this means that sacred Ordinance might be freed and kept pure from that pollution so much and that not without cause complained of through a promiscuous participation and so this scandall being removed we might hope that many who are upon this ground departed from the unity of the Church at least have broke off communion with it might in a little time be reduced and brought home againe and others who are staggering might bee confirmed and established 6. And lastly by this meanes also that difference of the times about the formality of a Church-Covenant in receiving in of members as they call them would soone be compremized and taken up There being here the substance of what is there desired and contended for and that better bottomed as I conceive then the former In all which regards besides many other for my owne part I cannot but joyne with Calvin and Chemnitius and divers other of our Divines in desiring the restitution and restoring of this Ordinance to the Church which through the grosse corruption of it in the Church of Rome and too apparent abuse of it amongst our selves it being generally turned into a meer formality hath growne into great dislike and distaste Certainly what ever any through prejudice may think of it were this Ordinance stripped of those rags which superstition hath put upon it and restored to naked purity and simplicity the Church of God should have no cause to bee ashamed to owne it specially seeing the Apostle himselfe in the words of the Text sâ—emeth to give such countenance to it laying it downe for one of those first principles concerning the nature and use whereof children should be instructed and taught Q. But all this while what is this to the purpose in hand what maketh this for Pâ—dâ—baptisme the baptisme of Infants A. Surely yes very much This being granted that there was such an Ordinance in use in the Apostles times practised after the manner that you have heard it may from thence be demonstratively inferred that some children were then baptized in their Infancy To what purpose else should this subsequent act serve wherefore should there be such a publicke confession and such a solemne restipulation and ingagement after Baptisme were it not that Baptisme was administred unto them in their Infancy before they came to yeares of discretion Otherwise had they been able to anser for themselves and to stipulate in their owne persons when they were baptized as those that were adulti did what need would there have beene of such a subsequent solemnity to bring them actum agere to doe that againe which they had once done before But I will not dwell any longer upon it You see now what Precept and what Presidents the Spirit of God in the New Testament will afford us for the countenancing and bearing out of this practice the baptizing of Infants True it is expresse and particular they are not nor yet so demonstrative and convincing but that the Adversary may take up some cavills against them Yet are they such evidences as may give satisfaction to those who are willing to receive it However sure we are they make more for the warrant blenesse of this practice then ought that the Adversary can produce will against it Not so say they for as for Infants they are not subjects capable of Baptisme And why not Why because they are not capable of those qualifications which should dispose them to the receiving of this Sacrament And what are they why Repentance and Faith These are the conditions which the Spirit of God requireth in all persons that are to bee baptized Repentance Repent yee therefore and be baptized saith â—eter to the Iewes Faith if thou beleevest with all thine heart thou mayest saith Philip to the Eunuch concerning his Baptisme A. To these Texts of Scripture it is soon answered that here both Peter and Philip had to deale with persons of yeares and those such as had no other title to the Covenant but such as their owne actuall repentance and faith conferred upon them Now had we to deale with such we should runne the same course not admitting them unto this Sacrament but upon the testification of their Repentance and Faith But in the meane time this is ill applyed to Infants the children of believing parents who have a title to and interest in the Covenant and consequently a right to the seale of the Covenant by vertue of their fathers charter Repl. But it will be replyed This is a generall universall condition required of all that are to be baptized They must first believe Our Saviours owne words say the are expresse for it He that believeth and is baptized shall be saved Mark 16. 16. So that it seemeth faith is a condition absolutely requisite in persons to be baptized and must goe before Baptisme Here is one of the great arguments which the Adversarie putteth a great deale of confidence in But what strength or rather weaknesse is in it will soone appeare A. In the 1. place it is truly answered by P. Martyr and others that Ordo verborum non necessario infert ordinem rerum The order of words doth not necessarily infer the same order in things For instance Mark 1. 