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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

new we must in our allegations keep to the substance so the Apostles in alledging Scriptures of the old Testament they kept to the substance not regarding the circumstance as innumerable instances may be given Take this one Rom. 10.15 the Apostle proving that faith comes by hearing of a Preacher that is sent saith out of Isa 57. As it is written how beautifull are the feet of them that preach the Gospel of peace and bring glad tydings of good things Now the place whence it is quoted Isa 52.7 is thus How beautifull upon the MOVNTAINS are the feet of him that bringeth good tydings c. Because the Word was to go forth out of the mountain of Zion Moriah and other mountains on which the Temple and Jerusalem stood Now this place is to be applied to Ministers now though they come not upon those or other mountains or else the Apostles proof fals to the ground So if the command of the seventh day may not be alledged for a seventh day we have no command for the Lords day Chap 2. in our answer to Mr. T. his 4. Except 1. partic To that of Lot Melchisedech and Job we adde by way of answer beside that spoken afore that if Lot Job Melchisedech were not nor were to be circumcised there may be speciall reasons First not Melchisedech alias Shem 1. because he was baptized in the Ark 1 Pet. 3.20 21. Secondly he was to be a speciall type of Christ in that he came not of the tribe of Levi that ceremonious Ministerie and so to be exempted from that ceremony in the shell circumcision For Lot and Job God would shew in them that he was not so tyed but that he could save without an outward ordinance when he will not extend it or if he please to take ☞ away the opportunitie of having it A faire item for the Anabaptists that put so much in Baptisme that the want of it say they doth unchurch Churches c. Lot and Job had churches in their families And the Israelites in the wildernesse fourty yeers is called a Church Act. 7.38 all which time there was no circumcising among them nor but two Josuah and Caleb circumcised left among them Josh 5. 2 Saith Mr. T. It may be so understood Exercit. p. 5. as if the right of baptisme then began when the right of circumcision did or was of ●ight to end but this is not to be said for John Baptist and the disciples of Christ baptized Joh. 4.1 2. before circumcision of right ceased and they who were circumcised were after baptized being converted to the faith as is manifest concerning Paul Phil. 3.5 Act. 9.18 Answ Yet before Mr. T. saith p. 4. that circumcision did sigcifie Christ to come Animad If Mr. T. pincheth upon that of Christ to come of Isaac we say we see no more in the analogie of circumcision nor in the words of institution for it to signifie Christ to come of Isaac then of Abraham or Jacob. 3 Saith he It may be understood as if Baptisme did succeed in the place of circumcision in respect of signification Exercit. p. 5. which is true in some things First it is true that both signified the righteousnesse of faith Rom. 4.11 Rom. 6.3 Gal. 3.27 1 Pet. 3.21 Secondly it is true both signified sanctification and this is all may be concluded out of the place alledged Col. 2.11 12. To which I think it meet to adde that if the text be looked into that place speaks not of any circumcision but of Christs circumcision in whom we are compleat and by whose circumcision we are said to put off the body of the sins of the flesh Nor doth the text say we are circumcised because we are baptized but we are compleat in Christ because we are circumcised in him and buried with him in baptisme in which or in whom ye are also risen together through the faith of the operation of God that raised him from the dead Answ If they agree but in those two significations Animad● they agree sufficiently in signification to favour the argument out of Col. 2.11 12. that baptisme comes in the room of circumcision and fitly that as circumcision signified and signed those two to beleevers infants so baptisme now signifies and signes the same to beleevers infants But whether this be all that may be concluded out of the place alledged Col. 2.12 as Mr. T. affirms I shall appeal to the ingenuous Reader of our observations on this place of Scripture which are from the analysis scope argument and method of prosecution which if not exactly attended we may easily feign plausible interpretations for our own turns but loose the drift and argument of the Apostle The Apostles designe is to take off the Colossians from false doctrines of false teachers teaching with entising words Philosophy vain deceit traditions of men rudiments of the world among which were the shels of Jewish ceremonies as circumcision considered in the shell of the outward signe c. And the argument the Apostle useth as the best means to fetch them off was to advance Christs fulnesse to the full worth before the eyes of their minds This designe and this manner of pursuance of it are so oft mentioned and repeated combinedly that they cannot be hid from an ordinary eye looking upon the text Once v. 3 4. again v. 6 7. a third time v. 8 9. Now the Apostle saying ye are compleat in Christ v. 10. