Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	conceive_v	seed_n	womb_n	1,446	5	10.0770	5	false

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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. that if it were so manifest as you speak you should find nothing in Eusebius for Infant-baptisme nor in Ignatius nor in Clemen Alexandrinus nor in Athanasius nor in Epiphanius Animadvers We answer 1. Mr. T. brings but one place out of one Origen to prove as he pretends that Infant-baptisme is but a tradition We bring foure for the contrary Justin Martyr Irenaeus Origen and Nazianzen and yet these are not sufficient with him unlesse we hear Ignatius Clemens Alexandrinus c. say so too 2 A non dicto and non factum not valet consequentia Many things have been done in the Church which those Authors may not mention 3 They may speak of Infant-baptisme in some of their works which long since were lost 4 Mr. T. saith that YOV should find nothing in Eusebius Ignatius c. for Infant-baptisme And we say it is wonder Mr. T. did find nothing in them to the contrary in his 7 or 8 moneths time to write his EXAMEN which we not having much above 8 weeks for our Answer and so have not time to ransack every book But fiftly CLEM. ALEXAN li. 3. Str●m p. 461. He flourished about the yeer of Christ 193. Buchol Helvic this we cast our eye upon in Clem. Alexand which makes me think somewhat might be found in him towards Infant-baptism if we had time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither doth Gods divine providence now likewise command 〈◊〉 of old that he that hath risen from the conjugall bed should be washed For the Lord doth not necessarily take off from procreation of children those that are believers whom he hath by one Baptisme washed in all respects according to his wont who by one baptisme comprehends all the Baptismes of Moses Therefore the Law of God by carnall generation foretelling our regeneration did for the seminall facultie of generation hold forth baptisme Vide Graecum textum not loathing humane generation Thus Clem. Alex. with much more which for haste we cannot stand to translate Give us leave to adde a note or two 1. Let me observe with Hervet Aurelianus that this place relates to Levit. 15 16 17 18. If any mans seed of copulation shall go out from him then he shall wash all his flesh in water and be unclean untill the evening And every garment and every skin whereon is the seed of copulation shall be washed with water and be unclean untill the Even The woman also with whom the man shall lye with seed of copulation they shall both bathe themselves in water and be unclean untill the even This is the LAW and these are the BAPTISMES of MOSES of which Clem. Alexandrinus speaks here HESYCHIVS 2. Take the note of ancient and learned Hesychius * He flourished about 402d yeer after Christ Helvic on this place which is this The Lord himself saith he sheweth that mankinde must have the necessary regeneration of baptisme saying Vnlesse a man be born again of water and the holy Spirit he shall not enter into the kingdom of heaven Joh. 3. The untowardnasse of which filth in us was transfused from Adam Whence David saith he was born in iniquity and conceived in sin Psal 51. not accusing his mother but intimating his sinfulnesse which ran down from his progenitors And now the Law-maker commanded him out of whom proceedeth the seed of copulation that is ●e that hath effused his seed for procreation of children yea also the woman that hath received it to wash the body because she hath received it by which is described this whole temple of ours that is the whole man consisting of soul and body In that Adam was made filthy by disobedience he made his seed to be filthy and so necessarily the body to be filthy which is of the seed in which he is unclean untill the Even that is the end of the time wherein Christ coming shews the water whereby our generation should be cleansed And that till then we remained unclean is proved from thence that they also that had not yet sinned actually that is were in their tender age have necessarily the seal of baptisme lest by death preventing they dye unclean c. Thus Hesychius with much more Thirdly If it pleaseth Mr. T. he may read Gentinus Hervet●● Aurelianus his note on the place of Clem. Alexandrinus who is carefull to set forth the sence of Clemens though we heed not all his owne excursions Therefore Clem. Alexandrinus saith Gent. Hervet Anrel intimateth that many were the Baptismes of Moses anciently which were figures of our regeneration by Baptisme by which originall sin is washed which one onely Baptisme indeed is necessary for by it it is that the seed is no more uncleane though after to be further cleansed So Gent. Herv with much more Thus you have a touch out of one of Mr. T. his five Gr. Authors which he saith have nothing of Infant-Baptisme Wee will give you another touch out of another of his silent Authors as Mr. T. intimates and so dismisse the rest as not having all the Authors nor time to go looke after them EPIPHANIVS contra Haeres 30. p. 52. Epiphanius