THe present Tenent ( saith Mr. Tombes ) according to which Infant-Baptisme is practised , is , Exercitation . Section 1. that the Infants born of Beleevers are universally to be baptized . This Doctrine , and practise conformable , is doubtfull to me , by these arguments .

1 That which hath no testimonie of Scripture for it , is doubtfull ; but this Doctrine of Infant-Baptisme hath no testimonie of Scripture for it , ergo it is doubtfull .

The minor ( saith he ) is proved by examining the places that are brought for it , which are these . Gen. 17.7 . &c. Act. 2.38 , 39. Exercitat . Sect. 1. 1. Cor. 7.14 . Mar. 10.14.16 . Act. 16.15.32.1 Cor. 1.16 .

We answer , Animad. that the confirmation of our minor is proved by examining the Exercitators examinations of those Scriptures that are brought for the baptizing of beleevers children , or infants .

The argument from Gen. 17.7 , Exercitat . Sect. 1. &c. hath so many shapes , that I may take up here that speech , With what knot shall I hold shape-changing-Proteus ?

We are sorry that Mr. Tombes should compare an endeavour fully to draw forth the marrow of a text of Scripture ( which every where abounds with sence ) to a poeticall fable touching Proteus . Animadvers . If Mr. T. will justifie that , we may with more boldship 1 say of Mr. T. himself , that had he been an Vlisses he might have constrained Proteus , or a Gordius , he might have knit a knot upon him ( whosoever he be ) that could not be untyed . 2 That if the man for baptizing beleevers infants be a shape-changing - Proteus , what then is the Anabaptist , touching the point in hand , and in his answers to the text now in question , to wit , Gen. 17 ? For sometimes he saith that this Covenant with Abraham is a fleshly Covenant ; So Mr. B. S. P. &c. sometimes a temporall Covenant ; sometimes a spirituall covenant ; and if a spirituall , sometimes he saith it is a covenant of works : sometimes he confesseth it is a covenant of grace in part . But then one while he doubts whether seed here doth not onely signifie Christ ? another while , if it doth signifie more , whether it be not onely a particular covenant to Abraham ? To all which ( seeing Mr. T. hath occasioned us to mention them ) we desire to speak a little , before we come to Mr. Tombes his answers .

The Apostle makes but two Covenants , Answ. 1 1. of works , and 2. of grace , and this of grace twofold in the administration , viz. Old and New . Hebr. Chap. 8. Chap. 9. where the Apostle makes it his businesse to set down all the main differences between the old and new Testament-administration of the covenant of grace : but never mentions this of the Anabaptists ; that children of beleevers were to be signed with the 1. signe of the old , in the old Testament , and not with that of the New , in the new Testament .

But to answer . 2 more particularly to the severall reasons .

Obj. 1. P. H. Whether not fleshly , because its a signe in the flesh .

A. So is Baptisme and holy Supper fleshly or carnal in the signe .

The outward shell of an ordinance may be carnall ; when the substance is spirituall . Hebr. 9.10 . See v. 9. yea see in the Apostles exposition of the whole Ceremoniall Law throughout the Epistle to Hebr.

NOw we return to Mr. T. his Exercit. where we left . But in the issue ( saith Mr. T. ) the argument from Gen. 17. 7 , &c. fals into one of these forms . The first thus . To whom the Gospel covenant agrees , to them the signe of the Gospel covenant agrees also . But to the infants of beleevers the Gospel covenant agrees ; therfore to them the signe of the Gospel covenant agrees , and consequently Baptisme .

2 Form of argument from Gen. Exercit. Sect. 2. 17.7 &c. is thus ( saith Mr. T. ) to whom circumcision did agree , to them baptisme doth agree ; But to infants circumcision did agree ; therefore also baptisme .

3 Form ( saith he ) is thus . Exercit. Sect. 3. If baptisme be not granted to the infants of beleevers , then the grace of God will be more restrained in the new Testament then in the old . But this is not to be affirmed ; therefore baptisme is to be granted to infants of beleevers .

