A Christian, Chapter 10
Chap. X. The Harmonie of Mat. 19.13, 14. with Mar. 10.13. and Luk. 18.15, 16, 17. concerning the bringing of Infants to Chriſt, his acts to them, how far it contributes to prove Infant-baptiſm.
YOU have ſeen how the Scriptures agree in holding out ſome ſpecial priviledges in the New Teſtament, as in the Old, to Believers and their ſeed: Let us now come to view Chriſts own carriage and actions to Infants; which ſhews both the ſpecial reſpect he had to them, and would have his Miniſters and Churches to have likewiſe. For this, compare Mat. 19.13, 14. Mar. 10.13, 14, 15, 16. with Luk. 18.15, 16, 17. Where, when little Children were brought to Chriſt, and his Diſciples did forbid them, Chriſt was angry, and charged them not to hinder them; for theirs was the Kingdome of Heaven; and he took them up in his arms, laid his hands upon them, and bleſſed them. For the opening this place more clearly, Conſider,
1. Who they were which were brought to Chriſt.
2. Who brought them.
3. Why the Diſciples did forbid them to be brought.
4. Chriſts reaſon why he would have them not hindred.
5. Chriſts actions to and on them, what they amount unto.
For the firſt, who they were which were brought to Chriſt; in Mark they are called foreign, and well tranſlated little Children, or Infants; the word is a diminutive word, and is ſpecially to be applied to Infants. Luk. 1.76. Zacharias uſeth the ſame word of John, when he was newly born; And thou Child (foreign) ſhalt be called the Prophet of the Higheſt, &c. Videtur eſſe aliqua emphaſis diminutivi, hoc ſaltem loco minime negligenda, ſaith Beza. The ſame word is given to Chriſt when he was in the manger, Mat. 2.11. The Wiſe men found foreign, the young Child, or Infant, with Mary, &c. Heb. 11.23. Moſes is called foreign, when he was hid among the Flags.foreign, teſte Hippocrate, de primo vitae ſeptennio dicitur; foreign autem de ſecundo. Gurtl. This word, ſaith Hippocrates, is given to theſe which are under the age of ſeven years; and it's moſtly uſed among the Evangeliſts for to expreſs the tendereſt age of man, which is Infancy: So Spanhem. dub. Evang. But in Luke the holy Ghoſt uſeth another word of full ſignification for Infants (foreign) which word is uſed for a Babe in the womb, an Embryo, Luk. 1.41. When Elizabeth heard the ſalutation of Mary, the Babe leaped in her womb; foreign; it's the ſame word: but more properly it is uſed for a Child newly born, a ſucking Babe that we carry in our arms: Thus 2 Tim. 3.15. Timothy is ſaid to know the Scriptures from a Child, foreign, from his Infancy; not when he was an Infant, but from his Infancy; that is, as ſoon as ever he was paſt a Babe, and came to underſtand any thing, he was learnt the Scriptures. The ſame word, foreign, is given alſo to Chriſt, when the Wiſe men found him in ſwadling clouts, Luk. 2.12. So that this is moſt clear, that they were Infants, tender young ones, Babes which were brought to Chriſt; And if the two words did not properly ſignifie Infants, yet in that it's ſaid they were brought to Chriſt, would prove it; for the word foreign, properly ſignifies to carry, as it's uſed moſtly in Scripture for. But,
2. Who thoſe were that brought them, it's moſt probable that their Parents brought them; and theſe had believed themſelves, or made ſome profeſſion of faith; for they bring them to Chriſt to be under his bleſſing, for ſome ſpecial favour to be ſhewn by Chriſt to them; it was for a ſpiritual end they brought them, to be touched by Chriſt, &c. to have ſome virtue from him; and who could have ſuch bowels to bring Infants to Chriſt, but their own Parents? and to abide the frowns of the Diſciples, and their checks, but Parents, who love their Children next themſelves, and would have them bleſſed together with them? ſo that it's more probable it was their Parents which brought them then any others; and that they were believers, who had ſuch a ſenſe of their Infants conditions, and of Chriſts reſpects.
