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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86506	A vindication of baptizing beleevers infants. In some animadversions upon Mr. Tombes his Exercitations about infant baptisme; as also upon his Examen, as touching the antiquities and authors by him alledged or contradicted that concern the same. Humbly submitted to the judgement of all candid Christians, / by Nathanael Homes. Published according to order.	Homes, Nathanael, 1599-1678.	1646 (1646)	Wing H2578; Thomason E324_1; ESTC R200604	209,591	247

inconveniencies which we stay not now to name But it this kinde of Argument Exercitat P. 6. out of Coloss 2.11 be restrainedly taken saith Mr. T. no more follows thence but that Baptisme and circumcision in some things signifie the same which is more plainly said of Noahs flood 1 Pet. 3.21 Of the red sea and the cloud that guided 1 Cor. 10.2 And yet we say not that Baptisme succeeded into their place much lesse do we infer to be instituted in their place If Mr. T. restraines Cor. 2.11 whether he pleaseth Animadver then must it signifie but what he listeth But you have already seen the dimensions of that place to be larger then Mr. T. his measure As for his WE say not that Baptisme succeeded I suppose he meanes Protestant Orthodox Writers and then he mistakes if I mistake not For Calvin saith that Noah being ●aved by water had quandam Baptismi speciem a certain Image or representation of Baptisme and this the Apostle minds us of to the intent that the likenesse between him and us might be the more apparent so he Beza saith much more of which onely this There are two types of the Churches sanctification and rising up out of the depth of sinne and death but the deliverance from the flood was the precedent Type shaddowing forth the following Type of Baptisme answering to it in which respect Baptisme may be set over against the cloud and the passing through the red Sea as the Anti-type to them So Beza Dispach bid us quote no more And the text will supply all and clear it to me that Baptisme doth come by divine right in the place of the Arke For Peter calls Baptisme the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Anti-type to the Arke that signing salvation as this doth Now who doth not know that the Anti-type comes by divine authority in the place of the Type And for that of the 1 Cor. 10.2 let another speak and not my mouth Mr Diodat in his notes saith The meaning of that place is That as the deliverance out of Aegypt was a figure of the redemption by Christ and the pilgrimage thorow the wildernesse an image of the elects life in the world and the land of Canaan a shaddow of the kingdome of heaven So the passing thorrow thered sea was correspondent to Baptisme and Manna and the water comming out of the rock a signe which had some resemblance to the Lords supper So Mr Diodat And he had said true and if he had said more for the text would have born● him out For the Apostle being about to warne the Corinthians of sinning in idolatry c. like the Israelites Pareus lest they perish as the Israelites v. 5 6 7 8 9 10. He prevents in the 2. and 3. verse an objection the Corinthians might make that wee have better sacraments to keep us from sin then the Israelites had I would not saith the Apostle have you ignorant not reason so ignorantly but know that your fathers the Israelites went to heaven as many as went the same way and by the like meanes as you the children must go if you go they had like sacraments in the signe Pareus and the same thing signified as you have They had their passing under the cloud and through the red sea for their Baptisme and Manna and water out of the rocke for their holy supper both signifying Christ instead whereof you you have the washing of water for your Baptisme and bread and wine for your holy supper to represent Christ Now seeing the holy ghost did by expresse exposition of the Apostle intend those two to fore shaddow Baptisme and the Lords Supper and tells the Corinthians they had these two Baptisme and Holy Supper instead of them as of no more priviledge in the outward signe how can I but conclude that Baptism and holy Supper comes by divine authority in the place of them Mr. T. reckons up many inconveniences that will spring from deductions of arguments from analogies Exercitat §. 