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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94730	An antidote against the venome of a passage, in the 5th. direction of the epistle dedicatory to the whole book of Mr. Richard Baxter teacher at Kederminster in Worcestershire, intituled, The saints everlasting rest, containing a satyricall invective against Anabaptists / by Iohn Tombes B.D. Lately teacher at Bewdley in the same county.	Tombes, John, 1603?-1676.	1650 (1650)	Wing T1797; Thomason E602_20; ESTC R206421	26,378	40

the Christian Church however it did in the Jewish Church there being a different Church state or frame in the Christian Church which was gathered by the preaching of the Gospell from the Israelites Church state frame made by the Authority of Abraham Moses without teaching of the persons gathred 4. Be it that the Covenant were to establish them to be a people to God and that he may be a God to them yet this doth not prove the Covenant to be a pure Gospel Covenant not including peculiar benefits to the Jewish Nation For there is a plaine restriction in the words as he hath said unto thee and as he hath sworne unto thy Fathers to Abraham to Isaac to Iacob which undoubtedly comprehended their settling in Canaan which was proper only to them as Israelites which may be proved out of many passages following as Deut 29 21. 28. Deut. 30. 1. 4. 5. 9 c. Yea Ainsworth v. 15. notes that the Covenant was made with their posterity with exception of the new Covenant in Christ so that by him this Covenant and the Covenant in Christ are not all one As for that which is alleaged out of Deut. 30. 14. that it is the Gospell Covenant because it is said Rom. 10. 8. This is the word of faith which we preach I Answer the words v. 8. 10. 11. speak expressely of the word of Command v. 14. the word is nigh to thee that thou mayst do it which is not meant of a promise but a command of the Law nor will it prove that then the Appostle allegeth it inpertinently for it is frequent with the Apostle to accommodate words to his purpose that have a different sense in the places whence they are taken from that to which the Apostle applieth them as Rom. 10. 18. c. Lastly if it did containe promises purely Evangelical yet the Covenant in respect of them cannot be meant of all and every of the Israelites that God would be a God to them that is sanctify justifie adopt them to be Heirs of eternall life For then Gods promise to them should not be true For with many of them God was not well pleased 1 Cor. 10. 5. Heb. 3. 17 19. but only of the elect As for that Deut. 30. 6. I confesse it is a promise of spirituall grace but to the Jews after their captivity upon condition of obedience and to them indefinitely which was never performed to all their seed but only to the elect among them and therefore must be so limited as the promise Isai. 54. 13. is by our Lord Christ Iohn 6. 45. and the promise Gen. 17. 7. is by the Apostle Rom. 9. 6. 7. 8. SECT. 6. Of the text Acts 15. 10. alleaged to prove our Infants Disciples of Christ THe next Text alleaged by Mr. Baxter is Acts 15. 10. where he would have it thought that God sayes that our Infant Children are Disciples and therefore to be baptised according to the institution Math. 28. 19. To which I answer 1. By putting Mr. Baxter in mind of his own objection against my interpretation of the words 1 Cor 7. 14. but now are they holy that it is more likely the word should be taken in a sense in which it is 600. times taken for separated to God then in my sense in which it is no where else taken signifying legitimate For if this reason be good it holds against himselfe who takes the word Disciples in a sense applicable to Infants in which sense it is no where else taken though it be used for one that is a follower of a Tencher 300. times in the Evangelists and the Acts of the Apostles of which either 100. or very neare it is used by Luke 2. Mr. Baxters interpretation will apaeare to be manifestly wrested to any that will but consider that the putting the yoak on the necks of the Disciples is the same with that which is mentioned v. 1. they taught the brethren and v. 5. they said that it was needfull to circumcise them and to command them to keep the Law of Moses and v. 24. certaine which went out from us have troubled you with words subverting your soulis saying ye must be circumcised and keep the Law Now if any man so sencelesse as to think they did these things to Infants 3. The Text v. 1. 23. calls them brethren sayes v. 9. their hearts were purified by faith upon the hearing of the word which none but those that are resolved to outface a plaine truth would averre to be meant of Infants 4. Lastly Mr. Baxter confessed in privat conference with mee that the putting the yoak was by teaching and indeed it may easily be evinced that their act was not to take a knife or sharp stone and therewith in their owne persons cut off the little skin of male Infants but that they made it their businesse to subvert the soules of converted Gentiles to hold it necessary that they should be circumcised themselves if the putting the yoak had been actuall circumcision it had not been put on their necks but elsewhere Besides actuall circum●tion that is the losse of a little skin was and might be borne and is at this day by many people whereas it is said the Yoak they put was such as neither the present Iewes nor their Fathers were able to beare From all which I inferre that none are there meant by the terme Disciples but they that were taught by the false Teachers nor the yoak any other then the Doctrine or opinion of the necessity of circumcision and keeping of Moses his Law In like manner Christs Doctrine is called his yoak Math. 11. 