Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	peculiar_a	people_n	priesthood_n	1,265	5	9.7438	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94733	An apology or plea for the Two treatises, and appendix to them concerning infant-baptisme; published Decemb. 15. 1645. Against the unjust charges, complaints, and censures of Doctor Nathanael Homes, Mr Iohn Geree, Mr Stephen Marshall, Mr John Ley, and Mr William Hussey; together with a postscript by way of reply to Mr Blakes answer to Mr Tombes his letter, and Mr Edmund Calamy, and Mr Richard Vines preface to it. Wherein the principall heads of the dispute concerning infant-baptism are handled, and the insufficiency of the writings opposed to the two treatises manifested. / By Iohn Tombes, B.D.	Tombes, John, 1603?-1676.	1646 (1646)	Wing T1801; Thomason E352_1; ESTC R201072	143,666	170

brought to writing the question is whether I Pet. 2. 9 prove a birth priviledge of Christians equall to the nation of the fewes I deny it and say the words there are meant of the Church as it is invisible And to prove this 1 I argue from the termes chosen generatior royall priest-hood holy nation peculiar people or a purchased people that is by Christs death Tit. 2. 14. which cannot be affirmed of any other then elect and true beleevers ergo 2 From that which is said of them that were called by God by his power or vertue into his marvailous light and v. 10. that now had obtained mercy which they had not before which cannot be affirmed of any but elect persons and true beleevers ergo 3 It is said v. 7. that these persons did beleeve contradistinguished to them that were disobedient and stumbled at the word to which they were appointed but such are onely the elect ergo 4 v. 5. They are said to be built as living stones on Christ a spirituall house a holy priesthood to offer up spirituall Sacrifice acceptable to God by Jesus Christ which can agree to none but elect persons and true beleevers ergo But the terme nation comprehends Fathers and Children Answ The word nation taken in these passages must be understood restrainedly of a spirituall people as is plaine by considering that the Apostle Gal. 3. 8 sayes this is the Gospell in thee shall all nations be blessed that is beleevers of all nations else the Apostles collection v. 9. were not right And so the word Kinred is used Acts 3. 25. compared with Ephes 3 15. the word houshold Ephes 2. 19. But they may be said to beleeve with a dogmaticall faith Answ Those that do so never come to Christ as living stones nor are built a spirituall house which is proper to them that are made an habitation of God through the spirit Ephes 2. 22. But the calling of a people is spoken of the ten tribes revolted Hos 1. 10. Hos 2. 23. Deut. 32. 21. Answ However it be in the places to which the allusion is it is certaine that here is meant such a calling as is from darkenesse to his marvailous light by his vertues or powers which therefor deserve to be shewed forth and which they do shew forth that are thus called And this is confirmed from Rom. 9. 24. 25. 26. which is manifestly said of them who were called v. 23. vessels of mercy nor is this a denomination a parte prast antigri for it is expressely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same whom he called vessels of mercy And I still say that I wonder Master Blake would persist in maintaining so grosse an abuse of this Scripture in which I hardly beleeve any approved writer joynes with him Master Blake had said no particular president for womens receiving the Lords Supper more then for this of Infants baptisme I alleaged 1 Cor. 11. 28. where I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends both sexes To this Master Blake sayes ch 9. if arguments from the Grammer use be of force then circumcision of femal● may be proved from John 7. 22. I reply the subject matter of the command as well as the Grammer use of the word prove femals to be included Master Coleman an Assembly man and an able linguist in his malè dicis pag. 32. hath these words But that I confesse is something harsh that he should aske me where there is the institution for women to receive the Sacrament when as 1 Cor. 11. 28. is as cleare for women as men Mr Martin Blake in his answer to Master Benjamin Coxe ch 7. sect 4. pag. 82. produceth many places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much quisque any one Matth. 16. 26. Joh. 3. 27. 7. 46. Gal. 6. 1. c. I alleaged for an expresse example of women receiving the Lords Supper 1 Cor. 10. 17. 1. Cor. 12. 13. and this I did in the Pulpit at Gabriel Fench-Church as Mr Blake tels me and I had fit occasion sith 1 Cor. 10. 17. was my text then and that text is expresse without consequence for womens receiving the Lords Supper if we comprehend women as well as men which Master Blake will not deny And yet Mr Marshals allegation to prove women virtually to be circumcised in the males serves not for his purpose I alleaged Acts 10. 