4. it is said Iohn did baptize and preach the baptisme of Repentance Here is baptizing put before preaching which may serve to ballance that in the last of Matth. 19. Go teach all Nations baptizing them where teaching is put before baptizing yet will it not thence follow that Iohn baptized before he preached So here in those words of our Saviour believing is put before baptizing in the order of the words Yet it will not thence follow that faith must alwayes goe before baptisme in the reality of the thing Should wee thus precisely stand upon the order of words what should we say to that of our Saviour Ioh. 3. 5. Except a man be borne of water and of the Spirit c. a Text which is brought to ballance that other where water is put before the spirit A. 2. In the second place wee grant it Faith and actuall faith is requisite in persons capable of it before they be admitted to Baptisme And of such only such is that place to be understood He that believeth and is baptized shall be saved Which cannot extend unto Infants as the latter part of the verse will sufficiently evidence Hee that believeth not shall bee damned Which to apply to Infants and so for want of actuall faith which they are not capable of to exclude them from all hopes of salvation I presume it were greater cruelty then the Anabaptists will willingly owne The place it selfe being consulted with maketh it cleare shewing that this is spoken of all and only such as were capable of the Gospel preached to them and consequently capable of faith as the verse foregoing explaines it v. 15. Goe yee into all the world and preach
to keep it it is said to be weake It was weake through the flesh Rom. 8. 3. and unprofitable Heb. 7. 18. It was disanulled for the weaknesse and unprofitablenesse thereof But now the condition of that Covenant made with Abraham was Evangelicall viz. Faith and Evangelicall obedience Faith Circumcision the seale of that Covenant was to Abraham a seale of the righteousnesse of Faith sealing up unto him righteousnesse and life not upon the condition of doing working but beleeving which was accounted to him for Righteousnesse as the Apostle sets it forth Rom. 4. Obedience not exactnesse but uprightnesse Gen. 17. 1. Walke before me and be upright or sincere 5. Againe fifthly they differ in the end and use of them That legall Covenant it was given chiefly because of transgressions So the Apostle tells us Gal. 3. 19. wherefore then serveth the Law it was added because of transgressions viz. to discover them to bridle and restrain men from them to denounce punishments for them for that is a threefold use of the Law 1. Detegit 2. Fraenat 3. Punit to convince men of sinne and of their misery by reason of sinne that so they might come to see the need they have of Christ and be driven to him according to that of the Apostle Gal. 3. 24. The Law was our School-master to bring us unto Christ But that other Covenant made with Abraham it was to assure him and his seed of their interest in the Messiah and the promise of life through him Sixtly and lastly They differ in their duration and continuance That legall Covenant it was but temporary to continue but till Christ should come So saith the Apostle Gal. 3. 19. The law was added because of transgressions untill the seed should come to whom the promise was made i. e. untill Christ should come Then that legall Covenant as a Covenant with the Church ceased But the Covenant made with Abraham it was an everlasting Covenant So the Lord tells him Gen. 17. 7. I will establish my Covenant between me and thee and thy seed after thee for an everlasting Covenant c. So then you see that these Covenants were two distinet Covenants That Covenant which God made with Israel at Mount Sina it was not the same with that which he had made with Abraham before And of that Covenant it is that the Apostle there speaketh in the 7. and 8. chap. of the Hebrewes Not of the Covenant made with Abraham which was an Evangelicall Covenant and for substance the same with that which we are now under But of the Covenant made at Mount Sina that legall Covenant That is the Covenant which the Apostle there compareth with the new Covenant and of which he telleth us that it is now disanulled and abolished Q. Why but saith our Adversary how could that be called the old Covenant and the first Covenant when as it was 430. years after the Covenant made with Abraham This was rather the first Covenant and old Covenant A. To this it is answered That legall Covenant is called the old Covenant 1. In opposition to the Covenant of the Gospell under the new Testament which because it was revived and renewed and confirmed by the comming of Christ the promised seed it is therefore peculiarly called the new Covenant and that legall Covenant in opposition to it is called the old Covenant 2. The old Covenant because it waxed old and through age decayed So saith the Apostle of it in the place last named Heb. 8. last In that he saith a new Covenant he hath made the first old new that which decayeth and waxeth old is ready to vanish awâ—y 3. The old Covenant and the first Covenant because for substance it was partly the same with that first Covenant which God