sign or seal The Assumption is expressely in the text Mat. 19.14 Of such is the Kingdom of heaven Mat. 10.14 Of such is the Kingdom of God So Luk. 18.16 speaking of little children yea ver 17. Christ with a serious asseveration asserts That whosoever receives not the Kingdom of God as a little childe shall in no wise enter thereinto And that this is meant not only of those particular children that were brought to Christ is plain 1. From what was said before to the former Argument 2. From the very words of Christ he saith not of these little children as excluding all other but of such that is the children of parents beleeving and in Covenant as those were which only the disciples and other men that are not able to see the hearts can judge to be such Ob. Ob. Here one objecteth This reason is grounded on a great mistake of the sense of the text A. R. for the words are not To such belongs the Kingdom but Of such is the Kingdom that is of none else but such as the next words which do follow in this text do manifestly declare for in Luk. 18.17 Mar. 10.15 in both places where Christ had said Suffer little children to come to me for of such is the Kingdom of God he presently confirms it in the next words thus Verily I say Whosoever shall not receive the Kingdom of God as a little childe shall not enter therein As also Mat. 18.34 Christ speaking to his disciples saith Except ye be couverted and become as little children ye shall not enter into the Kingdom of heaven Whosoever therefore shall humble himself as this little childe the same is greatest in the Kingdom of heaven his meaning is not of them or such as them in age nor understanding 1 Cor. 14.20 but of such as them in humility and like qualifications Ans Ans We neither by mistake say nor judge this place is to be rendred Vnto them belongs the Kingdom But the words are Of such is or to such belongs the Kingdom c. which makes more for our cause then if it had been said To them belongs c. two waies 1. Hence it is clear that our Saviour speaks not of those individuall Infants only but of all such as they Notwithstanding the Disciples through ignorance as before the Ascension they had many mistakes about Christs Kingdom thought possibly that such Infants were unfit subjects for the Kingdom of heaven he peremptorily affirms that Of such is the Kingdom of heaven indefinitely speaking of such that their non-age cannot debarre them from this heavenly and spiritual Kingdom Whereas if Christ had said of them it might have been thought that those children brought to Christ had by extraordinary priviledge or miracle right to Christs Kingdom Whereas by our Saviours expression such it appears to be the common and ordinary priviledge of the children of the faithfull 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas Christ saith Of such is the Kingdom though our Translators render it To such belongeth because the idiom of our Language will not so well bear the other phrase it implies that such are already in the Kingdom of God or visible Church as subjects and members thereof Whereas if Christ had said Belongs to them It might have been understood for the future in a remote possibility as the inheritance belongs to the Infant-heir though he be not in present possession viz. That when they should come to riper years they might be externally called and so brought within the Church whereas this expression of our Saviour shews that such are already within Christs Kingdom 2. Though we should mistake this place as the objector chargeth us in that we would gather hence that children are to be admitted to Christ and have the Seal of spiritual blessings Whereas he would make it the scope of this place not that they or such as they in age or understanding have right to the Kingdom of heaven but such as they in humility and like qualifications yet it 's not like that they which brought the children to Christ should be mistaken in their ends seeing none of the Evangelists speak of them as mistaken but rather mention their act by way of approbation which were for prayer and imposition of hands to conferre and signifie spiritual blessings which are the peculiar priviledges of Gods Kingdom Or if they should so far mistake themselves as to come for Christs blessing for their children though uncapable it is not probable but Christ would have reproved them for their errour before he admitted them and have told them that he would receive them to him only that they might be patterns of humility and such like qualifications to his Disciples but not so as if the Kingdom of heaven did belong to them or such as they were in age and understanding lest he should harden them in their errour But if Christ should have forborn to tell them of their errour and make use of it that he might set before his hearers a pattern of humility and such qualifications yet surely Christ himself would not so far mistake as to lay his hands on and blesse them that were uncapable of his blessing as they must needs be if the Kingdom of heaven belonged not to them nor any such for age for Christs blessing of persons so solemnly represented and signified or sealed with imposition of hands are doubtlesse the priviledges of his Kingdom so that this charge of mistake which the Objector makes must lie on the Objector himself or Christ 3. It cannot be proved that these words Whosoever receives not c. are brought as a reason of that saying Of such is the Kingdom It is not joyned to the former sentence by a causall particle But rather it is brought as a second