Chapter 5
Chapter 5
A consideration of the several texts of scripture produced in favor of Infant-baptism
The minister in the dialogue before me, being pressed by his neighbor to declare what were the numerous texts of scripture he referred to, as proving the continuance of children's privileges under the gospel-dispensation, meaning particularly baptism, mentions the following.
1st, The passage in Acts 2:39, For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. This scripture is often made use of by our author, and seems to be his dernier resort on all occasions, and the sheet-anchor of the cause he is pleading for. The promise spoken of, he says, undoubtedly, was the covenant made with Abraham; and was urged as a reason with the Jews, why they and their children ought to be baptized; and as a reason with the Gentiles, why they and their children, when called into a church-state, should be also baptized. He makes use of it, to prove that this promise gives a claim to baptism, and that an interest in it gives a right unto it.
1. It is easy to observe the contradictions, that such are guilty of, that plead for infant-baptism, from the covenant or promise made with Abraham, as this writer is. One while, he tells us, that persons are by baptism brought into the covenant of grace; and what a dreadful thing it is to renounce baptism in infancy; whereby the covenant is vacated, and the relation to the glorious God disowned, they were brought into by baptism. And yet here we are told, that interest in this promise gives a right and claim to baptism; but how can it give a previous right and claim to baptism, when it is by baptism, according to this writer, that persons are brought into this covenant?
2. The promise here observed, be it what it will, is not taken notice of, as what gives a claim and right to baptism, but as an encouraging motive to persons pricked in the heart, and in distress, both to repent, and be baptized for the remission of sins, and as giving them hope of receiving the holy Ghost, since such a promise was made; wherefore repentance and baptism were urged, in order to the enjoyment of the promise; and, consequently, can be understood of no other than adult persons, who were capable of repentance, and of a voluntary subjection to the ordinance of baptism.
3. The children, here spoken of, do not design infants, but the posterity of the Jews, and such, who might be called children, though grown up: And nothing is more common in scripture,[4715] than the use of the phrase in this sense; and, unless it be so understood in many places, strange interpretations must be given of them: wherefore the argument, from hence, for Paedobaptism, is given up by some learned men, as Dr. Hammond, and others, as inconclusive; but some men, wherever they meet with the word children, it immediately runs in their heads, that infants must be meant.
4. The promise, be it what it will, is restrained to as many as the Lord our God shall call, whether they be Jews or Gentiles, as well as to repenting and baptizing persons; and therefore can furnish out no argument for infant-baptism, but must be understood of adult persons, capable of being called with an holy calling, of professing repentance, and of desiring baptism upon it; and of doing this, that their faith might be led to the blood of Christ, for the remission of sin,
5. It seems clear from the context, that not the covenant made with Abraham, but either the promise of the Messiah, and salvation by him, the great promise made in the Old Testament to the Jews, and their posterity; or the particular promise of remission of sins, a branch of the new covenant made with the house of Israel, and mentioned in the preceding verse, and which was calculated for comfort, and pertinently taken notice of; or of the pouring out of the holy Ghost, which is last mentioned: And indeed all may be included in this promise, and used as a means to comfort them under their distress, and as an argument to encourage them to do the things they are pressed to in the foregoing verse.
2dly, To the former is added another scripture in Matthew 19:14. Suffer little children, and forbid them not to come unto me, for of such is the kingdom of heaven. Upon which, it is asked, how, and which way, should we bring our little children to Christ, but in the way of his ordinances? If they belong to the kingdom of heaven, they must have a right to the privileges of that kingdom, To which I answer,
1. These little children do not appear to be new-born babes; the words used by the evangelists do not always signify such, but are sometimes used of such as are capable of going alone, yea, of receiving instructions, of understanding the scriptures, and of one of twelve years of age (Matthew 18:2; 2 Timothy 3:15; Mark 5:39, 42). Nor is it probable that children just born, or within the month, should be had abroad. Moreover, these were such as Christ called unto him (Luke 18:16), and were capable of coming to him of themselves, as these words suppose; nor does their being brought unto him, or his taking them in his arms, contradict this; since the same things are said of such as could walk of themselves (Matthew 12:22; 17:16; Mark 9:36).
