The Doctrine and Practice of Paedobaptism, Treatise 3
Verſ. 14.
But when Ieſus ſaw it, he was diſpleaſed, and ſaid unto them, ſuffer little children to come unto mee, &c.
Acts 3. Our Saviours Arbitration; wherein 3. particulars.COme we now to the third and laſt Act in this Hiſtory. In the two former, we have the controverſie betwixt the Diſciples, and thoſe which brought theſe Infants. In this, we have our Saviours arbitration, and deciſion of that controverſie. Wherein we may take notice of three particulars; Our Saviours Affection, Speech, Action. What he thought of this act of his Diſciples; what he ſayd to it; what he did upon it. 1. His Affection. [He was diſpleaſed.] 2. His Speech to his Diſciples; wherein we have a Charge, and a Reaſon for it. His Charge, [Suffer little children to come unto me, &c.] The Reaſon of that Charge, firſt propounded; [for of ſuch is the Kingdome of God;] then confirmed and illuſtrated by an argument a majori, from the greater to the leſſe; [Veriby, I ſay unto you, whoſoever doth not receive the Kingdome of God as a little childe, &c.] 3ly, His Act, which is three-fold, all towards theſe Infants. 1. His ſuſception, [he tooke them in his armes.] 2ly, His Impoſition of hands, [he layd his hands upon them. 3ly, His Benediction, [he bleſſed them.] Of theſe in their order.His affection, what hee thought of this act of his Diſciples.
Begin with the firſt, wherein the History expreſſeth our Saviours affection, what he thought of this act of his Diſciples. foreign [when he ſaw it, he was diſpleaſed; (much diſpleaſed) (ſaith our new Tranſlation.) Indigne tulit, ſaith the vulgar, he tooke it ill at their hands. Indignatus eſt (ſaith Beza) hee looked upon it with indignation. What ſee we here?
Obſer. Good intentions will not beare out unwarrantable actions. 2 Sam. 6. 6. Mat. 16. 23.Good intentions will not beare out un-warrant able actions.] Uzzah had no ill thought in putting his hand to the Arke, yet you know how it was taken. Peter had no evill meaning in adviſing his Maſter to favour himſelfe▪ yet you know what a tart rebuke he received, [Get thee behinde me Satan.] The Diſciples here, in keeping backe theſe Infants, they had an eye at their Maſters both eaſe, and honour; yet they have no thanks for their labour. Their Maſter is ſo far from accepting of that their officious ſervice, that he diſtaſtes it, he was much diſpleaſed with it.
Applica. Let not Wilworſhip look for acceptation with God.Let Will-worſhip never looke for better acceptance at the hands of God. Voluntary ſervices which men perform unto God without the rule, what ever the intentions of the performers may be; or what ever ſhew of wiſedome or holineſſe in the things themſelves, God will never owne them, never accept them. I doubt not, but it was a deuout and Religious intention that firſt hatched and bredmoſt of that Will-worſhip, which is to be found in the Church of Rome at this day. Their Bread-worſhip, their Saint-worſhip, their Image-worſhip, they intended the honour of Chriſt in all. All their pompious and coſtly Ceremonies, they were introduced upon this ground, to put honour upon Religion. The intention good, but the ſervices unwarrantable, being without, or againſt the rule, and conſequently ſhall finde no better entertainment at the hand of Chriſt, than this act of the Diſciples did.
Would we be ſure our ſervices ſhall finde acceptation, bee firſt ſure of a warrant (Gods warrant) for what we do. Otherwiſe, what ever ſhew of love, or wiſedome there may ſeeme to be in them, wee ſhall but loſe our labour. Inſtead of pleaſing God, diſpleaſing him. So ſaith the Text of this act of the Diſciples here; [When Jeſus ſaw it, hee was diſpleaſed.]
And wherefore diſpleaſed? what was it that hee The ground of Chriſts diſpleaſure.tooke ſo ill at their hands? A. For anſwer; See a three-fold ground of this diſpleaſure, even a three-fold injury involved in this one act of the Diſciples. viz. A three-fold injury offered by his Diſciples.An injury 1. to the Children; 2ly, to thoſe which brought them. 3ly, to Chriſt himſelfe. Touch upon each.
To the Infants, in keeping them from Chriſt. Obſerv. The greateſt injury. Ʋſe 1 This injury charged upon Anabaptiſts.Firſt, Here was an injury offered to theſe poore Infants, whom the Diſciples in keeping them from Chriſt, prejudiced, and (as much as in them lay) hindered in the matter of their ſalvation. A greater injury they could not have done them.
Appl. Let Anabaptiſts looke to it, who debar children from Baptiſme. Herein what doe they but as much as in them lyeth, debar them from comming unto Chriſt? debar them from union and communion with him? The greateſt cruelty that can be exerciſed upon theſe innocent Lambes. Non eſt hoc Chriſtianum (ſaith Ferus in Mat▪ c. 19. v. 13.one writing upon this Hiſtory) ſed planè Herodianum, vel▪ ſi mavi… Aegyptiacum. This is ſo farre from Chriſtian charity, that it is rather Herodian, or (if you will) Aegyptian cruelty. Cruelty exerciſed not onelyonly upon the bodies, but upon the ſoules alſo of poore Infants. Certainly, what ever the Anabaptiſts thinks of it, this is a thing which Chriſt cannot take well at their hands. Hee that was ſo diſpleaſed with his Diſciples for keeping back theſe children for comming to him upon earth, will not bee well pleaſed with any that ſhall have any hand in hindering them from coming to him being now in Heaven. No one thing that Chriſt taketh worſe at the hands of any, than to bee hinderances to others in coming to himſelfe.
