Absolutely — here is a fuller teaching outline built from the 1689 Confession and then expanded into an annotated bibliography and a sermon/lesson sequence. The structure follows the 1689’s own logic: meaning, subjects, mode, and ecclesial setting.[1][2][3]
Start with the 1689 Confession’s definition of baptism as a New Testament ordinance instituted by Christ and signifying union with him in death and resurrection, remission of sins, and newness of life. This keeps the study grounded in a confessional rather than merely argumentative framework. It also helps distinguish Reformed Baptist doctrine from both sacramental and purely symbolic reductionism.[2][3][1]
Build the case from the major baptism texts: the Great Commission, Acts’ pattern of repentance and baptism, Romans 6, Colossians 2, and related passages. The central questions are not only “What is baptism?” but “Who receives it?” and “What does it signify?”. This section should also distinguish the baptism of John, Christian baptism, and Spirit baptism.[4][1][2]
The 1689’s answer is explicit: the proper subjects are those who profess repentance toward God, faith in, and obedience to Jesus Christ. This is where you can explain why Reformed Baptists insist on credible profession before baptism. Benjamin Keach is especially helpful here because he argues against infant baptism at the level of covenant and church membership.[5][6][2]
The confession requires immersion as the due administration of baptism. This is not a secondary detail in the confessional system; it is tied to the sign-language of burial and resurrection. Spurgeon is useful here because he presents baptism as a believer’s open identification with Christ rather than a mere ritual act.[7][8][1][2]
The 1689 links baptism with church life, since local churches are composed of baptized believers and ordinances belong to the gathered church. This is one reason believer baptism matters ecclesiologically, not just individually. Keach, Waldron, and Renihan are especially useful for connecting baptism to church constitution and membership.[3][6][9][10]
A more advanced unit should address the Reformed Baptist New Covenant reading: baptism belongs to the covenant community as defined by regeneration and faith, not by birth status. Schreiner and Wright’s volume is especially valuable here because it frames believer baptism as a New Testament and New Covenant issue rather than a narrow Baptist tradition marker. This section is ideal for interacting with paedobaptist covenant theology carefully and fairly.[11][12][13][14][15][16][4]
After the biblical case, move into historical theology: Keach, the Particular Baptists, Spurgeon, and then modern writers such as Schreiner, Wright, Waldron, Renihan, and Barcellos. The point is to show continuity, not novelty. A good historical section also helps students see that Reformed Baptists have always tried to be both confessional and biblically argued.[9][10][14][17][18][19][20][21][22][3]
| Work | Use | Why it matters |
|---|---|---|
| The 1689 Baptist Confession of Faith, chapter 29 | Primary confessional source | This is the baseline doctrinal statement, especially strong on sign, subjects, and mode [1][23]. |
| Benjamin Keach, The Ax Laid to the Root | Early Baptist polemic and theology | Important for the early Particular Baptist defense of believer baptism and church membership [5][6][18]. |
| Charles Spurgeon sermons and baptism reflections | Pastoral application | Helpful for showing how a strongly Calvinistic Baptist preached baptism as believer confession and public obedience [7][8][24]. |
| Schreiner and Wright, Believer’s Baptism | Modern academic defense | Especially useful for New Testament exegesis, historical survey, and church implications [11][15][12]. |
| Sam Waldron, 1689 Baptist Confession: A Modern Exposition | Confessional theology | Strong for tying baptism to the broader 1689 framework and Reformed Baptist ecclesiology [9][25][26]. |
| James Renihan on baptism and the New Testament | Covenant and biblical theology | Very helpful for New Covenant arguments and disciplined confessional reading [27][28][10]. |
| Richard Barcellos on credobaptism and covenant theology | Advanced covenantal defense | Particularly useful if you want a careful 1689-style case against infant baptism [13][14]. |