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled up or made compleat he intimates what need the Colossians hearken after Jewish ceremonies as circumcision c Now because the Colossians might object that Abraham and the Patriarkes had Christ and yet were circumcised too he anticipates and prevents this objection v. 11. saying they had inward circumcision which is the chief In whom also ye observe the also ye are circumcised with the circumcision made without hands in putting off the body of sins c. Your persons are not onely circumcised in the circumcision of Christ who is as our common nature and so imputed to you as in Adam the common nature of man we finned and so his sin was imputed to us but you are circumcised with the vertue of Christs grace signified in circumcision to make you put off the body of sins even as Adams sin was not onely imputed to us but his corruption of sin derived into us But because the Colossians might object again that though Abraham had inward circumcision before Rom. 4. yet he had outward circumcision too and so others and therefore they were not so compleat in Christ as beleevers in the old Testament The Apostle preoccupates and prevents this objection too in v. 12 saying that instead of outward circumcision they had been baptized and baptized effectually into Christ Buried with him in baptisme wherein also ye are risen through the faith of the operation of the Son of God c. As if the Apostle should say

ratified their Covenant made in Baptisme and so were confirmed in their Church estate by imposition of hands which imposition of hands is therefore reckoned one of the six principles of the foundation of Christian faith Heb. 6.2 For it could not be a principle of faith it must be therefore a principle of the foundation of Church-estate and Order So Mr Cotton with much more before recited Chap. 7. Now let the world judge whether these mens readings and reasons or Mr Tombes his strained glosses give us rightlyer the meaning of Heb. 6.2 To Mr T. his second Answ We reply first That the learned men afore quoted gave us the sum of Antiquity * Tertul de Baptismo Dehinc manus imponitur per benedictionem c. Cyprian Ep. 3. 70. Nunc quoque apud nos geritur ut qui in ecclesia baptizantur per praepositos ecclesiae offerantur per nostram orationem manus impositionem spiritum sanctum consequantur August Tract 6. in Joan. Epist Nuac quidem um loqui linguis quibus imponuntur manus post baptisnum tamenrevera accipere spiritum sanctum latenter alque invisibiliter infundi charitatem That there was an imposition of hands upon beleevers children to confirm that Baptisme they had received being Infants upon the confession of faith when grown up and to testifie the Churches receiving them now unto full membership and compleat fruition of all Church priviledges as to partake of the Lords Supper c. And that this the Text here calls The Doctrine of imposition of hands whereas the recitall of the Articles of faith by those that were past Infancy being children of Heathens fitting them for Baptism is by the Apostle precisely and distinctly from the other called The Doctrine of Baptismes And is not this a proof sufficient that the common and ordinary imposition of hands was used after the Baptisme of Infants onely 2. If Mr T. could prove out of Antiquity for this Text of Heb. 6.2 hath it not for him that a ceremony of imposing hands upon the riper aged children of unbeleeving parents when the said children made confession of their faith for Baptisine crept into the Church this doth not overthrow other Antiquity much lesse the Text of Scripture That the Doctrine of imposition of hands that is that imposing of hands belonged to beleevers children after they had been baptized But thirdly to answer Mr Tombes his Quotation of Tertullian about this De coronâ Militis c. 3. By the leave of Mr Tombes that doth if not scorn so score with the nail in his examen those Antiquities of the Fathers we usually alleadge we must tell the world first what a peece and place of Tertullian Mr T. hath here alleadged viz. such a one as wherein Tertullian disputes for receiving unwritten Traditions Quaeramus an traditio non scripta debeat recipi c. saith he Let us enquire Whether unwritten tradition be not to be received We shall deny it to be received if it were not prejudged or fore determined by the examples of other observations which without the instrument of any Scripture or Writing by the title of tradition onely we from thence defend under the patronage of custome Moreover to begin with Baptisme when we are about to enter into the water even there but also too a little afore in the Church under the hand of a Bishop or Prelate we bear witnesse or make serious