Vſe 2. Take need of hindering the ſalvation of any; Mat. 18. 6.In the feare of God take wee heed of it, of being any wayes acceſſary to ſo great an evill. Expreſſe and dreadfull is that Commination of our Saviours, Mat. 18 verſ. 6. Who ſo ſhall offend one of theſe little ones which believe on mee, it were better that a milſtone were hanged about his necke, and that he were drowned in the midſt of of the ſea.] Off end one of theſe little ones, foreign, Scandalize them, lay ſtumbling-blockes in their way for them to ſtumble at, to impede and hinder them in their ſalvation. No one thing that Chriſt taketh more heinouſly than this. So much may bee collected from the puniſhment there mentioned. Better that a milſtone were tyed about his necke, &c.] That, it Hicro…. ad loc.ſeemeth, (as Jerome noteth upon it) was the uſuall puniſhment where with the Iewes were wont in thoſe times to puniſh the moſt Capitall offenders, viz. Tye a ſtone about their necks, and ſo plunge them into the water. No crime more heinous in the eye of God, than this; the ſcandalizing, offending any that doe but begin to looke towards Chriſt, and towards heaven; ſo to offend them, as that they ſhould bee put off from Chriſt, as that the worke of their ſalvation ſhould any wayes be hindered. All of us beware Iohn 1. 41. 42.of it.
If we can any wayes bee furtherances to others in bringing them to Chriſt, this do we. So did Andrew to his brother Simon, having himſelfe found the Meſſia, verſ 45. 46.he brings his brother to him. So did Philip to Nathaniel. So did the Samaritane woman to other of Iohn 4. 28, 29.her friends and neighbours. Doe we the like. The beſt office that wee can performe to any. But take heed of hindering them, whether by our evill counſel, Which may be done three wayes.or evill example, or elſe by the abuſe of our Chriſtian liberty in things indifferent. Every of theſe three wayes men may bee, and often are hindered from comming unto Chriſt.
Firſt, By evill counſell. Thus the Scribes and Phariſees hindered many from comming unto Chriſt, in By evill counſell.the dayes of his fleſh, from believing on him, viz. by their pernicious counſels, and wicked ſuggeſtions, whereby they ſet them off what they could.
Secondly, By evill example. So did ſome of the ſcandalous Jewes, who made their boaſt of the Law, but By evill example.no conſcience of it; they thereby brought an evill report upon the wayes of God, making the name of God evill ſpoken of among the Gentiles, (as the Apoſtle Rom. 2. 23. 24.chargeth it upon them) Rom. 2. And thus do ſcandalous Chriſtians at this day, who doe Gentes agere ſubnomine Chriſti, beare the name of Chriſtians, but live like Heathens, walking counter to their profeſſion, they make the name of God evill ſpoken of amongſt thoſe which are wicked, confirming and hardening them in their wickedneſſe. Even as the Spaniards in the Indies, who by their horrid cruelties which they exerciſed upon the Natives there, they ſo prejudiced them againſt Chriſt, and his Religion, as that they profeſſed their willingneſſe rather to go to hell with their owne Country-men, then to heaven with the Spaniards.
3. By the abuſe of Chriſtian libertie in things indifferent. By the abuſe of Chriſtian libertie.Hereby alſo Chriſtians come to give offence unto others, laying ſtumbling blocks in their way. Of this I ſhall ſpeak ſome what more fully hereafter. Every of us take heed of every of theſe. Knowing that we cannot doe a greater wrong or injurie to any, then to be any wayes a cauſe, or occaſion of hindering them from coming unto Chriſt. Here was the firſt errour in this act of the diſciples; they were hereby injurious to theſe Infants themſelves.
2. Injurie to thoſe who brought theſe Infants, diſcouraging of them.2. They were injurious to thoſe that brought them. By checking, and rebuking of them, they did as much as in them lay to take off the edge of their good affections towards Chriſt, to weaken them, to diſhearten, and diſcourage them. A thing very improper for the diſciples to doe. It being their office to confirme, and ſtrengthen thoſe which were weak. That is the charge which our bleſſed Saviour giveth unto Peter. Luk. 22. 32.When thou art converted ſtrengthen thy brethren. This they ſhould have done. No wonder then that our Saviour was diſpleaſed with them; to ſee and heare them diſheartning, checking, thoſe whom they ſhould have encouraged, and ſtrengthened.
Applica. Take heed of diſcouraging or offending the weak brethren; Iob 4. 3, 4.This alſo take we heed of. If we can any wayes promote, and further the worke of grace in any, by encouraging, ſtrengthening; this doe wee. So did holy Job in his time, (as Eliphaz giveth the atteſtation to him.) Job 4. Behold thou haſt inſtructed many, and thou haſt ſtrengthened the weake hands; Thy words have upholden him that was fallen, and thou haſt ſtrengthened the feeble knees.] The like doe we according to abilitie and opportunity. But take heed of diſheartning, diſcouraging, weakning. It is a thing which Ieſus Chriſt will not doe, [A bruiſed reede ſhall he not break, and the Iſaiah 42. 3. Math. 12. 20.ſmoaking flaxe will he not quench.] Take heed how we doe it, or be any wayes acceſſory to it. Take heed of being any wayes offenſive to our weake brother. Whether it be 1. By word, as the diſciples here; or 2ly. By evill example, as Peter by his Judaizing, and diſlembling; 2 Gal. 12. 13.or elſe 3ly. By the abuſe of our Chriſtian libertie in the uſe of things indifferent.
