The Doctrine and Practice of Paedobaptism, Treatise 2

The Doctrine and Practice of Paedobaptism · Treatise 2

p. 1MARK. 10. verſ. 13. to 16.

And they brought young Children unto him, that hee ſhould touch them, &c.

YOV know what Subject it is I have lately fallen upon, viz. the Doctrine of Baptiſme; and therein of Paedobaptiſme, the Baptiſme of Infants. This doctrine and practice I have already in part endeavoured to aſſert, and vindicate againſt the Anabaptiſts of the times. In further proſecution thereof I have now taken up this portion of Scripture, which is commonly made uſe of in this cauſe, as an argument to evince the warrantableneſſe of Childrens baptiſme.

A portion of Scripture well knowne. No one paſſage in the Bible more frequently read in our publick Congregations (ſo it hath been,) but very ſeldome explicated. So Chemnitius obſerved it in the Chemnit. Har. ad loc.Germane Churches in his time; and the obſervation holdeth as true in ours. Scarſe a Lords day but this hiſtorie hath beene read (I meane in great Congregations,) but it may bee ſcarce once in an age opened. Give me leave now to doe it, and I will doe it with as much brevitie as conveniently I may; intending rather to gloſſe upon every thing in it, then to inſiſt upon any thing.A 3. fold Act in this Hiſt.

The words are a hiſtorie, conſiſting of three parts, p. 2three ſenſuall acts. The firſt of thoſe devout perſons who brought and preſented theſe children unto Chriſt: v. 13. The ſecond of the diſciples repelling theſe Infants, and rebuking thoſe which brought them; ibid. The third of our Saviours rebuking his Diſciples, inviting, imbracing, and bleſsing theſe Infants; v. 14, 15, 16. wee ſhall looke upon them ſeverally.

1. Act. The act of thoſe which brought theſe children to Chriſt: wher 4. particulars.Begin with the firſt, the act of thoſe devout perſons which brought theſe children; wherein diverſe particulars offer themſelves to our conſideration. As 1. who brought them: 2 whom they brought: 3. to whom they brought them: 4. to what end they brought them: A word of each.

1. Who were the bringers.I. Who brought them; foreign (ſaith the text.) They brought;] who they were, none of the Evangeliſts expreſſed. Moſt probably, the Parents, the Mothers of theſe children. They brought them, which they did out of a tender and motherly affection which they bare unto their children; deſiring their good, their welfare, [they brought them.]

2. Whom they brought: viz. Infants.II. And whom did they bring? Children. foreign, (ſaith our Evangeliſt:) pueros, puerulos; children, young children. So our tranſlation renders it; and ſuch they were. Not children growen up, as ſome of the Anabaptiſts would willingly have it, but Infants.

Cleared by 3▪ arguments. Luk. 18. 15.Luke 18:151. So St Luke expreſly calleth them; foreign, Infants, ſucking children.

2. So much alſo is implyed in the firſt word of the text; they brought, foreign, adferebant, non adduce…ant. They brought them, not led them; not led them by the hand, but brought them in their armes, Thus they brought them.

p. 33. And after the ſame manner Chriſt received, and embraced them. [Hee tooke them in his armes.] foreign, (ſaith our Evangeliſt) ulnis amplexus: even as mothers doe their children. All evidencing and clearing the condition of the perſons that were brought. They were Children, Babes, Infants.

3. To whom they were brought.III. And to whom did they bring them? VntoUnto him, unto Chriſt. Thus others before had brought diverſe aged perſons unto him, who had received benefit by him. And thereupon theſe tender mothers they doe as much for their children; [they bring them to Chriſt.]

4 To what end.IV. And to what end did they bring them. [That hee might touch them (ſaith our Evangeliſt:) that he might put his hands upon them and pray, (ſaith St. Math. 19. 13.Matt 19:13Matthew:) that is, that by laying his hands upon them hee might bleſſe them. Such benedictions Parents were anciently wont to ſeek for their children, and children for themſelves. Thus did Jacob and Eſau, Gen. 27.Gen 27each ſeek a bleſſing at the hands of their father Iſack. And thus did Joſeph ſeek a bleſſing for his two ſons Gen. 28.Gen 28Ephraim and Manaſſes; bringing them to his father Jacob, that he might lay his hands upon them, and bleſſe them; i. e. pray for them, and in the name of God pronounce a bleſſing upon them. Such a bleſſing (it ſeemeth) the people of God were frequently wont to ſeek for their children at the hands of thoſe whom they apprehended to be indued with propheticall and extraordinarie ſpirits. And thus theſe mothers, looking upon Chriſt as a Prophet, a great Prophet, the great Prophet, they bring their Infants unto him, that they might receive a benediction from him.

p. 4The words being thus briefly opened, we may take up a double obſervation from them.

1. That Infants are ſubjects capable of benefit by Chriſt.

2. That it is the beſt office that Parents can performe unto their Children, to bring them unto Chriſt. Breifly of each.

Obſer. 1 Infants capable of benefit by Chriſt.Infants are ſubjects capable of benefit by Chriſt: So much certainely theſe devout perſons who here brought theſe children to him apprehended and believed. Wherefore elſe ſhould they have brought them, had they not apprehended them to have been ſubjects capable of benefit by him. And ſurely ſuch they are; capable, and that not onelyonly of temporall, but of ſpirituall benefit: viz. of Remiſsion of ſinnes, of Regeneration, Juſtification, Sanctification, Glorification.

Object. Infants doe not actually believe.But how can this be (ſaith the Anabaptiſt) ſeeing that Infants doe not actually believe? They cannot lay hold upon Chriſt by faith; how then ſhall they receive any benefit by him?

Anſw. Chriſt can touch them, though not touched by them.To this I anſwer; Though they cannot lay hold upon Chriſt, yet Chriſt can lay hold upon them. Though they cannot touch him, yet hee can touch them. And this is ſufficient. Marke the Text: [They brought children unto Chriſt that hee ſhould touch them.] Not that they ſhould touch him, but that hee ſhould touch them. Chriſt can, and often doth touch them by a veriuall contract, communicating ſpirituall benedictions and bleſſings unto them, who are not able to touch him, I meane actually to beleive on him. This is the caſe of Infants; they are not ſenſible of the need they have of Chriſt, neither can they ſeek a bleſſing for themſelves, they cannot by an actuall p. 5faith lay hold upon him: yet is this no impediment unto them. For all this, Chriſt may, and often doth communicate himſelfe unto them; apprehending them, thongh not apprehended by them. In adultis, in perſons come to yeares of diſcretion, and to the uſe of reaſon, both theſe meet together, even a mutuall apprehenſion, the one reſulting from the other. Believers they apprehend Chriſt, and they are apprehended of Chriſt. This is that which Paul deſireth for himſelfe, Phil. 3. I follow after (ſaith he) if I may Phil. 3. 12.Phil 3:12apprehend that for which I am alſo apprehended of Jeſus Chriſt.] Paul was apprehended of Chriſt; viz. by his free grace accepting of him; and his deſire is, that he might more and more apprehend Gods love and favour in Chriſt, viz. by faith and experience. Thus doe Chriſtians when they are come to yeares of diſcretion, apprehend Chriſt; then they touch him, as that Woman in the Goſpell did, who came and touched Mat. 9.Matt 9the hemme of his Garment, drawing vertue from him by her faith. Thus indeed Infants cannot apprehend him; they cannot touch him. In the meane time it is enough that they are apprehended of Chriſt, touched by him. So were theſe Infants here in the Text. [They brought Children unto Chriſt that he ſhould touch them.]

