The Covenant of God Entered with Mankind, Chapter 57
CHAP. LVII.
The with-holding infants of Chriſtian parents from Baptiſme is the ſin of Sacriledge.
HEnce farther followes, that the Prohibition of infant-Baptiſme or with-holding them from that Ordinance that are the iſſue of Chriſtians, is the ſinne of Sacriledge. This is plaine from the premiſſes, they are the Lords, His heritage, Pſal. 127. 3. The Lords ſervants, Levit. 25. 42. holy ones, Rom. 11. 16. 1 Cor. 7. 14. Children of the covenant, Acts 3. 25. intereſſed in the priviledges of the people of God, Mark 10. 14. Therefore they are to be given to God, Caeſar will account it a robbery, if that which is his due be denied; God will account it a robbery, if that which is his be denied;Infant-baptiſm cannot be charged with will-worſhip. Render unto Caeſar the things which are Caeſars, and unto God the things that are Gods, Matth. 22. 21. Adverſaries faſten the brand of will-worſhip on the practice of it; But if Baptiſme be any worſhip according to the minde of Chriſt, then infant-Baptiſme is out of all danger or poſſibility of will-worſhip. In caſe infants were not within he verge, yet their Baptiſme could be no will worſhip; we ſet not up of our ſelves the Ordinance that we apply to them, but make application of the Ordinance that Chriſt hath inſtituted; In caſe they have no title, there is onelyonly a miſapplication of worſhip inſtituted, and no deviſe of worſhip. To this is replied, and demand made whether infant-communion were not will-worſhip? whether baptizing of Bells were not will-worſhip? yet theſe are but miſapplications of an instituted ordinance to a wrong ſubject. I anſwer, none of theſe were will-worſhip, nor yet the Baptiſme of the Horſe in Huntingdon-ſhire, but the horrid prophanation of an inſtituted worſhip; Baptiſme is ſtill Gods, but the application mans, and here the will is not carried to a deviſe of an ordinance, but alone to the application of it. Our adverſaries making it a corruption of the Ordinance of Baptiſme, acquit it from will-worſhip: But in infant-Baptiſme we neither deviſe an Ordinance, nor of our own heads make application of it: we know they belong to the family of Jeſus Chriſt, we know Chriſts order to admit them to the priviledge that was proper to thoſe of his family, and as faithful ſtewards we follow the will of our Maſter, not our own will, but the will of Chriſt Jeſus. Could they waſh their hands of Sacriledge, as we are able to clear our wills and wits from deviſe of a worſhip, it were better with them; The times were, when men looked upon things conſecrate (as holy to the Lord) in a multiplying glaſſe; we had holy places, holy Altars, in which ſome of our preſent opponents went too farre to the grief of the godly, and farther than the times with their ſtreames needed to have borne them, had he been meerely preſt, and no voluntier in it.Extremes are dangerous. I wiſh they would ſeriouſly conſider, how ordinary it is with men to carry on their wayes in extreames, and out of ſuperſtition to runne upon Sacriledge. It is well known how apt the people of Iſrael were for idolatrous wayes, and ready to embrace every ſuperſtition after the way of the Heathen, and in conformity to them; yet after the Babyloniſh captivity, they were quite taken off that courſe; What wickedneſſe ſoever they were otherwiſe guilty of, yet it is obſerved that they kept themſelves from Idols; That ſinne had ſo conſumed them, that at laſt it had even wearied them: And then (as it appeares from the Apoſtle) they runne upon this extreame,The Jewes leaving idolatry, run upon Sacriledge. to which we are here ſpeaking; Therefore when in other things they are charged with the ſame ſinne that (as men of knowledge) they condemned in others, Thou that preacheſt that another ſhould not ſteale, doeſt thou ſteale? Thou that ſayeſt a man ſhould not commit adultery, doeſt thou commit adultery? And the Series of the words leading to a charge of Idolatry, the Apoſtle changes the phraſe, and ſaith, Thou that abhorreſt Idols, doeſt thou commit Sacriledge? Rom. 2. 