Infant Salvation September 29th, 1861

by

C. H. SPURGEON

(1834-1892)

"Is it well with the child? And she answered, It is well"2 Kings 4:26.

The subject of this morning's discourse will be "Infant Salvation." It may not possibly be interesting to all present, but I do not remember to have preached upon this subject to this congregation, and I am anxious moreover that the printed series should contain sermons upon the whole range of theology. I think there is no one point which ought to be left out in our ministry, even though it may only yield comfort to a class. Perhaps the larger proportion of this audience have at some time or other had to shed the briny tear over the child's little coffin;it may be that through this subject consolation may be afforded to them. This good Shunammite was asked by Gehazi, whether it was well with herself. She was mourning over a lost chid, and yet she said, "It is well;" she felt that the trial would surely be blessed. "Is it well with thy husband?" He was old and stricken in years, and was ripening for death, yet she said, "Yes, it is well." Then came the question about her child, it was dead at home, and the enquiry would renew her griefs, "Is it well with the child?" Yet she said, "It is well," perhaps so answering because she had a faith that soon it should be restored to her, and that its temporary absence was well; or I think rather because she was persuaded that whatever might have become of its spirit, it was safe in the keeping of God, happy beneath the shadow of his wings. Therefore, not fearing that it was lost, having no suspicion whatever that it was cast away from the place of blissfor that suspicion would have quite prevented her giving such answershe said "Yes, the child is dead, but 'it is well.'"



Now, let every mother and father here present know assuredly that it is well with the child, if God hath taken it away from you in its infant days. You never heard its declaration of faithit was not capable of such a thingit was not baptized into the Lord Jesus Christ, not buried with him in baptism; it was not capable of giving that "answer of a good conscience towards God;" nevertheless, you may rest assured that it is well with the child, well in a higher and a better sense than it is well with yourselves; well without limitation, well without exception, well infinitely, "well" eternally. Perhaps you will say, "What reasons have we for believing that it is well with the child?" Before I enter upon that I would make one observation. It has been wickedly, lyingly, and slanderously said of Calvinists, that we believe that some little children perish. Those who make the accusation know that their charge is false. I cannot even dare to hope, though I would wish to do so, that they ignorantly misrepresent us. They wickedly repeat what has been denied a thousand times, what they know is not true. In Calvin's advice to Omit, he interprets the second commandment "shewing mercy unto thousands of them that love me," as referring to generations, and hence he seems to teach that infants who have had pious ancestors, no matter how remotely, dying as infants are saved. This would certainly take in the whole race. As for modern Calvinists, I know of no exception, but we all hope and believe that all persons dying in infancy are elect. Dr. Gill, who has been looked upon in late times as being a very standard of Calvinism, not to say of ultra-Calvinism, himself never hints for a moment the supposition that any infant has perished, but affirms of it that it is a dark and mysterious subject, but that it is his belief, and he thinks he has Scripture to warrant it, that they who have fallen asleep in infancy have not perished, but have been numbered with the chosen of God, and so have entered into eternal rest. We have never taught the contrary, and when the charge is brought, I repudiate it and say, "You may have said so, we never did, and you know we never did. If you dare to repeat the slander again, let the lie stand in scarlet on your very cheek if you be capable of a blush." We have never dreamed of such a thing. With very few and rare exceptions, so rare that I never heard of them except from the lips of slanderers, we have never imagined that infants dying as infants have perished, but we have believed that they enter into the paradise of God.



First, then, this morning, I shall endeavor to explain the way in which we believed infants are saved; secondly, give reasons for do believing; and then, thirdly, seek to bring out a practical use of the subject.