protestation that we renounce the Devill Pomp and his Angels After this we are plunged or drencht or dipt three times answering something more then the Lord hath determined in the Gospell Then being * Suscepti which alludes to God-fathers Office Jun. Note on the place undertaken for we take a tast of the compound of milke and honey And from that day we abstain from washing in the common laver or place of washing for a whole weeke Thus far Mr Tombes his place of Tertullian Now let the Reader weigh all the circumstances of the place and judge whether Turtullian here alludes to any Scripture Authority or to any approved Antiquity 2. Such a place of Tertullian that doth not prove the thing Mr Tombes intends For he well knows that sub manu is a phrase that hath so many sences as it is no wayes certain that here sub manu under the hand signifies imposition of hands Haply it may rather signifie the Ministers lifting up of his hand in prayer As Pacianus hath it we obtain saith he in prayer pardon and the holy Spirit in Baptisme by the mouth and hand of the Antistes Touching Mr T. his quotation of Chamier Pans Cathol tom 4. l. 4. c. 11. Sect. 14. We give the world this account that we have run over and that twice that 14th Section with as many more following to the end of the Chapter as make up that 14th to be 59. And we finde but foure Quotations touching imposition of hands All which serve little to Mr T. his purpose The first is in Sect. 23. quoted out of Areopag and is this After questioning and profession he puts his hand upon his head and commands him being consigned to be enrolled or numbred among the Priests after other ceremonies puts him into a certain garment and annoints him with oyl were this suppositions Areopagite * Mitto Arcopagiram Hier. Eccles Clementem Rom. Constitut Apostol Nee libri isti corum sunt quibus tribuuntur vulgo Jo. Voss Thes Theol. Hist See also Perkins prepar to dem of the problem an author of credit and free from the ceremonious fooleries here mentioned yet the Baptisme here mentìoned is of one of ripe years at which time unbeleevers children had the first seal to whom this imposition of hands was applyed rather to make him a Priest as we conceive by the words then to accompany Baptisme The second is of the same hogge-sty Leo the first and rather against Mr Tombes If any saith he shall be baptized by an Heretick he is not to iterate that Sacrament but onely that to be conferred which was wanting that by Episcopall imposition of hands he may obtain the vertue of the holy Ghost Here imposition of hands follows baptisme at distance which is for us The third is out of Cyprian viz. It were to small purpose to impose hands on Hereticks to receive the holy Spirit unlesse they receive the Churches Baptisme Here imposition of hands presupposeth precedent Baptisme though in men of ripe years The fourth is out of a false-named * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a forged Eusebius as Chamier calls him in his first Decretall Know yee that those that have been baptized in the faith of the sacred Trinity we receive or undertake for by imposition of hands If this fellow be of any credit he is for us not against us Thus few doth Chamier quote touching imposition of hands because his design was chiefly to pursue the dispute of the other part of confirmation as he calls it

way of reply 1 To Cyprian c. They hold not universality of grace but the indefinit offer of grace How they held in point of baptisme and upon howmany Scripture grounds we have before shewed cap. 13 14. 2 To Augustine we reply that M. T. before fiercely charged Augustine for holding Infant-baptisme upon Cyprian grounds Nor doe I remember in all M. T. his quotations out of Augustine any such thing as he here mentions of him 3 To Bernard we reply Thst M. T. tells us neither what nor where he sayth it It he did say so any where we know he lived in late corrupted times and far more worthy to be slighted in this then Cyprian Augustine c. whom M.T. hath so slighted 4 To the English Liturgie Tolerabiles ineptiae Calvin seeing M.T. aleadgeth that English-masse those tolerable fooleries as Calvin calls them Covenanted against by us all put down by Parliament and no more to be urged against us then against M. Tombes himselfe and the Preachers of his judgement We reply give the Devill his due the English Liturgie urgeth for infant baptisme the 10 of Mar. And the Catechisme therein sayth Faith is necessary to Baptisme what ever other unnecessary expressions be added 5 To the Lutherans opinion seeing we must take it upon M. T. his bare word we say onely this That M.T. confessed that infants may when infants have regeneration saving grace c. 6 To that of the faith of a holy Nation we have answered afore upon M.T. his reply to 1 Pet 29. And add so far as a Nation is holy and believing so far all parents are such too and so this sixth particular is all one with the fifth of believing parents which we have maintained