uncapable of being a person which by his own confession is the subject of being in Covenant Secondly It is a false suggestion that to have a Covenant made to one is to be in Covenant if by having the Covenant made to one for the phrase is somewhat strange he means as he can mean nothing else a promise from God to be and be in Covenant for a promise may be made to or of one long before he have any being not executed or performed till long after his being Then to be elected and to be in Covenant would be both one then Mary Magdalen while possessed with seven Devills and Saul while a persecuter were in covenant nay from eternity to be in covenant would precede outward and inward calling conversion profession and prerogative of birth than which nothing can be more ridiculous Thirdly it is of the same leaven of untruth that Isaak was in covenant when he was not yet born which his own quotation Gen. 17. 21. proves against him The words are these But my covenant will I establish with Isaak which Sara shall bear iâ—to thee at this set time in the next year where observe 1. God promises that Sara shall bear Isaak unto Abraham therefore he was not yet born 2. That she should bear him at that set time of the next year therefore not conceived yet 3. That he will establish a covenant with Isaak in the future not that he does establish a covenant in the present 4 He will establish his covenant with Isaak not that Isaak is in covenant to be in covenant and to establish a covenant with one are distinct terms what child cannot discover this inconsequence God promises that he will establish his covenant with Isaak before he was born therefore Isaak was in covenant before he was born Master T. might as truly conclude thus God promised Gen. 49. 10. That the Scepter shall not depart from Judah till Shilo come Therefore the Scepter was in Judah before David or any governour of that tribe was born I confess that God loved the elect from eternity with the love of intention but not till câ—nverted with the love of execution at which time they begin to be internally in covenant with God and members invisible and externally in covenant and members visible as soon as they are born if infants of believing Parents as soon they profess Jews or Pagans But he goes on with the other branch of his new distinction affirming that a Person is not actually received into covenant till he be born which is true of the externall and outward receiving but not of the internall and spirituall receiving for who can deny with reason that John Baptist and Jeremy that were sanctified in the wombe and elect children that dyes in the wombe are not spiritually and invisibly in covenant with God seeing they are qualifyed with graces sutable to their present condition that God is well pleased with them But whereas he addes that one is not actually received into covenant till by some acts of his own he engageth himself to be Gods This erronious superstructure is founded upon the Basis of this mistake that every covenant must be expresly and actually mutuall betwixt both parties that are covenanters and is an Arguments sophistically though sillily drawn à negatione unius speciei ad totum genus and in forth sounds thus Some covenants must be expresly and actually mutuall between the covenanteâ—s therefore all even that between God and Infants must be actually and expresly mutual or which is more Infants by some Acts of their own must engage themselves to be Gods Whereas covenanters are twofold 1. Actually mutual when both parties correspondently indents and stipulates 2 Or not mutual and reciprocal when one party imposes something upon the other as Conquerors upon captives as 1 Sam. 11. 2. And Naah the Ammonite answered them on this condition will I make a covenant with you that I may thrust out all your right â—yes and lay it for a reproach on all Israel This was upon supposition of his conquest to enforce them whether they would or no and is an Act of Justice sometimes an act of mercy as Ezek. 36. 26. Where God engages without any mutual stipulation That a a new heart he would give them and a new spirit he would put within them and he would take away the stony heart out of their flesh and that he would give them a heart of flesh and that he would put his spirit within them and cause them to walk in his Statutes and keep his Commandements In this case one party maketh the Covenant without mentioning the other but as patient therefore Gen. 15. 8. God is said to make a Covenant with Abraham and 17. 9. God calleth the covenant his covenant God made the promise conditions not Abraham The former kind of covenant which is mutual wherein both parties in a sense indent and stipulate is twofoâ—d first when personally for themselves both act or interpretativâ—ly consent so Gen. 21. 27. When Abraham and Abimelech did covenant the Text saith they both made a â—vonant Abraham his conditions and Abimelech his And Gen. 17. 