Applica. Stand not to reaſon with fleſh & bloud about this myſtery.Appli: Stand no… then to reaſon with fleſh and bloud about the manner of Chriſts comming and communicating himſelfe, and his grace unto Infants. This doth the Anabaptiſt, and becauſe ſenſe▪ and reaſon cannot reſolve his doubt, viz. How Baptiſme ſhould be made effectuall unto Infants, ſeeing they doe not actually believe; therefore he will not believe p. 6lieve that it can bee any wayes beneficiall to them, what is this but to take up Thomas his Reſolution? Iohn 20.John 20Unleſſe I ſhall ſee the print of the nayles, and put my fingers into them, &c. I will not believe. Theſe Women (or who ever they were that brought theſe Children unto Chriſt) they were of another minde. They knew not which way vertue ſhould go out from Jeſus Chriſt unto their Infants; yet they bring them, render them unto him, only deſiring that hee would touch them, which if hee would vouchſafe to doe, they doubt not but their Infants ſhould bee the better for it.

Surely what ever fleſh and bloud, carnall ſenſe and reaſon (which are no competent judges in divine and ſpirituall myſteries) may ſuggeſt. The Sacrament of Baptiſme is not un uſefull, nor alwayes ineffectuall unto Infants. God can, and (no queſtion) often doth concurre with his Ordinance, communicating the inward grace with the outward ſigne, working that grace of Regeneration in Infan…s, whereof Baptiſme is a Signe and Seale. If for our parts wee cannot conceive how, or after what manner God ſhould worke this worke in them, let not that ſtagger our beliefe, Conſidering that there are many other things which are above our ſenſe and reaſon, yet not above our faith. Wee believe that they are, though we know not in what way they are effected. Who is there that knoweth the way of his own naturall birth? how the body is framed and faſhioned in the wombe? how, and when the ſoule commeth to be infuſed into it? Even ſuch is the way of God in many of his works. So ſaith the Preacher, Eccleſ. 11. p. 7[As thou knoweſt not what is the way of the Spirit, nor how Eccleſ. 11. 5Eccl 11:5the bones do grow in the wombe of her that is with childe, ſo thou knoweſt not the works of God.] Such are many of his works, many of his wayes, foreign, untraceable Rom. 11. 33.Rom 11:33wayes, wayes paſt finding out. And ſuch in particular is the way of God in the worke of Regeneration; a myſterious way, the manner of it being above ſenſe and reaſons comprehenſion. So much our Saviour tells Nicodemnus. Ioh. 3. [The winde bloweth where it liſteth▪ &c. So is every one that is borne of the Spirit.] The winde bloweth variouſly, ſometimes in this quarter, ſometimes in that, and who can give a reaſon of it. Such is the worke of the Spirit. A myſterious worke. If we cannot give a reaſon of it, and ſet forth the manner of its working, let not this our ignorance prejudice our faith. What wee cannot comprehend, yet let us apprehend. What we cannot ſee, yet believe. So did theſe devout perſons here in the Text. Having ſeene the power of Chriſt exerciſed upon others, they doubt not but their children alſo were capable of benefit by him; ſo as if he would but touch them, they ſhould fare the better for it; and thereupon they bring them unto him.

I have done with the former obſervation. As briefly of the latter.

Obſer. The beſt office Parents can doe for their Children, to bring them to Chriſt. Reaſon ….It is the beſt office that Parents can performe unto their children, to bring them unto Chriſt.] So theſe mothers here thought of it. They knew not how to performe a better office unto theſe their Infants, then to preſent them unto Chriſt. And therein they were not deceived.

1. In as much as (Chriſt,) Ieſus Chriſt is the ſtorehouſe p. 8Chriſt a ſtorehouſe of bleſſings. 1 Epheſ. 3.Eph 3and Treaſury of all bleſſings. Bleſſed be God the Father of our Lord Ieſus Christ (faith the Apoſtle) who hath bleſſed us with all ſpirituall bleſsings in heavenly things in Chriſt.] Spirituall bleſſings (which are the beſt bleſſings) they are layd up in Chriſt, to be diſpenced by him. God his Father hath made him (as I may ſay) his high-Almoner to diſtribute his bounty to the ſons of men. Whetherthen can poore neceſſitous creatures repaire better than unto Chriſt? And ſuch are Infants naturally.

Reaſon 2. Infants neceſſitous creatures.2. Let that be a ſecond Reaſon; viz the great neceſsity that Infants have of Ieſus Chriſt. Without him they are loſt creatures, for ever loſt. Such they come in to the world, in a loſt condition; being all ſinners by nature. Sinners by Imputation, having the ſinne of their firſt Parents charged upon them: Sinners by reall communication, being heires of their forefathers corruption. Now this being their condition, they ſtand in need of a Saviour, a ſuſceptor, one that may undertake for them, and ſtand betwixt the wrath of God and them. And who can do this but the Saviour of the world, the Lord Chriſt? Now put theſe together, Chriſts Al-ſufficiencie, and their neceſsitie; wee ſhall ſee ground and reaſon enough for this Aſſertion, that it is the beſt office that Parents can doe to their Children, to bring them unto Chriſt.

Applica.Let it be applied briefly by way of Conviction, Inſtruction.

Ʋſe 1. The prepoſterous care of carnall Parents.By way of Conviction. Let carnall Parents here take notice of the prepoſterouſneſſe of their care and ſolicitude for their children in ſeeking all other things p. 9for them, in the meane time neglecting this. Other things they will lay out, and lay up for them, neceſſaries and conveniencies for the outward man. They ſhall not want either food or rayment▪ It may be they will give them civill nurture and education, bringing them up in ſome honeſt trade or occupation, whereby they may live like men in the world: And they will doe what they can to gather a portion for them, to leave them an Inheritance. But in the mean time, as for bringing them to Chriſt, and intereſting them in him, this they never thinke of. And what is this but with Martha to bee ſolicitous about many things, but Luke 10. 41.Luke 10:41whereas there is but one thing neceſſary, to over-looke that▪ Surely ſuch is the intereſting of children in Jeſus Chriſt. Other things may bee for conveniency, this for neceſsity.

