the doctrine of baptism/chapter 17

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A Plain Christian Treatise, explaining
the Doctrine of Baptism, and the two
Covenants made with Abraham, and
his two-fold Seed.

Further, some bring that in Matt. 19:13, "There were brought unto him little children that he should put his hand upon them and pray, and the disciples rebuked them, and Jesus said, suffer little children and forbid them not to come to me, for of such is the kingdom of God; and he laid his hands on them and departed."

In Mark 10:13 thus, "And they brought young children to him, that he should touch them, and his disciples rebuked them that brought them, but when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me and forbid them not, for of such is the kingdom of God; verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, shall not enter therein."

From these some would maintain a Covenant of Eternal Life in the flesh, but let us examine what the meaning of these may be.

First, it does not appear whose children they were who were brought to Christ. It's probable they were the seed of Abraham, but who were their mediate parents, whether believers or wicked persons, does not appear certainly. But by the former discourse in the chapter, it should seem they might be wicked and ungodly persons. There were such mentioned before who tempted Christ and asked Him questions.

The next thing is, for what did they bring these children unto Christ? Most certainly it was not to baptize them, because it is said Christ baptized not, but the disciples, John 4:2. What then were they brought to Christ for? One evangelist says, "He took them in his arms and blessed them, another says, He laid his hands on them and prayed."

All which considered, (in my judgment) it does probably appear that they were brought to Him to be healed of some disease, it being usual in those days that by prayer and laying on of hands, they did heal the sick.

But the main expression in the text, to be noted, is this, "That of such are the Kingdom of God." From these words some gather, that all the children of believing parents, do belong to the Kingdom of God, and if to the Kingdom of God, then to all the privileges of that kingdom.

But (as you have heard) it will be very doubtful whether these children had any believing parents to the fifth or sixth degree. The text says, "for of such is the Kingdom of God," which we must understand thus: that all the children born of the body of believers, or that when little ones in arms do belong to the Kingdom of God, if you make this text to countenance that error of the covenant in the flesh, which is erroneous, as appears in that the greatest number of believer's children never belonged in that sense to the Kingdom of God, for Adam had a Cain as well as an Abel, Noah had a Ham as well as a Shem, Abraham had an Ishmael as well as an Isaac, Isaac had an Esau as well as a Jacob. So I might mention all the Scriptures wherein in like manner God does as well bring forth the generation of the wicked out of the godly, and the generation of the elect, out of the line of the wicked, indefinitely.

But, if by Kingdom of God is meant that condition or state that men are interested in by virtue of a Covenant of Eternal Life, and that believer's children should by birth and generation belong to it, then this fully crosses that doctrine of Christ to Nicodemus, John 3:5 as was formerly spoken to.

But some may say, It's possible that such a little child may believe, because in Matt. 18:3-6, it is said, We should not offend such little ones that believe.

If you grant that some children do believe when little, and therefore do belong to the kingdom of God, to that I assent. Let them be whose children they will, whether of believers, or infidels.

If they believe, they are in Christ, and so interested in the Kingdom of God.

But what makes this for the covenant in the flesh of carnal unbelieving seed?

Again, if by Kingdom of God should be understood the Jewish state or Church, and children here understood for children of that Jewish nation, then in that sense it is true. All the children born in the Jewish church, by virtue of their birth in that family or nation, belonged as members to that National Church and were interested in the Covenant of Circumcision, which was the National Covenant, and the privileges of the same, and by natural birth were interested therein.

But the true and proper meaning of the text appears plain in Mark 10:13-15 compared together. For when He had said in the 14th verse, "of such belongeth the Kingdom of God," in verse 15 He presently says, "Verily I say unto you, whosoever receiveth not the kingdom of God, as a little child, shall not enter therein." This interprets these words before, "Of such is the kingdom of God." That is, of such like in grace as these are by nature, such souls who are by God's grace, subdued and brought into a child-like frame of spirit, they only are such as are of the kingdom of God. For example, when the disciples reasoned as to who should be greatest among them, Christ set before them a little child as a pattern of humility, innocency, and harmlessness. Also the Apostle says, "Be you children in malice, and old men in understanding," 1 Cor. 14. Peter says, "As newborn babes desire the sincere milk of the word, that ye might grow thereby," 1 Pet. 2:7.

As there is a parity held forth between a man and his wife, and Christ and His Church, so in Scripture there is also a parity between a child in nature, and a child in grace, as the natural begetting and the spiritual begetting, alluding to the natural birth and the spiritual birth by that sucking of the mother's breast, and by sucking of the breast of God's word. A little babe in nature will trust to his parents. So the newborn babe will trust in Christ. If the natural babe want anything it will go to its parents and ask them for it, so must a newborn Babe make his request known to God in all his wants. If any thing hurt a babe, he will cry and make his complaint to his Father, so the child of God, if any straight oppress him, cries to God his Father. The natural child will imitate his Father and his brethren, so the newborn babe imitates God the Father and Christ, and the rest of his brethren. The newborn babe when young, a little will content it, so should the newborn babe in grace, will be content in all conditions and states. And this I understand, is the proper meaning of this place, "Of such is the Kingdom of God," that is, of such souls who are spiritually qualified by God's grace, answerable to little children in nature, Matt. 18:1-6, of such godly, newborn, heavenly babes, is the kingdom of God.This exposition agrees with the right scope of the place, and the true analogy of faith.

Therefore, I would have you seriously to consider that the whole word of the Lord disclaims this Covenant of Grace in the flesh and will give no countenance to any such notion which is so destructive in its consequence to the truth of God.