made with Adam in state of innocencie The Law the morall part of it published upon Mount Sina it was no other but the same Law that was given to Adam at the first What was there written in Tables of stone was but a counterpane of what was written in the fleshy Tables of the heart of man at the beginning And being so well might it be called the old Covenant and the first Covenant being before the Covenant of Grace made with Abraham I or with Adam either You see then what the old Covenant is that legall Covenant whereof Moses was the Mediatour And of this Covenant it is true it is disanulled abrogated so as there is now no more use of the Law as a Covenant to the Church Marke that as a Covenant Other uses there are of it many which are still in force as much as ever But it is no longer a Covenant This Covenant is disanulled But so is not that Evangelicall Covenant made with Abraham which is as I told you an Everlasting Covenant and for substance the very same with that which Beleevers are now under viz. the Covenant of Grace promising life and salvation upon the condition of beleeving So much the Apostle tells us expressely Gal. 3. v. 8. The Scripture i. e. the Spirit of God speaking in Scripture foreseeing that God would justifie the heathen the Gentiles through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Marke it When God made this Covenant with Abraham declaring and promising that in his seed all the Nations of the earth should be blessed he then preached the Gospel to him making a Covenant with him concerning Christ and salvation by Christ So much Zacharias in his song acknowledgeth Luke 1. 72 73. where speaking of the exhibiting and sending of Christ into the world he calls it An holy Covenant the oath which God sware unto our father Abraham The Covenant made with Abraham then was no other but the Covenant of Grace even the same Covenant that we are now under All the difference is the Covenant now is new drawne and so put into another forme set forth and expressed more clearly and fully then that with Abraham was even as our evidences and conveyances now they are more large and full then they were wont to be in the dayes of our forefathers though in effect the same but for substance they are one and the same And being so to close up this second Argument that Covenant is an everlasting Covenant I will make an everlasting Covenant with them saith the Lord speaking of the renewing of the Covenant of Grace with them Ier. 32. 40. A Covenant that is not waxed old as that legall Covenant did that is not nor ever shall be disanulled but is in force still as much as ever And consequently children of Beleevers being once in Covenant they are still in Covenant And being in Covenant they have a right to this seale of the Covenant Arg. 3. I passe now to a third Argument to prove children of Beleevers to be within the Covenant I take it from that known place of the
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 will 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 thâ—se which bring them finding fault with the received practise of all the Churches in Baptizing of Infants What then 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 But 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 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 and 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 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 â—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 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 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 deâ—â—â—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 Arise and be baptized and wash away thy sinnes saith Ananias to Paul The poole of â—ethâ—sda that miraculous hath 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 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 This it is that qualifieth a person for the Sacrament of 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 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 of God Surely so did the disciples here
which we meet with Matth. 18. 3. Where our Saviour upon an other occasion taking a little childe and setting him in the midst of his disciples hee propounds him to them as a patterne for their imitation telling them Verily I say unto you except yee be converted and become as little children yee shall not enter into the Kingdome of God Behold here then a patterne for every one of us As many of us as would enter into Gods Kingdome his Kingdome of grace and glory we must become as little children Q. As little children How shall this be What must aged persons according to Nicodemus his conceite of the doctrine of Regeneration repuerascere turne children againe A. Yes This aged persons oft-times doe in a naturall way Bis pueri senes Old men are twice children And all Christians must doe it in a supernaturall and spirituall way They must be twice children As once by nature so once by grace and that by the imitation of children in some of their imitable qualities Q. But what qualities are these Wherein must Christians be like unto children A. To single out