And beſides, they were then in the Coaſts of Judea, where many had profeſt their faith, and were baptized by John, and longed to have their Infants confirmed by Jeſus Chriſt; eſpecially when we look on Mat. 19.13. They brought them to Chriſt to lay his hands on them, and pray over them.
3. If we conſider why the Diſciples ſhould forbid them, and rebuked theſe that brought them; ſurely it could not be out of any cruelty to Infants, or that the Diſciples had no bowels to Infants, or deſire they might not be happy with their Parents; their affections could not be ſo ſtraitned and bound up in unnaturalneſs: but it muſt be from ſome ſuch principle which theſe of the contrary judgement take up, That they were not capable, and were firſt to be taught; That only grown men, and Profeſſors of faith, were fit for Ordinances; and therefore they rebuked or chid them, and forbad them to do ſo any more: As if they had ſaid, What have we to do with Children, as to outward Ordinances? they are not capable, they cannot profeſs their faith; and we muſt have perſons able to hold forth the Goſpel, which muſt be viſible ſubjects of Chriſts Kingdome: Doubtleſs ſome ſuch grounds they muſt needs go on, or elſe they muſt ſhew a ſtrange kind of paſſion againſt Children, moſt unbecoming theſe which had but the rags of natural affection left in them.
4. See Chriſts affections to them, and the reaſon of it; When Chriſt ſaw it (foreign) he was much diſpleaſed: It's a word that is uſed to expreſs ſuch a kind of ſorrow as breaks the heart; alſo to ſtomach any thing, and to have the ſpirit raiſed in contempt of an unworthy action or perſon: Thus Chriſt was grieved at them, and he looked with contempt on his Diſciples, as dealing moſt unworthily with poor Infants, in forbidding them to be brought to Chriſt; and therefore he commands them to ſuffer them to bring Infants to him, and not to forbid them. Theſe two words ſhews how vehement Chriſt was, and how much his heart was ſet towards Infants. You find ſometimes that Chriſt gave ſome ſharp words to his Diſciples, and to Peter eſpecially; but never to have his ſpirit to riſe in indignation againſt them, as when they would forbid Infants to be brought to him; and that which makes Chriſt ſo earneſt, muſt needs be of great weight; he was never ſo moved when they all forſook him, and Peter did forſwear him, as when they denied Infants to come to him.
I could wiſh that theſe which with ſo much contempt and ſcurrilous language forbid Infants to be baptized, might read this place with obſervant ſpirits, and at leaſt grow more ſober and leſs violent in their expreſſions concerning poor Infants; doubtleſs it's a warning to all Chriſts Diſciples.
Now the reaſon which Jeſus Chriſt gives, is, Of ſuch is the Kingdome of God: The reaſon ſhews what the priviledge was they would exclude Infants from, viz. being viſibly judged to belong to the Kingdome of God; and Chriſt ſaith, Of ſuch is the Kingdome of God. Now take the Kingdome of God either for Heaven and Glory; or ſecondly, by way of alluſion, for the Church, and the ſtate of the Goſpel, it will ſerve as a full reaſon: Of ſuch, that is, of Infants, is Gods Kingdome made up, as well as of grown men, and they are as fit ſubjects as you are: But doubtleſs he eſpecially means by the Kingdome of God, as well the Kingdome of Grace in a viſible Church, as the Kingdome of Glory; becauſe elſe this could be no reaſon to convince the Diſciples of their errour, for they were againſt the viſible bringing Infants to Chriſt for to get ſome outward ſign of favour to them; and Chriſt tels them, they may be as well brought to Chriſt, and receive a viſible ſign, as grown perſons; for the Kingdom of God is made of ſuch, as of others.
1. Chriſt ſhews their intereſt in one of the higheſt priviledges, The Kingdome of God, and that viſibly.
2. He ſpeaks it de praeſenti; not only reſpecting their future eſtate, what they may be; but that even now the Kingdome of God is of ſuch.
3. He uſeth this as a common inſtructive principle for the future, never to forbid not only theſe, but ſuch like Infants to be brought to him: For foreign, Of ſuch is the Kingdome of God, Chriſt would have them take it as a conſtant principle, That wherever they found ſuch like Infants, they ſhould not reject them, but look on them with Goſpel reſpect.