reason why they are to be brought and admitted to Christ because they are not only fit subjects of the Kingdom of heaven but also may be patterns to the more ripe and aged 4. That place Mat. 18.34 nothing pertains to this History for it speaks of Christs teaching his Disciples humility of which doctrine he took occasion from his Disciples pride and emulation which discovered it self in that question Who is greatest in the Kingdom by setting in the midst of them there 's no mention of taking in his arms a little childe and therefore though this sentence may somewhat illustrate the later of these reasons in Mark and Luke yet it belongs not to this History or doctrine that is principally and purposely handled therein 5. But to make it evident that Christ when he saith Of such is the Kingdom means it of these very children and such as they in respect of age take these reasons 1. The Question was not Whether such as were indued with humility and like qualifications might come to Christ but Whether those Infants and such as they for age might The parents or whosoever brought them whose piety is here approved desired not that those
his love to little children which is doubtlesse to shew what is his affection to the Infants of the faithfull at all times otherwise what profit or comfort were it for Christians to know that Christ was indeed so loving to those Infants at that time but would never shew afterwards when in glory any more respect to Infants of Christians whiles such then to the Infants of Infidels 2. But the reason given by Christ puts the matter out of question that this expression of his affection to Infants is not to be restrained to those particular Infants that manner of coming and that time of his visible abode on the earth For of such saith he is the Kingdom of God or of heaven implying that so long as God hath a Kingdom of grace on earth in the administration of the Gospel and affords ordinary means of bringing people to the Kingdom of glory so long the children of the faithfull are to come or be brought to Christ in such a way as they may be acknowledged subjects of this Kingdom which is by admission to the sign or seal of entrance thereinto 5. That it is the will and pleasure of Christ that little children in the time of the Gospel should be brought to him appears in the text in three particulars worthy to be distinctly observed 1. In that he was much displeased and moved with high indignation against his disciples which rebuked and discouraged the bringers of the children Mat. 11.29 Maâ— 12.29 Now Christ which was so admirably meek and gentle would not have been so much moved if it had not been a great fault in his disciples to hinder Infants from coming to him It is doubtless a wrong to poor Infants that cannot plead for themselves and to pious parents to be checked in so good a work and to the Church of God to have these young members cut therefrom and especially to God and Christ and the Gospel to seek to cast out Infants from the priviledge of the Covenant of grace wherein they had been interested in the time of the Law Though in the disciples it was more excusable by ignorance because likely before this time they had heard nothing expressely from Christs mouth to hold forth the priviledges of Infants in the time of the Gospel howbeit they might have gathered enough out of the Old Testament if they would have heeded it to have prevented this miscarriage else Christ would not have been so angry with them if it had been out of invincible ignorance Now if Christ was so offended with this first failing of his disciples through ignorance what may they expect that after this warning continue clamouring against and reproaching the bringing of Infants to Christ 2. Christ gives an express command to suffer little children to come to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not any that professe obedience to Christ and acknowledge his soveraignty over them dare to violate this command in not suffering children to come to Christ 3. Christ adds Forbid them not which charge by way of addition doth not only shew our Lord Christs earnestnesse in this point and confirm the former precept But also sufficiently warns all under pain of his displeasure that neither by word nor action policy nor power they dare to do any thing to hinder the Infants of Beleevers from Christ My third argument I will draw from the same Scripture which is this Arg. 3. Arg. 3 To whom the Kingdom of God or heaven belongs now in the time of the Gospel to them also Baptism which is the seal of entrance thereinto belongs But to the children of beleeving parents the Kingdom of God or heaven belongs now in the time of the Gâ—spel Mat. 19.14 Mar. 10 14. Luk. 18.16 Therefore Baptism which now in the times of the Gospel is the seal of entrance into this Kingdom belongs to the children of beleeving parents For the clearing and confirming of the proposition let these things be noted 1. That whether by the Kingdom of God or heaven be meant a state of grace and professed subjection to Christ the King of the Church in this life and the state of the Church Militant under Christ already exhibited in the flesh as the word is very frequently a Mat. 3.2 Mat 14.17 Mat 1â— 24 32 24 47. Mat. 21.41 Mat. 25. â— 14. used or the Kingdom of glory and state of the Church Triumphant as it is sometime b 2 Tim. 4.18 used It is all one for our purpose and that argument holds most clearly in the former and most strongly in the later sense 2. That Baptism is the sign pledge or seal of entrance into a Gospel state or Christian Church is I think out of question on all sides and if need were might easily be proved by these and such like Scriptures Mat. 3.2.6 Mat. 28.18 19. Act. 2.38.40 Act. 8. 