In his recent post, Chew reiterates his belief concerning infants and other humans who are unable to have conscious belief:
“Heb. 9:27 is the final nail in the coffin for the heresy of Inclusivism. Judgment comes immediately (not temporarily but experientially[sic]) after death, and thus there are no second chances for anyone to have a "postmortem conversion". Those who do not have conscious faith in Christ in this life do not have eternal life, and do not have any second chance to "gain" eternal life after their earthly life have passed.” - Daniel H. ChewInfants cannot have “conscious faith in Christ,” and if they were to die in infancy, they “do not have any second chance to "gain" eternal life after their earthly life have passed,” so said Chew.
At baptism, the local church would not be able to know whether the said infant is going to survive beyond infancy. If the said infant of believing parents were to die prior to its ability to have conscious belief, then the infant is apparently doomed for judgment as a reprobate i.e. the infant is a reprobate. Therefore, it is baffling that the self-confessed pedobaptist Chew would argue that Scripture warrants/mandates the baptism of reprobates, given that Infant Baptism is a sign and seal of the Covenant of Grace.
Even Chew's own professor at Westminster would agree that:
“Baptism is a means of sanctifying grace and a gospel ministry to the people of God. It is a sign and seal of the Covenant of Grace illustrating what Christ has done for his people and sealing salvation to the same. Therefore covenant children of believing parents as well as unbaptized adult converts should be baptized. (Reformed).” - R. Scott ClarkWithin the context of Chew's statements above, I couldn't imagine a greater tragic irony than that of infant baptism, where the said infant would die prior to acquiring an ability to give conscious assent to the Gospel. According to Chew’s previous statements, and by applying the simple laws of logic, such an infant is reprobate and predestined for hell i.e. “those who do not have conscious faith in Christ in this life do not have eternal life, and do not have any second chance to "gain" eternal life after their earthly life have passed (Chew).” Nevertheless, such a predestined reprobate must, according to Chew’s theology, receive the sign and seal of the Covenant of Grace.
Isn't it true that Chew's theology is suggesting that God is an omnipotent hypocrite? God says, “Hey parents, the promise is to you and your children. Oh yes, your infant ought to receive the sign and seal of My covenant of grace. Yep, he is special! Oh yeah, no kidding! On second thought, this one is actually My predestined reprobate, for I have predestined him to burn in hell for all eternity. But hey, what’s the big deal? Give him the sign and the seal of my gracious covenant. It’s just for show, you know? But do you see how gracious I am? I want him to burn in hell for all eternity, but I mandate that you give him My sign and seal of the gracious covenant.”
If Chew would attempt to draw a false analogy between baptized infants who die in infancy (and/or children who die prior to giving conscious assent to the Gospel) and baptized adult believers who later turned out to be false believers or apostates, then Chew is sadly mistaken. In the case of infants, they are baptized prior to them developing a perceived ability to give any conscious assent to the Gospel (or any propositions besides those involving basic primal needs  for that matter), whereas in the case of adult believers, these are able to profess conscious belief to the local church. If we cannot accept such conscious belief and subsequent professions of faith from adult believers when considering their baptism, what should we then consider as a testimony to their mental acceptance of Gospel truths? Should we then replace adult baptism with a “Reformed, Protestant” version of extreme unction? From this side of eternity, even adult “believers” who apparently bear spiritual fruits, and are subsequently baptized, might eventually turn out to be reprobates.
Again, Chew might rebut, “God commands all children of believers to be baptized. So it is not a matter of logical analysis, but obedience to God's commandments and mandate.” Firstly, it shall always be a matter of logical analysis, for Clarkian Chew cannot have it both ways: the peddling of Clarkian logic and the simultaneous denial of the Law of Non-Contradiction.
Most of our readers would agree that Reformed Theologians are still debating the issue of infant baptism, and perhaps none has ever claimed to conclusively prove the doctrine from Scripture. Now given that Chew can prove from Scripture that God has indeed commanded baptism for “you, and to your children, and to all that are afar off, even as many as the LORD our God shall call (Acts 2:39),” how would Chew argue that “children” refers only to infants, and not to older children who can indeed give conscious assent to gospel truths?
How would Chew draw the line of definition between an “infant” and a “non-infant”? How would Chew show from Scripture that a particular “age” defines an infant as opposed to that of a non-infant? How would he then demonstrate that the household baptisms in the New Testament were those involving these infants i.e. children before they arrive at the non-infant age?
Lastly, why are only infants baptized in pedobaptism? Isn't it true that all children of believers are within the Covenant of Grace, and not just infants (whatever “infant” means)? Since Chew concede that children are in the covenant, why aren’t paedobaptists baptizing all children of believing parents irrespective of age? Again, how should Chew draw the line between an infant, child, the non-infant and the non-child?
 Arguably, infants are able to communicate to their carers needs in the lowest of Abraham Maslow's hierarchy, e.g. physiological needs, and perhaps even safety and love needs.