29. 30. Pisc. in his Scholie on Acts 15 10. Iugum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nempe legem Mosis ex collatione v. 5. Grot. amot ad Actor 15. 10. Rabbini usurpant de doctrina quae aliquid omnino faciendum inculcat And in like manner the yoak of bondage Gal. 5. 1. is the Law Gal. 4. 21. And is generally by Divines handling the Doctrine of Christian liberty made to be the teaching and holding circumcision and Moses Law as the necessary way to justification and salvation and that the Habassine Christians who are circumcised yet are not intangled with the yoak of bondage because their consciences are free and so it is to be understood v. 2. whosoever is circumcised that is who is circumcised willingly out of the opinion of its necessity and sufficiency to salvation Christ shall profit you nothing yea but saith Mr. Baxter it is circumcision as obliging to Moses Law and if it be not meant of circumcision circumcision is not condemned in that Councel I answer All the Colour Mr. Baxter hath from this Text to prove Infants disciples is by conceiving the yoak to note barely and precisely the cutting off a little skin but to say it is circumcision as obliging to Moses Law is to say the samewhich I say that it is not circumcision as

AN ANTIDOTE Against the Venome of a Passage in the 5th direction of the Epistle Dedicatory to the whole Book of Mr. Richard Baxter Teacher at KEDERMINSTER in Worcestershire intituled The Saints everlasting Rest containing a Satyricall invective against Anabaptists By IOHN TOMBES B. D. Lately Teacher at BEWDLEY in the same COVNTY LONDON Printed by Charles Sumptner for Thomas Brewster and Greg. Moule at the three Bibles neer the West-end of Pauls 1650. To my dearly beloved Auditors Magistrates and People of the Borough of BEWDLEY in WORCESTER-SHIRE BELOVED IT was not a little refreshing to mee after my frequent flittings and much toyle through which my bodily strength and outward estate were impaired that being hindred from returning to my former station I was invited to sit down in the place of my nativity and to imploy my talent among my kindred and acquaintance who have known mee from my Child-hood with hope to be there gathered to my Fathers where they yielded their spirits to God Nor was it a little content to mee that J should speak to so well affected an Auditory and enjoy the neighbourhood and assistance in the Lords work of so precious a man as Mr. Baxter was and is still accounted by mee Jt is therefore a grievance to mee that I remove from you and that jarres have happened between me and Mr. Baxter the occasion whereof was this Mr. Baxters dissent from mee about infant-Baptisme being known there was an endeavour to gaine his arguments in writing which he declining and provoking me to a publique dispute notwithstanding many reasons given of the inconveniences thereof yet it beeing deemed my declining of it to have comen from distrust of my cause after an answer made to the arguments I knew urged by any for infant baptisme in certaine Sermons I yeelded to the dispute with him Ian. 1. A fortnight after or lesse even while I earnestly sollicited him to let mee have his arguments in writing that I might examin them he writes the Epistle in which the passage is to which I here answer It 's told me he intends a larger Treatise of this matter though before and since the dispute he seemed to be very averse from writing I conceive by his dispute that he averres a visible Church-member-ship in infants of godly parents before circumcision was instituted and from thence he would inferre infant baptisme What is visible is discernible by some note a purpose or promise of God makes not a visible Church-member if it did many infidels elect should be visible members while infidels the birth and actings of believers infants is like to other infants what then should make or shew them visible members circumcision set apart I know not If it be only to live in a holy family this visibility if it may be so called may be granted to remaine yet as no initial seale as it 's called did belong to them till Abrahams time so neither doth it now by vertue of such visibility without institution If baptisme be a new Testament Ordinance and a mere positive rite no good proofe can be made for it but from precept or practise in the New Testament positive rites having no reason but the appointers will as a rule to us And for the institution of Christ Math. 28. 19. Mr. Baxter in his Treatise of the Saints rest pag. 222. 