them by the coming of Christ contrary to the Propheticall predictions Evangelical Proclamations and all the faithfuls expectation if whereas before Christs coming their little ones were in Covenant had God for their God and were sealed with the sign of the Covenant now upon this imbracing of Christ whether on the first offer of the Gospel to them by the Apostles as in Act. Act. 2.37 38 39 40 c. Rom. 7 26 27 2. or at their conversion in the latter end of the world Rom. 11. their Infant-children should be left out of the Covenant in Satans Kingdome 3. I will answer one Objection once for all which may seem to have some force to take away those untheological and unevangelical absurdities that these men fall into which here and elsewhere it 's shewed their opinion leads them to it 's this Obj. In the Old Testament indeed the Church had many external visible priviledges consisting in Rites and Ceremonies and therefore they were circumcised and their children but now in the Gospel the priviledges are more spiritual and invisible and therefore it will not follow If some of those visible priviledges be withdrawn that the Gospel-dispensation is not more excellent then the Legal and so if Baptism be denied to Christians children that their state is worse then the state of the Jews Ans This Objection which would seem to take off the former absurdities will appear anon to bring in other absurdities as great or greater or leave the force of the former Arguments untouched For though it be true that amongst the Jews was a worldly Sanctuary and carnal ordinances Heb. 9.1.10 which are now abolished and no visible ordinance left to Christians in the place thereof Yet generally to say that Jews priviledges consisted in Rites and Ceremonies and Christians are spiritual and invisible is to deny spiritual priviledges to the Jews and the outward profession of religion to Christians which is equally to overthrow the power of godlinesse and truth of religion in both then which what more dangerous or absurd 2. But if they will leave generals and come to the point in hand they must either deny that there is any such outward ordinance as Baptism left to the Church of the New Testament being of the same use for the main and in the place of Circumcision Col. 2.11 12. which to do were to contradict plain Scripture or if they grant it their shifting distinction of visible and spiritual priviledges cannot help them for here by their own concession it cannot take place seeing that they yield that in this case a visible priviledge is afforded alike to both Churches Jewish and Christian 3. This Objection should be acknowledged to say something to the purpose if it could be proved 1. That the Jews were only under an external Covenant without spiritual graces 2. That their priviledges were only external 3. That Christians have now only spiritual blessings bestowed on them 4. That ordinarily God now gives his Covenant and spiritual blessings thereof without any visible means or external way of dispensing the same All or any of which to assert were very false and wicked But when it is acknowledged or at least may by plentifull Scripture be proved 1. That the Jews and their children had interest in spiritual blessings of the Covenant as truly as we though in a different manner and measure 2. That we Christians are under a visible dispensation as well as they 3. That both dispensations have had alike each a visible sign seal or pledge of admission into Covenant 4. That to enjoy these signs and seals have been and still are a great benefit to them that have them according to Gods appointment 5. That now Beleevers have need of the seals of the Covenant to them and their children to confirm their faith in Gods mercy to them and theirs and ingage and incite them to obedience as well as the beleeving Jews That for themselves Beleevers need a seal or pledge is granted by all parties that acknowledge that God who institutes nothing needlesse or superstuous in his Church hath instituted Baptisme as a standing Ordinance for Christians And that for their children they need a seal as well as the Jews for their children or Christian Professours for themselves may appear thus 1. Have not Christians children souls capable of salvation as well as the Jews 2. Is it not for Gods glory to be visibly known the God of Christians children as well as of the Jews 3. Aâ—e Christian parents better able to beleeve Gods fatherly federall love to their children and devote them to his worship without his applying a seal unto them then they can beleeve his love to themselves and devote themselves to God without a seal or pledge If they can sufficiently beleeve in God for their children and devote them to Christ without the seal for a pledge or ingagement surely they might as well have beleeved and obeyed without a seal for themselves if so no seal had been instituted at all for God will make no superâ—â—uous institutions But a seal is instituted therefore they needed it if for themselves then for their children 4. Are Christian parents more carelesse of their childrens salvation or Gods being glorified by their children then the Jews were that none may say Then sure they no lesse need to see them sealed into the Covenant wherein they may be ingaged to glorifie God and God to save their souls Or 5. have Christians more obscure and sparing discovery by promise and precept concerning their own priviledges and duties