Specially by the abuſe of Chriſtian libertie. 1 Cor. 8. 9.This oft-times proves matter of ſcandall unto others. And ſuch ſcandals take we heed of. It is Pauls caveat to his Corinthians, 1 Cor. 8. Take heed leſt by any meanes this libertie of yours become a ſtumbling-block to them that are weak.] In this caſe Chriſtians muſt reſtrain, and abridge themſelves, not doing what otherwiſe they may do: exemplary is that reſolution of the Apoſtle in the laſt v. of that Chapter. [If meate v. laſt.ſcandilize my brother, (offend him, ſo as to make him to offend, which is properly to ſcandalize) I will eate no fleſh while the world ſtandeth, that I may not ſcandalize my brother.] Chriſtians in this ſhould be very tender, very carefull how they offend, or grieve their weak brother by the uſe of their Chriſtian libertie; much more how they cauſe, or occaſion him to offend. [It is good (ſaith the Apoſtle to his Romans) Rom. 14. 2….neither to eate fleſh, nor to drinke wine, nor any thing wherby thy brother ſtumbleth, or is offended, or is made weak▪] Three ſeverall words expreſſing (as I conceive) one and the ſame thing, but not without an emphaſis, inſinuating the great and ſpeciall care that Chriſtians ſhould have for giving any kind of ſcandall to their weake brethren, whereby either to grieve their ſpirits, or diſtract and unſettle their judgements, or much more to cauſe them to offend, by ſtopping them in, or turning them aſide out of their way. This take we heed of, doe all that we can to further others in their way, take heed of hindering, ſtopping, diverting them. Cheriſh and blow up the ſparkes of grace in others what wee can; but beware of caſting a drop of water upon them, either to dampe or quench them. This was the diſciples fault here in the text. Inſtead of welcoming and encouraging, and furthering theſe new-comers unto Chriſt, they beate them off. A thing which their Lord and maſter taketh ill at their hands. [He was diſpleaſed with it.] Here was the ſecond injurie involved in this act of the diſciples: They were injurious to the perſons which brought 3. Injurie to Chriſt himſelfe; hindering his Kingdome.theſe children: Thirdly they were herein injurious to their Lord and maſter, Chriſt himſelfe; and that in going about to ſtraiten his jurisdiction, and leſſen his Kingdome. Of this Kingdome, Infants and children are a conſiderable part. Now to keep them from coming unto Chriſt, what a dimunition was it to his Kingdome?
Applic. Charged upon Anabaptiſts.Surely this wrong doe Anabaptiſts unto Chriſt in debarring children from Baptiſme, and denying them to be members of the Church, and to have any right to the Covenant of grace. Herein how injurious are they to the Kingdome of Chriſt? In cutting off ſo conſiderable a part from all communion with the head, and bodie; Chriſt, and his Church. The ſtory tels us of the Iſraelites, when they had done the great execution upon the Benjamites. [They ſate downe and wept, repenting them for Benjamin their brother, becauſe there was a Tribe cut off from Iſrael that day, Judg. laſt.] And what leſſe doth the Anabaptiſt in cutting off Infants from communion with Chriſt and his Church? In ſo doing there is a Tribe cut off from Iſrael; which though it be the Tribe of Benjamin; the youngeſt Tribe, yet is it not the leaſt, but a very great and conſiderable part of this bodie. This act of theirs cals for repentance. To which leaving them.
Vſe 2. Take heed of being back-friends to this Kingdome by withdrawing our ſelves or others from viſible communion with the Church. Heb. 10. 38.Take wee heed leſt any of us come under the ſame guilt, in any other kinde leaſt we be any wayes back-friends to the Kingdome of Chriſt, by with-drawing our ſelves, or others from viſible communion with the miſteriall bodie of Chriſt. Our ſelves. [If any man with-draw himſelfe, my ſoule ſhall have no pleaſure in him, Heb. 10.] Others, by ſeducing them, drawing them from viſible communion with Chriſt in his Ordinances. What is this but a diſmembring of the bodie of Chriſt? A thing which he cannot but be ſenſible of. I wiſh they may ſo be, who ſtand guilty of it. David when hee had but cut off the lap from 1 Sam. 24. 5, 6.Sauls garment (the skirt of his role) his heart ſmote him. What is it then to cut off a lambe from the bodie of Chriſt? Take wee heed of having any hand in it.