some particulars some of the chiefe 1. A first is that which the Apostle himselfe propounds to and presseth upon his Corinthians 1 Cor. 14. Where hee sheweth them both wherein they should not be like unto children and wherein they should Non mentibus sed moribus wherein not Not in understanding Herein he would have them not children but men Brethren be not children in understanding c. But in understanding bee men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfecti perfect Adulâ—â— of ripe age Wherein then why in malice How â—e it in malice â—e ye children Children they are free from malice and envie there is not so much as a sparke of this fire in those breasts Herein a patterne for Christians even for all that would enter into the Kingdome of God Let them in this become as children laying aside malice So St. Peter presseth it Wherefore laying aside all malice c. As new borne babes desire the sincere milk of the word New borne babes are voyd of malice So should all Christians bee Not seeking not wishing evill to any wishing and doing what good they can to all but hurt to none As children concerning malice Secondly as children concerning guile So the Apostle Peter there goeth on Laying aside malice guile Such are infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no guile no fraud no deceit no hypocrisie in them They doe not pretend one thing and intend another They doe not goe about to over-reach or circumvent others but in all their actions there is a plaine-hearted simplicitie And such should Christians be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simple as doves So our Saviour presseth it upon his Disciples I simple as children Simple concerning evill as Paul explaines it without guile and that 1. In their actions not circumventing defrauding others So the Apostle presseth it upon his Thessalonians 1 Thes 4. That no man goe beyond or defraud his brother in any matter As viz. in buying and selling and bargaining c. 2. Without guile in their words This is the character which Peter gives of his Master Who did no sinne neither was there guile found in his mouth So should it be with Christians there should be no guiles in their mouthes in their words in their promises testimonies c. So Paul chargeth it upon his Ephesians Therefore putting away lying speak the truth every man to his neighbour Truth is the Christians girdle The girdle of truth And in this sense the Proverbe holdeth true Vngirt unblest 3. Without guile in their hearts and spirits It is one branch of Davids description of a blessed man Blessed is the man in whose spirit there is no guile Such is the spirit of a childe There is no guile no hypocrisie in it It is such a one as it seemeth to be And O that it were so with all Christians That they were in this respect as children As children for sinceritie without guile Here is the second of these properties 3. A third followes As children concerning pride Children for humilitie This I take from our Saviour himselfe in the place forenamed Whosoever shall humble himselfe as this little childe c. Children we see how humble how lowly they are Their spirits are not haughtie high minded There are no proud ambitious vaine glorious aspiring thoughts in them They are as well content with their rags as with their robs with a cottage as a pallace often sitting in the dust An embleme of humilitîe A childe sitting in the dust and as well contented there as if it were a throne Such should Christians be of humble and lowly spirits Such a frame of spirit we finde in the man after Gods own heart Lord mine heart is not haughtie c. Surely I have behaved my selfe as a childe c. It is not for Christians to have haughtie hearts or lofty eyes so as to have high thoughts of themselves or seek high things for themselves And seekest thou great things for thy selfe Saith the Lord to 〈◊〉 seek them not This will not children this should not Christians doe Their spirits should lye low so as they may be willing to embrace the Dust if God shall bring them thither This carnall wicked men sometimes do by constraint So shall Babylon do Come downe and sit in the dust O Virgin daughter of Babylon Babylon a Virgin So called because then not deflowred by the enemy Even as Cities that were never sacked nor conquered but have enjoyed a long continued peace they are called Virgin Mayden-Townes as Venice in Italy Dordrecht in Holland so Babylon there in that respect is called a Virgin She shall sit in the dust saith the Prophet which is long since accomplished in typicall and ere long shall be in mysticall Babylon And this Gods own sometimes doe They which were brought up in Skarlet embrace dung-hills It is sayd of the precious sonnes of Sion the Nobles of Israel Lam. 4. and this they ought to do willingly when God calls them to it In this as I sayd like children who if their Parents set them in the dust they are willing withall Is it so that God is pleased at any time to bring any of his children from high estates to meane and low conditions to set them in the dust I suppose with Job upon the dung-hill yet should they herein submit to the will of their heavenly Father Ever having their spirits as low as their conditions Herein again should Christians be as children Children in humility putting on this as a robe being clothed with it as the Apostles both Peter and Paul presse the exhortation Fourthly to this in the fourth place let me joyn another quality not much different from the former and that is Contentation A quality very observable in young children If they have but