in his second Booke 2. Tom. contr Haeres speaking before of the Circumcision of Christ that he was circumcised to dissolve or abrogate that Circumcision to bring in a greater And that the Circumcision injoyned Abraham was not perfect but a signe of grace given and for the instruction of them in future times and thence wisheth Ebion not to imitate Christ in Circumcision of himself or others at last he speaks in these very words For the Lord saith Epiphanius hath removed the time of this Circumcision For he came and fulfilled it having given the perfect Circumcision of his mysteries and that not in one member onely but in the whole body sealed and circumcised from sinnes and saving not one onely part of the people that is men only but also all the people of Christians indeed signing or sealing men and women and liberally for the inheritance of the Kingdome of Heaven and not in exhibiting the seale defectively to one ranck or state virorum of men in the time of their imbecility but to all the people c. Thus far Epiphanius writes there of Infant-Baptisme and I am confident more might bee found in other places touching it had we time to seek though Epiphanius sayes nothing of it as Mr. T. weakly objects in lib. 2. Haeres 46. vel 47. in his disputation for Infants inheriting Heaven against the Hieracites We are not to teach other learned men what to speake nor when to speak nor to say they speake not at all of such a point if they do not speak where and when we expect 2. Mr. T. objects against the Greek Fathers alleadged by us EXAMEN Sect. 6. and in them against the custome of the Greek Churches touching Infant-Baptisme thus But besides the continuance of the questions to baptized persons and answered

by them in many Authors mentioned this is to mee and it seemed to Hugo Grotius Annot in Matth. 19.14 no small evidence that Baptisme of Infants many hundred yeares was not ordinary in the Greek Church Grotius adds that the Canon of the Synod of Neo-Caesarea in the yeare 313. determines that a woman with child might be baptized because the Baptisme reached not to the fruit of her womb because in the confession made in Baptisme each ones free choyce is shewed We answer First that this seemes no otherwise to mee but as the confessions of sinne Animadvers and profession of Faith in the New Testament by them that at the first Institution of Baptisme were baptized at ripe yeeres doth not imply but that Baptisme descended to their children whiles children yea so much the rather because the Parents were baptized the Promise then being actually instated on them Acts 2. the Promise to you and to your children even just so may we say of those questions put to the baptized and answered by them in the Greek Church For though being Gentiles the Parents at first were to make confession as a token of their conversion from Hethenisme before their Baptisme yet this doth not in the least argue that their children must be able to make confession before they were baptized No more then the Circumcision of Abraham and the strangers are bought with money when they were believers of riper yeeres did inferre that all Christs children from age to age should not be circumcised till they were so too 2. Touching Grotius we answer foure things 1. That he in discussing the point on Matth. 19.14 touching Infant-baptisme alleadgeth diverse things to shew that some in the Greek Church in severall ages did not baptize their Infants but hath no such passage as that Infant-baptisme was not ordinary in the Greek Church 2. In all he alleadgeth touching this he saith not to the contraty but that the Non-baptizing of some Infants might bee because their Greek Parents were not converted from Gentilisme 3. For that Neocaesarian Synod * Of which there are many Editions varying one from another the cause and intent of it in part at least might bee as was intimated afore out of Clem. Alexand. a Greek who flourished long before the Neocaesarian Synod and therefore likely this Synod would have respect to him ** And to Tertullian of the same time with CLEM. who hath to the same effect as CLEM. Tertulli Lib. de Anima chap. 39. 40. of which afore chap. 13. of Animad vid. in marg TERTVL to wit that though by the Baptismall washing of the Parent by vertue of the Promise I am the God of thee and thy seed and the Promise is to you and to your children the seed of that Parent was accounted holy yet so as not to anticipate and prevent the baptizing of that seed when it was borne 4. Grotius himselfe intimatedly confesseth that Interpreters doe take the words of that Synod otherwise then to intend against Infant-Baptisme 5. For Grotius his owne opinion it is cleere and full for Infant-baptisme upon that 19. of Matth. ver 14. who alleadgeth and asserts these particulars 1. That it was gratefull to Christ that little Children should be brought to him as the designed ones of holinesse and so of salvation according to Tertullians expression 2. That according to Irenaeus Christ passed through every age hee became an Infant to sanctifie Infants a little childe to sanctifie them