Let all ſeek the inlargement of this Kingdome; Specially Miniſters, Luk. 14. 21.Can wee doe any thing to enlarge, and encreaſe the Kingdome of Chriſt, this doe wee. And as all ought to doe it, ſo the Miniſters of Chriſt in ſpeciall; whom Chriſt hath ſent forth with the ſame commiſsion, as that great feaſt-maker in the Goſpel did his ſervant, ordering him to goe into the ſtreets and lanes, and high wayes, and hedge rowes, and to bring in all that he met with, compelling them to come in, that his houſe might be filled.] This are we the Miniſters of Chriſt to doe. Invite, perſwade, command, compell, (I meane in a ſpirituall way, making uſe of ſpirituall 2 Gor. 10. 4. Inviting and compelling men to come unto Chriſt.weapons, which are the weapons of our warfare, viz. the ſword of the ſpirit put into our mouthes) compell men, all ſorts of perſons to come in unto Ieſus Chriſt, that they may have communion with him, and benefit by him.
Queſt. Whether men may be forced to viſible communion. Anſw. No, they muſt come willingly Pſal. 110. 3.But what then, muſt men be forced to come unto Chriſt? To have communion with him in his Ordinances, though againſt, or without, their wils?
Not ſo. Thy people ſhall be willing (or come willingly) in the day of thy power.] They which come to Chriſt muſt come willingly. So did they which brought theſe Infants here in the text. This is the maine worke of the miniſters of Chriſt, to worke upon the wills of men, of unwilling to make them willing; to bring off their wills to deſire and ſeek communion with Chriſt; that they may come, and come willingly.
Object. Are all to be admitted who offer themſelves to viſible communion Anſw. Yes, unleſſe there be ſome juſt obſtacle.But what if they doe come, and come willingly, offering, and tendering themſelves to viſible communion with Chriſt? are they now to be received, admitted to the Ordinances?
Surely yes. Vnleſſe there be ſome juſt obſtacle to hinder them. That was the caſe of theſe Infants here in the text. They were brought unto Chriſt, and the…e was no juſt obſtacle to hinder them, and therefore the diſciples ought not to have kept them back. No more (for ought I know) ought the Miniſters of Chriſt to repell, and reject any who come willingly unto Chriſt, deſiring communion with him in his ordinances, I meane in the Sacraments, whether Baptiſme, or the Lords Supper. There being no juſt obſtacle, no juſt exception againſt them, they ought not to keep them back. True it is, where there is a juſt obſtacle, as, viz. where the perſon is ignorant, or ſcandalous, in this caſe there ought to be a ſuſpenſion from theſe ordinances: Sacred things ought not to be proſtituted to all comers. But otherwiſe, I ſee not how the miniſters of Chriſt can debar any from viſible communion with Chriſt, who offer themſelves to it, without incurring the diſpleaſure of their Lord and maſter, as here the diſciples did, by putting back theſe Infants againſt whom no juſt exception lay. [When he ſaw it, foreign, hee was much diſpleaſed, ſaying, ſuffer little children to come unto me, &c.]
2. Our Saviours ſpeech to h…s diſciples: WhereAnd ſo I am fallen upon the ſecond particular obſervable in this Hiſtorie, which informes us what our Saviour ſaid to his diſciples upon this act of theirs. Where we may firſt take notice of the charge hee 1. His charge to them.giveth them, viz. that they ſhould freely permit children to come unto him. [Suffer little children to come unto me, and forbid them not.] A double charge, or rather one and the ſame charge expreſſed, 1. Poſitively, [ſuffer little children, &c.] Then Negatively, [And forbid them not.] The latter is but an inforcement of the former. Put them together, they hold forth unto us this maine truth.Obſerv. The grace of Chriſt reacheth unto …nfants.
That the grace of Chriſt extendeth even …to Infants. Infants have a right to, and intereſt in Chriſt, and are capable of benefit by him as well as others. Wherefore elſe ſhould Chriſt call them unto himſelfe? So hee did (as St. Luke noteth it) But Jeſus Luk. 8. 16.called them unto him.] Them, i. e. the Infants; So the Greek expreſſeth it. foreign: viz. foreign. And wherefore elſe ſhould he give ſo ſtrict a charge concerning them, that they ſhould have free acceſſe unto him? Had hee no intereſt in them, nor they in him. Surely the grace of Chriſt reacheth them as well as others.
Reaſon. Otherwiſe no hope of ſalvation for them. 1 Cor. 15. 22.It muſt needs be ſo, otherwiſe there were no hope of ſalvation for them. In Adam (the firſt Adam) all dyed. The roote dying, all the branches dyed in it, and with it. So as now the whole poſteritie of Adam are all concluded and ſhut up under death. [Death Rom 5. 12.paſſed upon all, for that all have ſinned, (ſaith the Apoſtle.) All ſubject to a temporall, lying under the power of a ſpirituall, bound over unto an eternall death. Such amongſt other) is the condition of Infants; which appeareth in that they are ſubject to temporall death as well as others. [Death reigned Rom▪ 5. 14.from Adam unto Moſes even …ver them which had not ſinned after the ſimilitude of Adams tranſgreſsion.] i. e. over Infants who had not ſinned as Adam did, actually in their owne perſons. Yet death reigned over them, they were ſubject to a temporall death as well as others. A plaine evidence that they were, and are guiltie of eternall death as well as others. Now there is no way, no meanes of deliverance, no way to be freed and exempted from this common condition, but by Chriſt. [Even as in Adam 1▪ …o… ▪ 15. 22.all died, ſo in Chriſt ſhall all bemade alive,] (ſaith the Apoſtle) i. e. all that are in him. Even as all that were in the firſt Adam dyed in him; ſo all that are in the ſecond Adam (Chriſt) ſhall bee quickned in him. Or, all that are made alive, they are made alive in Chriſt, and by Chriſt. Freed from eternall death Ioh. 14. 6.by his merit; from ſpirituall death by his Spirit; from temporall death by his Power. [I am the Way, the Truth, and the Life.] No life, but in, by, and through the ſecond Adam, Chriſt. So as if Infants ever come to eternall life, they muſt come by, and through Chriſt, as Act. 4. 12.well as others. There being no name by which Salvation can be expected, but only the name of Ieſus Chriſt.