549. paraphraseth Christs words as J do and in his Appendix pag. 104. he speaks thus Doth not the Scripture bid us repent believe and be baptized for the remission of sinnes The institution then is plaine according to my judgement and so is the practise yea Mr. Baxter in his Appendix pag. 32. speaks as if he disliked it that Persons are baptized into they know not what which must needs be true of infants when baptized and pag. 56. he hath these words neither are the seales usefull till the accepting and entring of the Covenant how then can they be usefull to infants One thing more J desire you to take notice of that in his Treatiss of the Saints rest pag. 651. He hath these words And their being baptized persons or members of the universall visible Church into which it is that they are baptized is sufficient evidence of their interest to the supper till they by Heresie or scandal blot that evidence J assume by Mr. Baxters Doctrine Infants are rightly baptized and are visible members of the universall Church therefore by his Doctrine there is sufficient evidence of their interest to the supper Besides if these reasons be good infants of believers are in the Covenant they are federally holy therefore are to have the seale of the Covenant it will follow they are to have the Communion as wel as baptisme And if it be good arguing infants were circumcised our Children a●e to have no lesse priviledge then the Jewes Children baptisme comes in the roome of circumcition the Lords Supper of the Passeover it being certaine that little ones among the Jewes had the passover it will follow according to these suppositions of paedobaptists little ones of Christians must have the Lords Supper as they had in former ages for 600. years together from Cyprians time to Charles the Great For denying which Mr. Baxter others may as wel be termed unthankfull as Anabaptists so called are by him inconsideratly styled in his Treatise of the saints rest pag. 534. As for him and others of his judgement I pray the Lord to open their eyes to see how they have profaned and perverted holy Baptisme by changing it into sprinkling contrary to the use in Scripture and ages after and administring it to infants whereby is occasioned abundance of ignorance and carnall presumption in the generality of reputed Christians and is more necessarily to be reformed then Episcopall Ceremonies against which though much more excusable there have been so great contendings As for your selves my love to you continues the same in my absence as in my presence and my jealousie over you is least your aversenesse from the Doctrine J taught you occasion your adhering to meer formall teachers who may extinguish that power of godlinesse that is among you I never moved you to entertaine my tenet for my sake but if it be according to Christs institution and the Apostles practise as if I understand any thing it is beware that disobedience to Christ the great Prophet you be not cut off from his people Now the God of peace who brought from the dead the Lord Christ the great Shepheerd of the sheep by the blood of the everlasting Covenant make you perfect to do his will and stablish and comfort you therein Thus prayeth Your truly loving Country man and late Teacher John Tombes London May 22. 1650. The CONTENTS SEct. 1. pag. 1. Of Anabaptists accusing their owne Children Sect. 2. pag. 3. Of Auabaptists disputing their Children out of the Church and covenant of Christ Sect. 3. pag. 4. Of Anabaptists affirming their children to be no Disciples no servants of God

to a brother Vers 16. offering Isaac on the Altar which is rather a work of the Law then the Gospell Ver. 21. Rahabs receiving the Messengers and sending them out another way SECT. 9. Of the Anabaptists evill Lives MAster Baxter proceeds Christ hath told you by their Fruits yee shall know them we mis-interpret when we say he means by Fruit their fals Doctrine that were but idem per idem Hereticks may seem holy for a little while but at last all false Doctrines likely end in wicked lives Where hath there been known a Society of Anabaptists since the World first knew them that have not proved wicked How many of these or Antinomians c. have you known who have not proved palpably guilty of lying perfidivusnesse covetousness malice contempt of their godly brethren licentiousness or seared consciences Answ. Interpreters differ about the fruits Mat. 7. 16. some by Fruits understand evill life some false doctrine some both some adde their want of calling I for my part think both an evill life and a false Doctrine do discover false Prophets but chiefly their false Doctrine and so do Piscator Pareus Perkins c. because that seemes to be Gods note Deut. 13. 2. And in reason sith a false Prophet is so named from his false Doctrine the false-hood of his Doctrines best discovers that he is a false Prophet As for evill life by it self which M. Baxter seems to hold it cannot be the note whereby to know a false Prophet as such both because evill Men may be true Prophets as Judas for example who was a true Apostle yet a Theif and on the other side Mr. Baxter confesseth Heretikes may seem holy for a little while and therefore during that time they cannot be known by their evill life yea many erroneous Persons have continued in appearance holy to their end Mr. Baxter dares say no more but that all false Doctrine likely end in wicked lives Augustin commends Pelagius Epist. 