Be convinced then of▪ your folly herein, you who are ſo indulgent towards, and provident for your children, that you thinke all the care you can take for them for their temporall welfare, to bee little enough; but in the meane time take no thought to bring them unto Chriſt, to have union and communion with him. Hereby you may expreſſe a naturall, but no Chriſtian affection; that is true Chriſtian affection, which putteth forth it ſelfe in bringing others unto Chriſt.

The worſt office to keep children from Chriſt.2. But what ſhall we then thinke (in the ſecond 2place) of thoſe who are ſo farre from bringing their children unto Chriſt, that they rather keepe them off from him. Prejudicing them againſt the wa…es of Chriſt, by their owne … examples▪ Cruell, un-naturall Parents! So wee account them, who p. 10Levit. 20. ….Lev 20offered up their children into Moloc…. What are they who (as much as in them lyeth) offer them up unto S…?

Vſe 2. Inſtruction. To excite Parents to this duty.… Parents here take notice of their … and be excited to diſcharge it: endeavouring (what in them lyeth) to bring their children unto Chriſt. The beſt office, the trueſt act of charity you can performe to them. So we looke Matt. 9. 2.Matt 9:2… act of thoſe who brought that poore Paraliticke, the man …icke of the Palſie unto Chriſt▪ Hee could not come himſelfe, they bring him. The greateſt piece of charity they could poſſibly have ſh…wed … Suppoſe it, that they had otherwiſe contributed largely and liberally to his neceſſities, giving him meat and drinke, and apparell, and money; all this had beene nothing in compariſon of … they now did for him. What ever foreign, what … naturall affection the moſt tender hearted Parents in the world can ſhew to their children, ſhould they provide never ſo well for them in all other … yet this is more than all, to bring them to Chriſt▪ The trueſt and higheſt preferment that a Parent can preferre his childe unto, to preferre him unto Chriſt. Old Barzillai could not doe more for his 2 Sam. 19. 37.2 Sam 19:37ſonne … than to preferre him unto David, to be his follower, his attendant. Hee well knew that David could do more for him than himſelfe could. Upon the ſame ground preferre we our children unto Chriſt▪ They cannot ſerve a better Maſter, none ſo able to doe for them as hee▪ Little it is that wee … Much we have done … and tranſmitting our p. 11corrupted nature to them, thereby laying them under guilt, and making them children of wrath. This have we done againſt them to make them miſerable. Now all that wee can doe for them, cannot free them from that condition. O labour to bring and preſent them unto him that can, even unto Ieſus Chriſt.Queſt. How ſhall Parents bring their children to Chriſt, and what they are to doe to that end. Anſw. A threefold direction.

But which way ſhall this be done? How ſhall Parents bring their children unto Chriſt? or what ſhall they doe to this end?

Take ſome directions briefly. I ſhall reduce them to three heads. Something is to be done for them before they are borne▪ Something when they are borne, in their Infancy▪ Something when they come to yeares of underſtanding.

Before they are borne.1. Before they are born, whileſt they are yet in the 1wombe, Parents ſhould have a care to ſanctifie their children. Sanctifie them? How? Why (as all other 1Sanctifie them in the wombe by prayer. Pſal. 127▪ 3.Ps 127:3things are to be ſanctified) by prayer, and thankſgiving. Children are an heritage of the Lord, and the fruit of the wombe is his reward (ſaith the Pſalmiſt.) Being ſo, they ſhould be bleſſed in the wombe▪ Firſt, by bleſſing God for them, for the hopes of them Secondly, by commending them unto his bleſſing. This doing

Then (in the ſecond place) let Parents make ſure 2(as much as in them lyeth) that they may bee borne Make ſure they may bee borne under the Covenant.under the promiſe, under the Covenant. As for the Planet it matters not: if they be but borne under the Promiſe, wee may looke upon them as a hopefull ſeede▪

Q. But what ſhall or what can the Parent do to bring the Childe under the Promiſe?

p. 12A. Make ſure he be under it himſelf; make ſure his owne intereſt in the Covenant, that God is his God in Chriſt▪ Being ſo, then may hee hauehave a comfortable hope that God will bee the God of his ſeed alſo. So … the Covenant. [I will bee thy God, and the God of thy …eed.] This are Parents to doe for their children whileſt they are yet in the wombe before they are borne.

2When they are borne.Secondly, when they are born; then firſt give them up unto God. Even as theſe mothers here in the Text, 1Give them to God againthey bring their children unto Chriſt, putting them into his Hands, his Armes. Thus ſhould Parents deale with their children, having received them from God, they ſhould give them unto God againe; putting them into his hands, caſting them upon his arms; putting them into the hands of his Fatherly providence, to be ordered and diſpoſed of by him, according to his good pleaſure. Caſting them upon the Armes of his everlaſting merciemercy in Ieſus Chriſt, begging for them a gracious acceptation. For the aſſurance 2whereof.

Bring them to Baptiſme.Secondly, their next care muſt bee to tender them to the Ordinance, the Sacrament of Baptiſme, to get the Seal of the Covenant ſet upon them; to get them Whether mothers are bound to preſent their children with their owne hands.marked out for ſalvation; a care which lyeth moſt properly upon the Parents. Not that they are abſolutely bound to preſent them with their owne hands. True it is, theſe mothers here they bring their children unto Chriſt in their owne Armes (as is moſt probable,) and ſo Chriſt taketh them into his. But as for the l…ter of th…ſe, I know you will readily yeeldit, that it is not binding, that becauſe Chriſt p. 13tooke theſe children into his Armes to bleſſe them; therefore Miniſters ſhould neceſſarily take children into their Armes to Baptize them. No more doe I conceive, the former to bee; that becauſe theſe Mothers brought their owne children unto Chriſt, therefore all Mothers ought to bring their children to the Sacrament of Baptiſme, and there preſent them to the Ordinance in their owne Armes. Sure I am, in Circumciſion it was otherwiſe. But herein, if any ſeeme to bee contentious, I will not conteſt with them; onelyonly I will ſay with 1 Cor. 11. 16.1 Cor 11:16the Apoſtle in anothercaſe; we have no ſuch cuſtome, …or (for ought I know) the Churches of God.

The chiefe care lyeth upon the Parents, ſpecially upon the father. Exod. 4. 24▪Exod 4:24But in the meane time, the chiefe care lyeth upon the Parents; and that ſpecially and chiefly upon the Father. So did the care of Circumciſion. Thence was it, that God was ready to ſlay Moſes for neglecting of it, ſuffering his ſonne to bee uncircumciſed.

