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them. I am 'very willing, says he, that children should be as holy as the most be- , nevolent person can wish them. 1 have no inclination to lay a stain upon that innocent age.—But here is not a word about their baptism.' The gentleman doubtless knew how we argue from these texts to prove infant baptism. Why has he not shewn, that they must, or may be taken in some other sense? Why has he not told us, how the branches are holy by the holiness of the root; how children are holy by their parents faith, in some other sense than as being entitled to the privileges and seal of the covenant? How the Gentiles can be partakers of the same promise," and of the same root and fatness with Abraham's natural seed, and yet not be admitted to the same privileges? The truth is, the argument from these texts is unanswerable.*
* To evade the argument from this passage, some have said * The same holiness, which is ascribed to the children of the believer is also ascribed to the unbelieving partner, who is said to be sanctified, as well as the offspring said to be holy. Why then is not the unbelieving husband, or wife, a member of the church by virtue of the faith of the correlate, as well as the children, by virtue of the faith of the parent?
Again. The Apostle, in the 4th chap, to Gal. tells us, that Isaac was born after the Spirit, and born by promise, tiy this he illustrates the gospel covenant; and says, As
In answer to this I would observe: Infants, under the Old Testament, had ever been received as members of God's church. But when the Jews, in the time of Ezra, had, contrary to au express law, married strange wives, by whom children were born to them, it was ordered that these children, with their heathen parentB, should be put away, as unclean; and the men, who refused to put away their strange wives, were themselves to be separated from the congregation.
In the Corinthian church, a doubt had arisen whether a believer might coutinue with an unbelieving correlate. This question the apostle answers in the affirmative. For though he advises christians to marry only in the Lord, yet a marriage, contracted when both the parties' were unbelievers, is not dissolved by the subsequent faith of one of them. But it might farther be inquired, whether children born of parents, of whom one was a heathen, ought not to be excluded from the church with the unclean or heathen parent, as had been determined in the time of Ezra? To this the apostle answers in the negative. If a brother have a wife who believeth not, and she be pleased to dwelt with him, let him not put her away, and so of the wife who hath an unbelieving husband. For the unbelieving husband is, or hath been, sanctified by the wife; or rather, sanctified in, or to the wife; and the unbelieving wife hath been sanctified in, or to the husband. The unbelieving is sanctified in respect of, and in relation to the believing party, so that the latter has a lawful use and enjoyment of the former; (for as the apostle says elsewhere, to the pure, all things are pwe; and every creature of God is good, for it is sanctified by the word of God and prayer.J—F.lse were your children unclean* If the unbelieving partuer were not sanctified to the use of the Isaac was, so are tee the children of the promise, i. e. we are born children of the promise, as being born of covenanted parents. Accordingly the Apostle to the Hebrews speaks
believer, both the parents must be rejected from the church, the former as a heathen and unctean, the latter as criminally living in cohabitation with a heathen; as, in the time of Ezra, those who refused to put away the strange wives, whom they had unlawfully taken, were to be separated from the congregation. Consequently the children would be unclean, because both the parents would be so. But since the unbeliever is sanctified in relation to the believer, the children are holy, and so to be accounted members of the church.
The unbeliever is here said to be sanctified, not in relation to Ood, but only in relation to his, or her yokefellow. But the children are said to be holy, iu opposition to the unclean, or to heathens- A person's being sanctified in a particular respect, or for a certain purpose, as the unbeliever is here said to be sanctified only in relation to the husband, or the wife, does not denominate him a holy one, which is, in scripture, the appropriate title of those who belong to the church. Therefore, though children are members of the church, as descended from, and under the care and government of a believing parent, yet a heathen becomes uot a member of the church by marriage with a believer. The words of the Apostle can convey no such idea. For he calls children holy in opposition to the unclean; but he expressly defines and limits the sense, in which the unbeliever is sanctified. It is merely in respect of, and in relation to the believing correlate.
The sense which we have given of the phrase, sanctified by, or to the wife, is approved by critical expositors, particularly by Whitby, who says, it is the sense given by the Greek interpreters; and it is certainly agreeable to the phrase in the original. The of the privileges of the covenant, as being the birth right of christians, and cautions them, that they do not profanely sell their birth right, as Esau did his.
And it is worthy to be noted, that the same titles, by which christians are distinguished from heathens, are expressly applied to the children of converted parents. Are christians called saints? So are their children.* Are they called disciples? So are their children.j" Do they belong to God's kingdom? So do their children,J Are they called believers? So christian families, which were supported by a common stock, in which infants were included, are called the multitude of them that believe.^ And Christ speaks of those little ones which believe in
Apostle cannot intend, that the unbeliever is converted to thefalth by the believer; for this sanctification is something which has already taken place, while the subject was an uubeliever. The conversion of the uubeliever by the influence of the believing correlate, the Apostle afterward mentions, as an additional reason for cohabitation; but he speaks of it as a change which hopefully may, not as what already has, or certainly will take place. What knottiest thou, O wife, whether thou shalt save thy husband f And how inowest thou, O man, whether thou shalt save thy wife?
* 1 Cor. vii. 14. t Acts xv. 10. t Mark*. 14.
§ Acts iv. 3S.
him* Are christians called the children of God? So are the infants of professors.f They that belong to the church are called the saved; so salvation comes to the house of the believer.^ Who, that considers how these titles are promiscuously given to adult christians and their children, can doubt, but that children are brought into covenant with their parents in the gospel time, as they used to be before, and consequently are subjects of baptism, the only initiating seal?
8. I shall add to the preceding arguments one more, taken from 1 Cor. x. 2. The Apostle here, speaking of the Jews who came out of Egypt, says, They were all baptized unto Moses in the cloud and in the sea.
That this passage alludes to christian baptism, our brethren, particularly the author of the letters, allow. The Apostle plainly considers their baptism into Moses as typical of our baptism into Christ; for he adds, They did all drink of the same spiritual drink; for they drank of the rock, which followed them, and that rock is Christ or a type of Christ.— All these things happened to them for exam
* Mat. xviii. 6. t Ezek. xvi. 91. % Luke xtx. 9. ,