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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

T. well knows subordinate things are not contrary Christ regenerates therefore doth he not do it by his Ordinances Word Baptisme c We have heard afore that though Christ be the Author of our salvation yet it is said we are born again by water and the Spirit And that for the conjunction of the signe and thing signified the thing signified is called by the name of the signe We adde Ephes 5.26.1 Pet. 1.23 where it is said that we are sanctified by the washing of water by the Word And we are born again by the Word of God and yet we know Christ by his Spirit is the Author of these 3 Others of the approved Ancients as Commentators on Irenaeus call baptisme by the name of regeneration Nazianzen cals Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laver of regeneration or of the new-birth Nazianz. Orat. 402. in Sanct. Bapt. Augustine saith As by the first man men are born in sin and death so by Christ renascuntur they are born again in or into righteousnesse and eternall life in or through baptisme Aug. lib. de Bapt. hab Cons Ambrose saith God the omnipotent Father who hath regenerated thee of water and the holy Spirit Ambros de Sacram. Hieronimus The bloody bodies of Infants are washed as soon as they are born so the spirituall generation stands in need of the saving laver Hieron lib. 4. Ezek. ca. 16. More might be alledged but these enough to clear the businesse in hand that Irenaeus meant by being born-again or regenerated Baptisme But Mr. T. objects Mr. T. EXAMEN Sect. 4. p. 7. that Irenaeus saith Christ was fifty yeers old a● he had received it from those that conversed with John the Apostle and thereby Mr. Tombes would blemish Irenaeus his testimonie We answer Animad First men have their mistakes else they were not men but as Angels Secondly Mr. T. referred us to far worse Authors full of superstitions in Scham before And his Ludovicus Vives and his Walafridus we and Vossius too have noted before for their grosse expressions and mistakes Thirdly which is mainly to the point Irenaeus saith Infants may be born again that is baptized as from himself though he reports the whole age of Christ from others who if they wrote his age by ciphers in after-times fifty might easily be mistaken for thirty The third and last Author we will urge from this first age TERTVLLIAN or first hundred yeers or century next following the Apostles time is Tertullian Whom Helvicus puts in the latter end of the age afore said namely in the yeer after Christ 195. which was as about the 95 yeer after the death of John the Evangelist But the same Helvicus saith this of him put in that yeer out of Eusebius and Hieron That he put forth his book of Praescriptions and that he was the third Latin Writer And Bucholcerus mentions him as famous about the yeer after Christ 208 that is 108. after St. John that is but about thirteen yeers after the time set down by Helvicus For he saith that about that time Hieron in Catalogo Cyprian as Hieron testifies did ascribe so much to Tertullians writings that when he called for one of his Authors or Writers he would say Da Magistrum that is Give me my Master when he meant Tertullian Therefore he wrote divers yeers afore The words of Tertullian to the point in hand of Infant-Baptisme Lib. de Anim. cap. 39. 40. are these Hinc enim Ap●st c. that is For hence also the Apostle affirmeth that of either sex sanctified are procreated those that are holy as by the prerogative of SEED so by the discipline or rule of institution But they were born unclean as if by this neverthelesse he would have it understood that the children of beleevers are designatos the designed ones of holinesse and thereby also of salvation that these pledges of hope might patronage those marriages which he had judged to be kept undissolved Otherwise he had minded the Lords determination Vnlesse one be born of water and of the Spirit he shall not enter into the Kingdome of God that is He shall not be holy So every soul is counted to be in Adam till he be recounted to be in Christ and so long to be impure till he be recounted Thus Tertullian Whence note first by the way how the opinion of Antiquity touching that place 1 Cor. 7.14 is contrary to Mr. Tombes his opinion Secondly directly to the point in hand of the Baptisme of the children of beleevers he holds forth these Notions First the birthright of beleevers Infants the parents and children being both under that promise I am the God of thee and thy seed They are saith Tertullian by the Sanctification of one of the Parents procreated holy partly by the praerogative of the SEED I am the God of thee beleeving Abraham and of thy seed Gen. 17.7 partly by the discipline of Institution THEREFORE thou shalt keep my Covenant to give the first seal to every male of thy seed Gen. 17.9 Or Act. 2. The promise is to you and you being called to your children also So that Tertullian meanes that the children of beleevers are reputatively and federally holy Which is the more plain by that which follows of counted in Adam and recounted in Christ Secondly The capacity of children of grace and Salvation and consequently of the seal for the deeds and their seals follow the right of the inheritance so all along the Scripture as we have shewed in part I say Tertullian shews childrens capacity of grace 1. In mentioning their being holy For it s in vain to talke of accounting holy if none may be holy yea therefore God will have beleevers children indefinitly accounted holy because he hath made some holy in their childhood Isaac Iacob Samuel Iohn Baptist those Mar. 10. c. 2. In mentioning that place Iohn 3.5 in relation to children Except a man be born again of water and the Spirit c. From all which we may perceive that Tertullian grounds Infant-Baptisme upon Scripture not upon unwritten Tradition Nor is it my opinion onely that this place of Tertullian is for Infant-baptisme but of learned Vossius too whom Mr. T. so oft quotes with respect For Vossius by this place proves that it was the mind of Tertullian in that noted place of Chap. 18. H. D. Mr T. in his 10th Argument of his book De Baptismo That Infants should be Baptized which some alleadge against Infant-baptism but is indeed for it Tertullians words are these Itaeque pro cujusque personae c. Therefore according to every persons condition disposition and age the delay of baptisme is more profitable but especially concerning little children For what necessity is there * Those words between Junius saith may be left out Mr T. in his 10th Argument leaves them out But in the best Editions of Tertullian they are in Vossius takes them in