Ob. Theſe that differ have nothing to ſay to this, but That Chriſt means it of ſuch as Children for humility, and meekneſs, and lowlineſs; and therefore in the following verſe he ſaith, He that ſhall not receive the Kingdome of God as a little Child, ſhall not enter therein.
Sol. It's true, Chriſt takes an occaſion to exhort them to humility and meekneſs, from the pattern of theſe little ones. But,
1. Chriſt ſhews Infants right to the Kingdome of God, as well as the Diſciples, and grown perſons, who can profeſs their own faith.
2. If Chriſt had meant only to make an example and reſemblance, he might have taken Sheep, and Doves more properly; for they are more meek and gentle then Children, who are commonly froward and peeviſh.
3. This croſſeth the end of Chriſts reaſon, which was, That Infants ſhould not be hindred from being brought to Chriſt, For of ſuch is the Kingdome of God, Now if he had meant of ſuch as were only like them in ſome qualities, not of themſelves, there was nothing at all in Chriſts reaſon: And thus muſt the words be rendred on that account; Suffer Infants to come to me, and do not forbid them; for not of them but of humble perſons that reſemble them, is the Kingdome of God. Men will rather make Chriſt ſpeak nonſenſe, then loſe their opinions.
4. Can we think Chriſt could be ſo diſpleaſed with his Diſciples for hindring little ones to be brought to him, meetly to ſhew them as reſemblances and patterns to grown men; and adde this reaſon, For of ſuch is the Kingdome of God, when he had examples more fit to that purpoſe, even among the meer ſenſible Creatures? No, Chriſt ſhews the priviledge of ſuch Infants; and checks his Diſciples pride, who would have none but themſelves and grown perſons to be eſteemed as having any viſibie intereſt in the Kingdome of God.
Laſtly, Let us view Chriſts carriage and actions to theſe Infants; he did not onelyonly ſhew them as examples, but took them up in his arms, laid his hands on them, and bleſſed them: all expreſſions of the moſt ſignal love, and favour, and of great import, if duly conſidered.
1. He took them up in his arms, foreign; the word ſignifies to embrace with ſpecial affections; ſo the French Tranſlation Embraſſer, Piſcator embrachiare, amplexabunde geſto, Bud. Chriſt took them up in his arms, and held them forth as Monuments of his love; and doubtleſs to ſhew his Diſciples, that he would have ſome outward ſign and character of peculiar reſpect ſet on them by his Church and Saints: Such a carriage was not out of a natural affection only to theſe that could not pity themſelves, but from a heavenly ſtrain of love which he bore to theſe little ones, as to the higheſt profeſſing Diſciple; and muſt needs be ſymbolical to his Churches, to take heed how they reject them wholly from any viſibie right to the Kingdome of God: Chriſt was to leave the world ſhortly, but he leaves it as a rule to his Diſciples.
2. Chriſt laies his hands on them; which was uſed among the Jews as a form of ſpecial bleſſing, and in the N. T. for eminent ends.
1. For to cure all ſorts of diſeaſes by a miraculous power, Luk. 4.40.
2. For conſecration of any to a Divine work and ſervice; thus Church Officers were ſolemnly ſeparated to Chriſts work, as peculiarly fit for it, Acts 6.6. Acts 13.3. 1 Tim. 4.15. and 5.22. 2 Tim. 1.6.
3. It was uſed for confirmation after Baptiſm, and as an outward way whereby the holy Ghoſt was conveyed; and this is the moſt common uſe of it in the Acts of the Apoſtles, Acts 8.17, 18, 19, and 19.6. where thoſe that were baptized had the Apoſtles hands laid on them, and they received the holy Ghoſt: And to this purpoſe may we apply Chriſts act to theſe Infants, to confirm the promiſe ſolemnly after Baptiſm. For,