Queſt. What if the mother bee unwilling?Q. But what if the other Parent, the Mother be unwilling withall, not willing the childe ſhould bee Baptized? It is a caſe which poſſibly may fall out in theſe dividing times. Now in this caſe what ſhould the husband doe? Should he pleaſe his wife, and neglect this Ordinance.

Anſw. The caſe of Moſes and Zippora.A. It was the very caſe (as Junius, and divers other good Expoſiters conceive it) betwixt Moſes and Zipporah. Zipporah not being as yet fully inſtructed in the Religion of God, or not fully brought off to it▪ and withall an indulgent mother, was unwilling that her child ſhould be Circumciſed. Hereupon Moſes her husband in gratiam uxoris, to pleaſe p. 14and content his wife, defers the Circumciſing of him. But what the iſſue was the ſtory tells you, and your ſelves may eaſily make the application.

Let not Parents deferre this Ordinance upon carnall reaſonings.Let not Parents then either neglect, or deferre this Ordinance beyond what is meet, where it may be had according to Chriſts Inſtitution. Herein let them not ſtand to reaſon with fleſh and bloud about it (as the Anabaptiſt doth; what good, what benefit a poore Infant ſhall receive) from, or by this Sacrament, ſeeing it apprehends nothing, underſtandeth not what is done to it. A. No more did the Circumciſed Infant, it onelyonly felt the ſmart of Circumciſion, (as Infants now doe the coldneſſe of the water) but the myſtery and meaning it apprehended not, yet was not Circumciſion thereupon to be deferred, till it came to years of underſtanding. No more ought this Sacrament, which cometh in the roome of Circumciſion. What though ſenſe and reaſon cannot tell us how this ordinance ſhould be beneficiall, yet ſubmit to it, reſting upon God in the uſe of it. Knowing and remembring that in ſacred actions of this nature, we are to captivate our owne underſtandings, bringing them into obedience unto Chriſt, dealing with him not by reaſon, but by faith. So much our Saviour intimates unto us in the 15. of this Chapter, where he tels us, that, whoſoever ſhall not receive the Kingdome of God, as a little childe, hee ſhall not enter therein.] Children, we ſee how they yeeld up themſelves unto their Parents pleaſures, believing, ſubmitting, and obeying, without diſputing and reaſoning. Thus ſhould chriſtians yeeld up themſelves to the pleaſure of their Lord and Maſter Chriſt, believing his words, p. 15ſubmitting to his commandements, though to reaſon never ſo unreaſonable. Thus did Abraham when he was 99. yeares old ſubmit to Circumciſion, though to Gen. 17. 24.Gen 17:24reaſon, a ridiculous uncomely ceremonie. What ever reaſon dictates, yet neglect not this ordinance of God, the bringing of our children, and conſecrating them unto God by the Sacrament of Baptiſme: which if it ſhould not be for the preſent beneficiall unto the childe, yet to the Parents it may be, being to them a ſigne and ſeale for the confirmation of their faith in believing the promiſe made to them, and to their ſeed.Object. The Promiſe is ſufficient, though unſealed. Chemnit. Har. ad loc.

But what needeth this? Is not the promiſe it ſelfe ſufficient? And cannot God as well make it good unto our children without this Sacrament? So Chem…itius brings in ſome reaſoning againſt this act of theſe women in the Text, as if it ſavoured more of ſuperſtition, then of devoution, viz. that they could not be contented with Chriſts praying for their children, but they would needs have him to touch them. The Centurion (ſay they) was of another minde. He doth not bring his ſervants unto Chriſt, or deſire Chriſt to goe unto him. OnelyOnly ſpeak the word (ſaith hee) and Math. 8. 8.Matt 8:8my ſervaant ſhall be whole.] And this act of his (ſay they) it was farre more commendable then this of the women here, who brought their children unto Chriſt that hee ſhould touch them. From whence they argue, that Parents having the word, the word of promiſe, they ſhall not need this Sacrament for their children.

Anſ. Meanes afforded for the helpe of our infirmity and ſtrengthning our faith are not to be neglected.To this wee reply, it is true, God can make good the promiſe unto them, ſaving them without this p. 16Sacrament, as our Saviour could and ſometimes did heale thoſe which were diſeaſed without touching of them, or coming neere to them. But ſeeing God is pleaſed ſo farre to condeſcend unto our weakneſſe, as to give us a ſigne for the confirmation of our faith, in this caſe to ſleight it, to neglect it, to refuſe it, what is it but to tempt God? It was Ahaz his caſe yee know. The Lord bids him aske a ſigne for the confirmation of his faith in the promiſe. He refuſeth Iſaiah. 7. 12.Isa 7:12it as a thing needleſſe. [I will not aske a ſigne, neither will I tempt the Lord.] Nay Ahaz, in not asking it at Gods command, therein thou didſt tempt the Lord, not to believe Gods word without his ſeale; not to believe the promiſe without a ſigne, this is indeed to tempt God. But where God affordeth a ſigne for the help of our infirmitie, there to refuſe it, to neglect it, is both preſumption and rebellion.

3. When children come to yeares of diſcretion.The 3. head is yet behinde, what parents are to doe for their children when they come to yeares of underſtanding, in way of bringing them to Chriſt. Here again two things.

1. Inſtruct them in the knowledge of Chriſt. 2 Tim. 3. 15.2 Tim 3:151. Inſtruct them in the knowledge of Chriſt. Inſtilling into them, ſo ſoone as they are capable of them, the principles of Chriſtian Religion▪ Thus was Timothie brought up; From a childe hee knew the holy ſcriptures, &c. And thus ſhould Chriſtian parents bring Epheſ. 6. 4.Eph 6:4up their children; bring them up in the nurture and admonition of the Lord, (as Paul exhorts his Epheſians:) teaching them to know God and Ieſus Chriſt; commanding them to walke in the wayes of God. This Gen. 18. 19.Gen 18:19will Abraham doe: [I know (ſaith the Lord) that he will command his children, &c. and they ſhall keep the way of the Lord.]

p. 17Leading them to Chriſt by example.In the ſecond place, goe with them, goe before them, 1leading them unto Chriſt by their own examples. It is that which taketh place with children more then all precepts and inſtructions whatſoever: And without this the other will doe little good. Would we then have our children brought home unto Chriſt, be we our ſelves followers of him. Not dealing by our children as old Barzillai did by his ſon Chimham, whom 2 Sam. 19. 39▪2 Sam 19:39he leaves to follow David, when himſelfe departed from him. Even thus doe ſome parents. They could be content their children ſhould follow Chriſt, and be religious, whileſt in the meane time themſelves turne their backs upon him, and his Religion; walking looſely, making no conſcience either of ſins, or duties. Now what is this but to prejudice their children againſt that way, wherein they would have them to walke? Would we have our children come unto Chriſt, goe with them, as theſe mothers here did, leade them, and ſhew them the way by our own example. And thus I have done with the firſt branch of the text; the firſt act; viz. of theſe mothers, or who ever they were that brought theſe children unto Chriſt.