10. God said unto Abraham thou shalt keep my Covenant therefore thou and thy seed after thee in their generations this is my Covenant which ye shall keep between me and you every manchild among you shall be circumâ—ised Secondly representatively by others who are their Proxies and engages for them they being but meer passives and are received into covenant without any voluntary act of their own Thus Infants in all generations from Abraham became covenanters by circumcision when they were but eight dayes old which Christ himself confirmed by his own example pro parvulis parvâ—lâ—s factus became a little one for little ones was Mediator and head of the Church in both natures circumcised when a little one that little ones by Circumcision might be admitted into covenant By this you see it smels rank of heresie if not of blasphemie to affirm that a person cannot actually be received into covenant till by some acts of his own he engageth himself to be Gods for then all Infants from Adam till Abraham Isaak and all circumcised Infants from Abraham till Christ from Christ till the end of the world nay Christ himself while an Infant who as he was the first begotten of the dead was the first in covenant would be excluded the Covenant We finde in the Gospel that sick persons that were carried by others were cured upon account of their Faith and Infants brought to Christ by others were actually themselves blessed by him Therefore vain is that he asserts that actuall receiving into covenant imports an offering which is to be done by profession as if more were to be required for admission of visible members into covenant than was for admission or actuall receiving of Christ as God-man and Mediator to be visible head of the Church for though we read that the Star and
have as much efficacie as the Edict shall if thou wilt suppress such as are infected with pernicious opinions Nazian Homil. in dict Evang. for this cause John the Evangelist left the bath wherein was Terinthus Iren. advers haeres lib. 3. cap. 3. Polycarpus called Marcion Primogenitum diaboli The devils first begotten son Origen refused to come to prayers with Paulus Samosatenus Euseb lib. 6. cap. 3. Placilla the Empress would not suffer Theodosius to confer with Eunomius Zozom lib. 7. cap. 7. Constantine prohibited the exercise of all unsound Religions either in publick or private places commanding their books to be burned their goods to be sold their houses to be pulled down and proscribed them as traytors to his Person and enemies to the Truth Euseb de vit Constant lib. 3. cap. 63. whereupon ensued the conversion of many Hereticks and Schismaticks as Eusebius Zozomenus and Nicephorous testifie Constantine Constantius Constans the sons of Constantine the great decreed that no Sect should have libertie to exercise or profess their Heresie as Aug. recordeth Epist 166. Gratian Valentinian Theodosius enacted that all people within their Dominions should embrace one Religion even the same which the Apostles taught that Damasus maintained at Rome Peter at Alexandria branding the contrary professours with the odious name of Hereticks Theod. lib. 5. Arcadius Honorius and Constantius sons of Theodosius perswaded themselves that their Father got all his victories bccause of his care for the Church and severitie against Hereticks decreeing that all former pains punishments and mulcts of their noble Progenitors should be executed against the pertinacious and obstinat spirit of Hereticks Niceph. lib. 13. cap. 1. Iustinian amongst other constitutions of the Empire composed matters touching religion and banished all Sectaries rejected the suit of Theodoricus King of the Gothes solliciting for the Arians Justinian Novell 42. When Theodosius was somewhat indulgent to Arianism the Authors whereof denyes the deity of Christ Amphilochius Bishop of Iconium having suffered a former repulse assaulted him with this Stratagem entering his presence saluted him with due reverence but slighted his son Arcadius compeer in the Empire with him at which the Father was enraged till the grave man replyed Art thou offended O Emperour that I attribute not to thy son equall honour with thy self and dost thou not think that God is angry at those that ascribe not equall glory to his son Christ with himself whereupon he was convinced to act new Laws against the Arians Zozom lib. 7. cap. 6. Mixture of religion hath been adjudged dangerous for many reasons first it dissolves the bond of obedience unrivets the sacred tye of love amongst subjects breeds exacerbation of mind and exulceration of affections lays secret trains and privie mines for tumults uproars seditions massacres and civill wars as in Germany where the Anabaptist grew so populous that as Sleiden records they could not be vanquished till almost a hundred thousand of them were slain by the united forces of the Empire Sleid. lib. 7. Secondly collusion in religion and immunity of profession hath been the Prodrome and Harbinger of the confusion and ruin of the greatest States and most flourishing Churches The Sects of the Pharisees Sadduces Essenes and Herodians were a Prognostick Crisis of the Jewish dissolution The diversitie of opinions without restraint in the Emperour Heraclius his time gave fuell and fomentation to the Embrio of Mahometan superstition and the Apostacie of the Eastern Churches Thirdly it hath been the cause of defection and ruin of the most famous Churches for the Pagan and Apostate Emperours because they would supplant the true Christian profession granted liberty and immunity unto all Sects of Hereticks So Iulian at the request of Rogatianus and Ponticus granted liberty of perdition so Optatus Milevitanus calles it unto the Sect of Donatus thinking by that means to root out the Christian name from off the earth and envying the unity of the Church from which he fell freely permitted all sacrilegious dissention Optat. cont Parm. lib. 2. Fourthly it brings a judgement upon those Princes who for sinister ends tolerate Hereticks and Idolaters upon those Kingdoms or Common-wealths where