that they should need the seal and pledge of Baptism for themselves but more full and clearer promises and commands concerning their childrens priviledges and duties then either the Jews had for their children or Christian Professours have for themselves that in the case of Christians children there should be no use of a seal and pledge though the Jews children did and Christian Professours do need a seal I think none will say this 6. That no Scripture or reason can be given to prove that Beleevers children in the time of the Gospel are debarred from the Covenant and seal thereof of which the beleeving Jews children had been long in possession and some more eminent priviledge bestowed on Christians children which the Jews children never had to compensate that losse of being driven from the Covenant and seal when I say these six things are at the least for the greater part acknowledged and the other may be easily proved at least so many as are necessary for this purpose it must needs be a very contradictory thing to say That the Gospel-dispensation is more glorious and comfortable then the Legal and beleeving Gentiles as much or more blessed then the Jews and yet Christians children driven from the Covenant of grace and seal thereof which the Jews children were under 4. Having first propounded something in general for the clearing of the whole Argument secondly confirmed the Proposition by some
the Ranters that abominable rotten blasphemous and hellish Rout. Warwickshire and the Counties adjacent know whom I speak of and the truth at large of what I briefly touch Yea this wretched man is notoriously known in the chief City of the Land so true is that of the Apostle speaking of hypocriticall flagitious Deceivers 2 Tim. 3.5 6 7 That have a form of godlinesse but deny the power thereof Which creep into houses leading captive silly women laden with lusts ever learning and never coming to the knowledge of the truth But saith he 9 13. their folly shall be made manifest to all men And again Wicked men and seducers wax worse and worse deceiving and being deceived It might seem strange that they who so much depend on the answers of providence in outward successe as irrefragable arguments to demonstrate the goodnesse or badnesse of causes and persons should not acknowledge and tremble at Divine providence by this and many thousand such like spirituall plagues warning all men that have any care of their souls to beware those waies that lead thereto But it is not strange that they thus preposterously judge for those whom God hath given up to a sensual judgement a reprobate minde and hard heart do alike cry down those waies that are attended with outward disgrace and misery in a course of strictnesse and conscientiousnesse though accompanied with riches of spirituall graces which usually is the lot of the godly and admire and greedily embrace the waies of sin and licentiousnesse which for a time visibly prosper in the world though accursed from heaven with invisible and spirituall plagues which is the common condition of the wicked It is a sad and shamefull thing that evil men should be more industrious active and bold to study plead for and promote errour and falshood then Gods servants are for the maintaining of the truth and particularly that these men should do more to cast themselves and their children others and their posterity out of Covenant then the godly will do to clear to themselves and others theirs and their childrens interest in the Covenant but it is so The best see know beleeve and love but in part Whereas corruption lust and errour wholly reign in every unsanctified man and have too strong a party in the most sanctified Divine truths and Evangelicall mysteries are strangers to our corrupt mindes and receive but cold entertainment there Errours and lies are connaturall to mankinde and soon closed with when men speak lies they speak of their own Honours pleasures and filthy lucre fleshly liberty and ease have a mighty influence upon carnall hearts to carry them on in promoting and receiving falshood and resisting and rejecting truth Nothing out pure zeal for God love of Christ and his truth care of our own and brethrens souls can stir up earnestly and sincerely to contend for the truth especially when it lies under outward discouragements disgraces and frowns from the world and alas how rare are those graces amongst men and how weak in the strongest Christians Yet surely in other respects Holinesse and truth though as a spark of fire in the midst of a sea of corruption or as a Pearl in the bottom of a dunghill or as a little glimpse of light under a dark chaos of naturall and acquired sinne and ignorance have the advantage for being of a divine originall they are of prevailing invincible power and therefore beleevers that have this unconquerable truth in them and on their side cannot be excused if they do not stirre up the grace of God in them and take care and pains that they may be able to contend for and maintain the truth that was once delivered to the Saints especially in these times of so great light wherein besides the Scriptures in a known Language and plentifull publike Preaching in Catachismâ—s and larger Treatises the Truth is so fully cleared It may be that God hath as for other causes so for the correction of our sloth and carelesnesse suffered these Controversies to break out that he may quicken us to the more diligent