Calebs Inheritance in Canaan, Chapter 5
CHAP. V. Relates to the ſubject fit for Baptiſm, in which the whole Scriptures give in their votes to beleevers and their Infants.
IN Page the 17 hee comes to his laſt head of Eſſentialls, namely the ſubjects to whom the ordinance is to be adminiſtred, laid down in theſe termes, Diſciples, penitent perſons: the Texts he brings are Mark. 6.16. goe preach the Goſpell &c. he that beleeves and is baptized ſhall be ſaved, compared with Matth. 28.10. Goe teach all nations Baptizing.
Anſw: …o cleare theſe places we are to conſider, that before the death of Chriſt the Goſpell, i. e. Abrahams Covenant was ſhut up to the Jewiſh nation onelyonly; And therefore the wall of ſeparation, being broken down by the death of Chriſt he inlarges that commiſſion to all nations which before was confined to the Jewes, According to that old propheſie of Noah Gen. 9.27 God ſhall inlarge Iapheth; and he ſhall dwell in the tent of Shem. So that look what priviledges the Jewes had before, and in what ſence they were diſciples, and Canaanites made ſubject to them; In the ſame large extent the ſame priviledges of covenant-diſcipleſhip, was by this commiſſion publiſht to the world. i. e. to all nations Goe teach all nations, i. e. open Abrahams covenant to all nations, i. e. Let all nations upon embracing the Goſpell and ſubmitting to the conditions of Abrahams covenant, (for there can be no other Goſpell taught,) have the ſame benefit of being diſciples that the Jews had before, that is, both they and their ſeed; for ſo tis cleare the Jews and their Children were diſciples, Eſa 8.16. ſeale the law amongſt my diſciples. And Acts 15. they were thoſe upon whoſe necks the …alſe teachers would lay the yoke of Circumciſion after the manner of Moſes, and are called in verſe …0. Diſciples. Another cleare text for this is Math. 10 laſt verſe, whoſoever ſhall give to one of theſe little ones a cup of cold water, onelyonly in the name of a diſciple, ſhall not looſe his reward where we have three ſor s of perſons named, a Prophet: a righteous man, and a little Child, and the leaſt of theſe called a diſciple by Chriſt himſelf▪ that, by little ones is meant Children, and not beleevers Adult, is plain, becauſe that otherwiſe it had been Tautologie, the word righteous man including all ſuch Adult-believers. [See this place alſo to prove children diſciples, Matth. 21.15. with Luk. 19.37, 39.] For the whole verſe runs in diminitives, both as to the favors ſhewn, and the perſon to whom: For as a leſs favor could not well be extended for Chriſts ſake, then the giving a cup of water, ſo it could not be extended to a leſs ſubject, then to an Infant-diſciple. The ſame word is uſed, Matth. 18.2, 3, 4, 5, 6 The reſult comes to this, That if Children were diſciples amongſt the Jewiſh Nation, to whom the Goſpel or Covenant was firſt preached; and this new Commiſſion was given by way of enlargement of that Covenant to all Nations, baptizing, &c. 'Tis then evident, that children of Believers are now alſo diſciples, therefore fit ſubjects for Baptiſm; and the putting of any other ſence upon the place, as our oppoſites do (in all their Books lately publiſhed) is but a reſting and abuſing the holy Scriptures. And
Secondly, All thoſe other Texts by this Author brought for baptiſing of Believers in Page 17, 18, 19. are thoſe, which in a right ſenſe we deny not, provided, (as hath been already ſaid) They are converted from Judaiſm, or Heatheniſm; or ſuch amongſt our ſelves that have for ſeveral years paſt, neglected their Baptiſm. An example whereof, we may take from the practice of our Brethren of New England, in baptiſing many Heathens, lately converted, which this Author might have ſeen, had he ſtaid there a little longer, and been as Patient in nature, as he is by name.