Object. Infants cannot come unto Chriſt, …rg… not capable of benefit by him. Ioh. 6. 37.But how can Infants, have any intereſt in Chriſt, or receive any benefit by him, when as they cannot come unto him? This our bleſſed Saviour ſaith, all that his Father hath given him muſt do, and ſhall do. [All that the Father giveth me, ſhall come unto me, &c.] Now, what is it to come unto Chriſt? Why to believe on him. So our Saviour himſelfe explaineth it Veerſ. 35.verſ. 35. [He that commeth unto mee ſhall never hunger, and he that believeth on mee ſhall never thirſt.] The latter explaines the former. To come unto Chriſt, is to believe on him. Now this Infants cannot doe. How then can they be ſaid to have any intereſt in Chriſt, or receive any benefit by him?
Sol. 1.Anſw. To this it is anſwered diverſly. Some in the (firſt place) conceive that in this caſe the faith of the Parents is ſufficient. Hereby the children of believers (ſay they) are brought unto Chriſt, even as theſe children here; they were brought unto Chriſt The faith of the Parent conceived ſufficient▪in the armes of their Parents▪ ſo are Infants (ſay they) brought home unto Chriſt, in the armes of their Parents faith, laying hold upon the Covenant of grace, both for themſelves, and their children.
Secondly, Others conceive that even Infants are Infants may have a ſeed of Faith.ſubjects capable of faith; if not of actuall, yet of habi…all faith. Germen fidei, a ſeed of faith; the Spirit of God working in them promodulo, according to their capacities. Hereof I have ſpoken more fully heretofore.
Thirdly, For the preſent (in the third place) let Being given to Chriſt, they ſhall be brought to him one way or other.it bee ſufficient that ſome of them are given unto Chriſt in Gods eternall Election. And being given unto him, they ſhall come unto him one way, or other. (All that the Father giveth me, ſhall come unto me.) If they live to yeares of diſcretion, they ſhall come unto him (as I may ſay) upon their owne feet, by an actuall faith. In the meane time they are brought unto him by a ſecret worke of the Spirit, working upon their natures in a hidden and myſterious way, for the changing and ren…w…g of them. Herein if we know not the way, yet let not us queſtion the thing, ſeeing we have ſo plaine an expreſſion from the mouth of truth it ſelfe. Suffer little children to come unto me and, forbid them not.]
Applica. To Anabaptiſts.Applic. A Charge, and a Prohibition, both ſo direct againſt the Anabaptiſts of the times, as if they had been purpoſely intended againſt them. Whether our bleſſed Saviour did foreſee what errors would ſpring up in theſe laſt times, and ſo intended to make this as a Proviſion againſt them, I will not ſay. But ſure I am, a more direct Proviſion could not have beene made. In denying Baptiſme unto Infants, what doe Anabaptiſts leſſe than the Diſciples here did? even (as much as in them lyeth) forbid children to come unto Chriſt. Which act of theirs, how diſtaſtefull it was to him, the firſt words of this verſe expreſſe, [Hee was diſpleaſed:] And how contrary to his minde, the like practiſe is in any other, the latter words explaine. [Suffer little children to come unto me, & forbid them not.]
For of ſuch is the Kingdome of God.] Paſſe we now to our Saviours Reaſon▪ whereby hee convinceth his Diſciples The reaſon of this charge▪of their errour, in repulſing theſe Infants, keeping them backe from comming unto him; and conſequently (as much as in them lay) debarring them from entring into that Kingdome; to which they have as good a right and title as any others. [For of ſuch is the Kingdome of God.]
Kingdome of God, 3. fold.The Kingdome of God, (by way of Explication) in phraſe of Scripture is three-fold, his Kingdome of Power, Grace, Glory. You have them all three put together in that pithy doxologie; the cloſe of the Lords Prayer; [Thine is the Kingdome, the Power, and the Glory▪]
Of Power.Firſt, Gods Kingdome is his Kingdome of Power; even the powerfull government which God exerciſeth, in, and over the world, and all the Creatures in it, all which are ſubject to his Providence, even the leaſt, and moſt contemptible amongſt them. The Sparrow Matt. 10. 29, 30.upon the houſe top; the hayre of our head, both of them numbered and ordered. This univerſall Government is Gods Kingdome. [The Lord hath prepared his Throne in Pſal. 103. 19.the Heavens, and in his Kingdome ruleth over all.] Pſal. Pſal. 145. 13.103. viz. his Kingdome of Power. [Thy Kingdome is an everlaſting Kingdome, (ſaith the Pſalmiſt, Pſal. 148.) What Kingdome? why, his Kingdome of Verſ. 11.power. So he explaines himſelfe, verſ. 11. [They ſhall ſpeake of the glory of thy Kingdome, and talke of thy Power.[
Of grace.Secondly, Gods Kingdome is his Kingdome of Grace; even that ſpeciall gracious government, which hee exerciſeth over his Elect; whom having Predeſtinated to Grace, and Glory, he calleth out of the world, to have union aad communion with Jeſus Chriſt the head of this Kingdome, guiding and governing them by his Word and Spirit. Of this Kingdome, we finde Mat. 6. 13.frequent mention in the new Teſtament. [Seeke firſt the Kingdome of God (ſaith our bleſſed Saviour) viz. his Kingdome of Grace. So the following words explaine it. [The K ngdome of God, and his Righteouſneſſe;] viz. Righteouſneſſe of Iuſtification, and Sanctification, wherein this Kingdome of Grace conſiſteth. Rom. 14. 17. Luke 17. 21.[The Kingdome of God is Righteouſneſſe, (ſaith the Apoſtle,) [The Kingdome of God is within you, (faith our Saviour.) His Kingdome of Grace.