use of all holy means to grow in grace and knowledge If for this use dear brethren this my poor labour may be serviceable to you or others to whom at your desire upon the consent and approbation of my brethren in the Ministry it may be made common I have my desire But before I leave you let me intreat you and others that may make use of it that you will not content your selves with a slightly looking on it but be serious as the matter handled concerning yours and your childrens interest in the Covenant of Grace requireth deserves howsoever in the manner you may finde sundry imperfections in the instrument yet let not that be any prejudice to the truth whereof God is the author Because I was forced at the first to quote Scriptures briefly for speed which their importunity called for and since I have not writ them out at large to prevent bulkinesse which might deter many from looking on it let me intreat you to turn over to every proof in your Bibles and read and observe the same carefully and if you would write them out in the margin or some paper it might be time well spent without pains and diligence no profiting can be expected he that deals with a slack hand will come to poverty but the hand of the diligent maketh rich Thus committing this service and your use thereof to the blessing of God desiring that he may have the praise if you shall receive hereby any increase in the knowledge of the truth and stability therein and that I may have the help of your prayers who remain Yours in Christ for the service of your souls to my power WILLIAM COOK AN ANSWER to two PAPERS subscribed by Henry Huggar and James Brown Wherein they endeavour to maintain their own Opinion and Practice of Anabaptism and oppose the Practice of Baptizing INFANTS They begin their first Paper thus Gentlemen YOu having avoided publick dispute by your selves so much prest for at first H.H. and J. Br. and since rather paper conference We to gratifie your desire herein have written these few lines hoping thereby to beget some discussion of the truth Wherein we affirm That the Baptism or sprinkling of Infants whereby the National Churches of Spain England France and Rome c. are constituted and from thence called Christians and Christendom is not the Baptism or dipping of Beleevers which Christ Jesus ordained and his Disciples practised for the right constituting of Churches under the Gospel whereby they rightly became and were truly called Christians Answer IN this your stating of the Question Ans divers things must be animadverted that you deceive not your selves and others through darkning the truth by words without knowledge 1. Here you take it for granted that we hold That by the Baptizing or sprinkling Infants Churches are constituted This we deny For 1. As faith or
whereupon they have right to the seal of entrance Arg. Arg. 13 13. That doctrine and practice is to be abhorred which puts the Infants of Christians into the same condition with the children of Turks and Infidels leaves them in the visible kingdom of the devil as no visible members of the Church denies to them reasonable souls and cuts them off from all hopes of salvation whiles they are Infants This doctrine and practice I say is to be abhorred as most contrary to the Covenant of God set forth in the Scriptures of the Old and New Testament contrary to the hopes prayers and comforts of Christian parents concerning their children while Infants and contrary to reasons and natures light which shews that Infants are reasonable creatures But the doctrine and practice of these Anabaptists leaves Christians children in the same condition with the children of Turks and Infidels as casting them out of Gods Covenant and Christs Kingdom which is the Church and denying to them the seal of admittance thereto and so leaving them in the visible kingdom of the devil denying to them faith without which they must certainly perish and reason without which they are bruits and so cut off from all hopes of salvation Therefore their doctrine and practice is to be abhorred Thus you have seen our Arguments or at least some of them Now before I conclude I will Answer two or three Questions or Objections Obj. 1. But if children of Beleevers have right to the Covenant Christ the promises and gift of the holy Ghost How can we know this Men of years if they beleeve and repent can make profession but how can children make profession in the Covenant that we may have sufficient warrant to baptize them Ans It 's true they cannot make profession of their interest in the Covenant and promises but that is done sufficiently for them by God the Father Son and holy Ghost speaking in Scripture as Gen. 17.7 Exod. 20.6 Psal 102.28 and 103.17 18. Psal 112.2 and 127.3 4 5. Es 44.3 Mar. 10.14 Act. 2.39 1 Cor. 2.14 c. These and many other Testimonies are given in Scripture by God himself concerning the right of the faithfuls children to the Covenant promise and Kingdom of God which I wish the Reader to turn over unto and observe Surely this testimony of God for children is not lesse then the testimony of men of years for themselves So that if parents when they bring their children to Baptism make a due profession of their repentance faith and resolution to walk with God in Covenant and both to accept Gods Covenant for themselves and their children and give up themselves and theirs to God in Covenant the Ministers and Congregations may have satisfaction