The next proofs he brings to prove Adult-believers, and not Children, to be the onelyonly ſubjects of Baptiſm, is all thoſe Families, Page …oo mentioned in the New Teſtament, where this oppoſit undertakes to prove they were all converted Diſciples, ſuch as upon hearing the Word, did actually believe hitherto notwithſtanding any thing he hath ſaid. As in page 18. That God commands his Miniſters to dip B…lievers onelyonly: It hath been proved, and that by the teſtimony of two Ap ſtles, That dipping is not the Scripture-way of bap iſing; and that Adult believers are not the onelyonly ſubjects of Baptiſm, is in part cleared: And though he is pleaſed to ſay, The Apoſtles did b…p…ize onelyonly ſuch, it ſhall appear, That what he affirms therein, is againſt the very ſcope and minde of God, through the Scriptures, in theſe following examples.
1. The firſt Family Text he quotes▪ is that of Lydea, Acts 16.14, 15. And a certain woman named Lydea, a ſeller of Purple, of he City of Thiatira, which worſhipped God, heard us, whoſe heart the Lord opened that ſhe attended, &c. And when ſhe was baptized and her houſhold, ſhe beſought us, ſaying, If ye have judged me faithful to the Lord, come into my houſe, and ſhe conſtrained us. Which Family Mr. Patient ſaith, were all Believers, Verſe 40. which Paul and Sylas went to viſit.
Anſw. The conſideration of the words preceding the Text, and the ſeveral circumſtances, will give a clear light to finde out the truth, by him (and many Scribes of a late edition of that party) obſcured and darkned.
Firſt, The perſons that were met together, were onelyonly women.
Secondly, Of all thoſe Women met, we finde onelyonly Lydea converted.
Thirdly, Upon her converſion, we finde her houſhold baptized, and that at the ſame time: By which it is apparent, that ſhe took with her, her family to the place of worſhip; for thus the words run, And when ſhe was baptized, and her houſhold, ſhe beſought us, ſaying, If you have judged me faithful to the Lord, come with me, &c. Both ſhe and her houſhold, were baptized before they went home; by which alſo, we may very lawfully gather,
1. That there were no men at the meeting.
2. That therefore thoſe Brethren afterwards mentioned, could not be then at that time converted, becauſe, had there been men, and they wrought upon, the Holy Ghoſt would not have overſlipt them, to take notice onelyonly of the Female: Therefore it is evident, That thoſe Brethren ſpoken of, Verſe 40. were either ſome of the Family afterwards converted, or ſome other of the City, then met at her houſe, which were after Lydea's converſion, wrought upon, becauſe we finde Paul and Sylas were committed to priſon; and it is likely, it was upon that converting work, which the Goſpel made amongſt them, accordi…g to the voice that called them, come over and help us. Or 3. they might be believing Brethren from other parts, that came to buy Purple, becauſe we finde the Spirit of God taking ſuch exact notice of her profeſſion, Verſ. 14. But that thoſe Brethren, were converted at that time, when ſhe and her houſhold were baptized, is againſt the expreſs Letter of the Text, as any obſervant Reader may ſee. This Text therefore makes againſt Mr. Patient; for if Lydea and her houſhold were baptized, when we finde onelyonly Lydea converted: And if by houſe, is meant Children, as I ſhall afterwards prove it is, then it is …greeable to the very minde of God, to ſay, That her believing gave her Children aright to Baptiſm, becauſe we do not finde any that believed, but her, and yet we finde all her houſhold baptized. Thus then this place breaks forth with much clear light, diſpelling thoſe foggs of error that ſcribbling pens have caſt upon it.
Secondly, The next place hee brings is the Jaylor and his houſe, Acts 16. who rejoyced in God with all his houſe, [hee beleeving] For ſo the words are truly rendred, by which it doth not appear the whole houſe beleeved, but the whole houſe rejoyced, and yet, both he and his whole houſe were Baptized. Secondly 'tis obſervable, the exhortation given the Jaylor runs in the very ſtrains of Abrahams covenant, Gen. 17. walke before me, And I will bee thy God and the God or thy ſeed; ſo here, beleeve, and thou ſhalt be ſaved and thy houſe, ſo Acts 2. when they were prickt in heart, as this Jaylor was, Repent and be Baptized, the promiſe is to you and your Children: ſo here verſe 33. hee was Baptized, he and all that were of him. A fuller expreſſion could not well be uſed, to ſet out his Children by, who may properly be ſaid to bee of their Parents, and none but they. Therefore, if the Jaylor and all that were of him were Baptized, when onelyonly the Jaylor beleeved, though all rejoyc'd, then he and his Children were Baptized; unleſs any man can be ſo unreaſonable as to ſay, that thoſe that were of him were not Children; which to affirme, will but rather diſcover weakeneſs then Eclipſe the truth.