9. c. 3. Though some may have right to this Kingdom and yet want Baptism as the penitent thief and some may have Baptism that have no internal right to the Kingdom of God and spiritual blessing signified yet those that have right to the Kingdom of God holden forth in the Gospel have right to Baptism and those that are acknowledged according to the rules of Gods word to have right to this Kingdom must also be acknowledged to have right to the seal of entrance thereinto 4. Though only internal right to Gods Kingdom and the priviledges thereof argue right to or possession of the inward seal of the spirit yet external professed or known right to this Kingdom and the outward priviledges thereof so as that persons are according to the Scriptures acknowledged members and subjects thereof is sufficient to give Ecclesiastical and external right to the seal of entrance thereinto as the Jews whiles they were not actually discovenanted were the children of the Kingdom though so wicked as that they were shortly cut off Therefore let none object If all the children of Beleevers have right to the Kingdom of God they shall be all saved But they are not all saved Therefore all have not right This is answered by distinction of external right which gives interest to the external priviledges of the visible Kingdom and internal right which gives interest in or implies possession of internal spiritual and eternal priviledges The former right all Infants of Beleevers have and of this we speak now the later only some peculiar sanctified ones according to the election of grace as it is in the case of visible professours and sincere Beleevers 5. That to whom the Kingdom belongs to them the seal or sign of entrance belongs right reason will yield from the nature of correlatives there being a clear relation between the thing signified or sealed and the sign or seal and the whole current of Scripture speaking of Baptism historically or doctrinally sheweth that so soon as any were acknowledged to have right to the benefit signified or sealed they had right to the
being taught or at least they would gather from Christs Commission they are uncapable of being preached to and taught Therefore of being baptized But this is not a sufficient cause why they should not be baptized For teaching the doctrines and commands of Christ should go after not before Baptism according to the order of Christs Commission It 's enough that persons be devoted to Christ upon the tender of the Gospel by those that have power externally to dedicate them to him and then they are to be baptized and as it were matriculated into his School and after taught all things that Christ hath commanded them the contrary course is a preposterous inverting of the order of Christ Therefore Baptism is not to be denied to the Infants of Beleevers But they are by their parents to be dedicated to Christ and then baptized and afterwards instructed and taught in all the doctrines and commands of Christ which way is most agreeable to the order of Christs Commission 4. Whereas it is said in Mark 16.16 He that beleeveth and is baptized shall be saved he that beleeveth not shall be condemned If you will take these words precisely as containing a generall and compleat rule by which we must judge who must be baptized and saved who not without limitation to the first calling of Jews and Gentiles to Christianity I reason thus against you from this Scripture Children even the Infants of Christians either beleeve or not If they beleeve Deut. 30.6 having faith though but seminal or virtual comprehended in regeneration or circumcision of the heart which God promiseth to the seed of the faithfull or maybe said to beleeve in their parents who accept of the Covenant for themselves and their seed then they are to be baptiye◠as this Scripture shews and your own argument against their Baptism yields this being your great reason against baptizing children because say you they cannot beleeve But if you say they do not cannot beleeve they are all damned by you from this Scripture which saith expressely Whosoever beleeves not shall be condemned Take which you will If you say the former the cause is yielded by you If the later viz. That all the children of Beleevers whiles Infants are condemned and that there is no hope of salvation if they die before grown years this being so contrary to the Covenant of God and his promises will make you deservedly abhorred of all those that know God his Covenant and Scriptures If you to avoid this dilemma say this Scripture belongs only to those of grown years as were those unbeleeving Jews and Heathens to whom the Apostles were immediatly sent and therefore the condemnation of Infants through want of actual faith cannot be hence concluded you answer your selves and might as easily see that the exclusion of Infants from Baptism for want of actuall personal professed faith cannot hence be gathered especially seeing these words are far more peremptory and expresse against the salvation then against the Baptism of non-beleevers Secondly You say What you practise is proved to be the Baptism of Christ by the practice of the Disciples in obedience to those commands as Act 2.38 Then Peter said unto them Repent and be baptized every one of you in the Name of Jesus Christ unto the remission of sins ver 41. Then they