These are all the forms of argument from Gen. Animadvers . 17.7 , &c. as Mr. T. reports : but he reports not all the forms ; nor the all of those forms he reports . For with great injurie to these three arguments , some materiall thing is left out of every one of them by Mr. T. as we shall plainly declare when we come to animadvert upon his answers to them . Mean while let us tell the Reader that there are other forms of argument drawn from Gen. 17.7 , &c. and long since in print ; See Mr. Ainsworths Answer to the Anabaptists . and those to our apprehension very considerable ; and to be put in the first place in this dispute , according , to order of method , if not of nature too . Therefore let the Reader that ingenuously reads to know , and not to quarrell that he may not know , patiently give us leave to set them down , and briefly urge the vigour of them ; and then we will lay aside all to give him those short notes we have to Mr. T. his Exercitation .

Our first form of argument from Gen. 17.7 . &c. is this ; urged by Mr. Ainsw . in his book against the Anabaptists .

Where there is a command for a thing , never remanded or contramanded , there the thing is still in force . But there is a command for signeing the Infants of a believer with the signe of the Covenant of grace , Gen. 17.7.9 . never yet remanded , or contramanded : therefore the signing Believers children with the signe of the Covenant of grace , ( namely Baptisme now ) is still in force . So he .

For the confirmation of the Minor . If any where there is any Institution of baptizing , only men of ripe yeares then in Matth. 28. But not there , as we shall see more after : meane while the Argument hence against baptizing of Believers Infants lyes not

1 In the order of words , for the order is inverted and contrary , Mar. 1.4 .

2 Not in the affirmativenesse , one affirmative without a determinating word expressed doth not take off another affirmative .

3 The universal terme cannot note the subject of Baptisme , viz. All Nations . For then all are to be baptised . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would answer in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , observe that Nations here mentioned well answer to Nations , Gen. 17. explained , Rom. 4. Gal. 3. That as Infants of believing Abraham were to be circumcised , so the Infants of believing Gentiles to be baptised .

4 Not the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if that must needs signifie make Disciples . For , 1 Its unlikely that so great a controversie as the Anabap : make of the Subject of Baptisme , should have no clearer an Institution , then a Gr. criticisme , of taking one sence of a word that is taken divers wayes . For Significat & docere in Mat. 28. Legh . Crit. S. Novar . in Mat. 28.20 , Aliquando est verbum transit , pro docere , ut Mat. 28. Whitak . Descript. The great Arias renders it onely Docete , teach . So the renowned Vatablus , so the Syr● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So many others which for brevity we omit . 2 As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in v. 19. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. therfore most likely in v. 19. it signifies only a generall teaching . And so the great Critick & learned men in Gr. tongue . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to teach them that are strangers to Doctrine , that they may become Disciples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them that are Disciples . So that here in v. 19. is not meant an exact compleat platforme of Christs commission to the Apostles : For here is no mention of the holy Supper , but only the naming of the two more usuall things , viz. teaching and baptizing , and not the matter of subject of the administration of Baptisme . 3 The holy Ghost renders this text , Mar. 16.15 . by plaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preach the Gospel . 4 If the Greek word should be taken in that peculiar sense , then the sentence would run thus : therefore make all Nations disciples , which for these 1600 yeers was never done in any nation . 5 Nor can the gender in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the neuter gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie that the children of beleevers ought not to be baptized . For if we stick so precisely to the gender , then women are not to be baptized . If we keep to the gender , as to relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then the children of beleevers are called disciples , Act. 15. 10. They upon whose necks the false teachers would put the yoke of circumcision are called disciples . But the yoke of circumcision was put upon children as well as men ; and according to their institution upon children of eight dayes old . Gen. 17.12 . and so to continue unlesse in some great impediment , as in the wildernesse . And therefore out of doubt those false teachers that urged here that the grown disciples should be circumcised , urged that their children should be circumcised also . Therefore children are called disciples .

For which two Reasons .

The soul of an infant is out of the body all one with an Angel . And therfore one defines a soul , An Angel in a body . If the body cannot act , yet God can act without the body . As we see great revelations , visions , &c. were given when the body was asleep and unusefull . See the Patriarches , &c. And Paul saw a most glorious vision , when he had no use of his body , 2 Cor. 12. To make the inward worke of grace to depend on the body , is like the Pelagians and Arminians , yea worse to make a worke depend not only on reason , but on sence .

