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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

of the youngest and learnedst and most orthodox and pious knew well the last generation in which they lived His words are very considerable in his tenth book De Genes ad literarum cap. 23. The custome saith he of our Mother the Church in baptizing little children is by no means to be despised nor altogether to be reputed superfluous nor by all means to be beleeved but that it was an Apostolicall tradition Where he means by Apostolicall tradition the Apostles Doctrine delivered brought down to us in the book of the New Testament by tradition or handing of it from one generation to another So to be his meaning is plain 1. Because Augustine in his dispute against the DONATISTS for Infant-baptisme Li. 4. de Bap. cap. 21. prove it from the Scriptures 2. Because in his first book De pecc mer. remiss cap. 26. saith thus Some of the PELAGIANS do grant under some notion that little children are to be baptized who cannot go against the Authority of the universall Church which without all doubt was delivered to them by the Lord Christ and his Apostles 3. In his tenth Sermon of the words of the Apostle speaking of the Baptisme of little children saith let no man whisper unto you strange Doctrines This the Church alwayes had alwayes held This it received from the Faith or Faithfulnesse of our Ancienters And this it keeps with perseverance to the end 4. These things to be most truly spoken by Augustine we doe know saith Vossius by this that the Pelagians some of them durst not deny them For Augustine writes in his second Booke against Coelestius and Pelagius that Coelestius himselfe in a booke which he put forth at Rome confessed in these words Infants are baptized into remission of sinnes according to the rule of the universall Church and according to the SENTENCE OF THE GOSPEL But observe his cunning in what sence he meant that Infants were baptized into remission of sinnes to wit into future remission if they lived to commit actuall finnes and thereby stood in need of pardon not into present remission of sinnes whiles Infants as not standing in need of pardon or else they that is Pelagius Coelestius and their Sect said onely in words that Infants were baptized into remission of sinnes but thought otherwise in their Principles they held This is plaine out of the Affrican Councell held under Boniface and Celestinus in the 77. Canon whereof it is thus Item placuit qui parvulos recentes ab uteris matrum baptizandos negat c. that is It pleaseth the Counsell that whosoever denieth that little ones newly borne from the mothers wombe are to bee baptized or saith that they are baptized into remission of sinnes but they contract or draw nothing of originall sinne from Adam which need to be expiated by the laver of Regeneration whence it followes that by them the forme of Baptisme into remission of sinnes is not truly but falsly understood let him be Anathema Thus the said Counsell By the playster made by this Counsell you may perceive the disease of Pelagius c. And in the Epistle of the Councell of Carthage Anno 416. Bin. to Innocentius which is word for word the 90. among Augustines Epistles there is this mentioned that Pelagius and Coelestius deny the Baptisme of Infants because say they Infants perished not neither is there in them that that needs salvation or to be redeemed with so great a price for as much as in them is nothing vitiated nothing is held captive under the power of the Divell neither is it read that bloud was powred out for them unto remission of sinnes Albeit Coelestius in his Booke hath already confessed in the Church of Carthage that Infants also are redeemed by the Baptisme of Christ And then to explaine this how many and how or in what manner confessed this with Coelestius the following words fitly serve But many who are represented to us to be or to have been their Disciples doe not cease to affirme these evills whereby they endeavour by all the craft they can to overthrow the Fundamentalls of the Christian Faith So that if Pelagius and Coelestius be corrected or if they say they never thought those things and deny those writings to be theirs what or how many-soever they be that are brought against them yet is there not whereby to convince them of a lye So the Epistle of the Councell at Carthage Mr. T. EXAMEN Sect. 8. But Mr. T. hath many things to say against Augustine in his EXAMEN That the Authority of Augustine was it which carried the baptisme of Infants in the following ages almost without controul as may appear out of Walafridus Strabo placed by Vsher at the yeer 840. who in his book De rebus Ecclesiasticis chap. 26. having said That in the first times the grace of Baptisme was wont to be given to them onely who were come to that integrity of minde and body that they could know and understand and what profit was to be gotten in baptisme what is to be confessed and beleeved what lastly