Thirdly, A third example which holds forth a clearer light to the preceding, is that of Zacheus, Luke 9 who was a Gentile-Publican, yet upon Chriſts calling him, hee uſeth this argument, to day I muſt abide at thy houſe, and in verſe 9. this day is ſalvation come to this houſe, For as much as hee alſo is a Son of Abraham: In which word [alſo] the very covenant of grace made with Abraham and his ſeed is confirmed to him and his houſe though a Gentile, that had no relation to Abrahams ſeed by birth, yet, thou alſo though a Gentile, art the ſon of Abraham; and therefore ſalvation is come to thy houſe. Noteworthy are the collections of faithfull Sydenham, from this place, whoſe little peece hath made their water-workes totter, and remains not onelyonly unanſwered, but unanſwereable, though the ſpattering of a ſcratching pen hath given a late attempt to little purpoſe. His collections are theſe, firſt, that aſſoon as Zacheus beleeved, Chriſt applyed Abrahams promiſe to his houſe; And it there had not been ſomething more in it, he would have ſaid onelyonly, ſalvation is come to thee: For the ſpirit of God doth not put a ſyllable more in the Scriptures then is uſefull and neceſſarie.
Secondly Hee opens Abrahams covenant not onelyonly to him, but his houſe, and argues the priviledg from his being a ſon of Abraham, though a Gentile, ſhewing that Abrahams covenant hath as large an extent amongſt the Gentiles, as it had amongſt the Jews to a beleever and his ſeed; otherwiſe it had been enough to have ſaid ſalvation is come to thee: but to mention his houſe with himſelfe, and to bring them into the bleſſing, and give this as a reaſon, becauſe thou alſo art a ſon of Abraham, is as much as to ſay, that the priviledges of Abrahams covenant are the ſame to thee a Gentile and thy houſe, as they were to Iſaac, for as much as thou alſo art a ſon of Abraham, as well as hee. Now for Chriſt to ſpeak in this dialect, and to tell them of their houſhold and his favour to them, and that in the beginning of the Goſpells planting, and yet at the ſame time to exclude their infants from all outward ſignes of the promiſe, which they ever had in darkeſt dayes of Grace, is a ſtrange policie unſuitable to the ſimplicitie of the Goſpell.
Theſe are ſuch plain examples, that I marvell what kind of conſcience men pretend to have, when they ſhut out the ſun that ſhines in theſe ſcriptures, and cry out they are full of darkneſs.
Fourthly, The next place and example brought by this Author, is the houſe of Stephanus, whom Paul Baptized; A Triumphant place ſo thought, to prove that there was no Children in thoſe houſes mentioned 1. Cor. 11.6. chap 16.15. the words run thus; I beſeech you brethren you know the houſhold of Stephanus, that it is the firſt fruits of Achaia: that they have addicted themſelves to the miniſterie of the Saints; That yee ſubmit your ſelves to ſuch, and to every one that laboureth with us: where ſaith Maſter Patient, wee ſee they were all miniſters, and men that laboured with the Apoſtles, therefore not Babes or Children.