2 Forme of Argum. from Gen. 17. is this , to whom the Covenant in force , runs in the same tenor in the New Testament as in the Old , to them the application of the first signe , or Seale of the New Testament may be applyed as well , as the first of the Old Testament . But this Tenor of the Covenant of grace still in force , is as true and doth as truly runne to a believing Gentile , I am thy God , and the God of thy seed , as it did to Abraham the Father of believing Gentiles , Rom. 4. Gal. 3. Ergo , the first Seale of the Covenant may be applyed to Believers children , now in the New Testament , as well as in the Old Testament to Abrahams . The Major is plaine , because in Gen. 17. the tenor of the Covenant , and the application of the first Seale , are knit into a dependence one upon another . I am the God of thee and thy seed , see v. 7 , 8. Therefore thou shalt circumcise every male , v. 9. &c. The Minor is unquestioned of any that I know .

3 Form of Argum. from Gen. 17. Where there is the same reason of a Precept , there may be the same practice . But the Promise which is the reason of the Precept runnes in the New Testament ( as flowing from Gen. 17. ) to Believers , and their children . The Promise is to you and your children . Act. 2.39 . Ergo. That this of Act. 2. flowes from Gen. 17. Observe these particulars .

Ergo , Infer , that the same reason on which the administration of Circumcision was grounded , the administration of Baptisme was grounded . So that the Apostle doth not only shew how Baptisme comes in the roome of Circumcision ; but that it comes in the roome and is administred upon the same ground ; Ergo to the same matter or subject . For children now as well as Gen. 17. are alike capable of that ground . So the children here are made free of Gods Citie , the universall Church , by the Fathers Coppy , whether the Father be present , as the Jew , to whom the Apostle spake , or farre off , either Jewe , whether unregenerate , and farre off in time , or scattered , and so farre off in place , or Gertile , that is farre off in both , if any of these are called , the Promise is to them , and their children . If any Gentile believe , he is a child of Abraham , Rom. 4. Gal. 3. and so the promise , and first Seale are to him , and his children ; as the Promise and Circumcision were to Isaac and his children . And therefore when Zacheus is converted , presently it is said , Salvation is come to his house , for as much as be also is the sonne of Abraham , Luk. 19.9 .

Quest. But is not the Promise here meant of the extraordinary gifts of the Holy-Ghost , as to speake with tongues , doe Miracles , &c.

Ans. 1. How then doth this suit with the Promise to Abraham , to which this Text relates , as we proved afore ?

2 The Apostle applies the Promise here meant to his hearers now present , for their salvation whiles they cryed out in their unregenerate estate , what shall we doe ?

3 All did not receive these extraordinary gifts . But all that are baptized into Christ , must receive the saving gifts of the Holy-Ghost , Matth. 3. Therefore this Promise is to be extended beyond the gifts of Miracles , or other extraordinary gifts of the Spirit , &c. For as all agree that , these were but the First-fruites of the effusion of the Spirit , in that visible manner ; to signifie the abundant effusion of the saving gifts of the Spirit , in an invisible manner , in future ages . So that this must be a a Promise to all Believers , and so to their children or seed indefinitely , that they shall receive the Holy-Ghost .

Quest. But are not these words [ as many as the Lord shall call ] an explication of Children ; so that the Promise is to their children with this condition , if they shall be called ?

Ans. No. For first , If so ; then the Apostle needed not to say to you and your children ; but only to have said the Promise is to you , and to all the Lord shall call . But this Promise is applyed to them the Parents afore their calling , that it is to them as they are children according to birth , of Abraham , a Believer , to the end to call them ; and so to be continued to them when called , and their children ; and then it followes ; And to all that are a farre off , when they shall be called , and so to their children ( so it must be supplyed ) so that Calling is an explication of the sentence to them that are a farre off .

2 The Apostle speaks to the Jewes to the end to better , rather then to worse their condition . But their children by vertue of the outward priviledge and Tenor of the Covenant , to and with them the parents , had the signe of Circumcision ; therefore ( by the Apostles intent ) their children should also have Baptisme . If this had not been the Apostle meaning , he had left these Jewes children , and all their Infant-posterity in no better condition , then the most barbarous Heathens then in the world ; and this had spoyled these Jewes comfort , and crossed the Apostles designe , to draw them to Conversion , and the new Sacrament of Baptisme , for confirmation of that Conversion .

Now we go on with the place in Gen. 17. Namely ,

3 Observe that this Covenant is called everlasting , which cannot be truly , and properly so said of this , and other Ceremonies , but as relating to Christ . Therefore , if the Covenant be everlasting to them and their seed , indefinitely ( as Election is propounded in the Scripture to us ) then the sealing of it outwardly to both them and their seed , must be everlasting to the worlds end ; and to all eternity inwardly to whom it is effectuall . And therefore as in the Old-Testament it was sealed by Circumcision , so in the New-Testament by Baptisme .