I. First of all, THE WAY IN WHICH WE BELIEVE INFANTS TO BE SAVED.



Some ground the idea of the eternal blessedness of the infant upon its innocence. We do no such thing; we believe that the infant fell in the first Adam, "for in Adam all died." All Adam's posterity, whether infant or adult, were represented by himhe stood for them all, and when he fell, he fell for them all. There was no exception made at all in the covenant of works made with Adam as to infants dying; and inasmuch as they were included in Adam, though they have not sinned after the similitude of Adam's transgression, they have original guilt. They are "born in sin and steepen in iniquity; in sin do their mothers conceive them;" so saith David of himself, and (by inference) of the whole human race. If they be saved, we believe it is not because of any natural innocence. They enter heaven by the very same way that we do; they are receives in the name of Christ. "Other foundation can no man lay than that which is laid," and I do not think nor dream that there is a different foundation for the infant than that which is laid for the adult. And equally is it far from our minds to believe that infants go to heaven through baptismnot to say, in the first place, that we believe infant sprinkling to be a human and carnal invention, an addition to the Word of God, and therefore wicked and injurious. When we reflect that it is rendered into some thing worse than superstition by being accompanied with falsehood, when children are taught that in their baptism they are made the children of God, and inheritors of the kingdom of heaven, which is as base a lie as ever was forged in hell, or uttered beneath the copes of heaven, our spirit sinks at the fearful errors which have crept into the Church, through the one little door of infant sprinkling. No; children are not saved because they are baptized, for if so, the Puseyite is quite right in refusing to bury our little children if they die unbaptized. Yes, the barbarian is quite right in driving the parent, as he does to this day, from the church yard of his own national Church, and telling him that his child may rot above-ground, and that it shall not be buried except it be at the dead of night, because the superstitious drops have never fallen on its brow. He is right enough if that baptism made the child a Christian, and if that child could not be saved without it. But a thing so revolting to feeling, is at once to be eschewed by Christian men. The child is saved, if snatched away by death as we are, on another ground than that of rites and ceremonies, and the will of man.



On what ground, then, do we believe the child to be saved? We believe it to be as lost on the rest of mankind, and as truly condemned by the sentence which said, "In the day that thou eatest thereof thou shalt surely die." It is saved because it is elect. In the compass of election, in the Lamb's Book of Life, we believe there shall be found written millions of souls who are only shown on earth, and then stretch their wings for heaven. They are saved, too, because they were redeemed by the precious blood of Jesus Christ. He who shed his blood for all his people, bought them with the same price with which he redeemed their parents, and therefore are they saved because Christ was sponsor for them, and suffered in their room and stead. They are saved, again not without regeneration, for, "except a man"the text does not mean an adult man but a person, a being of the human race"except a man be born again, he cannot see the kingdom of God." No doubt, in some mysterious manner the Spirit of God regenerates the infant soul, and it enters into glory made meet to be a partaker of the inheritance of the saints in light. That this is possible is proved from Scripture instances. John the Baptist was filled with the Holy Ghost from his mother's would. We read of Jeremiah also, that the same had occurred to him; and of Samuel we find that while yet a babe the Lord called him. We believe, therefore, that even before the intellect can work, God, who worketh not by the will of man, nor by blood, but by the mysterious agency of his Holy Spirit, creates the infant soul a new creature in Christ Jesus, and then it enters into the "rest which remaineth for the people of God." By election, by redemption, by regeneration, the child enters into glory, by the selfsame door by which every believer in Christ Jesus hopes to enter, and in no other way. If we could not suppose that children could be saved in the same way as adults, if it would be necessary to suppose that God's justice must be infringe, or that his plan of salvation must be altered to suit their cases, then we should be in doubt; but we can see that with the same appliances, by the same plan, on precisely the same grounds, and through the same agencies, the infant soul can behold the Savior a face in glory everlasting, and therefore we are at ease upon the matter.



II. This brings me now to note THE REASONS WHY WE THUS THINK INFANTS ARE SAVED.



First, we ground our conviction very much upon the goodness of the nature of God. We say that the opposite doctrine that some infants perish and are lost, is altogether repugnant to the idea which we have of Him whose name is love. If we had a God, whose name was Moloch, if God were an arbitrary tyrant, without benevolence or grace, we could suppose some infants being cast into hell; but our God, who heareth the young ravens when they cry, certainly will find no delight in the shrieks and cries of infants cast away from his presence. We read of him that he is so tender, that he careth for oxen, that he would not have the mouth of the ox muzzled, that treadeth out the corn. Nay, he careth for the bird upon the nest, and would not have the mother bird killed while sitting upon its nest with its little ones. He made ordinances and commands even for irrational creatures. He finds food for the most loathsome animal, nor does he neglect the worm any more than the angel, and shall we believe with such universal goodness as this, that he would cast away the infant soul I say it would he clear contrary to all that we have ever read or ever believed of Him, that our faith would stagger before a revelation which should display a fact so singularly exceptional to the tenor of his other deeds. We have learned humbly to submit our judgments to his will, and we dare not criticise or accuse the Lord of All; we believe him to be just, let him do as he may, and? Therefore, whatever he might reveal we would accept; but he never has, and I think he never will require of us so desperate a stretch of faith as to see goodness in the eternal misery of an infinite cast into hell. You remember when Jonahpetulant, quick-tempered Jonahwould have Nineveh perish God gave it as the reason why Nineveh should not be destroyed, that there were in it more than six score thousand infants,persons, he said, who knew not their light hand tram their left. If he spared Nineveh that their mortal life might be spared, think you that their immortal souls shall be needlessly cast away! I only put it to your own reason. It is not a case where we need much argument. Would your God cast away an infant? If yours could, I am happy to say he is not the God that I adore.