that gladly received the word were baptized and the same day added to the Church Ans You cut off in the citation of this Scripture a very material part namely the ground of the Apostles exhortation to them to be baptized which if you would have considered seriously might have made you afraid to urge this place for your purpose It seems you thought it good policy to omit it least others should see how little it makes for your purpose or rather how much against you The words you omitted are in ver 39. The Apostle having exhorted them to repent and be baptized in the Name of Christ for the remission of sin and that they might receive the gift of the holy Ghost adds this reason ver 39. For the promise is to you and to your children and to all that be afar off so many as the Lord our God shall call Using this argument to perswade them to be baptized and to expect the spiritual blessing signified in Baptism viz. the remission of sins and pouring of the Spirit on them for the promise saith he is to you and your children and least we should think that this priviledge was peculiar to the Jews to have their children interested in the promise with their parents he adds And to all that be afar off so many as the Lord your God shall call Noting that all that shall be called of the remote Gentiles shall enjoy the like priviledge namely that the promise shall belong not only to them but also their children Whence I reason thus To whom the promise of remission of sins and the gift of the holy Ghost belongs to the same also Baptism the pledge thereof belongs for this is the summe of the Apostles reasoning to be gathered out of the 38. and 39. verse But the promise is to the faithfull or people of God and their children whether Jews or Gentiles Deut. 4.2 Mat. 46. compared with Psal 91.11 12. even those that were afar off whom God shall call and therefore Baptism belongs to them and their children You know who forbids to add to or take from the word and who is the ringleader of that art of curtayling the word 2. Whereas it is said Those that gladly received the word were baptized It may be well understood as they received the word they received Baptism the seal and appendix of the word But they received the word of promise as it was propounded to them by the Apostles which was thus That it belonged to them and their children Therefore answerably the seal of the word viz. Baptism belonging to them and their children they were baptized and their children 3. Whereas you say They that received the word were added to the Church The text saith And the same day there were added to the Church three thousand souls It is not safe thus to make bold with and mis-report Scripture The next Scripture which you cite is Act. 8.1 But when they beleeved Philip preaching the things concerning the Kingdom of God in the Name of Jesus they were baptized both men and women To this I answer 1. Who knows not that the words men and women are names rather noting the sexes then ages and are appliable to Infants as well as grown persons Did not Eve when she had born her first childe say Gen. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten a man from the Lord Will you hence gather that because she cals him a man therefore he was at perfect age at the day of his birth When Christ saith that the woman when she is delivered of a childe Ioh. 16.21 remembred not her anguish for joy that a man
and signed with the seal of the Covenant now in the time of the Gospel they have no interest in God his Covenant or the seal thereof or Church-membership but are quite cast out from these priviledges 4. Infants of beleeving parents never did cast off this priviledge so that by any act of theirs all Infants should be deprived of it For to cast off Covenant-priviledges imports actually to rebell against the Covenant which children cannot do neither can any child's suppose him capable of actual rebellion and rejection of the Covenant or aged persons actual rebellion deprive all Infants of this priviledge unlesse he be the root head and fountain of all Beleevers Infants which is not supposable Anabaptists may cast themselves and their children out of Covenant but they cannot cast out the children of other Christian parents otherwise then by seducing the parents into the same errour and impiety with themselves or worse which oft fals out that those that compasse land and sea to make proselytes Mat. 23.15 help to make them twofold more the children of hell then themselves 5. Yea the Scriptures of the New Testament are so farre from repealing the priviledges of Beleevers Infants that they strongly confirm and advance them as expressely telling us that to such belongs the Kingdom of God Gospel-promises belong to them they are holy Mark 10.14 Act. 2.39 1 Cor. 7.14 c. of which hereafter 6. That now the same Covenant of grace for substance remains amongst Christians as that which the Jews were under that there is instituted a seal of entrance into this Covenant now in the time of the Gospel viz. Baptism That Baptism the seal of entrance into the new is come in the place of Circumcision the seal of entrance into the old as the new dispensation it self succeeds the old and is of the same use for the main Col. 24 12. 