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From Paedobaptism to Credobaptism
W. Gary Crampton was a paedobaptist for many years. Through his study of the Scriptures, he has come to the conviction of credobaptism.
- GenresTheologyEcclesiology
140 pages, Paperback
First published June 30, 2010
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Displaying 1 - 11 of 11 reviews
June 12, 2014
Crampton produces many good arguments against paedobaptism, but his position is weakened by his view of covenant theology. The assumptions one makes about the covenants (particularly the relationship between the covenant of circumcision given to Abraham and the new covenant in Christ) are the real issues involved in the baptism debate. Any discussion which does not first and foremost address the covenant of circumcision's relationship to the new covenant will result in trading back and forth the same old arguments that have been stated for centuries.
Crampton's primary point, however, is successfully driven home: The Westminster Confession of Faith is contradictory on its view of baptism. The Westminster Divines had plenty of good stuff to say about baptism, but their application of it to infants is inconsistent with their own definition of baptism. This is because most paedobaptists root their practice in an assumption that the new covenant is simply the final administration of the same covenant of grace which is substantially the same as the Abrahamic covenant of circumcision. Crampton attempts to argue for credobaptism while holding this same view, in opposition to Reformed Baptists such as Nehemiah Coxe, the most likely editor of the 1689 London Baptist Confession of Faith, ultimately weakening his position.
I recommend the book as a critique of Westminster's inconsistency, but for a positive defense of Reformed Covenantal Credobaptism, I recommend Covenant Theology: From Adam to Christ
Crampton's primary point, however, is successfully driven home: The Westminster Confession of Faith is contradictory on its view of baptism. The Westminster Divines had plenty of good stuff to say about baptism, but their application of it to infants is inconsistent with their own definition of baptism. This is because most paedobaptists root their practice in an assumption that the new covenant is simply the final administration of the same covenant of grace which is substantially the same as the Abrahamic covenant of circumcision. Crampton attempts to argue for credobaptism while holding this same view, in opposition to Reformed Baptists such as Nehemiah Coxe, the most likely editor of the 1689 London Baptist Confession of Faith, ultimately weakening his position.
I recommend the book as a critique of Westminster's inconsistency, but for a positive defense of Reformed Covenantal Credobaptism, I recommend Covenant Theology: From Adam to Christ
June 17, 2014
The bold claim of this book is that the Westminster Confession of Faith presents a contradictory position on baptism. On one hand, the WCF says that baptism is a sign/seal of engrafting into Christ, regeneration, remission of sins, etc., which is an excellent definition of baptism the author argues, but then it says that infants should be baptized, which is "incompatible" with this definition. Crampton also points out of the Standards identify the Covenant of Grace as being made with Christ and the Elect, and yet it argues that infants ought to be baptized as a sign and seal of their inclusion into this covenant of grace, even though they may not be elect.
Regarding these apparent contradictions, Federal Vision has of course offered their perspective on reconciling the Standards. In response, R. Scott Clark attempts to explain this apparent contradiction and the FV's attempt to reconcile it in his article, “Baptism and the Benefits of Christ: The Double Mode of Communion in the Covenant of Grace, The Confessional Presbyterian (2006)". Others, such as the Scottish Presbyterian William Cunningham (in The Reformers and the Theology of the Reformation: Zwingli and the Sacraments) frankly admit that the Standards appear contradictory, and the subsequent attempt to reconcile the teachings effectively presents two doctrines of baptism (one for adults, and one for infants).
But Crampton, a former Presbyterian and one who highly esteems the Westminster Standards, came to the reconciliation that the apparent contradiction with the WCF cannot be reconciled, thus he converted to credo-baptism later in life.
This book is extremely helpful because:
-It is written from the perspective of a former paedobaptist, and one who still has an extremely high view of the WCF.
-Because the author is so familiar with paedobaptism and reformed theology, the book extensively illustrates just how much disunity there is among paedobaptists as to why infants ought to be baptized. No matter what text of scripture a paedobaptist appeals to, or what theological implication is said to demand infant baptism, there can always be found several other paedobaptists who disagree on that specific application. Perhaps the best illustration of this point is found in how Crampton demonstrates, quite effectively, that Charles Hodge concedes the arguments for credo-baptism and is content with throwing his hands up in air. So this book is loaded with quotes from paedobaptists who, at various points or another, make Crampton's case for him. This fact strongly supports the author's thesis.