22. This was now their ſinne in the other extreame, not on their own heads to put a ſuppoſition of holineſſe to the Lord on any thing for worſhip, but to convert to other uſes that which was ſanctified as holy. I know ſome underſtand theſe words in a Metaphor, that by Sacriledge is meant the robbing of God of his honour by ſinne againſt him; but that interpretation the next words contradict, in diſtinct words forbidding that Sacriledge, if they will ſo call it. Origen will turne it into an Allegory, and underſtand the ſpoyling of the ſenſe of Scriptures, and ſtealing Chriſt out of the Scriptures; But the text is plaine, that it is a reproof applied to their capacities, and in the letter convincing, as well as the former of ſtealing, and adultery, The plaine ſenſe, (ſaith Peter Martyr) is the meaning. May not I now ſay that theſe things are out examples, to the intent that we ſhould not runne with them in theſe extreames from an abhorrency of the one to the other, from an abhorrency of Idols to the guilt of Sacriledge, which according to the Schoolmen is rei ſacrae viola…io, or rerum ſacrarum furtum, a deteigning from God that which for an holy uſe is ſeparate for him, Separation for God of perſons or of inanimate or unreaſonable creatures. Whether Sacriledge be any New Teſtament ſin.which ſeparation is either of perſons, or of inanimate, or irrational creatures. I know there are thoſe that affirme that there is no ſuch ſeparation for God in Goſpel times, and conſequently there can be no ſuch thing as this ſin of Sacriledge in our times, for what is not, cannot be thus violated or detained. As to the ſeparation of inanimate or unreaſonable creatures it cannot be fully denied, nor yet muſt it fully be yielded, that no ſuch things are now to be accounted as ſeparate to the Lord, we muſt therefore diſtinguiſh. Theſe may be ſaid to be ſeparate for God,Separation for God either by inſtitution or approbation. and conſequently holy, two wayes. 1. By divine inſtitution and appointment, So the Temple and Utenſils of the Temple were holy. 2. By divine approbation, when men let them apart for advancement of ſuch an holy uſe as God approves. The former we confeſſe was proper to the times of the Law, but the latter yet remaines in Goſpel-times, and upon this account Ravanellus juſtly makes the ſinne of Ananias and Sapphira, (in keeping back part of the price of their land that was ſet apart by them for the ſervice of the Church) to be the ſinne of Sacriledge. The land before ſale was his own, and the price after ſale was his own, but now it was to ſerve (by their voluntary act) onelyonly to a purpoſe that was holy; The detaining of it is the violation of that which is holy.Places for worſhip and maintenance of thoſe that attend upon worſhip ſeparate by divine approbation. And in this way, both the places of publick worſhip, and the revenues for maintenance of thoſe that attend upon this worſhip, are ſeparate for God: It will be thought ſomewhat out of my way to ſpeak to theſe things, yet having ſo fair an occaſion, I ſhall take the liberty of a few words, concerning the places of worſhip, ſhall ſpeak ſomewhat in the [negative,] and by way of conceſſion; There is not any ſuch holineſſe in them, as in the Tabernacle and Temple, This is diſavowed by Chriſt,Poſitious concerning places. John 4. 23. Theſe had the preheminence above our places of meeting in foure ſeveral particulars.Negative.
1. They had their inſtitution, and immediate injunction from God, Exod. 35. 10, 11. 1 Kings 5. 5. 1 Chron. 22. 9, 10.
2. Their direction and preſcription, Heb. 8. 5.
3. Their promiſe, not alone reſpective to the worſhip, but the place, Exod. 29. 42, 43.
4. Their ſanction or penalty in regard of typical prophanation, Num. 19. 20. In all of theſe particulars we muſt give the Temple and Tabernacle the preeminence, beſides that the Temple and Tabernacle were but one for all Iſrael, we have many. In the affirmative I ſhall lay down ſeveral poſitions.
Firſt,Poſitive. there is equal warrant and reaſon for the building of our places of meeting, for the worſhip of God, as there was for the Synagogues of the Jewes; Though we put no ſuch holineſſe on theſe places to parallel them with the Temple, yet they have equal warrant, and are to have equal reſpect with the Synagogues which the Jewes had in every City, Acts 15. 21. Not only in Judea, but where they were diſperſed, Acts 13. 14, 15. There is no word in all the Scripture for the erecting of theſe Synagogues, no mention made of them but once, where a ſad complaint is made of the burning of them, Pſal. 74. 8. But the people of God being by Gods command to be inſtructed in the Law, they built them places for conveniency of meeting, and in ſuch places they met, The Law was there preacht, Chriſt and his Apoſtles did preach there, our places of meeting then ſtand in equal honour with theſe Synagogues: Thoſe that can ſay any thing for theſe Synagogues, which we cannot ſay for our publick places of meeting, let them produce it.