Heresie and Idolatrie is exercised Gregory Nazianzene relates that Constantius falling into an Apoplexie before his death repented of three things too late 1. That he had elected Julian to be Caesar 2. That he had banished Athanasius 3. That he had granted toleration of religions Iulian was wounded to death with an arrow in Persia as he was advancing his army throwing out handfulls of blood into the skie and crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast overcome O Galilean Theodor. lib. 3. cap. 20. Valens being put to flight by the Barbarians was burned in a Village with his Souldiers Theodor. lib. 4. cap. 28. Constantius calling a Synod at Nicomedia in favour of the Arians a suddain earthquake overthrew the whole City Niceph. lib. 9. cap. 39. During the reign of Iulian the Apostate it was not safe to tarry within dores by reason of earthquakes nor to walk abroad by reason of great tempests of thunders lightnings hail and the City of Alexandria was overflown and drowned in the Sea But why do I press these things holding out my gloe-worme amongst so many shining tapers knowing we live under authority that is sufficiently wise to distinguish betwixt truth and errour conscientiously carefull to put a difference between tenderness and obstinacie He that searches the heart bears me record that I urge them with no further approbation than may suit with the glory of God advancement of truth and Peace of the Nation Nor would I wish any further influence upon the Anabaptists than on my self were I in their condition which is first that they may be enlightned and convinced or if not so that they would peaceably keep their Tenets to themselves not corrode further like Gangrenes infecting the sound parts which is the end of this my writing Not that I can adde any thing to what hath been formerly discussed or that my weak endeavours may be compared to the learned labours that are gone before But that divine providence hath so disposed I was called suddainly to a conflict with the greatest Beauclerk of the faction and God giving success to the honestness of the intention beyond the means The relation of the dispute and Sermon were put in Print which he in his Plea for Anti Paedobaptists hath endeavoured to overthrow Hence divers godly persons some out of scruple of conscience others for other motives have importuned me to reply which I humbly present unto your view desiring that it may be protected under the shadow of your wings And if I may contribute any thing to the discovery and making plain the truth I have the fruit of my labour and my wish who desire to live to no other end than to do service to Gods Church my Country and your Honours in the quality of Lantilio Pertholy Ian. 1. 1654. Your
same mystical body whereof he is the head and partakers of spirituall comfort though a remnant of them were but saved and attained the end So the Gentiles are received also into covenant even whole Nations when they profess the partition wall being pulled down for the end that they may be fellow-heirs with the Jews of the same body partakers of the promise in Christ by the Gospel Though all that are called are not chosen for there is a difference betwixt inward and outward calling visible invisible members yet not easily discernable in this life Therfore it is true that the Gospel-covenant is made with the whole visible Church for all receive the seals of the covenant participates of the ordinances gives up their names to Christ engages to fight under his banner Now as a Souldier that is listed cannot be denyed to be a member of an army though he be treacherous or unserviceable till he be discovered and cashiâ—red nor can a Professor be denyed to be Christs Souldier while he is Militant here The Apostles distinguâ—sh all the Churches to whom they write from heathens by the Characteristicall note of Saints yet it is to be feared the greater part of these fields were tares neither is this any whit impeached by that which he subjoyns that the Gospel-covenant is not made with the whole visible Church as it is expressed Heb. 8. 6 7 8 9 10 11 12. This is a fallacie a dicto secundum quid ad simplicuer negativè for if it be made with the whole visible Câ—urch in the sense in Question it is sufficient for our purpose though it be not in every sense or that there expressed One and the same covenant is expressed severall wayes differing onely in graduall perfections according to the capacity and receptibility of the Covenanter Sometimes signanter in via as is proposed to them in the way sometimes efficaciter in patria as it is teâ—minated and made effectuall at the end of the way Now the covenant as it is expressed Heb. 8. 