2. It is not known whose children these were, whether the children of those that brought them, or of others; and whether their parents were believers in Christ, or not, or whether their patents were baptized or unbaptized; and if they were unbelievers and unbaptized persons, the Paedobaptists themselves will not allow that their children ought to be baptized.
3. Certain it is, that they were not brought to Christ, to be baptized by him; for the ends for which they were brought are mentioned; Matthew says, they brought them unto him, that he should put his hands on them, and pray; that is, for them, and bless them; as was usual with the Jews to do (16); and it was common with them to bring their children to venerable persons, men of note for religion and piety, to have their blessing and their prayers; and such an one the persons that brought these children might take Christ to be, though they might not know him to be the Messiah. Mark and Luke say, they were brought to him, that he would touch them (Mark 10:13; Luke 18:15); as he sometimes used to do, when he healed persons of diseases; and probably some of these children, if not all of them, were diseased, and were brought to be cured; otherwise it is not easy to conceive what they should be touched by him for; however, they were not brought to be baptized: If the persons that brought them had their baptism in view, they would not have brought them to Christ, but to his disciples; seeing not he but they baptized the persons fit for it; they might have seen the disciples administer that ordinance, but not Christ; and from hence it is certain, that they were not baptized by Christ, since he never baptized any.
4. This passage concludes against Paedobaptism, and not for it; for it seems, by this, that it had never been the practice of the Jews, nor of John the Baptist, nor of Christ and his disciples, to baptize infants; for had this been then in use, the apostles would scarcely have rebuked and forbid those that brought these children, since they might have concluded they brought them to be baptized; but knowing of no such usage, that ever obtained in that nation, neither among those that did or did not believe in Christ, they forbad them; and Christ's entire silence about the baptism of infants at this time, when he had such an opportunity of speaking of it to his disciples, had it been his will, has no favorable aspect on such a practice.
5. This writer's reasoning upon the passage, is betide the purpose for which he produces it; if he brings it to prove any thing respecting baptism, it must be to prove that infants were brought to Christ, in order to be baptized by him, and not to him in the way of his ordinance, or in the way of baptism: the reason our Lord gives why they should be suffered to come to him, for of such is the kingdom of heaven, is to be understood of such as were comparable to little children, for modesty, meekness, and humility, and for freedom from rancor malice, ambition, and pride (Matthew 18:2). And so the Syriac version is, who are as these; and the Parsic version, which is rather a paraphrase, shewing the sense, who have been humble as these little children; and such are the proper subjects of a gospel church-state, sometimes called the kingdom of heaven, and shall inherit eternal happiness. If the words are to be literally understood of infants, and of their belonging to the kingdom of heaven, interpreted of the kingdom of grace, or of the gospel church-stare, according to this author's reasoning, they will prove too much, and more than he cares for; namely, that belonging to that kingdom, they have a right to the privileges of it, even to all of them, to the Lord's supper, as well as to baptism; but the kingdom of glory seems to be designed: And we are not unwilling to admit the literal sense, for the eternal salvation and happiness of infants dying in infancy, is not denied by us; and, according to this sense, our Lord's reasoning is strong, that seeing he thought fit to save the souls of infants, and introduce them into the kingdom of heaven, why should they be forbid being brought to him, to be touched by him, and healed of their bodily diseases? The argument is from the greater to the lesser; but furnishes out nothing in favor of Paedobaptism.
3dly, The next text mentioned is Matthew 18:6. But whoso shall offend one of these little ones which believe in me, it were better for him, that a mill stone were hanged about his neck, and that he were drowned in the depth of the sea.