2 Cor. 3.6 7 8 9 c. Heb. 8 8 9 10 and that the priviledges of the Gospel-dispensation are more glorious and comfortable then those of the legal were are truths so clear that he is very ignorant of Scripture I had almost said scarce worthy to be called a Christian that questions them much more that denies them But for the clearing of this truth out of Genesis 17.7 a In my answer to A. R. I have written elsewhere and may further if it be thought needfull communicate b In answer to M.T. some things I have by me for vindication thereof Arg. 2. Those persons to whom Christ is so loving and gracious Arg. 2 that he would have them come or be brought to him and by no means kept from him have right to Baptism the sign and pledge of admission to Christ But our Lord Jesus Christ was Mat. 19.14 Mar. 10.14 Luk. 18.15 16. and is so loving to children of beleeving parents that he would have them come or be brought to him and cannot indure that they should be forbidden or hindred from him Therefore the children of beleeving parents have right to Baptism the sign and pledge of admission to Christ and so are to be baptized For the clearing and confirming of the Proposition I will propound some few things which I desire may be considered 1. That Christ refused commerce with or admittance of any persons to him with kinde entertainment but such as were in Covenant at least externally or in a way thereto by their attentive hearkning to his word and receiving his doctrine Mat. 15.23 24 25 28. He tels the woman of Canaan that he was not sent but to the lost sheep of the house of Israel and that the childrens bread was not to be given to dogs implying that the Canaanites out of Covenant were as dogs and not to be entertained by him neither doth he give any comfortable answer to that woman untill she had discovered by her faith that she had right to Christ and the Covenant Ioh. 4.15 19 The woman of Samaria indeed was received by Christ as ready to hear his doctrine and be humbled Pilate and Herod he would hardly or not at all answer much lesse familiarly and kindly invite to him Therefore whom Christ so kindly invites he looks on not as aliens to the Covenant but as having some interest in himself and the sign of admission to himself and the Covenant 2. We are said in Baptism to put on Christ Rom. 6 3 ◠Gal. 3.27 Col 2.12 Ioh. 5.40 be baptized into Christ and his death and to be buried with him which is for substance as much as to come to him and by coming unto him to be partakers of him and have Communion with him 3. There is now no visible way for children to come to Christ since his ascension ordinarily but by Baptism that being the first visible way of admission to Christ and that this coming of children was not confined to those children o◠that time of his humiliation will appear by the reason for theirs is the Kingdom of God but the Kingdom of God is dispensed since Christs ascension Therefore children must come of which anon Of coming to Christ in hearing the word prayer the Lords Supper they are uncapable of inward invisible coming to or being united to Christ we speak not now neither doth Christ here speak of it But by Baptism now as heretofore by Circumcision Infants may be brought to Christ and the Covenant in a visible manner For the illustration and strengthening of the assumption let these things be considered 1. These were properly little children or Infants which Christ would have brought to him and not hindered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may appear 1. By their titles Little children Young children Infants 2. By Christs manner of receiving them viz. in his arms which is proper to babes 2. They were children of beleeving parents in Covenant 1. It 's out of question they were children of Jews at least by outward profession of Religion which then were the peculiar people of God 2. They which brought them whether parents or other appointed by them had a reverend perswasion concerning Christ and beleeved that his blessing might profit the children 3. Our Saviour approves the act of them that brought them which he would not if it had not been done in faith Heb. 7.6 3. That Christ speaks not only of those children that were then brought to him but generally of the children of Beleevers or all parents that are willing to bring their children to Christ is plain in that he saith not Suffer those or these individual children to come unto me but Suffer little children generally or indefinitely 4. And moreover that these words of Christ are not to be restrained to those children only or their manner of coming only or to the time of Christs being on earth may be gathered 1. In that all the three Evangelists so carefully and fully set down that History with all its circumstances and holding forth Christs gracious expressions of
that had such qualifications only as their children but that those very babes might be admitted to Christ for prayer and laying on of his hands The Disciples rebuked them for bringing not humble persons of ripe years and otherwise qualified as children but those babes Christ is angry with them for hindering those very children pleads for the children and the bringers of them commandeth that the children should be permitted to come to him not such as them in humility and like qualifications at this time and gives this reason For of such is the Kingdom of heaven Now how were this speech and reason of Christ pertinent or convincing if when the question was about little ones he should speak only of those which were endued with humility and such qualifications yet of ripe years 2. The word such is taken most usually in Scripture if not alwaies for the same persons or things of which mention was made immediatly before and those that are of the same nature and kinde not those of different kinde of form that only agree in some