2. without the Lords precepts and the Apostles examples as the maintenance of Tithes jure divino the asserting of Jewish Sacraments to be types of christian Sacraments the setting up of a Pope instead of the Jewes High-priest the giving of the Lords Supper to children because they ate the passover c. We plead for no analogicall arguments Animadver but such as are countenanced by New Testament scripture And if the Scriptures express any Iewish Sacrament to be any how or in any degree types of the christian Sacraments we must say so what ever men say against Bellarmine to unty him and fasten themselves We heard afore what Calvin Beza Diodat and Pareus said on those texts of Scripture whatever some others to make a shift may assert universally against Bellarmine out of a supposed inconvenience in some particular And Mr Tombes himselfe alleadged Cameron that Circumcision primarily sealed to the seed of Abraham the earthly promise namely Canaan secondarily sanctification And is not this to make one type to signifie another type for Canaan was a type of Heaven Heb. 4. And as we dare extend analogies as far as the text of Scripture bears us out so we dare not stretch them beyond where the Apostle puts a bar And therefore we cannot argue from the childrens eating of the Passeover to their partaking of the Communion because the Apostles marke of a Communicant is to be able to examine himself before he eates 1 Cor. 11. Lastly Exercitat it is to be considered how by these Argumentations consciences may be freed from the danger of will-worship and polluting so remarkable an Ordinance of Christ as Baptisme is specially this care lyes on them who by Prayers Sermons Writings Covenants and Oaths do deter Christians from humane inventions in Gods worship diligently and as is to be hoped sincerely We retort Animadver Let it be likewise considered how we may be likewise freed from will worship in confining Sacramentall administrations to such time age circumstances which Christ never enjoyned and so count the seed of beleevers all wholly polluted whom he never so accounted CHAP. IIII. Exercitat §. 3. The third Argument from the parity of grace in the New Testament to that in the old examined THe third Argument is thus framed If Baptisme be not granted to the Infants of Beleevers then the Grace of God will be more restrained in the New Testament than in the Old but this is not to be affirmed therefore Baptisme is to be granted to Infants of Beleevers Answ 1. If this Argument be of any weight it will prove that the grace of God is straitned because we give not the Lords Supper to children to whom the Passeover was given as appears by that which was said before 2. The grace of God is not tyed to Sacraments neither do Sacraments give grace by the work done and therefore grace is not restrained though Sacraments be

T. yet he would be beleeved in his Exercitation 8 What is all this that Mr T. hath said to the point in hand For we alleadge not Fidus his Epistle to Cyprian but Cyprians to Fidus relating their judgement and reasons for Infant-baptisme of which afore largely and fully And now observe that Cyprian saith in the name of the rest in that his Epistle to Fidus that concerning that opinion That the footstep of an Infant in the first dayes of his birth is unclean and so not to be then baptized It seemed far otherwise to all of us in the Councell and then reasons against it 9 Hierom and Augustine did not so rely on Cyprian but that they had many reasons of their own out of scripture to prove Infant-baptisme of which after 3. Mr T. objects against Cyprians Epistle to Fidus EXAMEN Sect. 7. you saith Mr T. to Mr M. say Cyprian assures Fidus that by the unanimous consent of 66. BPP in a Councell baptisme was to be administred to Infants c. and not to be restrained to any time which is true saith Mr T. but you add saith he to Mr M. and proves it by such arguments as these They are under originall sinne they need pardon are capable of grace and mercy God regards not age But saith Mr T. the resolution of Cyprian with his colleagues is not so lightly to be passed over seeing the determination of this Councell as far as I can finde by search is the very spring head of Infant-baptisme To conceive it aright it is to be considered that you are mistaken about the proofe of their opinion the things you mention are not the proofe but are produced in answer to objections The proofe is but one unlesse you will make a proofe of that which is in the close of the Epistle which is That whereas none is to be kept from Baptisme and the grace of God much lesse new-borne Infants who in this respect do deserve * ●he words ●●erentur de ●ight have ●in translated ●ore favoura●ly by Mr T. ●or 1. Mercor ●●gnifies some●●mes onely to ●●et attain