Upon which it is observed, that the little one referred to was in an infant state, as appears from verse 21, and Mark 9:36 and that little children are reputed, by Christ, believers in him: And so here is a full anticipation of the common objection against the baptism of infants, and a justification of their claim to the seal of the righteousness of faith; as well as a strong declaration of the awful danger of offending there little ones, by denying them the covenant privileges, to which they have a righteous claim. But,
1. Though the little child, in verse 2d, which our Lord let in the midst of his disciples, and took an occasion from thence to rebuke and instruct them, was in an infant-state, yet those our Lord here speaks of, were not little ones in age; for how capable soever they may be of having the principle or habit of faith implanted in them, they cannot be capable of exercising it, or of acting faith, which the phrase used expresses; for if they are not capable of exerting reason, though they have the principle of it in them, they cannot be capable of exercising faith; nor indeed of being offended in the sense the word is here used, and to such a degree, that the offenders of them had better have died a violent death, than to be guilty of such offense. But,
2. The disciples of Christ are meant, his apostles, who were contending among themselves who should be greatest in the kingdom of heaven; which ambition our Lord rebukes, by placing a little child in the midst of them, verses 1, 2, saying to them, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven; adding, that whoever humbled himself as the child before him, should be the greatest in it; and that such who received such humble disciples of his, received him; but those that offended them, would incur his resentment, and the greatest danger expressed in the words under consideration (6). And there were such, not only who by faith looked to Christ, and received him as their Savior, and made a profession of him; but preached the doctrine of faith; who, having believed, therefore spoke; and who may be said to be offended, when their persons were despised, their ministry rejected, and they reproached and persecuted; and, when it would go ill with them that should treat them in this manner. There were such, who were little ones, in their own esteem, and in the esteem of others.
3. Admitting that infants in age could be meant, and there to have the principle and habit of faith in them, yet this would not justify their claim to baptism, which this writer means, by the real of the righteousness of faith; though not baptism, but circumcision is designed by that phrase; since actual faith, yea, a profession of it, is a necessary prerequisite to baptism; If thou believest with all thine heart, thou mayest (Acts 8:37).
4. This writer seems conscious to himself, that faith in Christ is necessary to baptism, and is that which justifies a claim unto it; since he seems glad to lay hold on this text, and the sense he puts upon it, in order to anticipate the objection to infant-baptism taken from faith in Christ, being a pre-requisite to it; which he knows not how otherwise to get rid of, than to suppose that infants have faith, and that this is a proof of it. But,
5. Supposing this, either all infants have faith, or only some: If all; how comes it to pass, that there are so many, when grown up, that are manifestly destitute of it: Can the grace be lost? Is it not an abiding one? Is not He, who is the Author, the Finisher of it? If only some have it, how can it be known, who have it, and who not? Wherefore, to baptize upon this supposed faith, is to proceed on a very precarious foundation: It seems, therefore, much more eligible, to defer their baptism, till it appears, that they do truly and actually believe in Christ.
4thly, The next passage of scripture, produced in favor of infant-baptism, is 1 Corinthians 7:14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean; but now are they holy. Upon which, our author thus reasons; "If either of the parents be a believer, the children are reputed holy; that is, they have a covenant holiness, and have, therefore, a claim to covenant-privileges—they are holy, by virtue of their covenant-relation to God, and must therefore, have a right to have that covenant sealed to them in baptism". But,
1. It ought to be told, what there covenant-privileges are, that children have a claim unto, by virtue of their covenant-relation, this writer so often speaks of. If baptism is one of them, as it seems to be his intention, that must be denied to be a covenant-privilege, or a privilege of the covenant of grace; for then all the covenant ones in all ages, ought to have enjoyed it; whereas they have not: And we have seen already, that covenant interest gives no right to any positive institution, or ordinance, without a divine direction; and that baptism is no real of the covenant.
2. It should be told, what this covenant is, whether it is a real or imaginary thing; it seems to be the latter, by our author's way of expressing himself. He says, children are reputed holy; that is, have a covenant-holiness: So that covenant-holiness is a reputed holiness; but such a holiness can never qualify persons for a New Testament ordinance; nor has the covenant of grace any such holiness belonging to it; that provides, by way of promise, for real holiness, signified, by putting and writing the laws of God in the heart, by giving new hearts and new spirits, and taking away the stony heart, and by cleansing from all impurity; this is real, inward holiness, and shews itself in an outward holy conversation: Where this appears, such have an undoubted right to the ordinance of baptism, since they must have received the holy spirit, as a spirit of sanctification (Acts 10:47).