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

of God for he excepts none nor Infant nor c. * So Basil long afore Ann. 372. In his exhortat to Baptisme To Ambrose Mr. T. answers nothing in his EXAMEN but onely takes notice that Mr. M. quoted him But makes no exception against him All these Ancients that we have translated were before the rise of Pelagianisme a Pelagius was about An. 104 Helvic or 413. El. Reusner whose abettors were for the generall great sticklers against the baptisme of Infants And before them the Arrians opposed the same b Arius was about the yeer 315. Helvic or 319 El Reusner Bucholc Of these see somewhat before in our Animadversions on Mr. T. his 2 Argument in his 15. Sect. Next let us touch those Ancients who after the rise of Anabaptisticall-Pelagianisme or Peleganian-Anabaptisme wrote for Infant-baptisme none of them urging it as onely the custome of the Churches others of them arguing it from the Scriptures and therefore took it not up as an unwritten tradition Chrysostome who flourished about the yeer after Christ CHRYSOSTOME 382. as Helvicus reckons was Bishop of Constantinople about 389. as El. Reusner computes upon those words 1 Tim. 3. Not a Novice that is a new tender plant saith the Apostle means not one so in regard of age for many such of the Gentiles or Nations came to the Church and were baptized There are other passages in Chrysostome but I promised but to touch these last Authors Hierom who flourished about the yeer after Christ HIERONIMVS 384. so Helvicus about the yeer 392. wrote his Catalogue of famous writers so Bucholcerus saith thus of Infant-baptisme in his Epistle to Lata The good or evil of a childe is much to be imputed to the parents meaning education unlesse saith he thou thinkest that the children of Christians in case they have not received baptisme are onely guilty of that sin and that the sin is not to be layed upon them that would not give it them especially at that time when they that were to receive it were not able to oppose As on the other side the salvation of Infants is the gain of the parents or ancestors So likewise Hierom in his third book of Dialogues against the Pelagians Thus. CRITO Tell me I pray thee and so deliver me from all questioning why Infants may be baptized ATTIC That their sins may be done away in baptisme CRITO What sin have they committed Is any man loosed that is not first bound ATTIC Doest ask me The Evangelicall Trumpet c. shall answer thee Rom. 5. Death reigned from Adam to Moses even upon them that had not sinned after the similitude of Adams transgression c. He that is a little one is loosed in baptisme from the bond of sin of the parent c. And lest thou shouldest think that I mean this in an hereticall sence the blessed Martyr Cyprian in his Epistle he wrote to Bishop Fidus concerning baptizing Infants minds us of these things And there Hierom transcribes a great part of that Epistle of which you heard afore And then addes Eloquent Augustine saith Hierom wrote long since to Marcellinus c. two books of baptizing Infants against your that is the Pelagian heresie by which you will assert that * NOTE how the Pelagians opposed Infant-Baptisme Infants are baptized not into remission of sins but into the kingdom of God according to that Joh. 3.5 Except a man be born again of water and the Spirit be cannot enter into the Kingdom of God He wrote also the third to the same Marcellinus against those who say as you Pelagians do that it is possible for a man to be void of sin without the grace of God He wrote also a fourth to Hilarius against thy doctrine Pelagius Also he is said to have written other books in speciall to thee by name which are not come to our hands c. I will onely say this that I may end my speech That either thou Pelagius must make a new form that after ye have baptized them into the Name of Father Son and holy Ghost ye baptize them into the kingdom of God or if you have one and the same baptisme in little ones and men then Infants must be baptized into remission of sins c. Thus Hierom. To all this of Hierom in this last quotation Mr. T. answers in his EXAMEN that the same answer will serve as to Augustine Well therefore let us come to Augustine Augustine flourished about 391 after Christ AVGVST Helvic and hath abundance concerning Infant-baptisme in his 28. Epistle in his book of originall sin Chap. 40. In his second book of Marriage and Concupiscence Chap. 20. In his third book of sin merit and remission Chap. 7 8 9. In his second book against Jul. ca. 3. In his fourth book of Baptisme against the Donatists Chap. 24 * So hath THEODORET epit divin dogmat ca. de Baptismo He flourished about the yeer 422. And so GENNADIVS de Ecclesiast dogmat c. 31. He flourish about the yeer 458. In his fourth book against the two Epistles of Pelag. Chap. 8. It were a tedious businesse to translate all these places for me that intended more brevitie having too much other businesse and too little time for this work and for many Readers which delight no more in reading these then I in quoting of them but that Mr. T. leads me to them therefore and because I shall translate somewhat of Augustine by and by I will onely note particularly of Augustine these two things First that Augustine in that place of his 7 8 9. Chapters of his third book of sin merit and remission quotes almost all Cyprians Epistle to Fidus. Secondly that Augustine doth not build his judgement onely upon Cyprian because in his fourth book of baptisme against the Donatists he proves Infant-baptisme by many Arguments from the Scriptures Now all these especially the last we onely touch that we may not toyl our selves and the Reader There are of the Anabaptists that can tell whether those Authors be not for us or no. We shall onely adde some observations upon them and so passe on 1. That these five last Authors Chrysost Hierom August Theod. Genn wrote for Infant-baptisme after the rise of Pelagianisme * See also Voss Thes Theol. hist Though some of the men were afore it yet those things afore quoted were written after it 2. That they wrote those things at least 300 yeers afore Mr. T. his Walafridus was a Writer to tell us that tale against Infant-baptisme of which you heard afore we gave our Answer to it 3. That these did argue out of Scripture and no otherwise determine the question that Infants ought to be baptized then as the pious learned Ancients had held in former ages long before * See before in the notes in the margin on Cyprinan Augustine shall here for brevities sake speak for them all who being one