enough to suffice nature how contented shall we see them If they have but cloathes to keepe them warme be they rich or meane If they have but food to satisfie their hunger and drinke to allay their thirst how quiet are they What their Parents give them they receive it and are contented with it Oftentimes put to bed with a little In this again should Christians be as children Content with their heavenly Fathers portion whatever it bee be it much be it little It is the Apostles lesson A lesson which himselfe had taken out I have learnt in whatsoever state I am therewithall to bee contented And a lesson which he reads others Having food and rayment let us therewith bee content A lesson which very nature can teach and sometimes hath learnt Natura paucis Nature is content with a little Meere naturall men how contented doe wee finde them oftentimes in their meane conditions And shall not grace doe it much more Fifthly Againe children are Innocent harmlesse creatures So we use to call them Innocents And it is no other language than what the Spirit it selfe is pleased sometimes to make use of In thy skirts is found the bloud of the poore innocents So it is charged upon Hierusalem Jer. 2. And who were these poore Innocents Calvin and some others understand it of the Prophets of God whom they had slaine cruelly and causlessely But it may seeme rather to be meant of Infants So the same Prophet else where seemeth to expound himselfe chap. 19. where charging upon Hierusalem the same sinne They have filled this place saith he with the bloud of Innocents And who were they The next verse explaines it viz. little children whom they offered up unto Moâ—ech These were the Innocents with whose bloud they had filled the valley of Gehinnon Such are children and such should Christians bee Innocents though not to God-ward which yet they must endeavour yet to manward Harmlesse So was our heavenly patterne Holy harmlesse c. In this should Christians labour to resemble him being innocent as Doves so our Saviour presseth it in the place forenamed I innocent as children Having innocent hands and innocent tongues Two properties of a man that shall ascend the hill of the Lord. So David maketh them Who shall ascend into thy Hill Psal 24. He that hath cleane or innocent hands vers 4. Who shall abide in thy Tabernacle who shall dwell in thy holy hill Psal 15. He that back-biteth not with his tongue c. vers 3. Such hands such tongues have Infants both innocent And such should the hands and tongues of Christians bee Sixthly To these I might yet adde many more Children are apt to forgive and forget injuries If they be angry yet they hold it not they are easily appeased and reconciled And in this respect againe should Christians be as children viz. apt and ready to forgive and forget wrongs and injuries A lesson which our blessed Saviour frequently inculcates upon his disciples If thy brother trespasse against thee forgive him and if he trespasse seven times in a day yet forgive him In this should Christians Patrizare resemble their heavenly Father Being ready to forgive so is hee Thou O Lord arâ— good and ready to forgive Psal 86. Not retaining their anger So doth not hee He will not alwayes chide neither will he keepe his anger for ever Psal 103. Anger rests not in Gods bosome against his children Let it not rest in ours against our brethren Let not the Sun go downe upon your wrath saith the Apostle Ephe. 4. In this be like unto children Seventhly Againe children being wronged and injured by others what are their weapons Why their cryes and their tears This was Moses his Rhetoricke wherewith he tooke Pharaâ—hs daughter when she opened the Arke Loe the Babe wept In this should Christians bee as children in all their straights and difficulties making use of these weapons their prayers and their teares crying to their Heavenly Father But passing by this name but one more Eighthly And that is a very observeable one viz. their obedience Obedience to their Parents to whom they submit and subject themselves to be ordered by their commands being afraid of their threatnings standing in awe of their frownes readily believing and firmly building upon their promises And herein should Christians bee as children yeelding such an absolute obedience to their heavenly Father Submitting to his commands trembling at his threats awed by his frownes readily believing and confidently resting upon his promises All this without any Ifs and And 's without disputing about them or demurring upon them This is that which our Saviour here principally driveth at in the Text. Whosoever shall not receive the Kingdome of God as a little childe viz. receive the mysteries of this Kingdom yeelding an humble and