120. Bertius Arminius yea many of those who have bin reputed Heretiques have been eminent for holinesse in appearance even to their end and thereby have prevailed And indeed it is the common Tenent of Protestant Divines answering Bellarmine and other Papists who deny Profession of the true Faith to be a note of the true Church and among other notes make the holinesse of their Teachers one note that true Faith is a sufficient note of a visible Church and true Teacher and that holinesse of life is not the note of a true Prophet or the want of it of a false Prophet If it were it would follow no true Ministers who are vitious in life nor to be heard nor to be owned as Pastors And therefore Mr. Baxter unadvisedly perhaps in heate or spleen directs his Neighbours to know false Prophets by this note which would if retorted prove Presbyterians Heretiques as well as Anabaptists But to say by their false Doctrine yee shall know false Prophets were idem per idem the same by the same Answ In Mr. Baxters Logick then false Doctrine and false Prophet are the same It is true false Doctrine is the form denominating a false Teacher or false Prophet but to make the forme denominating and the subject denominated the same is to Me false Doctrine in Logick Are the whitenesse and the thing white the heate and thing hot all one or doth a Man that knows hot water by heate cold water by its cold know idem per idem the same by the same But Mr. Baxter applies his rule generally against Anabaptists and saith where hath there been known a Society of Anabaptists since the World first knew them that proved not wicked Answ Were this question propounded dubitatively it would the lesse move but no Man will I think take his interrogation for any other then a most peremptory determination wherein like a right English Mastive he flies in the face not of one or two Men or one or two Societies of Men but on all the Societies of Anabaptists since the World first knew them and asserts them to have proved wicked An accusation that I should not have dared to make against the Papists themselves And for it if there were no other thing I may boldly say Mr. Baxter hath plaid the Devills part with a witnesse But you 'l say is it not true Answ. Were not Cyprian and his Colleagues Hemerobaptists in Epiphanius the Picards who re-baptized as the Preface to the Bohemian Confession of the year 1535 shewes Anabaptists that is baptizers againe And yet who doubts but they had many Societies who proved not wicked But you 'l say they were rebaptists on another ground then the Anabaptists Mr. Baxter means who deny Infant-baptism Be it so yet it is a most bold calumny to damne all their societies as in conclusion wicked But that Mr. Baxter may learne to order his pen better hereafter he may take notice that besides the probabilities that Berengarius opposed the Baptizing of little ones notwithstanding what Mr. Marshall alledgeth it is more then probable by Bernards 204 Epistle his 66. Sermon on the Canticles Petrus Cluniacensis his Epistle against Peter de Bruis and Henricus Eckbertus Schonaugiensis his Sermon 7. adversus Catharos in the Auctarium of the Biblioth Patxum Tom. 2. and others that there were many hundreds of years sithence a very great number of godly Societies that did deny Infant-baptisme and in Gaule and Germany were Baptized after Infant-baptisme But perhaps Mr. Baxter imagines no Anabaptists as he calls them till Luthers dayes There have been many of those Societies in high and low Germany Will Mr. Baxter a yong Man that I believe never travailed out of England fall into such exorbitant censoriousnesse as to condemne them all as in fine proving wicked sure I am Alstedius in his sapplement to Chamier de Eccl. l. 2. c. 13. Sect. 3. puts the Anabaptists among those that had the garment of a good life Cassander in his Epistle to the Duke of Gulick and Cleve cited by me in my Examen part 2. Sect. 6. saith in quibus magna ex parte pii cujusdam animi argumenta cernas Sundry other writings I have read even of those that have written against them who either by their ingenuous Confessions of some of them or their readinesse to except against them for small infirmities give me occasion to conceive there have been in the Low Countries and elsewhere godly Societies of them and not such as in conclusion proved wicked But perhaps Mr. Baxter pronounceth so of all those in England that have been called Anabaptists If so let him know that there have been in London Churches of those called Anabaptists and are still whose Confession of Faith may compare either with Mr. Baxter or perhaps the Assembly for soundnesse of Doctrine and not a few of whose Teachers and Members have lead a godly life to the end and whose living members yet hold forth the Faith in a godly life And