the particular baptist
pactum serva
- Nov 14, 2008
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"4. But, say the Baptists, there is no specific command to baptise infants. Why should there be? If the Baptists say, 'If the Lord wanted infants to be baptized, He would have given a command to do so, or at least, have given a record in Scripture of cases in which children were baptized. But there is no command and no proof that it happened in the days of the apostles.' Following the same line of arguing, women should not be allowed to partake of the Lord's Supper. When the Lord's Supper was instituted, there were no women present.
The Lord never gave a specific command that women should partake of it, and you cannot find in Scripture instances to prove that women actually did partake of it. But again I ask, Why should there be a specific command? In the Old Testament dispensation the women were not excluded from partaking of the Passover; if, in the New Testament dispensation the Lord wanted women to be excluded from the Lord's Supper, He would have given a special command; but there was no such change in the ministration of the Covenant, so there was no need of a specific command. The same with the children: they were included in the ministration of the Covenant; they are not to be excluded now, else there would be a special command to that effect."
Here the above writer asks why there should be a specific command to baptize infants. To Strict Baptists the silence of Scripture is significant. I am tempted to ask a few further questions emphasizing this silence: Why are the Scriptures absolutely silent over the necessary accompaniments and results of infant baptism?
Where can directions be found about the sponsorship for the infants? Not in the Word of God!
And for their subsequent profession of personal faith? Not in the Word of God!
And the manner of their admission to full church membership on reaching the age of responsibility? Not in the Word of God!
On all these points the Scriptures are silent as they are upon infant baptism itself, or even upon the baptism of an adult son or daughter of a Christian household. The reason why the Word of God makes no allusion to infant baptism is because it was altogether unknown in the apostolic age. History shows it to be an ecclesiastical institution rather than an apostolic institution.
The inference that women should not be allowed to partake of the Supper is an exaggeration in the lie of argument. The commission of our Lord to His disciples was, "Go ye therefore, and teach (that is, make disciples of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
Now, in the light of such a word as that, on what grounds should women be excluded from discipleship? Women were found among Christ's dearest friends; they were found nearest to the cross; they were the first at the sepulchre, and it was to a woman that He first revealed Himself after His resurrection. And yet we are asked to believe that there is as much warrant for a clear command for these godly women to partake of the Lord's Supper as there is for a helpless infant to be baptized!
Those women were true disciples. Partakers of the Supper are designated in Scripture as disciples, and believing women are as much disciples as believing men. Paul's narration of the observance of the Supper as recorded in I Corinthians 11:23 is addressed to 'the church of God which is at Corinth.' In 1 Corinthians 14: 34, 35 we are expressly informed that females were in that church.
"4. But, say the Baptists, there is no specific command to baptise infants. Why should there be? If the Baptists say, 'If the Lord wanted infants to be baptized, He would have given a command to do so, or at least, have given a record in Scripture of cases in which children were baptized. But there is no command and no proof that it happened in the days of the apostles.' Following the same line of arguing, women should not be allowed to partake of the Lord's Supper. When the Lord's Supper was instituted, there were no women present.
The Lord never gave a specific command that women should partake of it, and you cannot find in Scripture instances to prove that women actually did partake of it. But again I ask, Why should there be a specific command? In the Old Testament dispensation the women were not excluded from partaking of the Passover; if, in the New Testament dispensation the Lord wanted women to be excluded from the Lord's Supper, He would have given a special command; but there was no such change in the ministration of the Covenant, so there was no need of a specific command. The same with the children: they were included in the ministration of the Covenant; they are not to be excluded now, else there would be a special command to that effect."
Here the above writer asks why there should be a specific command to baptize infants. To Strict Baptists the silence of Scripture is significant. I am tempted to ask a few further questions emphasizing this silence: Why are the Scriptures absolutely silent over the necessary accompaniments and results of infant baptism?
Where can directions be found about the sponsorship for the infants? Not in the Word of God!
And for their subsequent profession of personal faith? Not in the Word of God!
And the manner of their admission to full church membership on reaching the age of responsibility? Not in the Word of God!
On all these points the Scriptures are silent as they are upon infant baptism itself, or even upon the baptism of an adult son or daughter of a Christian household. The reason why the Word of God makes no allusion to infant baptism is because it was altogether unknown in the apostolic age. History shows it to be an ecclesiastical institution rather than an apostolic institution.
The inference that women should not be allowed to partake of the Supper is an exaggeration in the lie of argument. The commission of our Lord to His disciples was, "Go ye therefore, and teach (that is, make disciples of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
Now, in the light of such a word as that, on what grounds should women be excluded from discipleship? Women were found among Christ's dearest friends; they were found nearest to the cross; they were the first at the sepulchre, and it was to a woman that He first revealed Himself after His resurrection. And yet we are asked to believe that there is as much warrant for a clear command for these godly women to partake of the Lord's Supper as there is for a helpless infant to be baptized!
Those women were true disciples. Partakers of the Supper are designated in Scripture as disciples, and believing women are as much disciples as believing men. Paul's narration of the observance of the Supper as recorded in I Corinthians 11:23 is addressed to 'the church of God which is at Corinth.' In 1 Corinthians 14: 34, 35 we are expressly informed that females were in that church.
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