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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	aaron_n	add_v	moses_n	86	3	8.4013	4	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

Moses Aaronicus saveth The ten Commandments looked truly upon under a right notion as added to the Ceremoniall Law Moses joyned with Aaron are as absolutely evangelicall as obedientiall love added to faith in the New Testament Cameron Thes 66.67 And therefore it is onely in regard of some modall differences that Cameron cals the covenant at Sinai the covenant subservient to the covenant of grace but not in the sulstance in which it agrees with the covenant of grace in as many particulars as Cameron brancheth them out as in shewing sin leading to Christ restraining from sin pledging in and by a Mediator promising life c. yea there are as Diodat is one that doubt not to call the covenant God made with Israel at Sinai a covenant of meer grace Diodat pref to Exod. Exercit. p. 3. 2 Exception Mr. Tombes makes is That the seed of Abraham is many wayes so called 1 Christ is called the seed of Abraham by way of excellencie Gal. 3.16.2 All the clect Rom. 9.7 All beleevers Rom. 5.11 12 13 16 17 18. that is the spirituall seed 3 There was a naturall seed to whom the inheritance did accrue viz. Isaac Gen. 21.12.4 A naturall seed whether lawfull as the sons of Keturah or base as Ismael to whom the inheritance belonged not Gen. 15.5 But no where do I find that the infants of beleevers of the Gentiles are called Abrahams seed Of the three former kinds of Abrahams seed the promise recited is meant but in a different manner thus That God promiseth he will be a God to Christ imparting in him blessing to all Nations of the earth to the spirituall seed of Abraham in evangelicall benefits to the naturall seed inheriting in domestick and politick benefits Ans Sure the holy Lord in a Covenant would not be thought to equivocate and be uncertain in his meaning Animadvers Though God appoints the outward administration of the covenant to Abraham the beleever his seed indefinitely Gen. 17. yet he gives the efficacie of the covenant but to some viz. that shall be the seed by faith Rom. 4. Yet we must follow the administration according to expresse institution Gen. 17. To whom is derived the covenant effectually to them are derived the promises of blessing in every manner recited by the Exercitator subordinate things are not contrary or in no manner per modum aut vim faederis under the notion of a covenant Unregenerate men have a right to temporall things by an humane right and higher by a divine right of common providence either as dwelling with or receiving them from those in reall covenant with God but not by vertue of any covenant between them and God And for that great quaere made by Mr. T. whether the children of beleeving Gentiles are called Abrahams seed Exercitat p. 3. which is the main thing to the question in hand Ans They are Anius advers by the distinction and quotation of the Exercitator himself by stronger consequence then by which the Exercitator proceeds in most things he alledgeth For first he saith that the naturall seed of Abraham as Isaac c. are called his seed Secondly that all beleevers are Abrahams seed quoting Rom. 4. We infer then that the naturall seed of beleeving Gentiles are as well the seed of Abraham as the naturall seed of Isaac were though Esau were Esau If a Gentile beleever be the seed of Abraham Rom. 4.11 Gal. 3.8 then the children of the Gentile beleever must needs be reckoned for the seed of Abraham being the promise runs as truly in the New Testament The promise is to you and your children Act. 2. or I am the God of thee Gentile beleever and of thy seed as in the old Testament to Abraham I am the God of thee Jewish Abraham and of thy seed 3. Except Exercit. p. 3. That there is not saith Mr. T. the same reason of circumcision of Baptisme in signing the Gospel-covenant The promise of the Gospel saith he or the Gospel-covenant was the same in all ages in respect of the thing promised and condition of the covenant 1. Mr. Tombes his concession which we may call the substantiall and essentiall part of the covenant to wit Christ faith sanctification remission of sins eternall life yet this evangelicall covenant had divers forms in which these things were signified and various sanctions by which it was confirmed To Adam the promise was made under the name of the seed of the woman 2. The distinction of