3. A holiness, appertaining to the covenant of grace, can never be meant, since it is such a holiness, as unbelievers, yea, as heathens are said to have; it is such a holiness, as unbelieving husbands, and unbelieving wives are said to have, by virtue and in consequence of their relation to believing wives and believing husbands; and which they have prior to the holiness of their children; and on which their children's holiness depends. Now, surely, unbelievers and heathens, will not be allowed to be in covenant, or to be possessed of a covenant holiness, by virtue of their yoke-fellows; and yet, theirs, and their children's holiness, must be of the same kind and nature. Wherefore,
4. If children, by virtue of this holiness, have a claim to covenant-privileges, and to have the covenant sealed to them by baptism; then, much more, their unbelieving parents, because they are sanctified before them, by their believing yoke-fellows, and they are as near to them, as their children; and if the holiness of the one gives a right to baptism, why not the holiness of the other? And yet, our Paedobaptists do not pretend to baptize the unbelieving husband or wife, though sanctified, whole holiness is the more near; but the children, that become holy through the sanctification of both, whose holiness is the more remote. For, it should be observed, that the holiness, spoken of in the text, be it what it will, is derived, or denominated, from both parents, believing and unbelieving; yea, the holiness of the children depends upon the sanctification of the unbelieving parent; for if the unbeliever is not sanctified, the children are unclean, and not holy. Besides, the words are not necessarily to be understood of infants, or young children, but of the posterity of such persons, whether of 40, or 50 years of age, or of what age soever; and must be unclean in the sense of the word, here used, if their unbelieving parent is not sanctified by, or to the believing one. But,
5. These words are to be understood of a matrimonial holiness; not merely of the holiness of marriage, as it is an institution of God, but of the very act of marriage, which, in the language of the Jews, is frequently expressed, by being sanctified, innumerable instances might be given of this; I have produced one in my exposition of this place, in which the word, מקרש Kadash, "to sanctify," is used no less than ten times, to espouse. And, for the sake of those who have it not, I shall transcribe the passage: And it is, as follows;[4716] "a man מקדׂש Mekaddesh, "sanctifies," or espouses a wife by himself, or by his messenger; a woman, מתקרש Mithkaddesh, "is sanctified," or espoused by herself, or by her messenger; a man, מקרש Mekaddesh, "sanctifies," or espouses his daughter, when she is a young woman, by himself, or by his messenger: If any one says to a woman, התקרשי Hitbkaddeshi, "be thou sanctified," or espoused to me by this date (the fruit of the palm tree) התקרשי Hithkaddeshi, "be thou sanctified," or espoused by this (or any other thing:) If there is in any one of there things the value of a farthing, מקורשת Mekuddesheth, "she is sanctified," or espoused; and if not, she is not מקורשת Mekuddesheth, "sanctified," or espoused: If he says, by this, and by this, and by this; if there is the value of a farthing in them all, מקורשת Mekuddesheth, "she is sanctified," or espoused; but if not, she is not, מקורשת Mekuddesheth, "sanctified," or espoused: If she eats one (date) after another, she is not, מקורשת Mekuddesheth, "sanctified," or espoused, unless one of them is the value of a farthing."