1. It was ever uſed (except to ſick perſons) after Baptiſm.
2. As it preſuppoſeth Baptiſm to precede, ſo it's an outward ſign of a ſpecial ſignificancy, and holds forth as much as if Chriſt had baptized them; for in that outward rite the holy Ghoſt was conveyed; and by laying on of hands others received the holy Ghoſt, as the former Scriptures expreſs; and why not in this act of Chriſt on them? Take all the circumſtances together, and you cannot imagine it to be a complemental act: And if this were as an outward ſign of their receiving the holy Ghoſt, What ſhould hinder water that Infants ſhould not be baptized, ſeeing they have received the holy Ghoſt as well as we? Acts 10. 47. Chriſt laid his hands on them, Benedictas ſcilicet manus in quas à Patre ſuo acceperát omnia bona Coeli & Terrae, ſaith a learned Divine on this place; He laid thoſe bleſſed hands on them, in which he had received from the Father all good things in Heaven and Earth. This act ſhews,
1. That Chriſt would have ſome outward viſible ſign of favour ſet on ſuch Infants by Churches: And Impoſition of Hands being one of the choyfeſt, Chriſt uſeth that as moſt proper to ſhew his Authority.
2. That holds forth, That if they be capable of impoſition of hands, they are of an Ordinance of like nature, which eſpecially looks at a ſubject purely paſſive.
Ob. If it be Objected, Why did not Chriſt baptize them as well as lay his hands on them, if he meant to hint out their right to Baptiſm?
Sol. It's eaſily anſwered, That Chriſt baptized none at all; but he did that which was an Ordinance uſually in thoſe Primitive times adminiſtred after Baptiſm, and equal to it, as to its dignity; and ſo far above Baptiſm, as it was more extraordinary in its practice: And ſo we may argue from this to Baptiſm, either incluſively, or à majori, from the greater; and I have more from this place to confirm me, that if Chriſt baptized any, he would theſe Infants; ſeeing he ſhews ſo much reſpect to them, more then to an grown perſon; and did to them thoſe acts which were equivalent, if not ſupereminent to them, then any can have againſt it. Let any that differ from us, ſhew anywhere in the Goſpel where Chriſt laid his hands on any but deſperate diſeaſed perſons to ſhew his power, or on Infants to ſhew his love, and confirm their antient priviledges, or upon any perſon in this latter ſenſe unbaptized.
Ob. 2. If it be ſaid, This was an extraordinary act of Chriſt, and no ordinary pattern may be drawn from it.
Sol. I anſwer; Grant it to be extraordinary, yet it argues more ſtrongly, if Chriſt uſed an extraordinary act to ſhew his affection and love to Infants, much more may the Church ſhew ordinary acts to them.
2. Chriſt ſhewed this extraordinary carriage, the more to check and convince his Diſciples for their extraordinary contempt of poor Infants, who would not allow them an ordinary intereſt in viſible priviledges. And it's conſiderable, that Impoſition of Hands was not an uſual Ordinance, or adminiſtred by any but Chriſt, before the aſcenſion of Chriſt, and the ſending of the holy Ghoſt.
3. Though Chriſts act ſhould be extraordinary, in regard of the imitation of that act by us; yet he grounds it on an ordinary rule and principle; For of ſuch is the Kingdom of God; which he laies down as a fundamental rule. And this is the leaſt that can be gathered from it; That if Chriſt on this ground ſet an extraordinary ſign on Infants, becauſe the Kingdom of God did viſibly belong to them; we may on the ſame principle ſet an ordinary initiating ſign on them, as viſible members of that glorious ſtate, as well as on grown viſible Profeſſors, who are but probable members, according to the moſt judicious charity; eſpecially if we will think Chriſts judgement in ſuch caſes equal with our own.