submisse obedience to the will of God revealed in his Word Therein making more use of Faith than either of sense or reason So doe children they believe what is told them what is promised them specially if it be by their Parents therein as I may say making more use of their beliefe then their reason And this must Christians doe in apprehending heavenly mysteries they must captivate sense and reason bringing them both to the obedience of faith yeelding an absolute and universall both credence and obedience unto God in what ever hee shall make knowne to them to be according to his will In all these besides many other qualities for the Argument is very fruitfull would we follow it so farre as we might ought Christians to imitate and resemble children But do we thus resemble them Let that be the first use that we make of it Bring we it home to our selves enquiring whether we be all like children in all the forenamed particulars viz. without malice as children without guile as children hand-guile tongue-guile heart-guile Without pride as children innocent and harmlesse as children apt and ready to forgive and forget injuries as children ready to poure forth cryes and tears into the bosome of our Father as children as ready to yeeld obedience to our heavenly Father as children to their naturall Parents Are we such O that every of our hearts could now Eccho backe againe and say such we are Such in our measure such at least in unfeigned desire and serious endeavour But alas is it not far otherwise with some amongst us Are there not some whose hearts are full fraught with rancour malice envy their hearts hands tongues full of guile full of deceitfulnesse full of hypocrisie Is there not a spirit of pride in some of us filling their hearts with ambitious vaine-glorious thoughts making them thinke highly of themselves and meanly of others puffing them up and exalting them above measure Is there not in some of us a spirit of discontent so as we are not contented with Gods dispensations and dealings but upon all occasions if
sinde more in him and from him then ever wee thought of So did these mothers or whoever that brought these their children unto Christ They found more tendernesse more love more affection in him then they could have expected They come for a touch he embraceth blesseth them Such over flowings of mercie there are in God and in Jesus Christ towards poore sinners The prodigall coming to his father little did he dreame of such affection such entertainement as he met with His thoughts were if he might but get a roome in his fathers house to eate bread with his servants that was all he could looke for and more then he was worthy of But see what he found No sooner doth his father see him a farre off but he runs to meet him Jils upon his neck and kisseth him bringeth farth the best â—oabe and killeth thâ— fatted calfe for him Such over flowings of unexpected undeserved mercie and compassion there are in our God towards poor penitent sinners Vpon there returning and coming home to God they shall finde abundant mercy abundant compassion more then ever they could have promised to themselves considering their own unworthâ—nesse of the least mercie And therefore come we unto God and come we unto Jesus Christ But this I take up by the way from the joynt consideration of the words Come we now to looke upon particulars And therein begin with the first act viz. The act of susception Hee tooke them up in his armes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Complexans â—os saith the vulgar latine Imbracing them But the word by Piscators leave in proper signification importeth more Not any kind of embracement but an embracement peculiar to children whom others use to take in their armes Thus Simeon embraced our Saviour when his Parents came to present him in the Temple Simeon tooke him up in his armes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is but a periphrasis of the word in the text giving us the true sense and meaning of it Surely even as Simeon there embraced our Saviour so dâ—d our Saviour here embrace these children In ulnas suscepit Hee tooke them in his armes From whence by the way it is rightly concluded against the Anapabtists that these children which were brought unto Christ they were young children not children capable of Instruction but Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little children such as were brought in the armes of their parents unto him and by him taken into his armes But letting that passe â—n That which we shall here take notice of is the singular affection of Iesus Christ towards these Infants which he expresseth by this act of his Takeing them into his armes that so hee might as it were lav them in his bosome nigh to his heart tâ—nquam charistima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chemnitius glosseth upon it as a deare and choice treasure which he made speciall account and reckoning of Thus doe tender mothers not knowing how better to doe it expresse their affection to their babes taking and carrying them in their armes as neere their heart as may be embracing and hugging them And how