Now we come to animadvert upon Mr. Tombes his formes of Argument from Gen. 17. as reported by him .

1 Argument saith Mr. Tombes , Exercitat . Sect. 1. ( or at least the 1. form of Argument . ) To whom the Gospel-Covenant agrees , to them the signe of the Gospel-Covenant agrees also . But to the Infants of Believers the Gospel-Covenant agrees ; therefore to them the signe of the Gospel-Covenant agrees . And consequently Baptisme . The minor is proved , Gen. 17.7 . Thus Mr. Tombes layes downe the Argument .

But we ourselves should more cautiously forme it thus . Examinat . To whom the Gospel-Covenant agrees , to them the signe of conveighance of the Gospel-Covenant agrees , &c. For the Institution in this 17. of Gen. doth not extend to any signe as to the corroborating , or confirming signe or Sacrament , viz. the Passeover . Nor is it our intention to extend it so farre , as if we would wind in that Believers Infants might receive the confirming corroborating signe of the Holy-Supper , as Mr. Tomles his forming the Argument would seeme to reach . The difference is too wide between some signe and all signes , for us to conclude that if some signe is due to them to whom is the Covenant , that therefore all signes in the New-Testament are due ; and so to depart from the designe of the Text in hand .

But Mr. T●mbes not satisfied with the argument as laid down by himself , Exercitat . p. 3. makes divers exceptions against it , although he confesseth , that the Gospel-covenant was the same in all ages in respect of the thing promised , and the condition of the covenant , which we may call ( saith he ) the sul●stantiall , and essentiall part of the covenant , to wit , Christ , faith , sanctification , remission of sins , eternall life . Animadv . So he . and consequently ( say we ) he confesseth that this Covenant , Gen. 17. is a Gospel-one in the substance , and essence .

The exceptions Mr. Tombes makes are foure .

That it is not ( saith Mr. T. ) apure Gospel-covenant , 1 Except . Exercitation . Sect. 1. p. 2. but mixt . For ( saith he ) the covenant takes its denomination from the promises : but the promises are mixt , some Evangelicall , belonging to those , to whom the Gospel belongs , some are domestick , or civill promises , specially respecting the house of Abraham , and politie of Israel ergo . So he .

Answ. Denomination is ( as Mr. T. well knows ) a parte potiori from that which is principall in a thing . And who will not yeeld that the promises that concern grace and salvation are the principall . Where doth the Scripture call it a mixt covenant ? yea doth not the Scripture in the New Testament frequently hold it forth as a pure covenant of grace , as pure as any we have . Rom. 4. v. 2 , 3. called a covenant of justification , v. 4. A covenant of grace , v. 11. A covenant of faith , v. 13. Of the righteousnesse of faith . And opposeth it not to temporall promises , of domestick , or politick , or civill things , but to works , v. 2. v. 4. v. 6. To the law of works , v. 14 , 15. Just so , Gal. 3. it s called a covenant of righteousnesse by faith , v. 6. of justification through faith , v. 8. opposed not to civill promises , but to the law of works , ver. 10 , 11 , 12. And I say this covenant with Abraham , notwithstanding any civill promises of temporall things , was as pure a covenant of grace as any we have in the New Testament . For where God repeats that in Isaac all the earth should be blessed , that is , in Christ , namely , Rom. 8.32 . is there not a conjunction of a promise of temporall things ? If he spared not his own Son , how shall be not with him freely give us all things ? So 1 Cor. 3.22 , 23. Whether Paul , or Apolle , or Cephas , or the world , &c. all are yours , because ye are Chrisis . So Christ himself , Matth. 19.29 . Every one that hath forsaken houses , &c. shall receive an hundred fold , and inherit everlasting life . And for this cause , Exercit. Sect. 1. p. 2. when God repeats that which M. T. cals a domestick or civill promise , viz. the multiplying Abrahams seed , this the Lord refers to the covenant of grace . Rom. 4.11 . compare v. 17. and makes it the appurtnance of the grand promise . Ibid. v. 13.16 , 17. For appurtenances do not alter the tenure or substance of the hold of a Mannour .