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Spurgeon felt strongly against the doctrine that the baptism of an adult or infant can save a soul. The doctrine was found in the Book of Common Prayer and was practiced by the Church of England. He warned that the idea was misleading and people might go to hell because of it. Spurgeon presented certain facts which disputed the doctrine. He also outlined the correct doctrine of faith in Jesus Christ for salvation. Spurgeon called for the fiery vehemence of a John Knox or Martin Luther to “rouse our hearts to action.” The sermon was updated to modern language.
This work by Burgess was written to prove and declare the Scriptural position of Presumptive Regeneration in administering the covenant sign on infants of believers. Burgess' thesis is, "That it is most agreeable to the institution of Christ, that all elect infants that are baptized (unless in some extraordinary cases) ordinarily receive the Spirit from Christ in baptism, for their first solemn initiation into Christ; and for their future actual renovation, in God’s good time, if they live to years of discretion, and enjoy the other ordinary means of grace appointed of God to this end." It also serves to separate the Reformed Doctrine from the Scripturally deviant positions of the Anabaptists, Arminians and the Roman Catholic Church. Burgess teaches through a careful study of Scriptural doctrine and application, that the benefits of the Covenant of Grace are only efficaciously conferred by the Holy Spirit to the elect, which include infants. This laver of regeneration (Titus 3) is found opened to us in baptism, and that infants of believers receive the same benefits in the sacrament as any others. This topic was debated thoroughly at the time Burgess was writing, and his work serves as a Reformed polemic to those who would take exception to the Reformed Confessions of the 16th and 17th century, as well as from various divines such as the early church fathers like Cyprian, Athanasius and Augustine, Reformers like Calvin, Bucer and Beza, Reformed Confessions like the Helvetica and Belgica, as well as English divines of his day like Bishop Jewel, Dr. Whitaker, Dr. Fulke, Dr. Davenant, Bishop of Salisbury, Dr. White, Bishop of Norwich, Dr. Daniel Featly, Dr. William Ames, and many others. This work is not a scan or facsimile, has been carefully transcribed by hand being made easy to read in modern English, and has an active table of contents for electronic versions.
God has instituted specific rites (actions done with created things) linked with specific words whereby he attests what the specific acts symbolize and so confirms promises to, and furthers fellowship with, the recipients of his saving and enriching mercy. Mainstream Christianity views created entities as symbols reflecting God and imparting a sense of the divine drawing mind and heart Godward. Holy Baptism as a rite of admission to church communion is integral to Anglicanism, each version of the Book of Common Prayer having contained a baptismal liturgy commonly used despite rival schools of thought about particular phrases. These tensions remaining with us today, Dr. Packer's essay attempts to clear the ground for an acceptable baptismal liturgy for use in the Anglican Church in North America (ACNA), hopefully with theological agreement on all key points. This essay also addresses the Anglican practice of Infant Baptism as appropriate, fitting the situation, and honoring to God.