of that age c. 3. That upon this text of Christ receiving little ones c. among other grounds doth saith Grotius leane the practice of baptizing little one and Infants 4. That in Augustines time saith he it was a common neceived practice to baptize Infants as is cleere by this that when the Pelagians holding some how against Infant-Baptisme were pressed with this Argument of the practice of all Churches in baptizing Infants they durst not deny it to be true 5. That by Hieroms and Augustines quotation of Cyprians Epistle to Fidus it is cleere saith Grotius that it was not doubted in Cyprians time whether Infants might be baptized but onely some stuck at this whether they might bee baptized afore they were eight dayes old And it was determined in a Councel then whereof Cyprian was one that Baptisme should not bee denyed to Infants newly borne if they were offered thereunto 6. Grotius saith that in an ancient book entituled the Constitutions of Clement it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Baptize your Infants also then trayne them up in the instruction and nurture of the Lord. 7. Grotius having quoted somethings out of that Synod of Balsamo and Zonanas Walafridus Strabo c. that in many ages all Infants had not been baptized he concludes but saith he as those things hold forth a liberty antiquity and difference of custome so they bring nothing to prove why Infant-baptisme should be rejected when their Parents c. offer them to be consecrated with the prayers of the Saints and vowes of pious education of them which among other things is not unfitly signified in Baptisme Neither ought that to bee any hindrance to the Baptisme of Infants that all things which in like manner are signified by Baptisme cannot agree properly to that age For Repentance also which we know is signified in Baptisme and indeed had a greater place in them that having long lived a most impure life testified their purpose of changeing their whole conversation then in others had no place at all in Christ when John baptized him who as Tertullian saith was not baptized as any debtor to repentance 8. Grotius quotes the Author of the Qu. ad Orthodox whom Mr. T. hath so be-bastarded afore I say Grotius quotes him as a worthy Author citing these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Infants are counted meet for good things by Baptisme by meanes of the Faith of them that brought them 9. In that Christ saith of Infants Of such is the kingdom of God that Christ did in that say thus much saith Grotius by so much the lesse is that age to be despised as prophane by how much men of ripe yeers that yeeld themselves up to my government must become children again Lastly to Mr. T. his objecting that Constantine the great and Greg. Nazianzen were not baptized til they were of age I answer 1. That Mr. T. hath ill urged Constantine a Latin for an instance that baptisme of Infants was not ordinary in the Greek Church 2. To Constantines and Greg. Nazianzens baptisme we have answered afore The next testimonie is of Ambrose AMBROSE who flourished about the yeer 381 * Helvic He in his 2. book of Abraham Chap. 11. saith Neither the old Proselyte nor the Infant Native is excepted because every age is obnoxious to sin and therefore every age is meet for the Sacrament For unlesse one be born again of water and the holy Spirit he cannot enter into the kingdom

most ordinances as to Preaching Praying Sacraments Fasting Thanksgivings yet we leaving the error doubt not of the Institutions and Administrations of those ordinances according thereunto 5. Mr T. thinks that Adult-baptisme might be severed from to use his own words * Exercitat §. 17. p. 29. l. 13. The pernicious errors and madd furies of FORMER Anabaptists Therefore might infant baptisme be severed from some errors that have accompanied it 6. If the errors accompanying Infant-baptisme have made it doubtfull to Mr T. So have the pernicious errors and madd furies of the Anabaptists in former ages which Mr T. hath confest made their baptisme doubtfull to us Mr T. adds in his 17. Exercitat §. 17. Sect of his Exercitation towards the close of his 5. argument That of old 1. Other inventions of men under the name of Apostolicall Tradition Caused or attended Infant-Baptisme rather then any solid argument frō Scripture 2. A wrong likeing of Judaisme Caused or attended Infant-Baptisme rather then any solid argument frō Scripture 3. The using of it as a main Argument against the Pelagian Heresie Caused or attended Infant-Baptisme rather then any solid argument frō Scripture 4. The meer authority of the Councills under Cyprian the Councill of Milevis Augustine and Jerome Caused or attended Infant-Baptisme rather then any solid argument frō Scripture To the 1. We shall answer in Mr T. his next Argument in number the 6. which is touching humane inventions 2. We have answered already indiscussing of the aforesayd antiquities 3. We say now that we have produced sufficient proof afore out of approved antiquity that the Tenet and practise of Infant baptisme was common in the Churches since the Apostles times hundreds of years before Pelagianisme was known in the world See before all our 13. Chap. and Chap. 14. from the beginning thereof to the end of the quotation of Ambrose p. 148. 