is to be observed by them that are new born in Christ confirmes it by Augustins own confession of himself continuing a Catechumenus long afore Baptized But afterwards Christians understanding Originall sinne c. Ne perirent parvulisi sine remedio regenerationis gratiae defungerentur statuerunt cos baptizari in remissionem peccatorum quod et S. Augustinus in libro de bapismo parvulorum ostendit Africana testantur Concilia aliorum Patrum documenta quamplurima And then adds how God-fathers and God-mothers were invented and addes one superstitious and impious consequent on it in these wordes Non autem debet Pater vel mater de fonte suam suscipere sobolem vt sit discretio inter spiritalem generationem carnalem Quod si casu evenerit non habebunt carnalis copule deinceps adinvicem consortium qui in communi filio compaternitatis spiritale vinculum susceperant To which I adde that Petrus Cluniacensis placed by Vsher at the yeare 1150. writing to three Bishops of France against Peter de Bruis who denyed Baptisme of Infants sayes of him that he did reject the Authority of the Latine Doctors being himselfe a Latine ignorant of Greeke and after having said recurrit ergo ad scripturas therefore he runnes to the Scriptures he alleageth the examples in the New Testament of Christs curing of persons at the request of others to prove Infants Baptisme by and then addes Quid vos ad ista Ecce non de Augustino sed de Evangelio protuli cui cum maxime vos credere dicatis aut aliorum fide alios tandem posse salvari concedite aut de Evangelio esse quae posui si potestis negate From these passages I gather that as Petrus Cluniacensis urged for paedo-baptisme the authority of Augustine and the Latine Doctors So Peter de Bruis and Henricus appealed to the Scriptures and the Greeke

about Baptisme Thus of M. T. his 6 7 8 9 Arguments with a generall and particular answers thereunto CHAP. XX. NExt we come to M. T. his tenth Argument which is this Exercitat § 23. That in the midst of the darknesse under the papacie the same men opposed Infant-baptisme who opposed inv●cation of Saints prayer for the dead adoration of the crosse c. This is manifest 1 Out of the 66 Sermon of Bernard on the Canticles whereof the Hereticks as he calls them who he said boasted themselves to be successors of the Apostles and named themselves Apostolick He hath these words They deride us because we baptise infants because we pray for the dead c. And in his 140 Epistle to Hildefonsus he complains of Henricus the Heritick that he took away Holi-days c. and denied the grace of baptisme to infants 2 From the Epistle of P Abbat-Cluniacensis to three Bishops of France against Peter de Bruis and Henricus holding errors digested into five heads 1 That little ones are not to be baptized 2 That Churches or Altars ought not to be made 3 That the Crosse of our Lord is not to be adored c. 3 From Lucas Osiander his Epitom of the Ecclesiasticall Historie Cent. 13. l. 1. c. 4. at the year 1207 where he accuseth the Albigensis as consenting with the Anabaptists 4 To which I add That in the ages neere the Apostles Tertulian in his book of Baprisme cap. 18. Greg. Nazianzen in his 40 Oration of holy baptisme disswade the baptisme of infants unlesse the danger of death happen Thus far M. T. Animad Note as an introduction to our Answer That Bernard and Cluniacensis lived about the same time That the very same Henricus alias Heinricus mentioned by Bernard for an Heretick is the same man in all probability that Clunia●ensis mentioneth And in both Authors he is called as by himselfe pretended to be an Apostle Now for Answer we say to M. T. his particular 1 That the same man that opposed Infant baptisme opposed the authority of the Old Testament So did Henricus at this time So sayth Cluniacensis of Henricus alias Heinricus in the place M.T. quotes out of e See more before of Cluniacensis touching Henricus and de Bruis abundantly Chap. 14 of our Animad pag. 160 161 c. Cluniacensis So have the opposers of Infant-baptisme since See Cloppenburgius in his book called The Gang●en of Anabaptisticall Divinity Some particulars we have translated afore in the Catalogues of the errors of the Anabaptists Yea the said Henricus and De Bruis doubted of the authority of Pauls Epistles in the New Testament So M.T. his Cluniacensis 2 That formerly those same men that opposed Infant baptisme held all those dreadfull errors we numbred up a little afore Cap. 15. 