Again, we think it would be inconsistent utterly with the known character of our Lord Jesus Christ. When his disciples put away the little children whom their anxious mothers brought to him, Jesus said, "Suffer the little children to come unto me, and forbid them not for of such is the kingdom of heaven," by which he taught, as John Newton very properly says, that such as these made up a very great part of the kingdom of heaven. And when we consider that upon the best statistics it is calculated that more than one third of the human race die in infancy, and probably if we take into calculation those districts where infanticide prevails, as in heathen countries, such as China and the like, perhaps one half of the population of the world die before they reach adult years,the saying of the Savior derives great force indeed," Of such is the kingdom of heaven." If some remind me that the kingdom of heaven means the dispensation of grace on earth, I answer, yes, it does, and it means the same dispensation in heaven too, for while part of the kingdom of heaven is on earth in the Church, since the Church is always one, that other part of the Church which is above is also the kingdom of heaven. We know this text is constantly used as a proof of baptism, but in the first place, Christ did not baptize them, for "Jesus Christ baptized not;" in the second place, his disciples did not baptize them, for they withstood their coming, and would have driven them away. Then if Jesus did not, and his disciple did not, who did,' It has no more to do with baptism than with circumcision. There is not the slightest allusion to baptism in the text, or in the context; and I can prove the circumcision of infants from it with quite as fair logic as others attempt to prove infant baptism. However, it does prove this, that infants compose a great part of the family of Christ, and that Jesus Christ is known to have had a love and amiableness towards the little ones. When they shouted in the temple, "Hosanna!" did he rebuke them? No; but rejoiced in their boyish shouts. "Out of the mouths of babes and sucklings hath God ordained strength," and does not that text seem to say that in heaven there shall be "perfect praise" rendered to God by multitudes of cherubs who were here on earthyour little ones fondled in your bosomand then suddenly snatched away to heaven. I could not believe it of Jesus, that he would say to little children, "Depart, ye accursed, into everlasting fire in hell!" I cannot conceive it possible of him as the loving and tender one, that when he shall sit to judge all nations, he should put the little ones on the left hand, and should banish them for ever from his presence. Could he address them, and say to them, "I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink, sick, and in prison, and ye visited me not? "How could they do it? And if the main reason of damnation lie in sins of omission like there which it was not possible for them to commit, for want of power to perform the duty how, then, shall he condemn and cast them away?



Furthermore, we think that the ways of grace, if we consider them, render it highly improbable, not to say impossible, that an infant soul should be destroyed. What saith Scripture? "Where sin abounded, grace did much more abound." Such a thing as that could not be sail of an infant cast away. We know that God is so abundantly gracious that such expressions as the "unsearchable riches of Christ," "God who is rich in mercy," "A God full of compassion," "The exceeding riches of his grace," and the like are truly applicable without exaggeration or hyperbole. We know that he is good to all, and his tender mercies are over all his works, and that in grace he is able to do "exceeding abundantly above what we can ask or even think." The grace of God has sought out in the world the greatest sinners. It has not passed by the vilest of the vile. He who called himself the chief of sinners was a partaker of the love of Christ. All manner of sin and of blasphemy have been forgiven unto man. He has been able to save unto the uttermost them that come unto God by Christ, and dons it seem consistent with such grace as this that it should pass by the myriads upon myriads of little ones, who wear the image of the earthy Adam, and never stamp upon them the image of the heavenly? I cannot conceive such a thing. He that has tasted and felt, and handled the grace of God, will, I think, shrink instinctively from any other doctrine than this, that infants dying such, are most assuredly saved.