or 〈◊〉 receive 2. ●n opposition ●●o merit Cypri●n saith nihil●liud faciunt ●ot agunt 3. ●e saith de ●pe nostra Now what can ●n Infant me●it of a man 4. There is a ●ifference be●ween mereri ●liquid and mereri de aliquo which latter oft signifies to owe to one As Infants owe more to Gods mercy 5. It is said Gods MERCY more of our ayd and of Gods mercy because in the beginning of their birth they presently crying and weeping do nothing but pray The onely proof is this the mercy and grace of God is to be denyed to none that are borne of man for the Lord saith in the Gospel that the son of man came not to destroy mens soules but to save them and therefore as much as in us lies if it may be no soul is to be lost and therefore all Infants at all times to be baptized Animad We answ That in much of all this Mr T. rather seems to pursue a man then the matter I shall rather pursue the matter then Mr T. for so doing Therefore I animadvert First the Matter is not of consequence whether there be one or two or three proofes Doubtlesse the ingenuous reader may see in that Epistle that Infant-baptism is argued for out of Scripture first and last in the middle according to the light of the times And let us blesse God for that of their records we have to shew us the practise of ancient Churches in many materiall points Had we lived in their times it is a question whether we should have seen as much as they did If we now see more its because we dwarfes are set upon the shoulders of those Gyants Secondly that Cyprians Epistle is not the spring-head of Infant-Baptisme First Because that Councell of which Cyprian speakes in that Epistle did not first coyne that opinion as meerly their opinion depending upon their Votes but as arguing it according to their Light out of the Scriptures 1. That it is a part of Gods favour that sent his Son to save and that is by Ordinances 2. The equalitie of Gods divine gift to all Infants and men as in Elisha his fetching the child to life 3 God is no exceptor of persons and so not of ages 4 That by that law which is now established spirituall circumcision is not to be hindred by the carnall circumcision that is as he had said afore in that Epistle by restraining baptisme to the eighth day and not under but to admit all that is of all ages and to count none unclean as Peter speaks Act. 10. with other Reasons there urged Secondly because that Fidus afore the advise of this Councell as it seems come was for baptisme of Infants no doubt from the ground of circumcision onely he stuck too much on the ceremonie of the eighth day Thirdly before Cyprian or that Councell were Justin Martyr Irenaeus Clem. Alexandrinus Tertullian and Origen all for Infant-baptisme in many passages all which we have before translated alledged and discussed excepting Clem. Alexandrinus See in the margin after CLEM. ALEXAND whom we alledge by and by after this Therefore Mr. T. how ever it seem to you it cannot seem to us that the resolution of Cyprian with his Collegues was the spring-head of Infant-baptisme To the last clause therefore all Infants at all times to be baptized we shall speak to in our Answer to the next objection Secondly EXAMEN Sect. 7. Mr. T. objects against Cyprian out of that we have translated that his testimony conteins some grosse things as first that they thought baptizing giving Gods grace and the denying it the denying of grace Secondly they thought that the souls were lost that were not baptized Thirdly that therefore not onely Infants of believers but all Infants were to be baptized Whence Tossanus in his Synopsis notes this for Cyprians error that he taught that Infants were straight wayes to be baptized lest they perish because that the mercy of God is not to be denied them We answer 1. In generall If we should grant all this to be true Animadvers yet this doth not overthrow but that in Cyprians time the Churches held Infant-Baptisme and that is the main point in hand Secondly in particular we answer To the first particular we say that what error or hurt is it to say that baptisme gives grace instrumentally and that without warrant wittingly to deny baptisme is to deny Gods grace Even as it is said in the Scripture The word of life The washing of regeneration The bread we break is the communion of the body of Christ So on the contrary Where there is no vision the people perish Vnlesse we are born again of water and the Spirit we cannot enter into the kingdom of God All which are meant instrumentally and according to Gods o●●inary dispensation allowing him his prerogative