7. Master Blake doubts whether it be meant of the Lords Supper and if it b meant so he knoweth not how to avoid the Pepish argument for Communion in one kinde and that this yeelds a proofe onely by conseqvence I answer if women be comprehended under the terme Disciples and breaking bread be meant of the Lords Supper as to me it seems certaine because it was the end of their custo●● meeting on the first day of the weeke and therefore could not be any other breaking bread then the example is expresse without consequence for womens receiving the Lords Supper It Mr Blake know not how to answer the Papists I wish him to read Chamier panstrat Cathol tom 4. de Ench. lib. 9. c. 2. § 34. c. Master Blake would bring Acts 2. 47. for example farre more formall and expresse then mine of Infant-baptisme and he tels me of a syllogisme The Lord added to the Church dayly such as should be saved Infants are saved therefore are to he baptized A strange syllogisme where in the major permi●● is not in the major proposition at all consisting of four termes and so farre as I can gather in secunda figura ex omnibus affirmantibus for the medium saved is the predicate in both premises or else the major is particular and so it consists ex meris particularibus I go on to the 10th chapter I said that it is a new Gospell to affirme that this is one of the promises of the Covenant of grace that God will be the God of beleevers and their seed To this Mr Blake saith A very high charge from that mouth which very lately preached it as a Gospell truth and now being suddenly otherwise perswaded can bring no other arguments then those that are harrowed from Antichristian ●●●aries who are confessed sub verters of the Gospell I answer Master Blake cannot prove that I ever preached that Doctrine I scarce thinke I did ever preach it Forasmuch as I conceived that Doctrine directly contradictory to the Apostle Rom. ● 8. ever since in Oxford I examined Arminius his A●dysis of Rom. ● Suddenly I was not perswaded as I shew in my Apology before I knowe not what Antichristian sectaries he means who are confessed subverters of the Gospell from whom I borro●ed my arguments I neither had them from Anabaptists ●o called nor Papists Master Blake gives way to his passion in this charge My arguments I have from Scripture from the most learned Protestants as he may see part 3. 54. And though it be an old Gospell that God hath promised to

is baptizable because he conceives I hold onely true beleevers before God members of the invisible Church vessels of mercy redeemed ones are the men discipled to be baptized but who are such cannot be known Ergo by my opinion none are to be baptized M. Blake indeavours to gather that to be my opinion out of my words which are brought in obtorto cello against their intent nothing to his purpose I say that Mr Marshals words in this sense are good beleevers of every nation are the peculiar people meant 1 Pet. 2. 9. and this is meant of the invisible Church and that God hath not chosen simply the nation of the Gentiles but a people out of them Revel 5. 7. but doe I thereby expound Matth. 28. 19. as if nations there comprehended only such elect persons and true beleevers or doe I any where say that such only are Disciples and to be baptized Why then doth Mr Blake not onely here but after in another chapter to wit the 14 of his book pag. 95 96. endeavour to fasten so absurdly that upon me when he himselfe twice in this very book p. 24. 50. acknowledgeth that he hath heard it from my own mouth that baptisme is rightly administr●●●● every professour of Christ I say pag. 158 of my Examen th●●●●nfants being sanctified are beleevers and discipled of Christ but I no where say a sanctified person a beleever and a Disciple to be the same as Mr Blake untruly chargeth me pag. 96. for I doe not make the termes reciprocall Nor is that the advantage which I say the Independents have in this point that the holinesse that is the ground for the administratour to baptize must be reall either indeed or charitably beleeved but this is the advantage I conceive the Independents have that whereas some will have children baptized though the parents be never so wicked if they be a part of a beleeving nation or their mediate Ancestours professed the faith the Independents have advantage against them by their own plea from Gen. 17. 7. 1 Cor. 7. 14. as I shewed above In like manner Master Blake chapter 14. page 93. because I said that Infants may by extraordinary power be made Disciples as God made Iohn Baptist leap in his mothers womb and Balaame asse speak inferres against all reason and candor thus You hold this is done by the omnipotent power of God as usually as actuall faith and profession of it is wrought in them as asses are made to speake with mans voice and children in the womb leap for joy at the sensible prefence of one that speakes to their mother These you joyn together so that this is the comfort that you leave to parents when infants beleive make profession of their faith asses speak and infants in the womb know a voyce and rejoyce upon hearing it then their children may be sanctified and dying in infancy saved But what spirit is Mr Blake possessed with that he so unbrotherlike perverts my words to make me odious I say that infants are sanctified by extraordinary power not by ordinary means as hearing the word doe I therefore make this