Of glory.Thirdly, Gods Kingdome is his Kingdome of Glory; even that glorious and bleſſed eſtate, wherin himſelfe reigneth, and ſhall reigne, with millions of Saints and Angels unto all eternity, full of heavenly glory and Luke 12. 32.felicity. Of this ſpeaketh our Saviour. [Feare not little flocke, it is your Fathers will to give you a Kingdom; foreign, the Kingdome, viz. the Kingdome of Heaven, which is the Kingdome of God. [Know ye not 1 Cor. 6. 9.(ſaith the Apoſtle) that the un-righteous ſhall not inherit the Kingdome of God.] A three-fold Kingdome.
Queſt. Now of which of theſe ſhall we underſtand our Saviour here in the Text?
Anſw. To this I might anſwer; not of one, but of all. Take it which way we will, we ſhall finde a Infants ſubjects of all theſe.truth in it. [Of ſuch is the Kingdome of God.]
Firſt, His Kingdome of power. Infants they are ſubjects of this Kingdome. Over them God exerciſeth Of Gods Kingdome of power.a Providence, a ſpeciall providence, and that both in the wombe, and from the wombe. David acknowledgeth both as touching himſelfe. [Thou haſt covered mee Pſal. 139. 13.in my mothers wombe: Pſal. 139. Thou art hee that tooke mee out of the wombe: Pſal. 22. verſ. 9. I was caſt upon Pſal. 22. 9. 10.thee from the wombe: verſ. 10. &c.] It is God that preſerveth Infants in the wombe; It is hee that bringeth out of the wombe, in both which his Power and and Providence are wonderfully manifeſted. And he it is that taketh care of them afterwards, providing for them, as he doth for other of his Creatures. Hee Pſal. 147. 9.that heareth the young Ravens when they cry, much more heareth the cries of poore helpleſſe Infants. [God hath heard the voice of the Lad,] ſaith the Angel to Hagar Gen. 21. 17.concerning her ſonne Iſhmael. Thus the cries of poore Infants come up to heaven, prevailing oftentimes for themſelves, ſometimes for others. So did Ion. 4. 11.the Infants at Nineveh, Jonas▪ 4 verſ. laſt. Thus the Kingdome of Gods power belongeth, and reacheth unto Infants. A conſideration not un-uſefull unto Parents in reſpect of their children. But I will not dwell upon it. The phraſe in the Text, (though it taketh in this, yet) it riſeth higher.
Secondly, In the ſecond place, Infants, as they are ſubjects of Gods kingdom of Power, all of them; ſo of Of the Kingdome of Grace.his Kingdome of Grace, ſome of them. [Of ſuch is the Kingdome of God,] viz. his Kingdom of Grace, which conſiſteth as well of Infants, as any others. They may Children of believing Parents, members of the Church 1 All of them of the Church viſible. Rom. 11. 16. Explained. verſ. 21. Dr. Willet ad loc.be ſubjects of this Kingdome, members of the Church.
Firſt, Of the Church viſible. So are all the children of believing Parents. The Parents themſelves being ſubjects of this Kingdome, viſible members of this myſticall body, ſuch are their children alſo. So the Apoſtle concludes it, Rom. 11. If the root be holy, ſo are the Branches.] Where, by the Root we are to underſtand, the Patriarchs Abraham, Iſaac, and Jacob: By the Branches, the people of the Jewes, their lineall offſpring, their naturall branches, as they are called v. 21. foreign. From which expreſſion, it is well collected by ſome, that by the Root in that place, cannot be meant Chriſt (as Origen of old, and our Anabaptiſts at this day would have it▪) in as much as Chriſt hath no ſuch naturall Branches. His Branches are all Inſititious, ingrafted, foreign, Branches not by nature, but by Grace. The Root there is Abraham, and other of the Patriarchs, the Jewes Progenitors: who are ſo called, not in regard of Calvin ad loc.their perſons (as Calvin well noteth upon it;) but in regard of the Promiſe which was made to them, and to their ſeed. In reſpect of that Promiſe, that Root was holy; holy, in reſpect of a federall holineſſe, the holineſſe of the Covenant. Now the Root being ſuch (ſaith the Apoſtle) ſuch are the Branches. Their progenitors being in Covenant, ſuch was their Poſterity. Such were the children of Abraham then, and ſuch are the children of believers now. The one being holy, ſo is the other. Holy, not in reſpect of any inherent quality of holineſſe, but in reſpect of outward priviledges, and prerogatives of grace, grounded upon the Promiſe made to the faithfull and their ſeed. The former cannot, but the latter may, and doth deſcend from Parent unto the childe. A wiſe man doth not alwayes Prov. 17. 21.beget a wiſe ſonne, communicating his wiſdome Acts 22. 28.to his childe; But a free-man begets a free man. The childe being borne free by vertue of his fathers Charter. Thus, though inward holineſſe is not tranſmitted from the Parent to the childe, yet externall holineſſe may, federall holines may. Thus Iews begat Iews, and Chriſtians now beget Chriſtians. Who yet are ſuch (let that be ſtill taken notice of) not by vertue of naturall generation, but by vertue of the Covenant, the Promiſe which is made unto the faithfull, and their ſeed. Thus the Root being holy, ſo alſo are the Branches. The Parents being in Covenant, ſo are their children to be accounted. They are all of them members of the Church viſible.