3 That many of the same men that opposed Infant baptism were either Arians or Pelagians or Socinians or Arminiaus as we have formerly shewed out of Epiphanius Augustin M. Phillips and M. Ainsworth And experience at this day shews us in them that together with Anabaptisme hold universall redemption and free-will 4 That Bernard did justly call Henricus Heretick he holding that the Old Testament and Pauls Epistles were of doubtfull authority as Cluniacensis tells us out of their own writings 5 On the contrary part the same men that have held Infant-baptisme were 1 G●eat lights to the Church As Justin Martyr Irenaeus Cyprian Gregory Nazianzen Tertullian Hierom Augustine c. 2 Glorious Instruments in Reformation Luther Melancthon Bullinger Calvin 3 Were renowned Martyrs dying for Christ Some ancient as Peter Martyr Irenaeus c. Some later as Master Philpot see his Letter in the Book of Martyrs against Anabaptisme A most pious ☞ Note learned and brave letter which may suffice for a Treatise upon the point penned by such a gracious spirit that soone after poured out his bloud for Christ See his Letter at the year 1555 in the book of Martyrs Volume 3. pag. 606. colum 2. of the last Edition in the reign of Queen Mary among M. Philpots Letters Animad To M. T. his second particular in this argument we answer that M. T. reckons out of Cluniacensis five errors that Henricus and De Bruis held against but leaves out the great error they held for which was that the Authority of the Old Testament and of the Epistles of Paul in the New were of doubtfull authority as we touched afore To M.T. his fourth particular touching the ALBIGENSES as they are called in his book We answer That it is true that in M. T. his forequoted place Exercit. there is mention of the ALBINGENSES for I suppose he means them but not a word there of their consenting with the Anab●ptists For the naked words are these Ablegabat Innocentius papa cum Petro quod am suo legato duod●cim Cisterciencis Sectae Abbates in Albingensium terram ut in viam ●osdem suâ praedicatione redu●ment c. That is Pope Innocent with One Peter his Legat sent away twelve Abb●ts of the Cistercian Sect or Order into the land of the Albingenses to the intent they might by their preaching bring them back into the way And then tells how they called a Councill of the Arch-bishops Bishops and others to consult which would be the best way to enter upon that design which the Bishop of Oxford advised to be not by externall pomp as they were honourable Bishops but by the preaching of the word and integrity of life And to give them an example he himselfe sent home his glorious retinnue with all the horses coaches and sumpters and went with a few Clergie men on foot and performed the businesse of preaching strenuously And so the story goes off from the Albingenses But being not willing to shift off the businesse we looked afore in that Osiander his Epitome in the year before namely Anno 1206 but in the same Chapter M.T. quotes and there wee found the nest which is little for M.T. his advantage or for the credit of the Anubaptists The infer●ing here of the bare story is answer enough In english it is this The Latine as a witnesse of our faithfulnesse in translating you have in the margin EXorta est progressu temporis vires acquisivit haeresis Albingensium sive Albiensium sive Albianorum in Gallia quos alii ab autore allii à loco Galliae sic dictos putant ea Romae primò coepisse postea verò in comitatu Tolosato etiam intra viros illustres longè lateque sparsa dicitur quin etiam in Angliam penetrasse scribitur Dogmata haec illis attribuuntur Duo esse Principia Deum videlicet bonum Deum malum hoc est Diabolum qui omnia corpora crëet Bonum autem Deum creare animas Christi corpus non aliter esse in pane quàm in aliis rebus Baptismum abjiciunt Ire in Ecclesias vel in eis orare nihil prodesse

Moses Aaronicus saveth The ten Commandments looked truly upon under a right notion as added to the Ceremoniall Law Moses joyned with Aaron are as absolutely evangelicall as obedientiall love added to faith in the New Testament Cameron Thes 66.67 And therefore it is onely in regard of some modall differences that Cameron cals the covenant at Sinai the covenant subservient to the covenant of grace but not in the sulstance in which it agrees with the covenant of grace in as many particulars as Cameron brancheth them out as in shewing sin leading to Christ restraining from sin pledging in and by a Mediator promising life c. yea there are as Diodat is one that doubt not to call the covenant God made with Israel at Sinai a covenant of meer grace Diodat pref to Exod. Exercit. p. 3. 2 Exception Mr. Tombes makes is That the seed of Abraham is many wayes so called 1 Christ is called the seed of Abraham by way of excellencie Gal. 3.16.2 All the clect Rom. 9.7 All beleevers Rom. 5.11 12 13 16 17 18. that is the spirituall seed 3 There was a naturall seed to whom the inheritance did accrue viz. Isaac Gen. 21.12.4 A naturall seed whether lawfull as the sons of Keturah or base as Ismael to whom the inheritance belonged not Gen. 15.5 But no where do I find that the infants of beleevers of the Gentiles are called Abrahams seed Of the three former kinds of Abrahams seed the promise recited is meant but in a different manner thus That God promiseth he will be a God to Christ imparting in him blessing to all Nations of the earth to the spirituall seed of Abraham in evangelicall benefits to the naturall seed inheriting in domestick and politick benefits Ans Sure the holy