unusual It may be done in every infant of a beleever for ought I say to the contrary But you make it an extraordinary accident when you use this passage both p. 134 158. extraordinary accidents make not an ordinary rule 'T is true I use the passage in both places but do not in either make the extraordinary accident to be an infants sanctification but in the one an infants profession of faith as the very words shew pag. 134. and in the other the extraordinary revelation as is easie to be perceived by him that reads pag. 158. of my examen And thus have I answered with sect 2. ch 11. the fourteenth chapter ●●so of Mr Blakes book Sect. 3. chap. 11. Mr. Blake ●hargeth me of imposing this supposition on him that he should strongly conceit this that Christ bid the Apostles baptize all nations after the manner that the Iewes did circumcise one nation my meaning was that he conceived that as God appointed the Jewes to circumcise parents professing faith and their infants so he bid the Apostles baptize beleeving parents and their infants I did not intend to charge him with this conceit as if he conceived that Christ bid the Apostles set up circumcision as he seems pag. 73. to imagine but that he conceived they were to baptize all nations Fathers and Infants in like manner as the Jewes circumcised Fathers and their Infants And this I conceive still must bee his meaning not knowing what other Covenant and Covenant-initiating Sacrament he could meane restrained to one nation besides the Covenant Gen. 17. and circumcision appointed to the Jewes But Mr. Blake tels me this was my calumny to say he would have the commission Mat. 28. 19. to be expounded by the precept of circumcision Gen. 17. hee mea●t the precept or commission Matth. 10. 6. I answer Mr Blake would have the word nations Matth. 28. 19. to comprehend infants and his reason is because the word nation was so taken when the Covenant and Covenant-initiating Sacrament was restrained to that our nation Now I appeale to any one whether in the commission Matth. 10. 6. yea or in the whole 〈…〉 word nation be taken as restrained to that one natio●● 〈…〉 commission was first limited nor is there any menti●● 〈…〉 of Covenant or Covenant-initiating Sacrament in 〈◊〉 whole chapter nor a word that shewes that the word nation in the Apostles commission comprehended infants And therefore I could not divine more fairely then I did what Mr Blakes meaning should be in that obscure expression But saith Mr Blake you are not at the paines to make it appea●● how the words of Christ were to the Apostles in elligible if the word nation in this enlarged Commission must bee taken in my other sense and latitude then it was in their former limited commission when the Covenant and Covenant-initiating Sacrament was restrained to one nation To this I answer I took paines I think sufficient to shew how it must be understood in my Examen § 13. and therefore I shew how it was intelligible to the Apostles Many interpreters have expounded the word 〈◊〉 that I know of expounded it by Mat. 10. 6. The commission Mar. 16. 15. is the same with Mat. 28. 19. and so expo●●●● without running to Mat. 10. 6. The other supposition 〈…〉 ●●ceived Mr Marshals argument relied on is that the nation 〈…〉 Jewes were discipled when circumcised This Mr Blake saith I put on him but he disclaimes it The truth is I did not put it on Mr Blake but Mr Marshall though the next words speak of Mr Blake but not imputing to him the second but the first supposition As for Mr Mar. I do not find him disclaiming it And for that inference that M. Blake makes from my words as if I conceived low thoughts of Mr Blake and Mr Marshall because I

words 〈◊〉 the●e For the Covenant or Promise of Grace that is righteousnesse and life as Christ though I acknowledge a peculiar promise to Abrahams naturall posterity mentioned Rom. 11. 27. yet I know not that God hath made such a Covenant to any much lesse to all the naturall beleeving seed of any beleeving Gentile and Propos 3. I say they have some promises though generall indefinite and conditionall And I mean by generall and indefinite such as determine not the kind of good promised nor the particular person and therefore are true if performed to any persons in any sort of good and conditionall upon condition of faith and obedience as when it is said the generation of the righteous shall be blessed his righteousnesse to childrens children to such as keep his Covenant Ps 103. 17. 18. Ps 112. 