Once again one of the strongest inferential arguments is to be found in the fact that Scripture positively states that the number of saved souls at the last will be very great. In the Revelation we read of a number that no man can number. The Psalmist speaks of them as numerous as dew drops from the womb of the morning. Many passages give to Abraham, as the father of the faithful, a seed as many as the stars of heaven, or as the sand on the sea shore. Christ is to see of the travail of his soul and be satisfied; surely it is not a little that will satisfy him. The virtue of the precious redemption involves a great host who were redeemed. All Scripture seems to tenon that heaven will not be a narrow world, that its population will not be like a handful gleaned out of a vintage, but that Christ shall be glorified by ten thousand times ten thousand, whom he hath redeemed with his blood. Now where are they to come from? How small a part of the map could be called Christian! Look at it. Out of that part which could be called Christian, how small a portion of them would bear the name of believer! How few could be said to have even a nominal attachment to the Church of Christ? Out of this, how many are hypocrites, and know not the truth! I do not see it possible, unless indeed the millennium age should soon come, and then far exceed a thousand years, I do not see how it is possible that so vast a number should enter heaven, unless it be on the supposition that infant souls constitute the great majority. It is a sweet belief to my own mind that there will be more saved than lost, for in all things Christ is to have the pre-eminence, and why not in this? It was the thought of a great divine that perhaps at the last the number of the lost would not bear a greater proportion to the number of the saved, than do the number of criminals in gaols to those who are abroad in a properly-conducted state. I hope it may be found to be so. At any rate, it is not my business to be asking, "Lord, are there few that shall be saved?" The gate is strait, but the Lord knows how to bring thousands through it without making it any wider, and we ought not to seek to shut any out by seeking to make it narrower. Oh! I do know that Christ will have the victory, and that as he is followed by streaming hosts, the black prince of hell will never be able to count so many followers in his dreary train as Christ in his resplendent triumph. And if so we must have the children saved; yea, brethren, if not so, we must have them, because we feel anyhow they must be numbered with the blessed, and dwell with Christ hereafter.



Now for one or two incidental matters which occur in Scripture, which seem to throw a little light also on the subject. You have not forgotten the case of David. His child by Bathsheba was to die as a punishment for the father's offense. David prayed, and fasted, and vexed his soul; at last they tell him the child is dead. He fasted no more, but he said, "I shall go to him, he shall not return to me." Now, where did David expect to go to? Why, to heaven surely. Then his child must bays been there, for he said, "I shall go to him." I do not hear him say the same of Absalom. He did not stand over his corpse, and say, "I shall go to him;" he had no hope for that rebellious son. Over this child it was not"O my son! would to God I had died for thee!" No, he could let this babe go with perfect confidence, for he said, "I shall go to him." "I know," he might have said, "that He hath made with me an everlasting covenant, ordered in all things and sure, and when I walk through the valley of the shadow of death I shall fear no evil, for he is with me, I shall go to my child, and in heaven we shall be re-united with each other." You remember, his, those instances which I have already quoted, where children are said to have been sanctified from the comb. It casts this light upon the subject, it shows it not to be impossible that a child should be a partaker of grace while yet a babe. Then you have the passage, "Out of the mouths of babes and sucklings he hath perfected praise." The coming out of Egypt was a type of the redemption of the chosen seed, and you know that in that case the little ones were to go forth, nay, not even a hoof was to be left behind. Why not children in the greater deliverance to join in the song of Moses and of the Lamb? And there is a passage in Ezekiel, for where we have but little, we must pick up even the crumbs, and do as our Master didgather up the fragments that nothing be lostthere is a passage in Ezekiel, sixteenth chapter, twenty-first verse, where God is censuring his people for having given up their little infants to Moloch, having caused them to pass through the fire, and he says of these little ones, "Thou hast slain lay children, and delivered them to cause them to pass through the fire," so, then, they were God's children those little ones who died in the red-hot arms of Moloch while babes, God calls "my children." We may, therefore, believe concerning all those who have fallen asleep in these early days of life, that Jesus said of them, "These are my children," and that he now to-day, while he leads his sheep unto loving fountains of water, does not forget still to carry out his own injunction, "Feed my lambs." Yea, to-day even he carrieth "the lambs in his bosom," and even before the eternal throne he is not ashamed to say, "Behold I and the children whom thou hast given me." There is another passage in Scripture which I think may be used. In the first chapter of Deuteronomy these ball been a threatening pronounced upon the children of Israel in the wilderness, that, with the exception of Caleb and Joshua, they should never see the promised land; nevertheless, it is added. "Your little ones, which ye said should be a prey and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it." To you, fathers and mothers who fear not God, who live and die unbelieving, I would say, your unbelief cannot shut your children out of heaven and I bless God for that. While you cannot lay hold on that text which says "The promise is unto us and our children, even to as many as the Lord our God shall call," yet inasmuch as the sin of the generation in the wilderness did not shut the next generation out of Canaan but they did surely enter in, so the sin of unbelieving parents shall not necessarily be the ruin of their children, but they shall still, through God's sovereign grace and his overflowing mercy, be made partakers of the rest which he hath reserved for his people. Understand that this morning I have not made a distinction between the children of godly and ungodly parents. If they die in infancy, I do not mind who is father nor who their mother, they are saved; I do not even endorse the theory of a good Presbyterian minister who supposes that the children of godly parents will have a better place in heaven than those who happen to be sprung from ungodly ones. I do not believe in any such thing. I am not certain that there are any degrees in heaven at an; and even if there were, I am not clear that even that would prove our children to have any higher rights than others. All of them without exception, from whosoever loins they may have sprung, will, we believe, not by baptism, not by their parents' faith, but simply as we are all saved through the election of God, through the precious blood "Christ, through the regenerating influence of the Holy Spirit, attain to glory and Immortality, and wear the image of the heavenly as they have worn the image of the earthy.