And his diſciples rebuked thoſe that brought them:] Act. 2. The act of the diſciples double.Acts 2Come we now to the ſecond act in this Hiſtorie, viz. the act of the Diſciples, prohibiting theſe Infants, not without a check a rebuke to thoſe that came, and tendred them. So all the three Evangeliſts have it. foreign, increpebant eos, ſaith Matthew and Luke, [they rebuked them.] Not the Infants themſelves, but the bringers of them. So our Evangeliſt explaines it foreign; They rebuked thoſe which 1. Repelling the Infan… ▪brought them.] Thus theſe Infants were repulſed, and p. 18theſe devout perſons rebuked. Each will yeeld us ſomething worth the obſervation.

Obſer. Satans peculiar-ill will to children.1. In the former take we notice of a peculiar illwill Satan beareth to children; he hath an evill eye upon them, endeavouring by all meanes to keep them from coming to Chriſt, and ſo to hinder their ſalvation. How Satan hinders children from coming to Chriſt.This Satan doth many wayes. 1. Through the indulgencie of Parents ſuffering them to have their owne wills. 2. Through evill education, poiſoning their tender yeares, giving them ſuch a …ang then, as they ſhall retaine all their life after. 3. Sometimes 2 King 23. 12.2 Kgs 23:12under a pretext of Religion. Thus of old he inſtigated not only the heathen, but even Gods owne people to offer up their children in ſacrifice to Molock, unto devils. And even thus doth he inſtigate thoſe of the Church of Rome at this day, to ſacrifice their children, to put them into monaſteries before they know what they doe, which is little leſſe than to offer them up unto Satan. 4. By keeping them from the ordinances. Thus he inſtigated the diſciples here to repell th…ſe Infants from coming neere to Chriſt. And▪ he it is that hath of late times inſtigated the Anabaptiſts to take up this quarrell, to prohibite the Baptiſme of Infants, which is as much as in them lyeth to keep them from coming unto Chriſt.

Reaſon 1.And wherefore ſhould Satan have ſuch an evill eye at them? Why he looketh upon them as the ſeminarie, the …ur…rie of the Church, out of which God taketh thoſe plantes wherewith he plants his … and therefore Satan hath an ill-will to them, that ſo he might hinder the encreaſe of the Church.

….Let Parents take notice of it, and be ſo much the p. 19more carefull and vigilant in watching over their children, Parents ſhould be the more vigilantnot neglecting any meanes for their ſpirituall good; which if they ſhall doe, what doe they but leave them as a prey unto Satan, who will be ready enough to prey upon them.

My purpoſe is onelyonly to touch things as I goe. 2Theſe Infants are repelled, and thoſe which brought Rebuking thoſe which brought them. Obſer. 2. Good undertakings ſubject to diſcouragements, caſt in ſometimes Reaſon. 1. By God for the tryall of his people, & exerciſe of their graces. Matth. 15.Matt 15them are checked, rebuked.

Thus good intentions and pious undertakings ſometimes, oft-times meet with impediments and diſcouragements; which ſometimes God caſts in the way of his people, ſometimes Satan.

1. God, for their probation and tryall, the tryall of their faith; as alſo for the exerciſe of that and other graces in them, which by the exerciſe of them come to be ſtrengthned and increaſed. To this end it was that our bleſſed Saviour gave ſuch harſh intertainment to that poore Cananitiſh woman that came to him in the behalfe of her daughter; Firſt, bidding his diſciples diſmiſſe her, [ſend her away.] v. 23.Then himſelfe ſhaking her off, telling her hee had nothing to doe with her, or for her. [I am not ſent v. 24.but to the loſt ſheep of the houſe of Iſrael.] Then giving her tam, and courſe language, calling her a dog. [It is not meete to take the childrens bread, and caſt it unto v. 26.dogs.] All this he did for her probation and tryall, to try and exerciſe her faith. Theſe ends God hath in it.

Reaſon 2. By Satan to diſhearten them.2. Satan hath other ends, viz. to diſcourage, diſhearten the people of God, to beate them off, and make them deſiſt, and leave off their undertakings▪ and therefore he endeavoureth to cruſh them in the p. 20Nnmb. 32▪ſhell, and nip them in the bud.

Applica. Fore-arme againſt diſcouragements.Take we notice of it, and make uſe of it, that being fore-warned, we may alſo be fore-armed, againſt what ever diſcouragements wee ſhall meet with. Not diſheartned by them. Alas, theſe are no new or wonted things, but ſuch as Gods people have frequent experience of. Let them not dull or rebate the edge of our endeavours, but rather whet, and ſet them. Sowre ſauces in the beginning of a meale, they whet the appetite. Even ſuch uſe make wee of what ever impediments and diſcouragements ſhall encounter us in the entrance upon any pious, relgious undertaking. Let them be rather as whets, to ſett an edge upon our reſolutions.

Let not newcommers to Chriſt bee diſcouraged.And in particular, let it be uſefull to new beginners, new commers to Chriſt, young Chriſtians. At firſt converſion, when they doe but begin to looke towards God and Chriſt, they oftentimes meet with ſuch entertainment, as theſe Infants here did. They finde courſe uſage from the world; Courſe language (it may bee,) or an overly carriage from friends and acquaintance; mocks and checks from others: And happily God himſelfe (or Satan by his permiſſion) may ſtrow ſome Murices, ſome Caltraps, ſome croſſes in their way. But let not all diſcourage, ſtill hold on. In the end, what ever the world doth, bee you aſſured, Chriſt will ſmile upon you, and embrace you, as here he doth theſe Infants. To paſſe on.

Theſe Infants were repulſed, and thoſe which brought them checked. But by whom? By the Diſciples of Chriſt. [His Diſciples rebuked thoſe which brought them.] What ſee we here?

p. 21Obſerv. Holy men may ſtand in the way of▪ religious undertakings.Even good men, holy and gracious men, may ſometimes be impedements to pious and Religious undertakings.] It was Peter that aſſayed to perſwade his Maſter not to goe up to Jeruſalem. [Maſter favour thy ſelfe.] Here was an aſſay to hinder the beſt worke that ever was done, (the worke of our Redemption,) and that by Matt. 16. 22.Matt 16:22an eminent Saint, an eminent Apoſtle. Here in the Text the Apoſtles, whoſe office it was to winne and bring all ſorts o… perſons unto Chriſt, yet they prohibite theſe children, and rebuke thoſe which brought them. Thus good men ſometimes may bee back-friends to good cauſes. This God permits; this Satan incites to; this holy men yeeld to. See a Reaſon for each.