In the Misnah, the oral law of the Jews, there is a whole treatise of קירושיך Kiddushin, "sanctifications," or espousals; out of which the above passage is taken: And in the Gemara is another, full of the disputes of the doctors on this subject: And Maimonides has also written a treatise of women and wives; out of which might be produced almost innumerable instances, in proof of the observation; and such, as can read, and have leisure to read the said tracts, may fully satisfy themselves in this matter. And in the same sense, the apostle uses the word ακαζω, here: And the passage should be rendered thus; the unbelieving husband is espoused, or married to the wife, or rather has been espoused; for it relates to the act of marriage past, as valid; and the unbelieving wife has been espoused to the husband. The preposition εν, translated by, should be rendered to, as it is in the very next verse, God hath called us, εν οιρηνη, "to peace." The passage is introduced, to support the advice the apostle had given to believers married to unbelievers, not to depart from them, but live with them, who had had some scruple upon their minds, whether they ought to cohabit with them, being unbelievers; he advises them, by all means, to dwell with them, unless the unbeliever departed, seeing they were duly, rightly, and legally espoused to each other; and, therefore, ought not, notwithstanding their different sentiments of religion, to separate from one another; otherwise, if they were not truly married to one another, as such a departure and separation would suggest, this consequence must necessarily follow, that children, born in such a state of cohabitation, where the marriage is not valid, must be spurious, and not legitimate: which is the sense of the next clause, else were your children unclean, but now are they holy; that is, they would have been accounted illegitimate, but now legitimate. And,
6. This sense of the words is not novel, nor singular: It is agreeable to the minds of several interpreters, ancient and modern; as Jerom, Ambrose, Erasmus, Camerarius, Musculus, and others: which last writer, and who was a zealous Paedobaptist, makes this ingenuous confession; "formerly, says he, I have abused this place against the Anabaptists, thinking the meaning was, that the children were holy for the parents faith; which, though true, the present place makes nothing for the purpose"
5thly, To all which, this writer adds the commission in Matthew 28:19. Go, teach all nations, baptizing them, etc. Concerning which, he says, that as the commission to the sacred ministry enjoined the baptizing of all nations, whereof infants are a very great part; it also enjoined the baptizing infants, as a part of the nations they were to disciple and baptize. And, elsewhere, he says, the words ought to be read, Go, disciple all nations, baptizing them—and should be understood, as requiring the ministers of the gospel to make all nations disciples by baptizing them—whereby every one is constituted a learner of Christ: And to prove, that infants are called disciples, he refers to Acts 15:10. Why tempt ye God to put a yoke on the neck of the disciples, etc. and to all, such scriptures, that respect the education of children. But,
1. The commission does not enjoin the baptizing of all nations, but the baptizing of such as are taught; for the antecedent to the relative them cannot be all nations, since παντο τα ηθνη, the words for "all nations," are of the neuter gender; whereas αυτουω "them," is of the masculine; but μαθευταω, "disciples;" is supposed and contained in the word μαθητευσατε, "teach, or make disciples;" such as are first taught, or made disciples by teaching under the ministry of the word, by the Spirit of God, Christ's orders are to baptize them.
2. If infants, as a part of all nations, were to be baptized, and because they are such; then the infants of Heathens, Turks and Jews, ought to be baptized, for they are a part of all nations, as well as the children of Christians, or believers.
3. We are very willing, the words should be rendered disciple all nations, or make all nations disciples; that is, disciples of Christ, which is the same, as believers in him; for they are the true disciples of Christ, that have learned the way of life, and salvation by him; that deny themselves, sinful, righteous, and civil self, for his sake; who forsake all, take up the cross, and follow him; who bear, and bring forth much fruit, love one another, and continue in the doctrine of Christ (Luke 14:27, 33; John 15:8; 13:35; 8:31). And such, and such only, are the proper subjects of baptism: so, agreeable to this commission and the sense of it, Christ first made disciples, and then baptized them, or ordered them to be baptized.
4. These two acts, discipling and baptizing, are not to be confounded together; they are two distinct acts, and the one is previous to the other, and absolutely (John 4:1, 2) necessary thereunto. Men are not made disciples by baptizing them, as this writer suggests, but they must be first disciples, and then baptized. So Jerom[4717] long ago understood the commission, who has there words upon it; "first, they teach all nations, then dip those that are taught in water: For, it cannot be, that the body should receive the sacrament of baptism, unless the soul has before received the truth of faith." To the same purpose, Athanasius says,[4718] wherefore the Savior does not simply command to baptize, but first says, teach; and then baptize thus, in the name of the Father, and of the Son, and of the Holy Ghost; that faith might come of teaching, and baptism be perfected."
5. Such a disciple, as this writer supposes to be constituted by baptism, namely, a learner of Christ, cannot agree with an infant. What can a new-born babe learn of Christ? What can it be taught of him, or receive by way of teaching, at the time of its baptism, or by being baptized? If learners and disciples are synonymous terms, as this author says, they cannot be disciples before they are learners; and they Cannot be learners of Christ, unless they have learned something of him: And, according to this notion, they ought to learn something of him, before they are baptized in his name. But what can an infant learn of Christ?
