Special Revelation- The things that God makes known about Himself apart from nature and conscience (general revelation; cf. Rom. 1:19–21). These things, having to do with Christ and the plan of salvation, are found only in the Bible.

The doctrine of Scripture is foundational to the Christain faith. But there is more to say about Scripture than simply, “The Bible says it. I believe it. That settles it.” If you don’t grasp what the Bible is and how it came to be, you’ll never fully grasp its meaning. Since the meaning of the Bible is vitally important to our faith and life, we will here briefly define a few key terms that relate to the doctrine of Scripture as the study of God’s Word written.
Authority
The power the Bible possesses, having been issued from God, for which it “ought to be believed and obeyed” (Westminster Confession 1:4). Because of its divine author, the Bible is “the source and norm for such elements as belief, conduct, and the experience of God” (Westminster Dictionary of Theological Terms).
Autographs
The original texts of the biblical books as they issued from the hands of the human authors.
Canon
The authoritative list of inspired biblical books. Within a short time after Jesus’ death, the New Testament canon was affirmed by evaluating the Apostolicity, reception, and teachings of books, but ultimately, the canon is self-authenticating, as the voice of Christ is heard in it (John 10:27; WCF 1:5).
Inerrancy
The position that the Bible affirms no falsehood of any sort; that is, “it is without fault or error in all that it teaches,” in matters of history and science as well as faith (Chicago Statement on Biblical Inerrancy).
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The Reformed view, over against the Baptist view, is that the children of at least one believer should be baptized as well (WCF 28.4). Under the old covenant, children were considered members of the covenant community and were granted the sign of initiation into that covenant, which was circumcision (Gen. 17:9–14). Under the new covenant, the substance of the one overarching covenant of grace has not changed; only the administration has (Col. 2:11–12; WLC 35). Therefore, the children of believers are to receive the sign of initiation, which is now baptism (Acts 2:38–39).

J. Gresham Machen said, “In the sphere of religion, as in other spheres, the things about which men are agreed are apt to be the things that are least worth holding; the really important things are the things about which men will fight.” If Machen is right, and I think he is, then it is because baptism is very important that Christians often disagree about it. To be sure, debates about baptism are intramural, but they help us understand the distinctives of various Christian traditions. In this way, they also help us understand our brothers and sisters in Christ.
The Reformed view is summarized in the confessional documents of the Presbyterian and Continental Reformed churches: the Westminster Confession of Faith and Catechisms for the former, and the Belgic Confession, Heidelberg Catechism, and Canons of Dort for the latter. These documents lay out a view of baptism that is distinctly different from the Roman Catholic, Lutheran, and Baptist views. This view can be understood under three headings: the meaning of baptism, the recipients of baptism, and the mode of baptism.
The Meaning of Baptism
Baptism is the rite of initiation into the visible church, which consists of all those who possess faith in Christ, along with their children (Acts 2:39; WCF 25.2; 28.1). In administering baptism, the church exercises obedience to Christ’s command to “make disciples . . . baptizing them” (Matt. 28:19).
Baptism is a visible word, a sign act whereby Christ and His benefits are shown forth to believers and applied to them (WCF 27.1). Over against the Baptist view, the Reformed view asserts that something actually happens in baptism—grace is actually conferred to worthy recipients—and over against the Roman Catholic and Lutheran views, the Reformed view asserts that baptism does not regenerate; nor does it work through the automatic efficacy of the sacrament itself or in the precise moment of its administration.
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