The Distinction Between the Offer of Grace and the Covenant Promises (4)

The 1931 Synod of the Netherlands Reformed Congregations in Holland [Gereformeerde Gemeente]

As summary, we can say that the best of our old theologians were assured that, in essence, only the elect were included in the covenant of grace, of which Christ is the Surety, Mediator, and Head, and that Cod extends the promises of the covenant to Christ and His spiritual seed. (This time we quoted only the Scottish theologians because those, of a certain persuasion, gladly appeal to them.)

The statements of our 1931 General Synod are engrafted into this doctrine. It is as if we hear the “Marrowmen” speak, when it is stated that “the covenant of grace falls under the domain of election to salvation. Therefore the essence of the covenant can only concern the elect of Cod and never the natural Seed….”

Or in the fourth statement: “as God has established the covenant of works with Adam, who, as head, represented all his posterity, so the covenant of grace is established with Christ as the representative Head of all His people, while it is (subjectively) established with all the elect, in time, when they are ingrafted into the covenant through regeneration and faith.”

Rev. G.H. Kersten’s opinion

So all the covenant promises for God’s Church are yea and amen in Jesus Christ. In the previously mentioned book about the covenant of grace by the Erskines and Fisher, G.H. Kersten emphasizes in a very worthwhile preface to read that it is the covenant promises which are sealed in baptism. Already in his catechism exposition, Rev. Kersten was clear as to what occurs when infants are baptized. In his explanation of Lord’s Day 26, he writes that “baptism is not merely an external mark of identification. This sacrament does not mean that there is a possibility for all people to be saved; but it is a sign and seal instituted by God, in which the Lord seals and subjectively grants to their salvation that of which His people objectively partake in Christ.”

In his explanation of Lord’s Day 27, we read that it is “not the grace which is already wrought in the soul, but the grace which the elect objectively possess in Christ, and which Cod applies in His own time, is sealed in baptism.” In this context, Rev Kersten also quotes Wilhelmus â Brakel, who writes that it is not regeneration already wrought in the elect, but the right of the elect to future grace that is sealed in baptism.

The Baptism Form

Let us hold fast to this! We strip the covenant of grace of its power if we suppose that, in Holy Baptism, God the Father witnesses and seals to all baptized children that He doth make an eternal covenant of grace with them, and adopts them as His children and heirs. What then? Would the Son equally seal to all baptized children that He washes them in His blood from all their sins? Would the Holy Ghost assure everyone that He will sanctify them to be members of Christ? Would Cod then be a man, that He should lie? Would the entire fulfillment of these covenant promises (for that is what they are) then become dependent upon our “accepting by faith” and our “compliance to the covenant”? Would then the Lord’s promise to Isaac be the same for Ishmael, and to Jacob be the same for Esau? No. If we do not maintain that the Baptism Form speaks about the essence of the church (and which form doesn’t do this?), we strip baptism of its power. Which children are spoken of in the Baptism Form? Are they not the elect children? How could it be said of all children that in Christ they have the washing away of their sins? What do we understand by the words “till we shall finally be presented without spot or wrinkle among the assembly of the elect in life eternal”? Do these words not clearly indicate who are spoken of in this form?

Do not object that, with this explanation, baptism loses all value for an unconverted one otherwise this world would cease to exist. When Christ shall have completed His church, He will return.

In the second place, bearing the mark of holy baptism brings with it certain privileges — the same as the privileges of circumcision in former times. What these are We can read in Romans 3:1-2. But we are not presently addressing these questions here. We are now dealing with the question of what is signified and sealed in holy baptism; and the answer to this question can be nothing else than “God’s covenant and His promises to His elect bride—the church.” If it would be any different, I would personally not be able to read the Baptism Form (with a clear conscience) to the congregation. ?

Rev. A. Moerkerken is pastor of the Gereformeerde Gemeente (Netherlands Reformed Congregation) of Nieuw-Beijerland, the Netherlands. Translated from De Saambinder.

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