2. c. I tell Mr Marshall if he can shew any more promises then I doe I shall count them a treasure if not why doth he endeavour to make me and my opinion odious to the people as if I put all the children of the whole Church out of the Covenant of Grace as I doe the children of the Turkes and acknowledge no more promise for the one then for the other whereas when he hath said as much as he can for them he can bring no more promise for them then I doe nor dares reject the limitations I restraine them by But sayes Mr Marshall you leave them to have their actuall standing in the visible kingdome of the Devill I ask whither the children have actuall standing in the visible kingdome of the Devill afore they are baptized or not If he say they have not then by not baptizing I leave them not in the visible kingdome of the Devill they are out of the visible kingdome of the Devill though they be not baptized if he say they have their actuall standing in the visible kingdome of the Devill afore they are baptized then how is it true which the Protestants disputing against Bellarmin alleage against the necessity of baptizing infants to salvation that the children of beleevers are holy afore baptisme The truth is I neither leave infants in the Devills nor Gods visible kingdome for I conceive they are in neither kingdom visibly till they declare by their profession to whom they belong visibly Mr Marshall used often this expression of belonging to the visible kingdom of the Devill and I told him Examen pag. 41. I feared he did it ad faciendum populum to move the people by affrighting them by a bug-beare word if they keep their children from baptisme then they leave them to have an actuall standing in the visible kingdome of the Devill or to please them by making them beleeve that by baptisme their children are put out of the visible kingdome of the Devill This I said not judging his heart but being jealous least it was so and I confesse I am still suspicious he doth so because he still useth it after he hath been told it and it is a meer engine to stirre popular affections For how hath the unbaptized infant an actuall standing in the visible kingdome of the Devill unlesse it be true that all unbaptized persons have an actuall standing in the visible kingdome of the Devill which is false in the Catechumeni of old the converted theefe on the Crosse Constantine the Great and many others who were in the visible kingdom of the Christ afore they were baptized On the other side thousands of people in America baptized by the Spaniards had as visible standing in the Devills kingdome as before I confesse when the baptized professeth the faith of Christ then baptisme is a note of a visible member and a distinguishing badge between the people of God and the Devill and so by baptisme a person is exhibited a member of the Church but otherwise I see no reason why an infant that makes no profession of Christ should be counted after baptisme a visible member of the Church more then before Let a child of a Christian be baptized and after being an infant and taken by a Turke be circumcised wherein is that child more a visible member of the Church of Christ then a Turkes child or is hee not rather a member of the Church of Mahomet then of Christ Are the Janizaries any whit the more Christians because they were baptized infants of Christian Greekes Protestant writers are wont to define the visible Church of Christians a number of persons that professe the faith of Christ So Art 19 of the Church of England and all sorts of Protestant writers Now that which makes the visible Church makes each member a visible member and that is profession Baptisme and the Lords Supper and hearing are notes as they signify profession otherwise if a person be baptized if he should heare or receive the Lords Supper and did not professe the faith he should not be a visible member for all that I confesse I have met with some writings which put Baptisme into the definition of the Church as necessary to the being of a visible Church and the words in the Confession of Faith of the 7 Churches of Anabaptists about London being baptized into that faith Artic. 33. are somewhat doubtfull though they seem rather to import that Baptisme is necessary to the right order of a Christian Church then to the being of a Church and I confesse they that hold that members are added to the Church by Baptisme and not otherwise and hold a nullity of Paedo baptisme must needs say the Churches that have no other then Infant-Baptisme are no true Churches nor their members Church-members as Master Ma●shall sayes pag. 84. of his Defence and so voluntary separation necessary But these points of the necessity of right Baptisme not onely to the right order but also to the being of a visible Church and Church-member and so voluntary separation barely for the defect of it I have ever disclaimed as considering the many errours and ill consequences that would follow thereupon and though provocations still increase yet I have in my practise shunned separation from my disenting brethren and I presume though Mr Marshall count right Baptisme a necessary duty yet he will be more advised then to make it essentiall either constitutivè or consecutivè to the being of a Church or Christian either visible or invisible for feare of giving too much advantage to Separatists and Seekers I suppose in reference to the present point this is the truth that however every infant is either in the invisible kingdome of God or Satan that is elect or reprobate yet no child till hee make profession doth visibly belong either to the one or to the other I acknowledge that in the visible Church of the Jewes the infants were reckoned to the Church and the reason was from the peculiar Church-state of the Jewes For then God took the whole family of Abraham together in one day and after the whole nation of the