Anſw: The Apoſtle doth not ſay they were all Miniſters, or ſuch as laboured in the word and doctrine, as he did himſelfe; But they are ſo ſaid to Miniſter, becauſe they addicted themſelves to the miniſtring to the Saints, in a way of Hoſpitalitie, for ſo the word is taken for releeving the Poor and ſo the ſame chap. refers to 1 Cor. 16. namely a free, liberall and charitable collection for the poor Saints: verſe 1.2.3. and 2 Cor 8.4. chap. 9.1. now as touching the Miniſtring to the Saints, 'tis ſuperfluous for me to write &c. In which places the ſame word is uſed, as here in this example of Stephanus and his houſe, who addicted themſelves to the Miniſterie of the Saints. by which it appeares, that as the Apoſtle had boaſted of others in the former chap. ſo in this alſo hee commends the freeneſs and Hoſpitalitie of Stephanus; becauſe in ſuch actions there is much heart-ſinceritie to be ſeen, in entertaining poor Chriſtians, This being ſo, Then tis no hard matter to know, who is meant by the houſe of Stephanus which Paul Baptized. For though the ſervants 'tis likely might be gracious, and full of love to poor Chriſtians, yet by the word houſe is property meant, Parents and Children, and 'tis very, unlikely, the ſervants of the houſe ſhould be ſo free and hoſpitable of their Maſters goods. And as for the Children, they were taken in by their Parents Actions and ſo the whole houſe is commended, For the hoſpitalitie of Stephanus and his yoakfellow, as 'tis uſuall in ſuch cauſes, to ſay, ſuch a houſe is noble and free, when 'tis meant onelyonly of the heads and chief of the family, and theſe were the perſons that Paul preſſeth the Church to honour and eſteem; and to ſubmit to ſuch; And not to ſuch onelyonly, but to every one alſo, that helpeth with us, and laboureth. But 'tis a ſtretcht inference to ſay, that becauſe his houſe addicted themſelves to the miniſtrie of the ſaints, therefore they were all preachers, and ſuch as laboured in the Goſpell, and the Church was to ſubmit themſelves to all the houſhold i. e. ſervants, and all as miniſters, therefore no Children. The like alſo the Apoſtle preſt them in the following verſe to ſubmit to Fortunatus and Achicus, who came with a ſeaſonable and refreſhing releef and ſupply to their wants; therefore acknowledg ye them that are ſuch, verſe 18. i. e. ſuch who miniſter releef to Chriſtians in neceſſitie. So Matth. 8.15. 'tis ſaid that Peters Wives Mother miniſtred to Chriſt. Maſter Patient, ſurely will not be ſo far beſides himſelfe, to think that ſhe preacht to Chriſt, as a miniſter; from what then hath been alſo ſaid to this inſtance, 'tis abundantly clear to any ſober ſpirit who is willing to ſearch after truth, and not take things barely upon the count of Maſter Patients word. Our oppoſites have not ſo honeſtly quitted themſelves in al their writings in interpreting this text, to lay a ſnare, or decoy, to intrap, or intice people into the lake of error, by ſaying that here was none but Adult-beleevers in this houſe, when as the tenor of thoſe Scriptures hitherto which related to houſholds, hath ſtill run to the children upon the parents beleeving.
Queſt. But how ſhall I know, whether, when the Scripture ſpeaks of houſe, there were any Children? for the word is not expreſt; they might be houſholds and yet no Children.
Anſw. 'Tis the common way in finding out the mind of God in Scriptures to compare them, that ſo what is, darke in one, may be cleard by the other; And ſince the ſpirit of God at the firſt tender of the Goſpell, did delight to ſpeak to Jew and Gentile, in the Old Teſtament Dialect, as to ſay of Lydea, She and her Houſe, the Jaylor and his Houſe, Cornelius and his Houſe, Stephanus and his Houſe, Zacheus and his houſe; ſo Criſpus believed in God with all his houſe, the houſe of Ariſtobulus, the houſe of Narciſſus; it is as if he had ſaid, If you would know what I mean by this word houſe, then look back to my Firſt will and Teſtament; for what it was then, it is now. Therefore when upon review, we ſhall finde in the Old Teſtament, there were Children mentioned, and chiefly included; It will be then an undoubted truth to ſay, and maintain, That in all theſe houſes mentioned to be baptized, there were Children, which properly gave the denomination, and they all baptized whileſt little ones, upon the Belief or Covenant-right of their Parents. See Gen. 12.3. In thee ſhall all the families of the Earth be bleſſed: Who are ſo properly the Family as Children? Chap. 30.30. And when ſhall I provide for my own houſe alſo? Who was that houſe that Jacob was bound to look after, and provide for, but his Wife and Children. And Chap. 45.18, 19. Then ſaid Pharaoh, Say unto thy Brethren, take your Father, and your Houſhold, and come unto me. And Verſe 19 it is explained to be heir little ones, Wives, and Fathers. So Num. 3.15. 