concerning their childrens right to the Covenant and promise by vertue of these Scriptures and so to Baptism Obj. 2. If children of beleeving parents have title to the Covenant and promises either all have this title or some only If some only how will you distinguish them that those only may be baptized If all how is it that many prove wicked which were baptized in infancy Do you hold falling away from grace Ans The promises and Covenant belong to all the faithfuls children in regard of outward station in Covenant and right to the seal of entrance which is the thing now in question the inward efficacy we leave to the good pleasure of God The whole body of Israelites aged and children 1 Cor. 10.5 were Gods people by Covenant and under the promise Yet with many of them God was not well pleased The Churches of the New Testament are called Saints said to be in Christ and yet many persons therein proved wicked and eâ—roneous as may appear in those Epistles that are written to them giving them the title of Saints The Covenant and promises as they are outwardly dispensed are conditional neither doth God therein any further binde himself to his people then as the condition of regeneration holinesse repentance faith or obedience are found in them or performed by them Indeed the inward working of regeneration drawing to and giving Communion with Christ giving a new heart and spirit faith c. are absolutely bestowed according to Gods good pleasure upon what number of these persons externally in Covenant he seeth good according to the election of grace agreeably to those Scriptures Rom. 9.15 16 18. 2. Here is no more necessity then possibility of distinguishing between Elect and non-elect Infants their being members of the visible Church gives them right to the priviledge of new admitted members 3. Neither do we hold falling from the inward efficacy of grace Ioh. 13. â— 2 Per. 2.1 Rev. 3.1 7. Heb. 6.4.5 6. as from true solid Sanctification Justification and Adoption though we grant men may fall from the outward dispensation of the Covenant of grace and turn Apostates or continue under the outward dispensation and yet fall short of the saving efficacy of grace Mat 25.29 Yea moreover that those which have seemed to themselves and others to be Justified Sanctified and Adopted may fall from what they seemed to have and utterly perish 4. The Objection will hold as strongly against the baptizing of the professours of faith for not all those whom the Apostles or any others baptized upon their profession have held our many proved wicked and reprobate none can certainly distinguish among professours which are elect and which not Must they not therefore be baptized To conclude therefore They that by their own profession or Gods profession for them are discovered to have right to the outward dispensation of the Covenant let them enjoy it without gainsaying and let us leave the inward efficacy of the Covenant to God to whom alone it belongs Obj. 3. But what need you write so much in answering so little It seems your cause is not good you take so much pains about it Why did not you Answer as briefly as the other party Propounded Ans 1. The truth oft lies deeep and will not easily be found out as it is more precious then gold and silver Pro. 3 13 14. so it requires more diligent search Gold Mines are not obvious to every eye much skill and labour are requisite to finde them out and bring the gold to light 2. Though the other party have but briefly propounded their judgement and grounds thereof in their now-Answered Papers yet it is known what large discourses they have made amongst the people and how many Treatises are written on this subject 3. It is not an argument of a bad cause to be somewhat large in clearing it the better the cause is the more it deserves diligence in handling of it least we should wrong God his people and truth by sleightinesse A cup of poison may be prepared drunk down and dispersed into the body in an hour which the wisest Physitian can hardly expell out of the body with all his skill and pains in many moneths A desperate
nor diping is essential to the constitution of a true Church Seventhly You say or imply This baptizing or dipping is that whereby they became and were truly called Christians Ans This is false that men cannot be right Christians without your dipping Yea though we understand it of true Baptism for faith or interest in Christ properly maketh Christians Being interested in Christ though we should be hindered by death or other providence from Baptisme yet we are true Christians as the thief on the Crosse Those three thousand mentioned in the Acts when they had beleeved Act. 2 19 40. were Christians even before they were baptized so Philip before he came to the water Baptism is rather an effect or consequent then a cause or antecedent of our Christianity People are rightly baptized because Christians not Christians because baptized 2. Neither were men hence at first called Christians because baptized for many thousands had been baptized a long time before they were called Christians For whereas great multitudes had been baptized by John the Baptist Mat. 3.5 6. Ioh 4 5 6. See Act 2. 