divers forms bruising the serpents head To Enoch and Noah in other forms otherwise to Abraham under the name of his seed in whom all nations should be blessed Otherwise to Moses under the obscure shadows of the Law otherwise to David under the name of a successor in the kingdom otherwise in the new Testament in plain words 2 Cor. 3.6 Hebr. 8.10 It had likewise divers sanctions 3. The variety of sanctions The promise of the Gospel was confirmed to Abraham by the signe of circumcision and by the birth of Isaac To Moses by the Paschal lambe and sprinkling of blood on the book the rain of Mannah and other signes To David by an oath In the New Testament by Christs blood 1 Cor. 11.25 Therefore circumcision signified 4. The conclusion and confirmed the promise of the Gospel according to the form and sanction of the covenant with Abraham Baptisme signifies and confirms the same promise according to the form sanction and accomplishment of the New Testament Now these forms and sanctions differ many wayes 5. The illustration of the conclusion as much as concerns our present purpose in these 1 Circumcision confirmed not onely Evangelicall promises 1. Partic. but also politicall And if we may beleeve Mr. Cameron in his Theses of the threefold covenant of God Thes 78. Circumcision did primarily separate the seed of Abraham from other nations se●led unto them the earthly promise Secondarily it did sa●nifie sanctification But Baptisme saith Mr. T. signifies onely Evangelicall benefits 2 Circumcision did confir the promise concerning Christ 2 Partic. to come out of Isaac Baptisme assures Christ to be come alreadie to have been dead and to have risen again 3 Circumcision belonged to the Church constituted in the house of Abraham 3 Partic. Baptisme to the Church gathered out of all Nations Whence I gather saith Mr. T. that there is not the same reason of circumcision and baptisme in signing the Evangelicall Covenant Nor may there be drawn an argument from the administration of the one to the like manner of administring the other Answ 1. From the concession in the third exception Animadv That the Gospel-covenant was the same in all ages in respect of the thing promised to wit Christ remission of sins sanctification eternall life And the condition of the Covenant namely faith We infer that Mr. Tombes grants 1. that Gods covenant with Abraham signed with circumcision was

Gen. doth not extend to any signe as to the corroborating or confirming signe or Sacrament viz. the Passeover Nor is it our intention to extend it so farre as if we would wind in that Believers Infants might receive the confirming corroborating signe of the Holy-Supper as Mr. Tomles his forming the Argument would seeme to reach The difference is too wide between some signe and all signes for us to conclude that if some signe is due to them to whom is the Covenant that therefore all signes in the New-Testament are due and so to depart from the designe of the Text in hand But Mr. T●mbes not satisfied with the argument as laid down by himself Exercitat p. 3. makes divers exceptions against it although he confesseth that the Gospel-covenant was the same in all ages in respect of the thing promised and the condition of the covenant which we may call saith he the sul●stantiall and essentiall part of the covenant to wit Christ faith sanctification remission of sins eternall life Animadv So he and consequently say we he confesseth that this Covenant Gen. 17. is a Gospel-one in the substance and essence The exceptions Mr. Tombes makes are foure That it is not saith Mr. T. apure Gospel-covenant 1 Except Exercitation Sect. 1. p. 2. but mixt For saith he the covenant takes its denomination from the promises but the promises are mixt some Evangelicall belonging to those to whom the Gospel belongs some are domestick or civill promises specially respecting the house of Abraham and politie of Israel ergo So he Answ Denomination is as Mr. T. well knows a parte potiori from that which is principall in a thing And who will not yeeld that the promises that concern grace and salvation are the principall Where doth the Scripture call it a mixt covenant yea doth not the Scripture in the New Testament frequently hold it forth as a pure covenant of grace as pure as any we have Rom. 4. v. 2 3. called a covenant of justification v. 4. A covenant of grace v. 11. A covenant of faith v. 13. Of the righteousnesse of faith And opposeth it not to temporall promises of domestick or