2. There is as much reaſon and equal warrant to call our places of meeting by the uſual common Name of Churches, as to call theirs by the common name of Synagogues; Nothing can be ſaid to condemne the uſe of the word Church for our place of meeting, but the like may be ſaid to condemne, the uſe of the word Synagogue for their place of meeting. The Scriptures therefore calling theirs Synagogues, Luke 7. 5. Acts 18. 7. we may therefore fitly call ours Churches. That which is objected againſt the word Church, is, that Church ſignifies not a houſe of wood or ſtone, but a ſociety or fellowſhip of men, profeſſing faith in Jeſus Chriſt; So alſo the word Synagogue ſignifies not a building, but ſuch an aſſembly or ſociety likewiſe; In the ordinary ſignification (ſaith Spanhemius) Synagogue ſignifies the aſſembly, not the place where they aſſemble, but in the New Teſtament it is ſometimes put for the place of aſſembling, Luke 7. 5. Acts 18. 7. Synagogue, and Church, are one and the ſame, both ſignifie the aſſembly met; As the one, ſo alſo the other may be applied by an uſual figure to the place of meeting, and therefore where it is ſaid, the Centurion loveth our Nation, and hath built us a Synagogue, Luke 7. 5. the laſt Annotations have it, a Church; So that they that would reforme this language, which calls our places of meeting a Church, muſt reform the language of Scripture, which calls the like places by a name of the ſame ſignification.
Thirdly, it is a pious work to erect theſe Churches, or publick meeting places for advancement of the knowledge and worſhip of God, as may be evinced from that Narrative of the Centurion, Luke 7. and the tranſactions between Chriſt and him. 1. There are ſeveral evidences of piety in the man. 1. He is tenderly affected with his ſervants ſickneſſe. 2. He ſends to Chriſt for cure, makes to him as Mary for Lazarus. 3. He evidences a mighty faith in Chriſt, beleeves that Chriſts word without his preſence will work for his ſervants recovery. 4. Makes this good by an argument from the leſſe to the greater, I my ſelfe am a man under authority, and have men under me, if my word ſtands, who am an inferiour perſon, how much more then thine? 5. The Lord Chriſt ſpeaks by way of commendation and admiration of his faith, ver. 9. 2. There are evidences of the warranty of his fact. 1. The Elders of the Jewes take notice of it, and upon this account commend him to Chriſt to have his requeſt gratified, Lord, he is worthy for whom thou ſhouldeſt do this: For he loveth our Nation, and hath built us a Synagogue. 2. This takes with Chriſt, Then Jeſus went with them.
Fourthly, being a pious work as we ſee to erect them (not only in the judgement of this Centurion, but of the Jewes, yea and of Chriſt Jeſus) it is then an evil, a ſinne to demoliſh and deſtroy them, this followes from the former; If piety let them up, ſinne pulls them down: If he be a good Townſman that builds a Markethouſe, a School, &c. then he is an ill-deſerving one that does ruine it. If the Centurion have his praiſe for building a Synagogue, then it muſt be their reproach that deface them. Farther we have a ſad complaint of ſuch acts of Sacriledge done by adverſaries, enemies, blaſphemers, Pſal. 74. 7, 8. They have caſt fire into thy Sanctuary, they have defiled by caſting down the dwelling place of thy name to the ground: They have burnt up all the Synagogues of God in the Land. The burning of the Temple in the firſt place is complained of, the dwelling place of Gods name. Then of the Synagogues which were ſcattered through the Land, all theſe were deſtroyed and conſumed. This the godly lay to heart, as a ſore evil, and complaine of it heavily and ſadly.