III. I now come to make a PRACTICAL USE OF THE DOCTRINE.



First, let it be a comfort to bereaved parents. You say it is a heavy cross that you have to carry. Remember, it is easier to carry a dead cross than a living one. To have a living cross is indeed a tribulation,to have a child who is rebellious in his childhood, vicious in his youth, debauched in his manhood! Ah, would God that he had died from the birth; would God that he had never seen the light! Many a father's heirs have been brought with sorrow to the grave through his living childre, but I think never through his dead babes, certainly not if he were a Christian, and were able to take the comfort of the apostle's words"We sorrow not as they that are without hope." So you would have your child live? Ah, if you could have drawn aside the veil of destiny, and have seen to what he might have lived! Would you have had him live to ripen for the gallows? Would you have him live to curse his father's God? Would you have him live to make your home wretched to make you wet your pillow with tears, and send you to your daily work with your hands upon your loins because of sorrow? Such might have been the case; it is not so now, for your little one sings before the throne of God. Do you know from what sorrows your little one has escaped? You have had enough yourself. It was born of woman, it would have been of few days and full of trouble as you are. It has escaped those sorrows, do you lament that? Remember, too your own sins, and the deep sorrow of repentance. Had that child lived, it would have been a sinner, and it must have known the bitterness of conviction of sin. It has escaped that; it rejoices now in the glory of God. Then would you have it back again? Bereaved parents, could you for a moment see your own offspring above, I think you would very speedily wipe away your team. There among the sweet voices which sing the perpetual carol may be heard the voice of your own childan angel now, and you the mother of a songster before the throne of God. You might not have murmured had you received the promise that your child should have been elevated to the peerage, it has been elevated higher than thatto the peerage of heaven. It has received the dignity of the immortals, it is robed in better than royal garments it is more rich and more blessed than it could have been if all the crowns of earth could have been put upon its head. Wherefore, then would you complain? An old poet has penned a verse well fitted for an infant's epitaph;

"Short was my life, the longer is my rest,

God takes those soonest whom he loveth best,

Who's born today, and dies tomorrow,

Loses some hours of joy, but months of sorrow.

Other diseases often come to grieve us,

Death restrikes but once, and that stroke doth relieve us."

Privileged by faith, a shorter labor and a lighter weight,

Received but yesterday the gift of breath,

Ordered tomorrow to return to death."

"O blest exchange, O envied lot,

Without a conflict crowned,

Stranger to pain, in pleasure bless'd

And without fame, renowned."

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