6. The text in Acts 15:10 is not to be understood of infants, but of adult persons; even converted Gentiles, who believed in Christ, and were his disciples; and upon whom, the false teachers would have imposed the yoke of the ceremonial law; and, particularly, circumcision: Which, because it bound over to the whole law, the apostle represents as an insupportable one; and calls this imposition of it on the believing Gentiles, a tempting of God: And as for any other passages that enjoin the education of children, or speak of it, they are never from thence called the disciples of Christ, nor any where else.
6thly, This writer asserts, that "it is plain that the apostles thus understood our Savior's meaning, and accordingly baptized Lydia and her household, and the Jailer and all his (Acts 16:15, 35); and the household of Stephanas" (1 Corinthians 1:16);. But,
1. Seeing the understanding of our Savior's meaning in the commission, depends upon those instances of baptism, and so the warrant for the baptizing of infants, the Paedobaptists ought to be sure that there were infants in there families, and that they were baptized, or otherwise they must baptize them, at most, upon a very precarious foundation; for if the commission of itself is not clear for it, and those instances in which the apostles acted according to the commission, are not sufficient to vouch it, it must stand upon a very bad bottom, having neither precept nor precedent for it; and they must know, that there are families that have no infants in them, and how can they be sure there were any in these? And,
2. It lies upon them to prove there were infants in these families, and that these infants were baptized, or the allegation of those instances is to no purpose; how they can satisfy themselves without it, they best know; they ought not to put it upon us to prove a negative, to prove that there were none, this is unfair; and one would think, should not sit very easy upon their minds, to rest their practice on so poor a shift, and so unreasonable a demand. But,
3. We are able to make it appear, that there are many things in the account of the baptism of there families, which are inconsistent with infants, and which make it at least probable, that there were none in them; and certain, that those that were baptized were adult persons, and believers in Christ. As for Lydia, it is not certain in what state of life she was, whether single or married, whether maid, widow, or wife; whether she had any children, or ever had any; or if the had, and them living, whether they were infants or adult; and if infants, it does not seem probable that she should bring them along with her from her native place Thyatira to Philippi, where she seems to have been upon business, and so had hired a house during her stay there; wherefore, her household seems to have consisted of menial servants she brought along with her, to assist her in her business; and certain it is, that those that the apostles found there, when they entered into it, after they came out of prison, were such as are called brethren, and were capable of being comforted by them (Acts 16:15, 40). And as for the Jailer's household, they were such as were capable of having the word of God spoken to them, and of rejoicing at it, and in the conversation of the apostles, at what was laid and done by them; and are even expressly said to believe in God, as the Jailer did, and together with him; and as for the household of Stephanas, that is, by some, thought to be the same with the Jailer's; but, if not, it is certain it consisted of adult persons, believers in Christ, and very useful in the public service of religion; for they were the first-fruits of Achaia, and addicted themselves to the ministry of the saints (1 Corinthians 16:15). All which, in each of the instances, can never be said of infants. But,
7thy, This writer adds one text more, which, he says, must be allowed to be decisive in the present case, and that is 25 from whence he thinks it is most evident, that since the believing Gentiles are grafted into all the privileges and spiritual blessings of the Jewish church, they cannot be cut off from that great blessing and privilege of having the covenant sealed to their infant seed. To which I reply,
1. It will readily be allowed, that believing Gentiles shared in all the spiritual blessings and privileges of the Jewish church, or of believers under the former dispensation; the same blessings of imputed righteousness and pardon of sin came upon the uncircumcision, as well as upon the circumcision, who walk in the steps of the faith of Abraham (12), for such that are Christ's, true believers in him, they are Abraham's seed, his spiritual seed, and heirs, according to the promise, of all spiritual blessings and privileges (Galatians 3:29). But,
2. The covenant of grace was never sealed to Abraham's natural seed; the covenant of grace itself did not belong to them, as such; nor was circumcision a seal of it to them; nor is baptism a seal of the covenant of grace to any; and therefore it is a great impropriety and impertinence to talk of cutting off from, that which was never had, and never was.