2 Sam. 23.5. Joſh. 24.15. So the Apoſtle, He that provides not for his own houſe, i. e. His Children, is worſe then an Infidel, and hath denied the Faith, 1 Tim. 5.8. What denying the Faith can this be, for ſuch as profeſs Chriſt, if it be not the Faith of that Covenant of Grace, into which, Believers and Profeſſing-Chriſtians with their Seed, are admitted? The neglect of a Heathen-Parent, in not providing for his Children, cannot be called a denying the Faith, but the denying the Law of Nature. But the neglect of Chriſtians in not providing for their Children, is a denying the Faith, becauſe viſibly within the Covenant. Exod. 1.1. Prov. 31.11. 1 Sam. 20.15. 2 Sam 9.3, 9. 1 King. 17.1…, 13, 21, 22, 23. Pſal. 127.1, 3. Prov. 12.7. Hoſ. 1.4. 1 Tim 3 4, 5. & 5.4, 8. 2 Tim. 1.16. A full Text alſo is, That where the Prophet ſpeaks of Iſraels converſion and gathering under the Faith of Chriſt, yet to be fulfilled. Jer. 1.1. At that time, ſaith the Lord, will I be the God of all the Families of Iſrael, and they ſhall be my people: A Text ſo remarkable that it is enough to convince any man, that, look what God was to Iſrael, and the Families of Iſrael, in bleſſing them, as their God; i. e. aged in Covenant with them, and their …eed, ſo he will be the ſame God again to Iſrael, and their Families in Goſpel-days: Which …ime is near at hand, and they, and their Seed, whilſt Babes, ſhal be his people; ſo that either our oppoſits muſt oppoſe that doctrine of the Jews converſion, when both they and their Children ſhall be brought into the Faith of Chriſt, or elſe of neceſſity they muſt acknowledge the truth by us maintained.
Now then to ſum up all, the premiſſes conſidered, and that upon the advantage the Spirit of God puts into our hands, in explaining what is meant by the word houſe, himſelf, who is a better Expoſitor, then Mr. Patient, or any elſe; We ſee the whole Catalogue, or Cloud of Family-Witneſſes and Examples, in Scripture, do give in their Light and Teſtimony to Abrahams Infant-ſeed. And that when the Scripture ſpeaks of Houſholds baptized, it is meant Parents and Children; and when a Maſter of a Family was converted, and became the ſon of Abraham, as Zacheus, though a Gentile, his Seed, or Houſe alſo, were taken viſibly into Covenant, Luke 10 3, 6. So that by this time, we ſee the vanity, and ſelf-confidence of this Author, to ſpeak ſuch bitter words of Gall and Wormwood, as he doth in page 23. againſt a world of people; who, as he ſaith, from Cuſtom, and Tradition, run headlong after this Idol of mans invention. By which it is evident, That whoſoever embraceth not this new doctrine of dipping, which hath already been proved, not Apoſtolical; he is no otherwiſe look'd upon, or eſteemed, then, yea called an Idolater. And thus not onelyonly the Truths of God, and Priviledges given to all Gods people, ſuffer; but alſo the Powers and Authorities of theſe Nations come to be undervalued, ſlighted, and contemned, for practiſing or countenancing ſuch Idolatries. Thus the dark-ſide of the Cloud, by this, appears onelyonly to ſuch ſpirits, when the Iſrael of God, i e Abrahams Seed, have light within their dwellings. Ye therefore who have upright hearts to God, and his ways, that have been hitherto led in theſe untrodden paths, and ſo have loſt the way, enquire after the footſteps of the flock, and have more pity to your own bowels: Cut not off their entail to Grace, by loſing your viſible right and title to the Covenant, in which the inviſible part thereof is conveyed. What though they are born in ſin and iniquity, yet the Promiſe reaches them whilſt yong, as it reached Iſaac when a Childe. If you are not wanting in your duties, your children have a Goſpel-right; the Seed of the Jews had it, yea, they ſhall have it again to the ſame Covenant. Take heed leaſt your Children cry our againſt you at the laſt day, and ſay, their cruel Parents took away their Bread, and gave away their birth-right for nought. Let me therefore ſay with the Prophet, It hath and ſhall be for a lamentation, to ſee Chriſtians kick againſt their own mercies. And let me leave this with you Mr. Patient, Ro. 2.22. thou that abhorreſt an Idoll, doe not commit ſacriledg, by ſtealing away a Church ordinance from thoſe to whom God hath given it: Thus far his four Eſſentialls are weighed, over which we may write that ſuperſcription Daniel. 8.15. Mene Mene tekel vpharſin thou art weighed in the ballance and found too light.