7. whether it be meant literally of the Jews when recalled 8. I will make the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will perfect or finish a new covenant with the house of Israel and the house of Judah or siguratively of the converted Gentiles offers no violence to my foâ—mer assertion for this covenant ver 10 is made with the house of Israel and Judah which either is or represents the whole visible Church and ver 11. all shall know me sayes God from the least to the greatest therefore not onely the spirituall seed of Abraham which were invisible and none knew who were the greatest or the least but points at signally and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were faithfull to the end and received a crown of life Now in the dispute the consequent by him denyed was further pâ—oved thus That which is made with the whole visible Church is not onely made with the elect and true believers The covenant is made with the whole visible Church Therefore not onely with the elect and true believers In answer to this he sayes If he denyed the Major as he did pag 29. in the first Argument he confesses he was mistaken through inadvertencie his conditionall if implying his memory may fail His confessed mistake that his Judgement may fail Inadvertencie that there is a ground or principle within him whereby he is inclined to faile In this glass the Anâ—baptists muy see what a broken staâ— they trust unto in opposition to the universal Church But as the Spanish Garrisons could not be taken but by treachery so Master Tombes forsooth could not be mistaken if it were not either through my fast spâ—aking or some humane infirmity or some other occurâ—ence now not remembered but which of these he cannot tell onely this he can tell he was mistaken Here we have that great advanâ—age which Tully sperks of confitentem reum were we but sure to â—ye a knot vpon him for he is somewhat slâ—ppery Quid cum manifesto tenetur Anguilla'st elabitur Plautus in Pseud for now after six months travelling in conception he denies the Minor he granted before but with two limitations 1. If it be understood of the Gospel Covenant Heb 8. 10. 2. If the whole visible Church be taken without any Synecdoche for every Church member Thus we have his collection in words at large and not in figures The former I have cleared before that it is understood of the Gospell Covenant which all those that are baptized and discipled into Christ are entred into As Apprentises as soon as the Indentures are sealded are in covenant with their Masters though peradventure some of them serve not out their time and through miscarriage attain not their freedome Roman Souldiers were all Sacramento militari obstricti bound by an oath to their Commanders though some after fled from their colours All visible professors are in Covenant inchoative and enjoy the means though not consummativè that they may enjoy the end And that Heb. 8. 10. does not enfeeble but enfoâ—ce this for God puts his Law into the minds and wriâ—es them in the hearts of all professors for the seed is sowen and paâ—tly comes up in the whole field some receive it with joy tasts the good word of God the heavenly gift are partakers of the Holy Ghost and yet falls away Heb. 6 6. God is to them a God and they to him a people for he is a Saviour of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially of them that believe His second limitation is That the Covenant is not made with the whole visible Church if the whole Church be taken without any Synecdoche for every visible Church-member For cleaâ—ing of this we must call to mind that common distinction of all Divines that as there is an external and internal administration of the Covenant So there is a twofold making with being in covenant of the visible Church first secundum propositum electionis according to the purpose of election in Gods eternal decree so onely the elect are in Covenant some call this intentionally to be in covenant because God principally though not only intends the Covenant for them Others call it spiritually and savingly from the effect and evenâ— in this sense the covenant is not made with the whole visible Church without a Synâ—cdoche or taking part for the whole and this answers Heb. 8. 10. take it in what sense you please Secondly there is a making and so a being in Covenant in facie visibilis ecclesiae according to visible profession participation of Ordinances communion with Saints all outward Characters of Saintship undiscernable Rom. 9. 4. Deut. 29 10 12. John 1. 11. Psalm 50. 5 John 15. 2. Every branch in me that beareth not fruit he taketh away whence it is appatent that there are branches in Christ in Covenant with Christ that brings forth no fruit yet are visible members while they carry in the vine
thus He that commanded his Disciples to baptize all Nations commanded them to baptize Infants Christ commanded his Disciples Math. 28. 14. To baptize all Nations therefore Christ commanded them to baptize Infants he denyed the Major which was proved by this Enthymema the whole encludes every part Infants are a part of nations therefore he that commanded to baptize all nations commanded to baptize Infants he denyed the consequent which was proved thus from that Axiome in Logick Philosophy and Divinity that a general whole being granted no part of it could be denyed as Psal 117. 1. Praise the Lord all ye Nations is interpreted by another Psalm old men babes young men and mâ—idens praise ye the Lord. His answer was that the Axiom was true where there was no exception but here was an exception Against which I opposed Ambrose his saying upon the place qui dixit omnes nullos exclusit neque parvuloâ— he that said baptize all Nations excepted none no not Infants To which he gave no distinct answer then nor now saving he sayes in gross that all Nations or whole Nations did not include every part all Nations being taken Synecdochically for the Disciples of all Nations Here may be three Queries first how he can make good that all Nations or whole Nations did not include every part Secondly that Nations are taken Synecdochically for the Disciples of all Nations excluding all else Thirdly that Infants are no Disciples otherwise his answer is not satisfactory and appositè ad rem First how he can make good that all Nations does not