Secondly,Miniſtry maintenance aſſerted. As to the revenue for maintenance of thoſe that attend upon this worſhip, I might ſpeak, 1. To that which is conſcienciouſly due,1. What conſcientiouſly is due. in which the minde of God is, that it be not detained, as might be made good, 1. By the Apoſtles authority. 2. By his Arguments and Reaſons. 1. By his authority, Gal. 6. 6. Let him that is taught in the Word, communicate unto him that teacheth in all good things. Subſiſtence is of due to him that teacheth from them that are taught according to their abilities, and the proportion of their poſſeſſions. This is no almes or free gift, but a due debt. The Apoſtle gives it in charge, and takes off excuſes and evaſions in the words that follow; Be not deceived, God is not mocked, for whatſoever a man ſoweth, that ſhall he alſo reape. And as the Apoſtle by his authority orders it, ſo he gives his reaſons for it, which might be enlarged to a great length from 1 Cor. 9. He firſt argues from the practice of other Apoſtles, of all the Apoſtles except himſelf and Barnabas, ver. 5, 6. I only and Barnabas have we not power to forbear working? 2. He argues from a civil right and common equity in three particular inſtances, ver. 7. 1. In Souldiers, Who goeth a warfarre at any time at his own charges? 2. In Husbandmen, Who planteth a Vineyard, and eateth not of the fruit thereof. 3. In Shepherds, Who feedeth a flock, and eateth not of the milke of the flock? All theſe live of their labours, Miniſters who undergo equal labours muſt live of theirs. Thirdly, he argues from the command of the Law, ver. 8, 9. Say I theſe things as a man? or ſaith not the Law the ſame alſo? For it is written in the Law of Moſes, thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corne. Doth God take care for Oxen? Where two obſervations are cleare. 1. The Law of force is to Chriſtians; and ſecondly, Miniſters muſt live on their Miniſterial pains. Fourthly, he reaſons from communicative juſtice, ver. 11. If we have ſown unto you ſpiritual things, it is a great thing if we ſhall reap your carnal things? Whence three things are clear. 1. That the things of earth carry no proportion with the things of heaven. 2. By the Miniſtery of the Word the things of heaven are conferred. 3. When Miniſters conferre on their people the things of heaven, there is all equity that they ſhould receive the things of earth. Fifthly, he argues from the proviſion made in the Law, ver. 13. Do ye not know, that they which miniſter about holy things, live of the things of the Temple? And they which wait at the Altar, are partakers with the Altar? If the Law judge it equal for the Levites, to live on the paines that they take about holy things, then it is equal that the Miniſters of the Goſpel live of their paines, But the Law made ſuch proviſion for the Levites, not with an hungry, narrow proportion, but in a liberal and honourable way; See Doctor Reynolds on Pſal. 110. pag. 478. Sixthly, he argues from Chriſts inſtitution in a parallel way, ver. 14. Even ſo hath the Lord ordained, that they which preach the Goſpel ſhould live of the Goſpel; whence we ſee at large that it is the minde of Chriſt that this be not detained in caſe the Apoſtle (as he ſayes, 1 Cor. 2. 16.) hath the minde of Chriſt.
For that which is legally due either by order of the Sate,2. What is legally due. or a voluntary gift of any perſon, to that end, it ought not to be alienated; There is equity in the thing (as we have heard at large) when authority ſhall put upon it their ſanction, it is a farther confirmation; for a voluntary gift, in caſe Ananias may not revoke his own, none may alienate anothers; If it be a mans Testament, no man diſanulleth it, Gal. 3. 14. The poore muſt enjoy that which by free gift is ſetled upon them, ſo a Corporation, and ſo the Miniſtery in like manner. To deſtroy publick places (of neceſſary and convenient uſe) for advancement of publick worſhip, to alienate lively-hood which is in order to it, is to devoure that which is holy, reductively holy: not by Gods particular inſtitution, with limit to that thing or place, but by his Warranty and approbation.
Separation of perſons, for God is of another ſort; they that are thus ſeparate, God ownes; not only as reductively, but relatively holy: This is either peculiarly, in ſome way of ſpecial calling, to do ſuch work as is holy, of which there were ſeveral ſorts in the time of the Law, Prieſts, Levites, Nazarites, Singers, Porters, which will not be denied, and in a parallel way Miniſters of the Goſpel as we have ſeen, 1 Cor. 9. 14. Acts 13. 2. The Holy Ghoſt ſaid, Separate me Saul and Barnabas for the work whereunto I have called them.