could Christ have expressed greater affection to these babes then he did And did he shew such affection to them How then dare any shew such dis-affection towards them as to shut them out of the Church whether triumphant or militant Triumphant So doth the Papist all children dying without Baptisme Militant So doth the Anabaptist who denies Baptisme unto Infants because as they would have it they are no members of the Church And what rigour What unwarrantable uncharitable and unchristian rigour is this What is this but even as it were to pull Infants out of the armes of Jesus Christ Surely he who tooke these Infants into his armes upon earth doth as much to some of them being now in heaven and will doe the like to such as are tendred to him as these were viz. brought to him in the armes of their Parents faith He will receive them embrace them take them into the armes of his mercie And there let believing Parents leave them I meane their Infants deceased in a comfortable hope and perswasion of finding them there another day I shall goe to him but he shall not returne to me saith David of his childe This for the dead As for the living take heed how we shut them out of the Church Seing we here find them in Christs bosome take heed how wee cast them out of the Churches bosome by denying unto them the Churches priviledge the badge and seale of their Christianity This for Infants As for our selves be we all encouraged to come unto Jesus Christ He that had armes to receive these poore Infants being brought 〈◊〉 him he will have armes to receive us coming unto him Him that cometh unto me I will in no wise cast out Hee that cometh unto me that is believeth on me coming to me as a Saviour and a Lord to be saved and governed by me I will not cast him ouâ— There is a meâ—â—sis in the phrase lesse said but more intended I will not cast him out that is I will receive I will embrace him Surely Iesus Christ hath lost none of his affection none of his compassion What he had he hath hee carried his â—â—wels and his armes to heaven with him And therefore come wee unto him Q. How shall wâ—e come A. 1. Not by any power of our owne Thus none can come unto Christ No 〈◊〉 cometh unto me except my Father which hath sent me draw him Even as these children could not have come unto Christ had not their Parents brought them Thus unlesse our heavenly Father bring us lead us draw its that is effectually perswade our hearts to believe on him working upon them by his word and spirit wee will never come can never come unto Christ being of our selves both unwilling and unable 2. Not yet secondly in any confidence of any worthinesse in our selves as if we should be the rather received and embraced of Christ for any thing that weâ— bring with us No this also wee doctrinally renounce and that as clearly as firmly as any 〈◊〉 whatever averring that he which â—ill come unto Christ must come emptie-handed bringing with him nothing of his owne So say they and so say wee Nothing save onely an eye and a hand which yet are not our own neither An eye to looke up unto Christ a hand to receive him both which are done by faith 3. And this in the third place every of us must briâ—g with us Every one his own faith The just shall live by his faith Whatever the case of Infants be sure we are in persons of age thus it must be These Infants here they are brought unto Christ that he should 〈◊〉 them But the woman with the bloudy issue shee cometh unto Christ that shee might touch him as also other sicke persons
we have not what wee would have our hearts are ready to repine and murmure Are there not some amongst us who care not what wrong what injury they do to others so they may but benefit and advantage themselves Are there not others of an implacable spirit Being once offended once provoked they will never be reconciled never forgive much lesse forget injuries Are there not some who do not know what it is to un-load their cares their fears their sorrowes into the bosome of their heavenly Father by powring forth their soules before him And are there not others who walk stubbornly against God not regarding either precepts or promises or threatnings no they are obstinate Their necke is an iron sinew and their browbrasse as the Lord complaines against the people of the Jewes Surely such there are some of every of these sorts to bee found amongst us And is this to be like unto Children In this to receive the Kingdome of God as little children Let the Conviction take place with those to whom it belongeth who may here see themselves shut out of the Kingdome of God Marke the Text. Verily I say unto you whosoever shall not receive the kingdome of God as a little childe he shall not enter therein As for such then who are un-like unto children it may bee every wayes un-like un-lesse happily therein wherein they ought not to resemble them viz. in knowledge and understanding Brethren be not children in understanding saith the Apostle Herein happily they are too like unto children having no more understanding in spirituall matters the mysteries of Gods kingdome then they But in all other imitable qualities they are altogether