remote unquestioned unmentioned qualifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may appear by these and such like Scriptures Joh 4.23 But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and truth for the Father seeketh such to worship him 1 Cor 5.5 To deliver such an one to Satan this is meant of the incestuous man of whom the Apostle had spoken before and of those that were guilty of the same or like sins as he so 2 Cor. 12.2 Such an one taken up into the third heaven vers 3. I know such a man ver 5. Concerning such a man I will glory It 's plain that this is spoken of the man that had Visions and Revelations of God whether in the body or out of the body he knew not and that Paul would glory of that very man or such others for whom God had done such things as none of the false Apostles could glory of the like The same may be observed Gal. 5.21 Heb. 7.26 and Heb. 13.16 By which examples it is plain that though the word such in the English tongue often signifies but similitude yet in the Original it notes entity both specifical and numerical and consequently here are not meant those who were only like babes in humility and such qualifications but those very Infants that were brought and other such Infants viz. of the Church 3. If therefore only Christ admitted children took them in his arms laid his hands on them and blessed them because of their humility and such qualifications wherein these that will enter into the Kingdom of God must resemble them not because they themselves had interrest in the Kingdom of God and were capable of spiritual blessings then it will follow that it had been lawfull and commendable for men to have brought to Christ Sheep Doves or Serpents Salt Lights or Vine-branches good Wheat o◠good Fish Mat 5.13 14. Mat. 10 16. Ioh. 10 14. Mat. 13. Ioh. 13.1 c. to have him put his hands upon them and prayed for them and that Christ would have taken these all or any of them into his arms or hands laid his hands on them and blessed them for the Godly are resembled to these and we required to be like unto them in some qualifications as we will be saved and where the same or like cause is the same or like effect will follow But the consequent is absurd and ridiculous if not blasphemous Therefore the antecedent is false I come now to the third Argument taken from this History and it is my fourth Argument in order Arg. 4. Arg. 4 Those and such as those to whom Christ hath vouchsafed his dear imbraces prayers blessing and imposition of hands as a sign or pledge of his blessing are doubtlesse in Covenant and have right to the sign or pledge of entrance thereinto which is Baptism now in time of the Gospel But Christ hath vouchsafed the little children of the faithfull his dear imbraces prayed for them blessed them Mat. 10 13.15 Mat. 10.16 and laid his hands on them as a sign or pledge of his blessing Therefore the children of the faithfull are in Covenant and have right to the seal of entrance thereinto which is Baptism To the clearing of the Proposition let it be remembred 1. The tender imbraces of Christ and ready entertainments of persons argue those to be in Covenant and in his favour whom he so entertaineth For he that forbad his Disciples to go to the Gentiles and Samaritans Mat. 10.5 Mat. 15.24 Luk 7.29 Luk 15.1 2 3. was not sent but to the lost sheep of the house of Israel would not have eaten with publicans and sinners but as they had been lost sheep and prodigall sons yet sheep and sons found again which had been humbed by Johns Ministry would not doubtlesse tenderly imbrace any young or old that were without God hope Christ or Covenant 2. These whom Christ prayeth for are not of the world and therefore called out of the world to the Church and Covenant Joh. 17.9 3. Christs laying on of his hands being a sign or seal of spiritual blessing for we reade not that these children were brought to be cured of any corporal malady but Christs saying Of such is the Kingdom of God sufficiently implieth that the blessings which he bestowed and confirmed to them Rom. 14.17 by laying on of hands were blessings of his Kingdom which are principally not corporal but spiritual was of the same nature or equivalent to or at least implied right in Baptism For we never reade that God or Christ or any by Divine appointment communicated imposition of hands as a sign of the blessings of his Kingdom to unbeleevers and persons out of Covenant and so uninterested in the seal of entrance into Covenant 4. Hence follows each of these favours of Christ much more all laid together prove that those to whom they are vouchsafed are in Covenant and so have title to the pledge of admission thereto As to the Assumption let it be noted 1. That it is in the very words of the text 2. That though this priviledge of corporal or visible imbracing and laying on of hands and vocal or audible prayer and blessing from Christ was peculiar to those Infants that were then brought to him yet that the same blessings for substance invisibly and spiritually to be conferred by Christ and what is equivalent to these outward signs belong still to children of Beleevers under the Gospel may be gathered from the whole context is partly cleared in the handling of the two former Arguments and might be further proved if need were and intended brevity would suffer Arg. 5. Arg. 5 If all Nations were by the Apostles to be made disciples and baptized then the children of those in the Nations by whom the Gospel is received for children are a very great and considerable part of a