include every part I do not say actually but potentially as we say of numbers they are infinite because still more may be added So Christ gave his Disciples commission to admit as they could have opportunity all sexes all conditions all ages into covenant excluding none from capacity for whom Christ dyed now Christ dyed as well for Infants as others took â—nfancie upon him visibly as other ages that being visible head of the Church even when an Infant might by his passive obedience sanctifie Infants to be visible members according to that of Bernard qui paâ— vulus natus est parvulos a gratiâ non exclusit he that was born a little one excluded not little ones from grace And if it be objected that God can save Infants by virtue of Christs death without visible membership or seal of the Covenant The Answer is apparent that this is an Argument from Gods power to his will which is inconsequent we are to have recourse to Gods revealed Will which unless he hath declared Infants of believers to be in Covenant we have no more ground to presume of their Salvation than of Turks and Pagans And though Mr. Tombes hath a dexterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to elude an Argument be it never so solid by â—aying his own grounds and multiplying various interpretations but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he can ever make his Tenet good that whole Nations does not include Infants we think it impossible if he should live Methusalem's dayes Secondly it must be enquired how he can clear that nations are taken Synecdochically for the Disciples of all Nations excluding all else which before it be effected he must remove these three scruples 1. That the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach includes actually in it the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciples 2. Because it is placed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing therfore it is before it in order of nature and time 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it should signifie actual Disciples or Disciples of actual believers is not put Synecdochically also for Infants of believers First it may be justly doubted whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach includes actually in it the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciples Actually I say not potentially for I deny not that virtually it includes all the acts of discipling from the first matriculation or admission of a Scholer till the compleating and perfecting of him and that as it relates to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Nations it infolds all these is acknowledged for it was the Apostles duty to endevour to bring their Scholars to all perfection but that every act was requisite before baptizing of any or any acts to be precursors of believers Infants baptism save bare acceptation of them without further proof I cannot be perswaded And to argue from the latâ—tude of the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is inconsequently to draw an Aâ—gument à potentiâ ad actum a genere ad specâ—em affirmativè and concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scholer may signifie one that is endued with all learning therefore every scholar is endued with all learning Object But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach or make Disciples signifies alwaâ—es to teach cum effâ—ctu till we make them proficients and actual Disciples Answ It is boldly affirmed by Mr. Tombes pag 124. of his examen but not proved for his instances Math. 13. 52. Math. 27. 57. concludes that sometimes it is taken so not alwayes and is the former fallacie His third Instance for all Beza's translation seems to make against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had taught many how knowes he that all were effectually wrought upon that were tâ—ught Or if discipulos multos adjunxissent they had joyned many Disciples how knowes he that Infants were none of these Disciples when whole families so frequently were taken in Infants are as well under the Gospel Christs Disciples as they were under the Law which if they had not been God would not have said of them Genes 17. 14. that they had broken his covenant presupposing a capacity to keep it Those that are admitted into a school before they know a letter are as well Scholars as the greatest Rabbies Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budeus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a Scholar of Socrates before he had learned any thing of him in as much as he desired to be his Scholar Therefore the very bringing into the Church and therein subjecting to its nurture and instruction is a discipling as appears by Luke 14. 21. where this commission is spoken of in other terms and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring them hither Acts 19. 3. Those that knew not the Holy Ghost are called Disciples Secondly it may be doubted whether because teach or make Disciples is placed before baptize therefore in order of nature and time it must go before it The order of things are not alwaies exactly expressed in Scripture as they were done for there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transpositions placing that afterwards that in order of nature is Antecedent as Maâ—k 1. 15. repentance is put before faith Rom. 10. 9. confession with the mouth is put before believing with the heart So that it is not true that Christ bids them make them Discâ—ples first and then baptize them for the