Reaſon 1. God permits it.Firſt, God permits it to the end that our faith (as the Apoſtle ſpeaketh) ſhould not ſtand in the wiſdome of men; nor yet in the holines of men. That we may learn not to make either the Iudgement, or Practiſe of man our Rule; our Rule to believe by, our Rule to walke by.

Secondly, Satan incites to it, the rather making uſe 2Satan incites to it; making uſe of ſuch inſtruments becauſe leaſt ſuſpected.of theſe Inſtruments, becauſe leaſt ſuſpected, and conſequently moſt prevalent. Thus at the firſt he made uſe of the Woman in tempting the Man. Adam could not naturally ſuſpect his owne fleſh; hee could not ſuſpect that poyſon ſhould bee reached forth to him by ſuch a hand. None ſo likely to perſwade with him, as his wife was. VponUpon a like ground it is, that Satan maketh uſe of pious and godly perſons, in croſſing and hindering ſome pious undertakings. Thus hee made uſe of Peter, to take off his Maſter. So much our Saviour there expreſſeth, [Get thee behind Matt. 16. 23.Matt 16:23me Satan▪] It was Satan that ſpoke in, and by Peter; making uſe of him as his Inſtrument in ſuggeſting p. 22and conveying that temptation. And wherfore of him? Why, he thought if any could prevaile with Chriſt, Peter might aſſoone, or ſooner than any.

3Holy men yeeld to it. becauſe they know but in part. 1 Cor. 13. 9.1 Cor 13:93. As God permits, and Satan incites, ſo▪ holy men ſometimes yeeld, and become inſtruments to God, and Satan in theſe ſervices (or rather diſ-ſervices) in hindering of good: and that becauſe they know but in part. It was ſo with the Diſciples here. In prohibiting theſe children, they act according to their knowledge. They did not know their Maſters mind concerning them; and thereupon they did what they did. Thus is it with good and holy men, they are ſometimes Remoraes, back-ſtayes to a worke, that tends to the glory of Chriſt, and good of his Church. Whence is it? not from any ill-will they beare to either; but becauſe they are not fully informed touching the minde of Chriſt▪ they are not perfectly Acts 19. 25.Acts 19:25inſtructed in the way of the Lord; wherein they walke according to their light.

Applica. Make not the judgement or practiſe of others, a rule to believe, or walke by.Make uſe of it briefly, even that which I have already given you a hint of. Learne we hence, not to pin our faith or obedience upon other mens ſleeves, not to make the Iudgement or practiſe of others (whatever they be) a Rule, a Standard for us to believe, or walk by. A very common errour in theſe un-ſetled times. How many well-meaning ſoules are there every where, that bottome their faith upon the wiſedome, or upon the piety and holineſſe of men? Take wee heed of it; Knowing that if we ſhall ſayle by this Compaſſe, we may bee on ground before we are aware. Rom. 3.Rom 3You know who ſpake it. Let God bee true, and every man a lyar. God onelyonly is infallible, and his Word an p. 23infallible Rule. As for men, the wiſeſt, the learnedeſt, the holieſt, they are all lyars, and that both actively, and paſsively, ſubject to deceive, and bee deceived. Take wee heed therefore of trying truth by this touchſtone, of weighing truth in this ballance, by theſe weights; To the Word, to the Word. That will not, that cannot deceive. Humane judgement, humane practiſe may, though in perſons never ſo eminent.

Take heed then how wee bee prejudiced againſt truth, becauſe ſuch or ſuch aſſent not to it. Take heed how we let in errour, becauſe ſuch or ſuch embrace, and entertaine it. Surely, it is one of the prevailing Arguments of the times, that hath miſled and ſeduced many, to the receiving and embracing of divers dangerous errors; even the good opinion and high eſteeme which they have had of ſome who have gone in thoſe wayes.

Anabaptiſts miſled with an opinion of the piety of their leaders▪I will inſtance but in one, that which the Text leadeth me to, viz. The errour of the Anabaptiſts in denying Baptiſme unto children: An errour which ſpreadeth farre and nigh in the Kingdome, to the preſent diſquietment, to the future danger of the Church. Many in all places carried away with it. And what is it that ſo prevailes with them for the ſucking in of this errour? why, ſurely nothing more than the high opinion which they have of thoſe who ſtand up in this cauſe; an opinion of their ſingular piety, zeale, knowledge. They are knowing Chriſtians▪ forward and Zealous Chriſtians, cloſe walking Chriſtians, ſuch as deſire to come to the Rule, and to follow Chriſt cloſe. Such they apprehend them to bee. (And I p. 24will not deny, but ſome ſuch may be found amongſt them.) And hereupon they make their judgements, and practiſe a ſtandard, a patterne to themſelves. Surely (ſay they) it cannot bee but that they ſhould bee in the right; A knowing people, a praying people, &c.

Anſ. To meet with this Errour, doe but looke upon this inſtance in the Text, and ſee who they were that prohibited theſe children from comming unto Chriſt, and rebuked thoſe which brought them. They were not Scribes and Phariſees. They were not ſuperſtitious, or blinde, ignorant, or yet wicked and prophane perſons. No, they were Diſciples, followers of Chriſt, thoſe who by reaſon of their conſtant attendance upon Chriſt, and familiar acquaintance with him, one would have thought ſhould have underſtood his minde ſooner than any, yet they fall into this very errour; they would not have children brought unto Chriſt, for which they are reproved of their Lord and Maſter.

I doubt not, but even amongſt that Sect which I am now ſpeaking againſt, there may be ſome pious, devout, humble Chriſtians, (though I feare not many, for in moſt of them you ſhall ſee a ſpirit of pride and diſdaine, and bitterneſſe againſt all that doe not walke by their light, but ſome ſuch I hope there are) ſome Diſciples of Chriſt, who do follow Chriſt according to their light, in the ſimplicity and uprightneſſe of their hearts. Now what though they debarre children from comming unto Chriſt, and rebuke th…ſe which bring them, finding fault with the received practiſe of all the Churches in Baptizing of Infants? What p. 25then? Shall we preſently hearken unto them? Nay rather hearken unto Chriſt; ſo doe theſe women here in the text. The diſciples prohibite, rebuke them, bid them be gone with their children. But Chriſt hee incourageth them, hee invits them. And to him they harken not to his diſciples. Suppoſe the adverſaries to childrens Baptiſme be ſome of them diſciples of Chriſt, never ſo pious, never ſo zealous, never ſo eminent for grace, for holineſſe, yet hearken we rather to their maſter, then to them; to him inviting, rather then to them prohibiting. [The diſciples rebuked thoſe which brought them.]