Here an eminent adverſary gives in his aſſent, and ſayes, Paſtors and Teachers, or Preſbyters to teach, and governe the Church of God; I am aſſured are a divine inſtitution, and a very merciful gift of Chriſt, Epheſ. 4. 11, 12, 13. 1 Cor. 12. 28. Acts 14. 23. 1 Tim. 3. 1. Titus 2. 5. to whom people ſhould yield obedience, Heb. 13. 7. and yield maintenance liberally, 1 Cor. 9. 14. Gal. 6. 6. 1 Tim. 5. 17, 18. If any go about to extirpate them, let him be accurſed as an enemy to Chriſt and his Church. This the evidence of truth forces him to confeſſe, though preſently he takes againe all that from them, which he had under ſuch an Anathema yielded them. He that gives to every Free-man of London, in caſe competently qualified, the whole power and authority of the Lord Major, to every free Subject of England, the whole power of the Lord Chief Juſtice, goes a deſtructive way for extirpation of thoſe places, or functions. This I think all will grant, when each man may do their work, they ſhall ſoon have little honour in the naked title. Now our Authour gives the work of preaching promiſcuouſly to all. Notwithſtanding what ſuch and ſuch have ſaid, I ſtill conceive (ſaith he) that not onelyonly for triall of expectants, but alſo upon other occaſions, perſons not ordained, may be permitted, yea deſired to preach in the Pulpits. If all that ſuch have ſaid cannot withſtand this conceit, me thinkes his Anathema (but now pronounced) ſhould affect him ſomewhat. Let him take heed leſt he let them looſe to runne upon ſo heavy a curſe that hangs over thoſe of ſuch principles. It were to be wiſhed he would have anſwered their reaſons in a better temper than he hath done other mens, or have given in ſomewhat of his own farther than his bare conceit. I confeſſe, he ſpeakes ſomewhat by way of caution. Nevertheleſſe I am againſt the courſes of many Souldiers, and others who againſt the denial of able Teachers, to whom the teaching of the people is committed, love to get into the Pulpits of the ableſt men, to vent their peculiar conceits, and often-times their pernicious Errors, not regarding to preach to the ignorant the clear Truths of Faith, and a holy life in places where they have no Preacher, but to new Converts; to pervert them, and with-draw them from their able Teachers, and to diſquiet them and their Congregations by frivolous exceptions. If they have but their liberty to become Pulpit-men, and may conſecrate themſelves without laying on of hands (which is confeſt to be of divine inſtitution) they will ſoon be their own carvers for the choiſe of Pulpits, They will be the judges of the ability or inſufficiency of Miniſters gifts where they quarter. All ſhall be clear truths that they vent; Break down the Apoſtles fence, that by appointment from Jeſus Chriſt he hath ſet up, Let them be proved, and then do the office, and then a mound, Segges and Bul-ruſhes will ſoon be trodden down. The God of order hath taken more care; The diſpenſation of the Sacraments is with theſe every mans work, as well as preaching the Word, which he notably proves againſt Maſter Baxter. Doth the Embaſſage of Chriſt, diſpenſing of his mysteries, beſeeching in his ſtead, &c. conſiſt (ſaith one) in breaking bread, delivering it; bidding, take, eat, &c? If it do, then a non-preaching Minister who doth theſe things, may yet be an Embaſſador of Chriſt, and Steward of his myſteries; then the breaking bread, &c. is a converting Ordinance, as Mr. Pryn held, which Mr. Gilleſpy and Mr. Rutherford deny.