-Because the author deals with every major argument for paedobaptism, and every proof text, and does so in a very succinct, orderly manner.
However, it must be noted that I disagree with the Covenant theology put forth in this book. which is more in line with the Westminster Confession than the London Baptist Confession. In fact, I see this as a major flaw in the book's thesis, which undoubtedly leaves an open door to the paedobaptists. But even still, the rest of the book's arguments are so devastating to the paedobaptist position that I cannot but highly recommend the book anyway.
So in summary: a devastating critique, easy to read, succinct, right to the point, and very convincing. Don't pass this one by, no matter what position you're currently convinced of.
Regarding these apparent contradictions, Federal Vision has of course offered their perspective on reconciling the Standards. In response, R. Scott Clark attempts to explain this apparent contradiction and the FV's attempt to reconcile it in his article, “Baptism and the Benefits of Christ: The Double Mode of Communion in the Covenant of Grace, The Confessional Presbyterian (2006)". Others, such as the Scottish Presbyterian William Cunningham (in The Reformers and the Theology of the Reformation: Zwingli and the Sacraments) frankly admit that the Standards appear contradictory, and the subsequent attempt to reconcile the teachings effectively presents two doctrines of baptism (one for adults, and one for infants).
But Crampton, a former Presbyterian and one who highly esteems the Westminster Standards, came to the reconciliation that the apparent contradiction with the WCF cannot be reconciled, thus he converted to credo-baptism later in life.
This book is extremely helpful because:
-It is written from the perspective of a former paedobaptist, and one who still has an extremely high view of the WCF.
-Because the author is so familiar with paedobaptism and reformed theology, the book extensively illustrates just how much disunity there is among paedobaptists as to why infants ought to be baptized. No matter what text of scripture a paedobaptist appeals to, or what theological implication is said to demand infant baptism, there can always be found several other paedobaptists who disagree on that specific application. Perhaps the best illustration of this point is found in how Crampton demonstrates, quite effectively, that Charles Hodge concedes the arguments for credo-baptism and is content with throwing his hands up in air. So this book is loaded with quotes from paedobaptists who, at various points or another, make Crampton's case for him. This fact strongly supports the author's thesis.
-Because the author deals with every major argument for paedobaptism, and every proof text, and does so in a very succinct, orderly manner.
However, it must be noted that I disagree with the Covenant theology put forth in this book. which is more in line with the Westminster Confession than the London Baptist Confession. In fact, I see this as a major flaw in the book's thesis, which undoubtedly leaves an open door to the paedobaptists. But even still, the rest of the book's arguments are so devastating to the paedobaptist position that I cannot but highly recommend the book anyway.
So in summary: a devastating critique, easy to read, succinct, right to the point, and very convincing. Don't pass this one by, no matter what position you're currently convinced of.
May 9, 2016
I was disappointed. Like many books on this subject, it contains more straw men than Zhuge Liang's fleet. Both sides populate their books with one or two genuine reasons they believe what they do, and platoons of straw arguments, and responses to each others' straw arguments, none of which are their real reasons. I understand that this fills out their books to make them marketable, but I have practical reasons for studying this issue, and don't have time to waste wading through decoys. Crampton should be reminded that supporting arguments that fail do not support, but rather undermine, the primary assertion.
His repeated attempts at reductio ad absurdum (eg, if we baptize babies, we'll have to give them communion too) fail and thus prove too much, and he continually claims that baptism is only to be applied to the truly regenerate, as though Baptist elders can read hearts.
But in the end, his core arguments (which should have been a booklet, and were quotes from others) I still find difficult to answer. This book was worth reading for me, mostly because it helped me narrow in a little more on what the real issues are.
His repeated attempts at reductio ad absurdum (eg, if we baptize babies, we'll have to give them communion too) fail and thus prove too much, and he continually claims that baptism is only to be applied to the truly regenerate, as though Baptist elders can read hearts.
But in the end, his core arguments (which should have been a booklet, and were quotes from others) I still find difficult to answer. This book was worth reading for me, mostly because it helped me narrow in a little more on what the real issues are.
July 3, 2023
A short but excellent resource explaining why infant baptism is a confusing, unscriptural and unjustified practice. I agree with Herbert Bird, quoted in the book:
“A superstitious view of the sacrament entered the church at an extremely early date, and came to expression not only in the notion that baptism is the effective agent for cleansing from sin, but also in the somewhat unsettling theory of the irremissibility of trespasses committed after the one, unrepeatable, cleansing bath.”