Object. The ground of this act of the diſciples, not malice, or enuie, but 1 Cor. 13. 4.1 Cor 13:4But upon what ground did the diſciples this. What did they it out of malice? Out of envie? Were they unwilling that theſe Infants ſhould receive any benefit from Chriſt? Surely not ſo. Charitie envies not: Grace is communicative, willing and deſirous that others ſhould have a ſhare in the ſame Chriſt, and in the ſame benefits by Chriſt; whence was it then?

Surely out of Ignorance, & out of blind-zeale. 1 Out of ignorance, ignorance of theſe two things.Ignorance, of two things. 1. Of the need that theſe Infants had of Chriſt.

1. They did not apprehend what need theſe Infants had of Chriſt. Not being troubled (as is moſt probably) with any bodily infirmitie, they did not ſee what ſhould occaſion this their addreſſe. [The whole need not the phyſician but the ſicke.] Had they been ſick Matth. 9. 12.Matt 9:12and diſeaſed, queſtionleſſe the diſciples would have admitted them as readily as they had done others; but being ſound and hayle, they put them back, as apprehending them to have no need of Chriſt.

2. As they apprehended that they had no need of Chriſt, ſo (probably) they did not conceive how p. 262. How they were capable of receiving benefit by him.they were capable of any benefit by him▪ Thoſe which came unto Chriſt, ordinarily they came for one of theſe ends, to be benefited by him either in their bodies, or in their ſoules. In their bodies by his miracles; in their …oules by his doctrine. Now as for the former of theſe, theſe Infants had no need of it; and for the latter they were not capable of it; and conſequently the diſciples could not ſee what they ſhould be the better for coming to Chriſt, and thereupon Applica. The Anabaptiſts grounds in denying Baptiſme unto Infants, the ſame with theſe of the diſciples. 1. Becauſe Infants have no need of it.repell them, keep them back▪

And are not theſe the very grounds, the chiefe grounds that the Anabaptiſts goe upon at this day, in debatting children from the Sacrament of Baptiſme? 1. They have no need of Baptiſme (ſay they.) And 2. They are not capable of benefit by it.

1. They have no need of Baptiſme. How ſo? In as much as they are free from originall ſinne, (that is the doctrine of the compleat Anabaptiſt.) Infants (ſay they) doe not ſtand charged with Adams ſinne. And as for any ſinne of their owne, whether originall, Di…g Anab▪ integ Ereunen … Od…go… ▪or actuall, they are not guiltie of it. Originall ſin in Infants (faith one of their books) it was but a Romiſh invention, … and ſet a foot by thoſe Antichriſtian factors, that ſo they might have an occaſion to extoll, and de…e their queen of heaven, the virgin Mary, whom alone amongſt all the poſterity of Adam, they exempt from that common condition. Now being free from ſin (ſay they) from the guilt of ſinne, and from the ſtaine of ſinne, what need have they of this laver, which is ordained for the waſhing away of ſins? Act 22. 16.Acts 22:16[Ariſe and be baptized, and waſh away thy ſinnes,] (ſaith Ananias to Paul.) The poole of …eth…ſda that miraculous p. 27hath, it was proper for lepers, and cripples, and ſuch other diſeaſed bodies; as for others they received no benefit by it. And ſo is it with this ſpirituall, this heavenly bath, it is appointed for leprous, ſinſick-ſoules, not for Infants who are not troubled with any ſuch maladies.

2. They are not capable of benefit by Baptiſme.Againe ſecondly, as they have no need of Baptiſme, ſo what benefit can they receive by it, or from it, being void, and deſtitute of underſtanding, of reaſon, and conſequently of faith, upon which depends the efficacie of this, and all other the ordinances of God. Heb. 4. 2.Heb 4:2This it is that qualifieth a perſon for the Sacrament Act. 8. 37.Acts 8:37of Baptiſme, his faith in Chriſt. If thou believeſt, thou maieſt] (ſaith Phillip to the Eunuch.) And this it is that draweth vertue, and benefit from the ordinance, which without this is rendred wholy ineffectually.

Theſe are their reaſonings; and are they not (for ſubſtance) the very ſame with the ſuppoſed reaſonings of the diſciples here in the text? They would not have the Infants brought unto Chriſt, Why? They had no need of him, being in perfect health, free from ſickneſſe; and they could receive no benefit by him, being void of underſtanding. Even thus ſaith the Anabaptiſt, what ſhould children be brought to Baptiſme? They have no need of it, being free from ſinne▪ neither can they have any benefit by it, being voide of faith.

Both erre, not knowing the ſcriptures.Now to both theſe we may ſay, as our bleſſed Saviour once did to the Sadduces in an other caſe, when they repreſented to him their miſ-apprehenſions touching the Doctrine of the Reſurrection. [Yee erre (ſaith he) not knowing the ſcriptures, nor the power p. 28Matth. 22. 29▪Matt 22:29Matth. 22. 29 So did the diſciples.Matt 22:29of God.] Surely ſo did the diſciples here in repulſing theſe Infants, they erred not knowing the ſcriptures. Pſal. 8. 2.Ps 8:2The ſcriptures would have told them, that out of the mouthes of babes and ſucklings God hath ordained himſelfe prayſes, Pſal. 8. The ſcripture would have told them, Pſal. 22. 9,Ps 22:9that God maketh Infants to hope whileſt they hang upon their mothers breaſts, and that hee is their God from their mothers … Pſal 22. The ſcripture could have told them what their Lord and maſter had ſaid; All that Ioh. 6. 7.John 6:7the Father giveth me, ſhall come unto me, and him that cometh unto me I will in no wife caſt out, Joh. 6. As alſo what he had done, and that but a little before this act Matth. 18. 2.Matt 18:2of theirs. How he had expreſſed his affection to Infants, by taking one, and ſetting it in the midſt amongſt them, propounding him as a patterne for their imitation. This they either knew not, or remembred not, or conſidered not. Thus they erred not knowing the ſcriptures, nor the power of Jeſus Chriſt, how he was able to communicate his vertue to Infants, as well as any others.

So doe the Anabaptiſts Pſal. 51. Epheſ. 2.Ps 51Eph 2Even ſo doe the Anabaptiſts at this day. They erre, not knowing the ſcriptures, which will informe them, that children are conceived in ſinne, and brought forth in iniquity; and are by nature children of wrath, and conſequently, have need of Chriſt, and of this ordinance of Chriſt: Nor yet knowing the power of God, how he is able to make this ordinance effectuall unto them, though for the preſent deſtitute of actuall faith. Here is the firſt ground of this errour in the diſciples; ignorance, miſapprehenſion.

2. Blind zeale for their maſtersThe ſecond is not much unlike, viz. their blinde-Zeale; zeale for their maſter; 1. For his honour; 2. p. 29For his eaſe, both which probably they had an eye at.