Lord in a Covenant would not be thought to equivocate and be uncertain in his meaning Animadvers Though God appoints the outward administration of the covenant to Abraham the beleever his seed indefinitely Gen. 17. yet he gives the efficacie of the covenant but to some viz. that shall be the seed by faith Rom. 4. Yet we must follow the administration according to expresse institution Gen. 17. To whom is derived the covenant effectually to them are derived the promises of blessing in every manner recited by the Exercitator subordinate things are not contrary or in no manner per modum aut vim faederis under the notion of a covenant Unregenerate men have a right to temporall things by an humane right and higher by a divine right of common providence either as dwelling with or receiving them from those in reall covenant with God but not by vertue of any covenant between them and God And for that great quaere made by Mr. T. whether the children of beleeving Gentiles are called Abrahams seed Exercitat p. 3. which is the main thing to the question in hand Ans They are Anius advers by the distinction and quotation of the Exercitator himself by stronger consequence then by which the Exercitator proceeds in most things he alledgeth For first he saith that the naturall seed of Abraham as Isaac c. are called his seed Secondly that all beleevers are Abrahams seed quoting Rom. 4. We infer then that the naturall seed of beleeving Gentiles are as well the seed of Abraham as the naturall seed of Isaac were though Esau were Esau If a Gentile beleever be the seed of Abraham Rom. 4.11 Gal. 3.8 then the children of the Gentile beleever must needs be reckoned for the seed of Abraham being the promise runs as truly in the New Testament The promise is to you and your children Act. 2. or I am the God of thee Gentile beleever and of thy seed as in the old Testament to Abraham I am the God of thee Jewish Abraham and of thy seed 3. Except Exercit. p. 3. That there is not saith Mr. T. the same reason of circumcision of Baptisme in signing the Gospel-covenant The promise of the Gospel saith he or the Gospel-covenant was the same in all ages in respect of the thing promised and condition of the covenant 1. Mr. Tombes his concession which we may call the substantiall and essentiall part of the covenant to wit Christ faith sanctification remission of sins eternall life yet this evangelicall covenant had divers forms in which these things were signified and various sanctions by which it was confirmed To Adam the promise was made under the name of the seed of the woman 2. The distinction of divers forms bruising the serpents head To Enoch and Noah in other forms otherwise to Abraham under the name of his seed in whom all nations should be blessed Otherwise to Moses under the obscure shadows of the Law otherwise to David under the name of a successor in the kingdom otherwise in the new Testament in plain words 2 Cor. 3.6 Hebr. 8.10 It had likewise divers sanctions 3. The variety of sanctions The promise of the Gospel was confirmed to Abraham by the signe of circumcision and by the birth of Isaac To Moses by the Paschal lambe and sprinkling of blood on the book the rain of Mannah and other signes To David by an oath In the New Testament by Christs blood 1 Cor. 11.25 Therefore circumcision signified 4. The conclusion and confirmed the promise of the Gospel according to the form and sanction of the covenant with Abraham Baptisme signifies and confirms the same promise according to the form sanction and accomplishment of the New Testament Now these forms and sanctions differ many wayes 5. The illustration of the conclusion as much as concerns our present purpose in these 1 Circumcision confirmed not onely Evangelicall promises 1. Partic. but also politicall And if we may beleeve Mr. Cameron in his Theses of the threefold covenant of God Thes 78. Circumcision did primarily separate the seed of Abraham from other nations se●led unto them the earthly promise Secondarily it did sa●nifie sanctification But Baptisme saith Mr. T. signifies onely Evangelicall benefits 2 Circumcision did confir the promise concerning Christ 2 Partic. to come out of Isaac Baptisme assures Christ to be come alreadie to have been dead and to have risen again 3 Circumcision belonged to the Church constituted in the house of Abraham 3 Partic. Baptisme to the Church gathered out of all Nations Whence I gather saith Mr. T. that there is not the same reason of circumcision and baptisme in signing the Evangelicall Covenant Nor may there be drawn an argument from the administration of the one to the like manner of administring the other Answ 1. From the concession in the third exception Animadv That the Gospel-covenant was the same in all ages in respect of the thing promised to wit Christ remission of sins sanctification eternall life And the condition of the Covenant namely faith We infer that Mr. Tombes grants 1. that Gods covenant with Abraham signed with circumcision was