“A superstitious view of the sacrament entered the church at an extremely early date, and came to expression not only in the notion that baptism is the effective agent for cleansing from sin, but also in the somewhat unsettling theory of the irremissibility of trespasses committed after the one, unrepeatable, cleansing bath.”
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December 22, 2021Gary Crampton's 'From Paedobaptism to Credobaptism' carefully, thoroughly and conclusively presents the Biblical position on baptism.
January 20, 2021
One of the simplest reads on the topic, with pointed assertions, and strong defenses. I for one am thankful for this valuable resource.
February 1, 2023
A useful brief book on the topic of baptism. Although this book is not exhaustive it does address many key topics such as the Abrahamic covenant, continuity and discontinuity between the Old and New Covenant, membership in the New Covenant, and typology of circumcision and baptism. Gary Crampton gives a useful perspective as a former PCA pastor and now reformed baptist pastor on the topic of baptism. He frequently cites primary sources to give a fair representation of the paedobaptist position as he offers his response. Several chapters address key texts regarding Baptism in the New Testament Gospels and texts used to prove infant baptism such as 1 Corinthians 7:14 and many household baptism texts (Acts 2:38-39, 1 Corinthians 1:16, 16:15, 1 Peter 3:20-21, 1 Corinthians 10:1-2).
Covenant theology is mentioned in passing but is not the main topic of this book as other reviews have mentioned. There are some sections that appear to lean more towards what has been coined as a 1689 federalism view, but it is presented more in seed form and not fully developed as in later books such as Pascal Denault and Samuel Renihan. Although Crampton uses the language of administration it is clear from some of the following citations that he is arguing for a different form of federalism/covenant theology than what is presented in the Westminster Confession.
"Furthermore, Galatians 4:21-31 tells us that in the New Covenant community there are not to be any Ishmaels, only Isaacs, "children of promise." This passage, then, clearly points out that under the Old Testament there were two sides to the Abrahamic covenant, the national (or physical) and the spiritual. But in the New Covenant, the former has passed away and the later remains" (pg. 27).
"Furthermore, if the Abrahamic promise to the physical seed were still valid, then it would still include the land of Canaan. But according to Paul, it is Abraham's spiritual seed who are the heirs, not of Canaan, but of the world (Romans 4:13). In fact, the "you and your [physical] seed" principle is abrogated in the Hebrews 8 passage cited above, "they shall know Me from the least of them to the greatest of them." This text is crucial to understanding the difference between the Old and New Testament communities. Professed belief in Jesus Christ as Savior and Lord is required to participate in the New Covenant community. Such was not the case in the Old era. The New Testament belabors the point that the Abrahamic "covenant of promise" is still binding in the New Covenant age. But, it is binding in its spiritual significance. Romans 4 and 9, and Galatians 3 make it abundantly clear that believers alone are the seed of Abraham. The seed of Abraham who receive the promise, says Paul, are those who are of the faith of Abraham. Whereas under the Old Covenant administration all Israelites were sons of Abraham, under the New Covenant, "only those who are of faith are sons of Abraham... So then those who are of faith are blessed with believing Abraham" (Galatians 3:7, 9). This "promise" which God gave to Abraham is "sure to all the [spiritual] seed" (Romans 4:16)" (Pg. 44).
"Second, the Abrahamic covenant is not, in and of itself (i.e., simpliciter), the covenant of grace. It is indeed a revelation of, or a part of, or one administration of, the covenant of grace. But it is not, in and of itself, the covenant of grace. The 1689 London Baptist Confession (7:3) says it this way, "This covenant [of grace] is reavealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman [Genesis 3:15], and afterwards by further steps, until the full discovery thereof was completed in the New Testament." This being the case, it is clear that the New Testament is a further revelation of the covenant of grace than was the Abrahamic covenant in the Old era" (pg. 95).
Crampton distinguishes his critique of paedobaptism by emphasizing covenant theology and typology throughout the book and affirms it explicitly in the following statement, which distinguishes Crampton from a dispensational critique of paedobaptism such as John MacArthur.