politick or civill things but to works v. 2. v. 4. v. 6. To the law of works v. 14 15. Just so Gal. 3. it s called a covenant of righteousnesse by faith v. 6. of justification through faith v. 8. opposed not to civill promises but to the law of works ver 10 11 12. And I say this covenant with Abraham notwithstanding any civill promises of temporall things was as pure a covenant of grace as any we have in the New Testament For where God repeats that in Isaac all the earth should be blessed that is in Christ namely Rom. 8.32 is there not a conjunction of a promise of temporall things If he spared not his own Son how shall be not with him freely give us all things So 1 Cor. 3.22 23. Whether Paul or Apolle or Cephas or the world c. all are yours because ye are Chrisis So Christ himself Matth. 19.29 Every one that hath forsaken houses c. shall receive an hundred fold and inherit everlasting life And for this cause Exercit. Sect. 1. p. 2. when God repeats that which M. T. cals a domestick or civill promise viz. the multiplying Abrahams seed this the Lord refers to the covenant of grace Rom. 4.11 compare v. 17. and makes it the appurtnance of the grand promise Ibid. v. 13.16 17. For appurtenances do not alter the tenure or substance of the hold of a Mannour Amplification 1. Mr. T. to clear this his 1. exception doth thus amplifie saith he that was Evangelicall Gen. 17.5 Exercit. Sect. 1. p. 2. I have made thee a father of many nations And that Gen. 15.5 so shall thy seed be viz. as the stars Compare saith he Rom. 4.17 18. which places say we expresse onely this That he should be the father of many nations through the power of God according to that promise so shall thy seed be And saith Mr. T. a little after this is domestick and civil namely the multiplying of the seed of Abraham Ans Now where is expressed any plain substantiall difference between these two expressions Animad and whereby are we guided as by a sure threed to call this or that expression civill or evangelical I am not satisfied 2 He addes further that the promises of deliverance out of Aegypt Exercit. Sect. 1. p. 2. Animadvers Gen. 15. and the possession of Canaan Gen. 17. were civill Ans Seeing the holy Ghost makes these temporall things by divine institution significative of spirituall things Deliverance out of Egypt Mat. 2. and in the Preface to the first Commandment Canaan Hebr. 4. I see not how especially being mentioned in relation to the covenant of grace these are more civill then Sinai and Jerusalem Gal. 4.24 25 26. or bread and wine in the holy Supper 3 Mr. T. doubt in this amplification upon the first exception Exercit. Sect. 1. p. 2. whether this covenant made with Abraham may be called simply Evangelicall and so pertain to beleevers as beleevers seeing that those promises which were evangelicall according to the more inward sence of the holy Ghost do point at the priviledges of Abrahams house in the outward face of the word Answ Animadvers We see the Apostle mentioning those expressions of fatherhood of many nations of the land of Canaan c. doth apply this covenant as purely evangelicall to beleevers as beleevers Rom. 4. Gal. 3. Hebr. 4. Of which afore And I see no more cause to doubt of this to belong to beleevers as such then of that promise Gen. 3. to belong to beleevers The seed of the woman shall break the serpents head that is we shall conquer Satan through Christ though this were in the face of the words an advancement of the priviledge of Eves family Iosh 1.5 or generation That promise in the outward face of words did point at the priviledge of Joshnahs house that God would not leave him nor forsake him viz. in his warre with the Canaanites yet this the Apostle applies to beleevers as beleevers Hebr. 13.5 4 Mr. T. annexeth this reason to his doubt Exercit. Sect. 1. p. 3. There were saith he annexed to the covenant on mount Sinai sacrifices pointing at the sacrifice of Christ and yet we call not that Covenant simply evangelicall but in some respect Answ Animadvers If any do not if their fact weigh any thing in a dispute sure it is not because of the Gospel types for so Gospel sacramentall types would detract from their absolute Gospel notion but in regard of the legall terrible manner of delivering the ten Commandments which severed from the atonement of the Ceremoniall Law were in a manner turned by the Jews into a covenant of works Therefore the Apostle saith as it were Rom. 9.32 Moses mosissimus saith Luther killeth But