But leſt all this ſhould be thought but a meer outward act of Chriſts, that carried nothing of any inward deſign of grace, he bleſſed them after all, as the fulleſt expreſſion of his heart; and to demonſtrate, that whatever grace he had ſhould be theirs as others: for ſo the word, foreign, ſignifies, either to ſpeak well of, or to any concerning perſons or things; and thus Chriſt may be thought to ſpeak much of the ſtate and priviledges of theſe Infants; or elſe to bleſs them, by deſiring for them, or communicating to them all ſorts of mercies, as bleſſings; according to that Eph. 1.3. And what can be more then for Chriſt to take up Infants in his arms, lay his hands on them, as an outward ſign, to conſecrate them to himſelf, and to ſhew their capacity of receiving the holy Ghoſt, and then to bleſs them; which comprehends the communication of all graces, and good things? And yet we muſt with ſcorn (poor probable Diſciples our ſelves!) deny them a little water; and think it too much to have them named among the loweſt ſort of viſible Saints, when Chriſt owne them publickly, and ſaith, that of ſuch at theſe is the Kingdom of God; and they may have more intereſt in that Kingdom, then theſe that exclude them: but I ſhall rather believe Chriſts teſtimony, then any mans froward opinion: It's only a wonder how Saints, that have felt Chriſts bowels themſelves, and read this Text, can be ſo rigid to Infants of Believers, to whom Chriſt hath been ſo kind, and exemplary in his carriages; and ſtampt ſuch viſible characters of his love on, even in adminiſtration of outward ſigns. To what end ſhould Chriſt do all this in ſuch a high and peremptory ſtrain of affection, if it were not to teach us charity and reſpect to Infants, in theſe ordinary adminiſtrations they are capable of; and to confirm their old ſtate in the Church, by ſuch a new and unwonted carriage; Chriſt abounding to them who were moſt undervalued, and could ſay nothing for themſelves? And how harſh is it to conceive, that Chriſts intent was hereafter to caſt them out of the viſible Church, and from the participation of all outward ſigns of ſalvation, when his carriage was thus tranſcendently loving to them; and ſo only to give them a lightning before death? Let mens conſciences, not gulph'd in prejudice, judge: This Text, if there were no more, will fly in the Conſciences one day of the moſt confident Contemners of Infants, and their Baptiſm.
I ſhall only adde, to ſatisfie the learned, the conſent of godly and eminent Authors on this Scripture.
Non eſt ulla hiſtoria in toto codice Evangelico, quae frequentius in Templo legatur, quam haec ipſa. Quoties enim Infans ad ſacrum baptiſmatis fontem affertur, toties etiam ex agendis Eccleſiaſticis haec hiſtoria recitatur; ſed admodum raró eadem in Eccleſia recitatur. Chemnitius & Polycarpus, Lyſerus in Harm. Evangel.
And doubtleſs it's no ordinary note, that three of the Evangeliſts ſhould ſo punctually relate this ſtory, without any conſiderable change of words or ſenſe. All the Objection is, becauſe the word Baptiſm is not inſerted, when as much as that comes to is; and that Chriſt baptized no grown perſons.
Hinc jam illud eſt quod dixiſſe Dominum, omnes tres memorant, talium enim eſt Regnum Coelorum. Non ſanè adultorum tantum, qui ut Infantes ſeſe humiliarunt, quod Anabaptiſta contendunt. Hoc enim ſenſu, quod dixerat ſibi Infantes apportandos eſſe, tanquam ſubjecta, ratio minimè cohaereret, &c. Faceſſat igitur ſtulta iſta veſtra ſapientia; Sinite Infantes mihi adduci, ajo enim non ſolum horum eſſe Regnum Coelorum: ſed nullum omnino Regni hujus fore participem, niſi Infantibus his ſimilis evadat.
Si jam ad Eccleſiam pertinent, & ipſorum eſt Regnum Coelorum; eur eis ſignum Baptiſmi quo in Eccleſiam Chriſti, qui ad eam pertinent, recipi ſolent, negaremus? Siqui hoedi inter eos ſunt, tum excludendi nobis erunt, cum id eſſe ſeſe prodiderunt; interea ne ſimus ſeveriores Chriſto—aut eſt noſtrum baptizare pluſquam Domini amplecti, imponere manus & benedicere fuit? quae fidei aut charitatis jactura, per Baptiſmum Chriſto adducere quos adduci ſibi juſſit?
Much more then this hath Bucer on Mat. 19.13, 14, 15. full of ſpiritual conſideration.
To this doth Muſculus, Calvin, Beza, adde their holy teſtimonies: But I ſpare theſe quotations, becauſe it's ad homines, to men like our ſelves: Let theſe which diſſent read impartially, and conſider if this place ſhould ſtand alone, without any harmony of other Scriptures, whether there be not more in it for Infant-baptiſm, then anything they have againſt it: I would be ſo ingenuous with them, as to deal with any of their awaked Conſciences.