"Some paedobaptists claim that the Reformed Baptist position disavows covenant theology. This is not the case at all. As James Renihan comments, Reformed Baptists believe that "the structure of Scripture is properly defines by...covenant theology," and "to grasp this fact is the grasp the central architecture of the entire Bible." For this reason, "confessional Reformed Baptists are...full-blown adherents of covenant theology." Further, the importance of the need for a covenantal view of theology in Reformed Baptist circles is manifest in chapter 7 ("Of God's Covenant") of the 1689 London Baptist Confession" (Pg. 99-100).
Covenant theology is mentioned in passing but is not the main topic of this book as other reviews have mentioned. There are some sections that appear to lean more towards what has been coined as a 1689 federalism view, but it is presented more in seed form and not fully developed as in later books such as Pascal Denault and Samuel Renihan. Although Crampton uses the language of administration it is clear from some of the following citations that he is arguing for a different form of federalism/covenant theology than what is presented in the Westminster Confession.
"Furthermore, Galatians 4:21-31 tells us that in the New Covenant community there are not to be any Ishmaels, only Isaacs, "children of promise." This passage, then, clearly points out that under the Old Testament there were two sides to the Abrahamic covenant, the national (or physical) and the spiritual. But in the New Covenant, the former has passed away and the later remains" (pg. 27).
"Furthermore, if the Abrahamic promise to the physical seed were still valid, then it would still include the land of Canaan. But according to Paul, it is Abraham's spiritual seed who are the heirs, not of Canaan, but of the world (Romans 4:13). In fact, the "you and your [physical] seed" principle is abrogated in the Hebrews 8 passage cited above, "they shall know Me from the least of them to the greatest of them." This text is crucial to understanding the difference between the Old and New Testament communities. Professed belief in Jesus Christ as Savior and Lord is required to participate in the New Covenant community. Such was not the case in the Old era. The New Testament belabors the point that the Abrahamic "covenant of promise" is still binding in the New Covenant age. But, it is binding in its spiritual significance. Romans 4 and 9, and Galatians 3 make it abundantly clear that believers alone are the seed of Abraham. The seed of Abraham who receive the promise, says Paul, are those who are of the faith of Abraham. Whereas under the Old Covenant administration all Israelites were sons of Abraham, under the New Covenant, "only those who are of faith are sons of Abraham... So then those who are of faith are blessed with believing Abraham" (Galatians 3:7, 9). This "promise" which God gave to Abraham is "sure to all the [spiritual] seed" (Romans 4:16)" (Pg. 44).
"Second, the Abrahamic covenant is not, in and of itself (i.e., simpliciter), the covenant of grace. It is indeed a revelation of, or a part of, or one administration of, the covenant of grace. But it is not, in and of itself, the covenant of grace. The 1689 London Baptist Confession (7:3) says it this way, "This covenant [of grace] is reavealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman [Genesis 3:15], and afterwards by further steps, until the full discovery thereof was completed in the New Testament." This being the case, it is clear that the New Testament is a further revelation of the covenant of grace than was the Abrahamic covenant in the Old era" (pg. 95).
Crampton distinguishes his critique of paedobaptism by emphasizing covenant theology and typology throughout the book and affirms it explicitly in the following statement, which distinguishes Crampton from a dispensational critique of paedobaptism such as John MacArthur.
"Some paedobaptists claim that the Reformed Baptist position disavows covenant theology. This is not the case at all. As James Renihan comments, Reformed Baptists believe that "the structure of Scripture is properly defines by...covenant theology," and "to grasp this fact is the grasp the central architecture of the entire Bible." For this reason, "confessional Reformed Baptists are...full-blown adherents of covenant theology." Further, the importance of the need for a covenantal view of theology in Reformed Baptist circles is manifest in chapter 7 ("Of God's Covenant") of the 1689 London Baptist Confession" (Pg. 99-100).
March 18, 2025
Crampton makes the same Baptist error every other Particular Baptist critique of infant baptism does. His covenant theology has echoes of dispensationalism, splitting the Abrahamic covenant in two covenants, i.e., a physical national covenant and a spiritual covenant. He also is unable to separate the sign of baptism from the reality signified. He does not recognize that the language in the WCF on baptism does not necessitate the benefits promised in baptism be conveyed at the moment of baptism.
April 27, 2023
Quite helpful, but there were several straw men and a few arguments that just didn’t land. Overall, a good book which points out the inconsistencies of the Westminster Standards.
June 23, 2024
Thorough examination and criticism of the Westminster Standards on the subject or baptism. Well put together, but hasn’t stood the test of time in my opinion.
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