Some of them of the Church Inviſible.Secondly, I, and ſome of them of the Church Inviſible, not only belonging to Gods Election of grace, but ſubjects of his Kingdome of grace: Such as Chriſt exerciſeth a gracious government upon, and in; Regenerating, Juſtifying, Sanctifying them, induing them with his holy Spirit. That Chriſt doth exerciſe ſuch an operation in, and upon ſome Infants, it muſt not bee denied. Two inſtances are uſually brought to prove it, the one of Ieremy, the other of Iohn the Baptiſt, both which are ſayd to bee ſanctified in the Iere. 1. 5.wombe. So was Ieremy. [Before thou cameſt out of the wombe, I ſanctified thee.] But this (I conſeſſe) I dare not build upon. By [Sanctification.] I take there to be meant only a ſeparation unto a ſpeciall uſe and ſervice. So the next words ſeeme to expound it. [I ſanctified thee, and ordained thee a Prophet unto the Nations.] That ſeemeth to … the … ſpoken of. Not any infuſion of any … of grace into Calvin ad loc.his ſoule, (that faith Mr. Calvin, is nimis argutum, the Text will not beare it,) but onelyonly a deſignation▪ a ſetting of him … unto his propheticall office. To wave that. The latter is cleere. John the Baptiſt, he was ſanctified in, (or from) the wombe, and that by the ſecret worke of the Spirit upon his ſoule. The Luke 1. 15.Text is expreſſe. [He ſhall be filled with the holy Ghoſt, even from his mothers wombe.] This God did to him. The like he can doe for others, and no queſtion frequently doth it; Communicating his Spirit even to Infants, though not in ſo large a meaſure as to the Baptiſt, yet in ſuch a meaſure as may be ſufficient for them, ſufficient to make them, and prove them ſubjects of this Kingdome of God, his Kingdome of Grace.
Of the kingdome of glory.I, Thirdly, to give them a right to, and intereſt in his Kingdome of glory. That alſo is the Kingdome of God, and of ſuch is the Kingdome. A truth which neceſſarily followes upon the former. Being ſubjects of Gods Kingdome of grace, they have alſo right to Pſal. 84. 11. Rom. 8. 23. 2 Cor. 1. 22. Epheſ. 1. 14.his Kingdome of glory. [He ſhall give grace and glory, Pſal. 84.] Grace as the firſt-fruits, Glory, as the full crop; the one a pledge, a ſeale and earneſt of the other. But upon this I will not inſiſt. I preſume I ſhall meet with none ſo uncharitable as to deny or queſtion it. Come wee rather to make ſome Application of this Truth.
Applica. A warrant for Baptizing nfants.Vſe 1. Here is firſt a Warrant for what the Church of God in all Ages hath practiſed, the Baptizing of Infants. This the Church hath done, and this it doth. I, but quo jure? (ſaith the Anabaptist) what warrant hath it for it? why, Chriſts owne warrant, who here telleth us, that of ſuch is the Kingdome of God; the Kingdome of Grace, and Kingdome of Glory. Now being ſubjects of this Kingdome, they have right to the priviledges of ſubjects; amongſt which, this ſeale of the Covenant is none of the leaſt.
Replica. The Anabaptiſts evaſion. Not [Them] but▪ [Such]Repl. I, but (ſaith the Anabaptiſt) we miſtake the Text. How ſo? Why, the Text doth not ſay to [them] belongeth, or [theirs] is the kingdome of God, but of [ſuch] is the kingdome of God; foreign not foreign, meaning thereby (ſay they) not thoſe, or any other Infants, but ſuch as are like unto them in ſome qualifications. So divers Interpreters expound it. Theodor. Aquin. Stella.Non iſtorum, ſedtalium; Not of theſe, but of ſuch. Such as are like to thoſe Infants. Like them, non aetate …ed moribus, not in age, but in manners, in ſome imitable qualities, as viz. Innocency, Simplicity, &c. So much (ſay they) may be collected from the verſe after the Text, where our Saviour explaineth his owne meaning, what he meaneth by [ſuch] viz. ſuch in humility, [Whoſoever ſhall not receive the Kingdome of God as a little childe, he ſhall not enter therein.] Such are the children (ſay they) to whom our Saviour here averres the Kingdom of heaven to belong. And thus they thinke to elude and evade the force of this Argument, and the evidence of this Text, triumphing in this ſubter fuge.
