, He has received authority from God as the Mediator to execute His sovereign purpose. He is the only One who is able to take the plan of God in His hand and execute it. He is the only One who is worthy and He is the only One who is fit for the task because He is the God-Man. In chapter 6, after the Lamb receiving the scroll from the hand of the Father in Revelation 5:7, the Lamb starts to break the seven seals with which the scroll was sealed (Rev. 5:1), and the things described in Revelation 6:1-8:5 come to pass, which includes the Four Horsemen of the Apocalypse. As we move on with the breaking of the seals, we see the signs being intensified in their effects, this is especially true when the sixth seal is broken. When the sixth seal is broken we have the contents of Revelation 6:12-7:17 coming to pass which describe the doom of the wicked and the eternal happiness of the righteous. In this, we see a Progressive Parallelism. The visions are moving toward the end of the world. I believe that Revelation 6 clearly teaches the Final Judgment of Christ upon the wicked on the Day of the Lord:

Rev. 6:12-17 When he opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14 The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. 15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of their wrath has come, and who can stand?”

Wouldn’t one without any presuppositions conclude that this is basically a description of the final judgment and destruction of the wicked? When the sixth seal is broken, the end of the world comes. Even the inanimate objects in the cosmos will react to the breaking of the sixth seal. Things will get weird not only on the earth but also in the heavens. Verse 14 points us to the direction that we must take this as a description of the Final Judgment. Why? Because that is how the Final Judgment is described Revelation 16:20, but more clearly and definitely in Revelation 20:11 and 2 Peter 3:10. This is the time, just before the coming of the New World, at whic...

...te-marker-1-1">^ RC rightly says that everyone’s a theologian ;)

^ Page 315.

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...ad of “age” (ESV, HCSB, ISV, NET, NKJV) as the majority of English translations do, but I believe that the idea is captured in the KJV that this speaks of the renewed world. I believe that the “coming age” or “the age to come” refers to the eternal state. The eternal state where there will be no sin, no sickness, and no pain. About the sin against the Holy Spirit, the Lord Jesus says that the person committing that sin “will not be forgiven, either in this age or in the age to come” (Matt 12:32) by which He means that the person will never be forgiven, either in this life or in the next. In Ephesians 1:21 Paul writes about the Sovereignty of Christ that He is “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.” In Mark 10:30 the age to come is connected with eternal life (c.f. Luke 18:30).

Based on that I believe that this verse means that these apostates experienced some things from the new world, like healing and miracles. When God heals He displays His graciousness and care and He gives a foretaste about the eternal state where all sin and sickness will be removed. These apostates had some experience with the powerful working of the Spirit in the church as Hebrews 2:4 says, “while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.” These things are the effects of the Spirit’s work in the world and the effect of Christ’s Kingdom. God has given us a taste of this even now. In a sense, the age to come has partially arrived, though not fully, just like God’s Kingdom which is among us (e.g. Luke 18:21), yet we still pray “Thy kingdom come!” (Matt 6:10)

These apostates had some taste and experience of the Holy Spirit’s work, yet it was not evidence that they were truly regenerate believers. They merely tasted the Spirit’s work, but we’re not being filled or indwelt by the Spirit

Putting the descriptions together

These apostates had (1) received instruction in the word of truth and have been made familiar with the way of truth. (2) They’ve had an experience with the Holy Spirit and His Work. (3) They had participated in the gifts of the Holy Spirit. (4) They had seen the truth of the Gospel from the Word of God, the fulfillment of the long-awaited Messiah in the Lord Jesus. (5) Finally, they had seen and themselves were recipients of God’s powerful working in the church by the Holy Spirit. After experiencing all these things, which would have naturally led to their true conversion (as the land analogy in vv. 7-8 shows), they still remained unfruitful and in their unregenerate state. They had a form of godliness, but it was not the true godliness of the regenerate believer. These apostates were like Judas as we described above. Sam Storms observes the following about the apostates:

These, then, “have tasted” the power and blessings of the new covenant, but they have not personally prized, cherished, embraced, loved, trusted, treasured, or savored the atoning death of Jesus as their only hope for eternal life.

Those in Matthew 7:22-23 preached, prophesied, performed miracles, and cast out demons in Christ’s name . . . but were not saved. Jesus said to them: “I never knew you; depart from me, you evildoers” (v. 23). These, then, “have tasted” the power and blessings of the new covenant, but they have not personally prized, cherished, embraced, loved, trusted, t...