Honour.Firſt, his Honour. They thought it diſhonourable to their Lord and Maſter, that he ſhould be troubled with ſuch Clients. Non vacat exiguis.—Had they beene Kings and Princes, or perſons of quality, ſuch as thoſe three Wiſemen of the Eaſt were, that brought Matt. 2.Matt 2Preſents to him in his Cradle. Had they beene perſons that came to doe him homage, to put any temporall honour upon him; had they brought a Crown to put upon his head, to make him a King. Now Calvin. Harm. ad l…c.(ſaith Calvin) in all likely-hood they ſhould have beene welcome, none more. For, …his it was that had dazeled the Diſciples eyes; even a miſ apprehenſion of a temporall kingdome, which they expected, and Matt. 20. 21. Acts 1. 6.Matt 20:21Acts 1:6hoped their Maſter would take upon him. Whereupon, what ever made and tended that way, they were ready to embrace it. In the meane time, not underſtanding that the Kingdome of Chriſt was not Iohn 18. 36.John 18:36of this world; which if they had, in likely-hood they would not have repulſed theſe Infants as they did, as if it would have beene a diſparagement to their Lord and Maſter, to have any thing to doe with them.

Eaſe.2. They had an eye herein to his eaſe; they ſaw that their maſter wanted no worke, no employment already, ſo many of all ſorts flocking unto him, as that he had ſcarce leiſure to take his repaſt for them. Now if Infants alſo ſhould be admitted, they feared he would be over-charged, over-burdened.

Theſe were their thoughts (as Expoſiters moſt rationally, and probably conjecture.) Certainly however, p. 30Obſerv. Two dangerous counſellours and guides.ſome carnall reaſoning it was, ſeconded with a blind-Zeale, that made them do what they did. [Two dangerous things to conſult with, and to bee led by in the matters of Chriſt]

11. A dangerous thing to conſult with carnall reaſon; Carnall reaſon.To make ſenſe and reaſon ſit as Judges upon Chriſt, and upon the myſteries of the Kingdome of God. Surely, this it is that hath brought a world of errours into the world. Men will not ſubmit to the judgment of the Word, but they will call in carnall reaſon to adviſe with. Hence are moſt of the errours in the Church of Rome at this day. Their Bread-worſhip, wherein they thinke they doe a ſpeciall honour unto Chriſt, in falling down before the conſecrated Hoaſt, being Tranſubstantiated, turned into the Body of Chriſt (as they conceive.) Their Saint-worſhip, wherein againe they thinke they do great honour unto Chriſt, in not comming unto him immediately, but making uſe of Court-favourites, Saints or Angels as their mediatours to make their way, and preſent their Petions for them. This doe they by this meanes fancie a new Chriſt unto themſelves, taking from him that which properly belongeth to him, and attributing to him that which is heterogeneall, not agreeable, but diſhonourable to his nature.

From the ſame fountain ſpring many of the errors of the times. Socinian and Arminian errors generally all of them. Anabaptiſticall errours many of them. They judge of divine myſteries, decrees, ordinances, not by faith ſubmitting to the Word, but by ſenſe and reaſon. A dangerous Counſellor in theſe matters, not to be hearkned to without, much leſſe againſt the Word.

p. 312. And as reaſon is a dangerous Counſellour, ſo 2blinde-zeale is a dangerous guide. This was that Ignisfatuus Blind-zeale.that led Pauls Countrymen (the Jewes) wilde, that led them into thoſe bogs and quick-ſands of legal Ceremonies, and ran them on ground upon the main of their owne legall righteouſneſſe. They had a Zeale of Rom. 10. 20▪Rom 10:20God, (or for God) but not according to knowledge,] (as the Apoſtle tells them.) And this it is that miſ-leadeth many poore devout ſoules in the Church of Rome, (whoſe caſe is to be pittied,) putting them upon all their ſuperſtitious will-worſhip, wherein they take a great deale of paines to go to heaven, more than the moſt of us doe. They have a Zeale of God, of Chriſt, but not according to knowledge. And ſurely, this is the grand-ſeducer amongſt us at this day, that which miſleadeth a multitude of well-meaning ſoules in this Kingdome, Anabaptiſts, Antinomians, Seperatiſts. They ſtand for Chriſt, whom they deſire to have exalted, and (as they thinke) for the ordinances of Chriſt, which they deſire to have ſet up with the greateſt puritie and ſimplicitie. And herein they ſhew themſelves Zealous, I, foreign (as Paul ſaid of himſelfe Gal. 1▪ 1… ▪Gal 1:1before his converſion) more exceedingly Zealous; but alas, their zeale is not according to knowledge. Even as the Diſciples here, they have a Zeale for their Maſter, as for his eaſe, ſo for his honour; and thereupon they keepe backe theſe Infants from comming to him. But it was not according to knowledge, a blinde-Zeale. By this meanes (contrary to their intentions) they came to diſhonour him whom they intended to honour. For wherein lyeth the honour of a Prince more than in the multitude of Subjects? [In the p. 32Prov. 14. 28.Prov 14:28multitude of people, is the Kings honour.] No one thing more honourable unto Chriſt, than to have multitudes of all ſorts of perſons, both old and young, repayring and reſorting to him, and receiving benefit by him. To keepe backe any of theſe from comming to him, is an act not more injurious to the perſons ſo repulſed, than diſhonourable unto him.

Like iſſues and fruits of blinde-Zeale are but too obſervable amongſt ſome of the Sectaries of the times, who in pretending to advance and exalt Chriſt, doe in truth debaſe and diſhonour him. In pretending to ſet up his Ordinances, they rather pull them downe▪ deſtroying what they pretend, and intend to build.

Of ſuch dangerous conſequence is it to bee led by ſuch a guide. A fiery hot mettalled horſe wanting his eyes is but dangerous to the Rider, ſpecially if the reynes be caſt upon his necke. And ſuch is blind-Zeale to a well-meaning, but ignorant ſoule, being given way to, it will run a man upon precipices, and downfalls, which ſhall neither be honourable unto God, nor ſafe to himſelfe.

All of us take heed of this Guide. Be Zealous, but let it be 1. in a good matter. And 2ly. in a right manner. To that end regulating our zeale by the Word. Pſal. 119. 133. verſ. 105.Ps 119:133It is Davids prayer, [Lord order my ſteps in thy Word.] And it was his practiſe, to make the Word a light unto his feet, and a lanthorne unto his pathes.] Herein let him be our patterne; knowing that they are not good intentions that will beare out unwarrantable practiſes. The Diſciples intention here (no queſtion) it was good, but yet their act reprovable. They rebuke others, and Chriſt rebuketh them. So it followeth.