3. Though believing Gentiles share in the spiritual blessings and privileges which the Jewish church, or Jewish believers enjoyed, they never were grafted into that church; that church-state, with all the peculiar ordinances of it, was utterly abolished by Christ, signified by the shaking of the heavens and the earth, and removing of those things that are shaken, that those which cannot be shaken may remain (Hebrews 12:26, 27). The Jewish church is not the olive-tree, of whole root and fatness the Gentiles partake; they are not grafted into the old Jewish stock; the ax has been laid to the root of that tree; and it is entirely cut down, and no engraftment is made upon it. But,
4. The olive-tree, of whose root and fatness believing Gentiles partake, is the gospel church-state, out of which the Jews that rejected Christ were left, and are the broken branches; and those that believed in Christ were taken in, and laid the first foundation of it; there are the first-fruits, and the root, which being holy, are a pledge of the future convection and holiness of that people; they of them that received the first-fruits of the Spirit, were first incorporated into a gospel church-state; and then the Gentiles which believed were received among them, and were engrafted into them; and this engrafture or coalition was first at Antioch, where and when, and hereafter, the Gentiles partook of the root and fatness of the olive-tree; enjoyed the same privileges, communicated in the same ordinances, and were satisfied with the goodness and fathers of the house of God; and of this engrafture, and of this only, does this text speak; so that it is so far from being decisive in the present case, that there is not one word, one syllable about baptism in it, and still less can any thing, in favor of infant-baptism, be inferred from it. I shall conclude this chapter, and with it the affair of the divine right of infant-baptism, which, whether illustrated and confirmed in the Dialogue, must be left to the judicious reader, by observing, that the minister in it being required to give express New Testament proof for infant-baptism, which he was conscious to himself he could not do, in answer to it, requires express New Testament proof that women should partake of the Lord's Supper, and offers to prove infant-baptism by the same arguments that this should be proved. But,
1. We do not go about to prove women's right to partake of the Lord's Supper, by such arguments as this writer forms for us; as, by their covenant-interest, by their claim to have the covenant sealed to them, and by their being a part of all nations; and though we look upon their being believers and disciples of Christ, proper qualifications for their admission to the Lord's supper, when there can be made to appear to belong to infants, we shall readily admit them to baptism. But,
2. We prove their right to the ordinance of the Lord's Supper, by their right to the ordinance of baptism; for they that have a right to one ordinance, have to the other; that women believing in Christ: have a right to baptism, is clear, from Acts 8:12. Whey were baptized, both men and women, and therefore should partake of the Lord's Supper. Let it be proved, that infants ought to be baptized, and it will be allowed and insisted upon, that they partake of the Lord's Supper.
3. We prove it by their being church members; Mary the mother of Jesus, with other women, were of the number of the disciples that formed the first gospel church at Jerusalem; Sapphira, the wife of Ananias, was, with her husband, of the multitude that believed, and were together, and had all things common; after whole awful death, believers were the more added to the Lord, that is, to the church, both men and women (Acts 1:14, 15; 4:32; 5:9, 14). There were women in the church at Corinth; concerning whom the apostle gives rules respecting their conduct (1 Corinthians 11:5, 6, 13; 14:34, 35). Now all those that are members of gospel churches, ought to eat the bread and drink the cup, in remembrance of Christ (1 Corinthians 11:26). Women are members of gospel churches; and therefore ought to eat and drink in like manner.
4. We prove this by example: Mary, the mother of our Lord, and other women, being of the number of the disciples, which constituted the gospel church state at Jerusalem, as they continued with one accord in prayer and supplication, so likewise in breaking of bread (Acts 1:14, 15; Acts 2:1, 44, 46).
5. We prove this by a divine direction, exhortation, and command, Let a man examine himself, and so let him eat (1 Corinthians 11:29). The word used is ανθρωποω, a word of the common gender, and signifies both men and women; in which sense it must be often understood, as in 1 Timothy 2:5 for is Christ a mediator only between God and men, and not women? Under the gospel dispensation, in a gospel church state, there is neither male nor female; they are all one in Christ, and enjoy the same privileges and ordinances (Galatians 3:28). Let the same proof, or as good, be given for infant-baptism, and we have done; let it be proved that infants have a right to any other gospel ordinance as such; that they are or ought to be members of gospel churches; that there is either precept or precedent for the baptizing of them, and we shall readily admit them.