4. We have answered afore chap. 14. Lastly Mr T. addes these words as the close of his fifth Argument and Section of his Exercit. Exercita● §. 17. So in this last age saith he some moderne men seeme to imbrace this tenet of Infant baptisme out of horror of minde least they should goe headlong into the PERNICIOVS ERRORS of former Anabaptists and their MADD FVRIES or 2 least they should seem to desert the leading men of the Reformed Churches or 3 move troubles in the Churches rather then from perspicuous foundation in the Scriptures Which they will think that I have not said as one that dreames who shall reade what Robert Lord Brooke hath in the end of his Treatise concerning Episcopacie Daniel Rogers in his treatise of Baptisme and others else-where We answer to the 1 particular thus That the modern men cannot be justly abhorred Animadver for their horror of mind least they should by any Tenet fall headlong into pernicious errors and madd furies And if Mr T. doth but approve his owne seventh Argument for a right rule viz. That which hath occasioned many errors that is deservedly doubtfull whether it be right c. then it will follow uncontradicted by Mr T. That as he doubts of Infant Baptisme because of errors that have followed it so we doubt of adult baptisme according to the Tenet and Practise of the Anabaptists because of the pernicious errors and madd furies that have followed it * We shall give instances anon in the due place in answer to Mr. T. his 6 7.8.9 Argument in our 13. chap. To the second particular we answer thus That it is not so convenient suddenly to desert the leading men of reformation then in their debates before they have declared themselves and we meane while not ingaged necessarily to practise against our consciences and in such points as will no wayes stand in the line of any concord so much as negatively The Church way or Independency as they nick name it differs from the intended Presbytery as we guesse ●n●ainly in point of Appeale especially in the manner of it which may breed no distraction in case particular Churches walke so wisely as not to neede appeales as some discreet parishes did in the worset times of Episcopall Courts Rests in a song whereby to sing onely when the concords will beare it and rest where not till they Symphonise againe doe not marre but grace the harmonie But whether Anabaptisme or Catapaedobaptisme denying Baptisme to believers infants wherein the great part of a sad distracted kingdome is interested will for the present so well fagge I leave to Mr T. to make out which if he can it shall not be a sorrow to me We are unwilling indeed to admit those beleivers to the Communion of the Lords Supper that will not some how intimate to us that they yeelde to a relation of Pastor and Flocke betweene them and that Minister of whom they require that Ordinance and to walke with us submissively to all the Ordinances of Christ till God provide better for them that we may know how they live as well as when they receive and be willing also to receive Christian admonition where they live amisse But for baptizing of beleivers Infants severall Churches of us doe hold that we may Baptize them though neither of those Parents be of our particular Churches Baptisme as we Conceive being but an admission into the universall visible Church As those Baptized Matthew the 3. The Centurion Act. 10. The Goaler Act. 16 were Baptized neither in a particular Christian Church nor into such a particular Church To the third particular we answer That it cannot but be a considerable thing to godly and wise men how they move troubles in the Church And therefore in capi●ulating as I may say with point of Argument for reformation they thinke it not seasonable to indeavoure for the inward Hold till they can take the out-workes Reformation from Adams fall to the highest pitch in the old Testament came on by degrees so from Iohn Baptists time to the ende of the Apostles in the New Testament And so in every Kingdome since from the first sitting downe of Religion there to its grouth or from the Lapse thereof to its Restitution We cannot come to the ende but by meanes And it cannot but be dangerous in an unwildy Kingdome to jumpe from the lesser to the greatest things of that we count Reformation at one leape For my part I should desire rather to suspend mine owne interest then to be a co●djutor to further a generall dangerous distraction For that clause that infant-baptisme hath been held rather upon the said three particulars then upon any Perspicuous ground of Scripture we anser we have held it upon sufficient grounds of Scripture if our Animadversions may be counted worthy to be one witnesse But if Mr T. meane by Perspicuous any thing more then sufficient we answer we conceive we have as Perspicuous Scriptures for Infant-baptisme as Mr T. hath for The Lords day and for womens partaking of the Lords Supper To Master