un-like them Now let not such flatter themselves with vaine hopes of ever entring into Gods Kingdome No it cannot bee Hee that is Truth it selfe here speaketh it and hee speaketh it both earnestly and peremptorily So much will appeare from a re-view of the words First earnestly So much that Asseveration which we meet with in the entrance of the Text imports Verily I say unto you Amen which in the beginning of a sentence hath the force of a vehement Asseveration importing a serious and earnest affirmation or negation Secondly Peremptorily He shall not enter There is an Emphasis in the originall which our Translation here hath not expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two negatives put together which in the Greeke tongue do vehementius negare confirme the negation or denyall of a thing like two witnesses to a Testimony making it more peremptory more certaine He shall not enter Nequam ingredietur He shall in no wise enter So we finde it translated else-where and so it ought to be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In no wise or by no means Thus is the Kingdome of God both locked and boulted against all such Locked and that by him who hath the key of David who shutteth and no man openeth Bolted and that with a double boult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall in no wise enter Thus hath Christ put it out of doubt Whosoever shall not receive the kingdome of God as a little childe he shall not enter therein Vse 2. Let this then in the second place bee a motive to every of us setting on this usefull exhortation that we would labour to be such Would we enter into the kingdome of God of Grace here of Glory hereafter Be we as children It is a Copie you see which our blessed Saviour himselfe hath set before us Let us write after it propounding this patterne to our selves study to imitate it Bee wee as children As children without malice as children without guile as children for humility as children for contentation as children for innocency forgiving and forgetting injuries as children upon all occasions complaining to our heavenly Father as children Obedient as children Imitate we them in every of these Specially in the last That the Text leadeth us to more particularly Receive we the kingdome of God as little Children The kingdome of God as I told you is here his Kingdome of grace and glory His kingdome of grace The government which hee exerciseth in and over his Elect upon earth whom he guideth and governeth by his Word and Spirit His Kingdome of glory That blessed state which hee hath provided for his Elect hereafter Now receive we both these as little children viz. humbly submissively First Thus receive we his kingdome of grace Yeelding up our selves as little children do themselves to their Parents and Governours to bee instructed and ordered by him according to his good will and pleasure Resigning up our understandings and our judgements unto him So doe little children they yeeld themselves as an abratatabula white paper for their teachers to write any thing upon what they please receiving their instructions quietly submissively without quarrelling or cavalling Even thus receive we the Kingdome of God the mysteries of his Kingdome Such truths as God hath been pleased to reveale unto us in his Word let us receive them entertaine them quietly readily with a holy submission of our understandings and judgements not standing to quarrell with or cavill against any truth of God because we cannot apprehend the reason of it Herein looke upon our patterne Children do not apprehend the reason of things which are taught and told them yet they receive them and believe them The like do we in the mysteries of Gods Kingdome 1. Captivating our understandings and judgements yeelding up both unto God to receive and believe what ever is held forth unto us in the Word And then 2ly In like manner yeeld up our wills and affections Let Gods will be our will to which let us stoope and submit though contrariant and crossing to our wills So doth the childe Though happily it may be crossed in what it would have and doe yet it submits it yeelds Even so doe wee Yeeld wee up our selves as to be instructed so to bee ordered by God to be in what state and condition he pleaseth to doe and to suffer what he will have us to do Thus behave we our selves in life even as a child So did David as himselfe telleth us Psal 131. Surely I behav'd and quieted my selfe as a Childe that is weaned c. A childe in the weaning is froward and tangle then nothing will please it but the breast But being once weaned then usually it is quiet and contented with any thing In this be we as children not like children in the weaning so as if we have not what we would have nothing shall please us But like children weaned behaving our selves quietly and contentedly yeelding up our selves to the ordering of our heavenly Father And thus behave we our selves in death Therin also as children Children Infants as they are ordered by their Mothers or Nurses in the day so they are put to bed by them at night when and where and after what manner they please for the most