Solu▪ Cleared.Anſw. But all in vaine; as will eaſily appeare, if we do but conſider the true intent of our Saviour in this place, as alſo the true ſenſe and meaning of the word.
1. From our Saviours intent.Firſt, for the former, our Saviours intent. The text is cleare. Hee was diſpleaſed with the diſciples for repelling of theſe Infants, and hee giveth this as a reaſon to convince them of their error, [For of ſuch is the kingdome of God:] viz. thoſe Infants, and others like unto them in age: otherwiſe his Argument had been of no force. [For of ſuch &c.]
2. From the proper ſenſe of the word [ſuch.]For the word (foreign,) [ſuch▪] it cannot be conceived to exclude theſe Infants, but to take them in, as primarily and properly here intended. So the word is commonly uſed (as in our ordinary ſpeech, ſo) in phraſe of Scripture, Parallel inſtances are very Nehem. 6. 11obvious. Should [ſuch] a man as I fly, (ſaith Nehemiah meaning himſelfe.) Paul writting to Philemon, Philem. v. 9[For loves ſake (ſaith he) I rather beſeech thee, being [ſuch a one as Paul the aged] foreign, Such a Rom. 1. laſt.one, meaning himſelfe. [Thoſe which doe [ſuch] things (ſaith the ſame Apoſtle) are worthy of death.] foreign; ſuch things, viz. thoſe things … 5. 21.before ſpecified in the Chapter, and things of like nature, as himſelfe expoundeth it, Gal. 5. 21. Thus the word is commonly uſed incluſively, ſtill taking in the thing, or perſon it ſelfe, to which any other is equalized, or coupled. If need were, more inſtances might be muſtered up: But I ſhall ſave that labour. In the meane time challenging our Adverſaries to ſhew any one place in all the Scriptures where the word is ſo uſed as they would interpret it in this text; viz. Where the word (ſuch) is put excluſively, excluding the perſon or thing it ſelfe, to which any other is compared; but ſo as ſtill it intends either directly and peculiarly the ſame perſon and thing inſtanced in, or elſe that, and others like unto it. So without queſtion muſt it be underſtood here in the text. Of [ſuch;] i. e. theſe Infants, and others like unto them, whether in age or condition. So as there can be no advantage juſtly taken from the word.
The argument retorted. Chemnit. Muſculus ad loc.2. Nay (as it is well preſſed by ſome) it maketh the more ſtrongly againſt the adverſarie. [Of [ſuch] is the kingdome of God, foreign, not foreign. Non horum, ſed talium; Not of [theſe,] but of [ſuch.] Plainely importing, that the Kingdome of God did belong not only to thoſe particular Infants then and there brought unto him, but unto them, and others that ſhould at any time be brought unto him after the like manner. The word [ſuch] is of larger extent, then [them.] Had our Saviour here ſaid, to [them] belongeth the kingdome of God: Then might the Anabaptiſt here have found a more colourable evaſion; alledging that Chriſt who knew all things, might know them to be elected, and ſo might ſay that, theirs was the kingdome of God; but that it could not from thence be inferred, that any other of like condition could claime the like right to it. But ſaying [ſuch,] now hee taketh in others with them, even all that ſhould be offered and preſented unto him after the like manner.
Conclude we it then: This Argument ordinarily taken up by Divines from this text of ſcripture, for the maintenance of Infants Baptiſme, it is of force and validitie, carrying out the cauſe againſt all oppoſition. They to whom belongeth the kingdome of God, who are ſubjects and members of the kingdome of Grace, and heires of the kingdome of Glory, they have right to this ſeale of the Covenant, whereby this their intereſt may be confirmed and ſealed up unto them. This by way of Inſtruction.
Ʋſe 2. Comfort & hope to believing Parents touching their Infants dying without Baptiſme.In the ſecond place, here is a ground of comfort and hope unto believing parents as touching their children, whom God is pleaſed to take ab utero ad ut… rum, from the grave of the wombe, to the wombe of the grave; cropping them in the bud, taking them hence before ever they know the right hand from the left; it may be, before ſuch time as they could be made partakers of the ſeale of the Covenant. Yet let not ſuch parents mourne as men without hope. Let them not perplex themſelves with a doubtfull anxietie touching their eternall ſtate, and condition. The text in this caſe yeelds a ground of comfortable hopes. [Of ſuch is the kingdome of God] ſaith our Saviour here concerning theſe Infants, who were as yet onelyonly intentionally tendred to him, not actually touched by him. Is it ſo that we have done the like for our Infants? Preſented and tendred them unto Chriſt, and to this Ordinance in the unfeigned deſires and intentions of our hearts, doubt not but the kingdome of heaven is theirs, theirs as well as any Gal. 3. 28.others. You know who ſpake it, [In Chriſt Jeſus there is neither Jew nor Gentile, neither male, not female, (and I may adde, neither young, nor old) for they are all one in Chriſt Jeſus.] Being given unto Chriſt, they ſhall come unto him, be brought unto him one way or other; and coming unto him they ſhall be all alike ſaved by him, made partakers of the ſame Kingdome with him. And thus much for this Reaſon, as it is here ſimply propounded.