3. to the 7 chap. and more by the Disciples of Christ before his death and many thousands also after his ascension at Jerusalem Samaria and elsewhere Beleevers were not called Christians untill a good time after the Persecution and dispersion at Jerusalem For the faithfull were first called Christians at Antioch Act. 11. â—6 where Paul and Barnabas had taught an whole year and the number of Disciples was mightily increased there is not the least intimation that Baptism or dipping gave them the name of Christians but rather their famous profession of Christ Thus much for particulars observable in the main proposition Eightly From the whole proposition in respect of the matter let it be noted that besides your implicit fastning on us some things which we own not and asserting as your own some things which you neither have nor can prove The whole state of the Question is mistaken by you You speak of Baptism which is for the constitution of Churches whereas the Question is What Baptism is to be used amongst us who are a Church or Churches constituted already We grant that to the first constituting of Churches amongst Jews or Infidels which were never a Christian people a Profession of repentance faith or obedience must be made by men upon the preaching of the Gospel that they and their children may be accepted into Covenant and baptized As Abraham professed his faith before that he and his family were circumcised but after that his children were circumcised without requiring of actual faith and repentance from them as precedaneous to Circumcision They that will constitute new Churches amongst Infidels ought as we judge first to require actual faith and repentance of that people before they admit them and their seed as members of the Church But whatsoever you think of us we Christians in England know that we were through Gods grace a Church constituted long ago whose defects and corruptions though many yet have not been inconsistent with the being of a Church neither such hath been the indulgence of our Lord Jesus Christ the head and King of the Church were we ever unchurched If you will go and preach among Jews Turks and infidels and make it appear that you have a commission for it we will not gainsay your constituting of Churches amongst them and baptizing Professors of faith But in the mean space let me advise you to take heed lest whiles you talk of constituting Churches amongst Gods people Act. 1â— 3 2 Tim. 3.6 Tit 1. 11. Satan use you as his instrument to overthrow Churches by subverting souls and whole houses through speaking things you ought not for filthy lucre sake as he did those noted in the margin Ninthly Let it be also observed in the form of your propounding the whole state of the Question that you which would be accounted great disputers and discussers of the truth laying down a negative Proposition as is evident to any that can discern a negation from an affirmation in propounding it say we affirm when indeed you deny Will not these so grosse mistakes in the parts and the whole the matter and manner of this main question stated by you give just cause to judge that you are such men as those of whom the Apostle speaks in these words 1 Tim 1.5 6 7. Now the end of the commandment is charity out of a pure heart a good conscience and faith unfeined from which some having swerved have turned aside to vain jangling desiring to be teachers of the law understanding neither what they say nor whereof they affirm Whereas you say H. H J.B. If it be we desire you to prove it by plain Scriptures Ans We have nothing to do to prove that which we never affirmed but you falsly father upon us as it may seem that you may fight with your own shadow But we shall by Gods assistance prove upon solid Scripture grounds That the Infants of Christians which are members of a constituted Church or Churches have right to the Covenant of grace and so to Baptism the seal of entrance into the Covenant and that it is agreeable to Gods word that constituted Churches should be continued by baptizing of children that are members thereof But first let us hear what you say for your way You proceed thus That the Baptisme of beleeving men and women by us practised H.H. J.B. is the Baptism of Christ we prove by these Scriptures Ans For the answering of your Scripture-proofs taken from Christs command and the Apostles practice I will first propound some things in general to be considered secondly make answer to the several Scriptures 1. I answer therefore That neither any nor all these Scriptures do prove plainly positively immediatly and directly without consequence or syllogism which I take to be your meaning when you call for plain and positive Scripture which I have heard that some of your way abhor and protest against that the Baptism practised by you is the Baptism of Jesus Christ In none of these Scriptures it is expressely said The dipping of beleeving men and women practised by Henry Huggar and James Brown is the Baptism of Jesus Christ Nor do we reade in the Evangelists Go Henry Huggar and Ja. Brown teach all Nations and baptize c. Nor do we reade that Christ gave a command to you two to preach the Gospel to every creature Nor do we finde in the Acts of the Apostles that H.H. and J.B. said to the Jews Repent and be baptized or that the Samaritans heard you two preaching or that the Eunuch went down with you to the water or that the Jaylour or Crispus the Ruler of the Synagogue were baptized by you or either of you If you have any plain positive Scriptures mentioning your selves you may produce them Neither have you cause to take it ill to be urged thus Seeing
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