all along as a sufficient ground of giving their children the first seal 8 To that of parensa in Covenant in a gathered Church we have answered a little afore a See afore in Chap. 13. Infaults in Disciplne we add that those that so practise looke in baptisme to the saith of parents more then to that their Covenant CHAP. XXII THe last and that a weighty reason of doubting is because Infant baptisme seems to take away one Exercit. perhaps the primary end of Baptism Argu. 12 § 25. for many things argue that it was one end of Baptism that it should be a signe that the baptized shews himself a disciple and confesseth the faith in which he hath been instructed The Argument against Infant-Baptisme from its voyding the chief end of Baptisme confirmed 1 The requiring of confession by John Baptist and the Apostles was wont to be before Baptism Luk. 3.10 Act. 8.35 Act. 16.31 2 The frequent manner of speaking in the new Testament which puts Baptism for Doctrine Act. 10.37 Act. 19.3 shews this Beza in his A not on Act. 19.3 The answer is most apposite in which they signifie that they professed in Baptism the Doctrine propounded by John and confirmed by use of Baptism with which they had been baptized whereby they had acknowledged Christ but very slenderly 3 The form of Christs institution Mat 28.19 compared with the phrase as it is used 1 Cor. 1.13 Or were you baptized into the name of Paul implies the same On which place Beza The third reason is taken from the form and end of Baptisme in which we give our name to Christ being called upon with the Father and Holy Spirit 4 That which is said John 4 2. He made and baptized more disciples And Mat. 28.19 Going make Disciples in all nations baptizing them Intimate this And if as some affirme Baptisme was in use with the Jews in the initiating of proselytes into the profession of Judaisme this opinion is the more confirmed But in Infant-Baptisme the matter is so carried that Baptism serves to confirm a benefit not to signifie a profession made and so one perhaps the chief end of Baptism is voyded And here I think it is to be minded that the usuall description of a Sacrament and such as are like to it That it is a visible signe of invisible grace hath occasioned the misunderstanding of both Sacraments as if they signed a divine benefit not our duty to which in the first place the Iustitution had respect In seems to some that Infant-baptism should be good because the devil requires witches to renounce it which reason if ought worth might as well prove Baptism of any Infants Baptism by a midwife good because these the devill requires them to renounce as well that which is of the Infants of believers by a lawfull Minister But the true reason why he requires the Baptisme of witches to be renounced by them is not because the baptisme is good in respect of the administration of it but because the Faith mentioned in the form of baptisme is good they that renounce not their baptisme do shew their adherence to that faith in some sort which cannot stand with an explicite Covenant with the Devill Nor is the assuming of baptism in ripe years by those who were washed in infancie a renounceing of baptisme as some in their grosse ignorance conceit but indeed a firmer avouching of baptisme according to Christs minde This more likely might be inferred from the Devils practice in requiring witches to renounce their baptisme That the profession of Faith is the main businesse in Baptisme which should be before Baptisme if it were rightly administred after the first pattern We answer Animad 1. In generall That as circumcising of infants did not in se in regard of itself intrinsecally considered take away one end of it to wit that signing of duty and obligement unto profession so nor doth the baptisme of infants 2 That signing of profession is not the primary that is either the first or chiefe end of baptisme but the signing of Gods favour to us and his giving grace into us whereby we should afterwards walke dutifully towards him For the seal confirmes the Covenant and so runs the Covenant of Grace 3 We before proved by two Scriptures b Iohn 9.28 Acts 15.10 that the children of those parents that are reputed members of the visible Church were accounted and called Disciples in both Testaments 4 That children signed with the 1 signe or seal are ingaged to be active Disciples when they come to be of years as in the Old Testament so in the New as we have before shewed For Circumcision see Gal. 5.3 and for Baptisme see Mat. 28.19 20. ver 19. Goe teach and Baptize c. ver 20. Teaching them effectually so the word signifies to observe all things whatsoever I have commanded 5 That the Anabaptists generally affirme with M.T. that they must be first made Disciples and known to be made such before they are baptized and yet M. T. asserts a little afore that baptisme exhibits him ●●member of the Church and here that baptisme is a signe that manifests him to be a Disciple Now if they have not