If it be granted that this is the whole of a Miniſters work, is it no part of it? are they to do nothing elſe, if they are to do this? If it be an edifying Ordinance (which neither Maſter Gilleſpy nor Maſter Rutherford will deny) it is a part of their function. For my part, (ſaith he) I think to be an Embaſſador of Chriſt, and to beſeech in his stead, 2 Cor. 5. 20. to be a Steward of the myſteries of God, 1 Cor. 4. 1. are all one, as to preach the Goſpel, and that the Aſſembly did miſalledge the Text, 1 Cor. 4. 1. as they have done the other, to prove that neither Sacrament may be diſpenſed by any, but a Miniſter of the Word lawfully ordained, Confeſſion of Faith, Chap. 27. Sect. 4. Perhaps when the Aſſembly voted that Text for this purpoſe, they had read that which our Author elſewhere delivers, ſpeaking of admiſſion to Baptiſme, he ſaith, A Miniſter in this caſe is to act as a Steward, who is to deale according to his Lords will, not his own minde. Is not Baptiſme then one of the myſteries of which they are Stewards? or perhaps they thought that the Sacraments are contained in the Goſpel, and are verbum viſibile, being teaching ſignes. A man that will oppoſe ſo quick-ſighted a Society, ſhould have ſaid ſome little at leaſt to purpoſe; It is ſaid, that Myſteries of God never ſignifie Sacraments in Scripture, but the Goſpel, Epheſ. 6. 19. Rom. 16. 25. I never took thoſe to be oppoſites, but have ever thought that Sacraments are included within the Goſpel; we have ever taken them for ſignes and Seales, and if they do not teach Goſpel-truths, and ſeale Goſpel-promiſes, Miniſters are not to diſpenſe them, nor Chriſtians to intermeddle with them: But Chamiers authority is here brought, in Scriptur is foreign uſurpari pro ipſo rei ſacrae ſigno, profecto impoſtura eſt. And is not the Quotation of this from him a greater impoſture, who ever took the bare ſigne to be the Sacrament? then the definition would fall that calls it a viſible ſigne of an inviſible grace. If marriage be not that great myſtery, Epheſ. 5. 32. but the union of Chriſt and his Church, then certainly the Sacraments (in which we have that communion and fellowſhip with Chriſt) 1 Cor. 10. 16.) are not excluded from the number of myſteries.
As there is a ſeparation for this publick work, ſo there is alſo a ſeparation more general, from Idols to God, upon which account Chriſtians are called Saints. Men holy by dedication to the Lord, as the Temple of God which is holy, 1 Cor. 3. 17. Our adverſaries ſome of them at leaſt baptize, and by Baptiſme conſecrate men to God, upon no other account than ſuch a ſeparation by a profeſſion of Faith and holineſſe, as ſome of the moſt eminent of them expreſſe themſelves. To deny Baptiſme to theſe in their own account, can be no other than Sacriledge. This profeſſion gives them intereſt in God by way of viſible communion; and therefore they muſt be given to God. Children are ſeparated for God, and ſtiled (as we have heard) holy; if they yield them this intereſt, they cannot deny them Baptiſme, and avoid this charge of Sacriledg, They are ſervants of God and of his holy Family, and they are to have admittance into the Family. In caſe they deny it, they muſt leave them without God, and ſo without Hope; ſo that of neceſſity one will follow, that either they robbe God of them as belonging to him, or denying their intereſt in him, they doome them to deſtruction. If they have no intereſt in God,Quae ſententia, tantum ſecum in vexit jam errorum & ſchiſmatum agmen, ut nihil de ullis ſuperiorum temporum Hae reticis legatur tam inſanum, quod non fuerit reductum proximo quadriennio ſubſ que rurſum ſectatores invenerit, ut vel unum hoc pietatis ſtudioſis radicem hanc ſuſpectam meritò reddere debuerit, ex qua tam in fauſta germina ſuppulularunt. then they periſh; If they have their intereſt, then they are Sacrilegiouſly with-held from him. Many have obſerved how God hath followed the ſinne of Sacriledge, above other ſinnes with his judgements; but inſtances can be given of no piece of Sacriledge, ſo ſadly followed by the hand of heaven, as this of deteining Infants from Baptiſme. They have heard not a few, and it may well move pity in all Readers to take notice of their anſwers. No conſent of Hiſtory, nor authority of men, of moſt eminent piety can work their belief of ſuch a hand of God, giving up ſo many of their party to ſuch abominations. I ſhall to that which they have heard from Maſter Marſhal and Maſter Baxter adde only one teſtimony of Martine Bucer in his Dedicatory Epiſtle before his Comment on the Evangeliſts, relating to the Doctrine of Antipaedo baptiſme, he ſaith, Which opinion hath brought ſuch an heap of Errors, and Schiſmes, that there is nothing ſo abhorrent from reaſon, can be read of any of the Hereticks of former times, which hath not been in foure yeares ſpace revived, and ſonud followers, that this alone may render that root ſuſpected to all that follow after godlineſſe, from whence ſuch unhappy branches have ſprouted, and out of which they have budded.