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A91845 The second part of the vanity & childishnes of infants baptisme wherein the grounds from severall Scriptures usually brought for to justifie the same, are urged and answered. As also the nature of the divers covenants made with Abraham and his seed, briefly opened and applied. A.R. May 3. 1642.; Treatise of the vanity of childish baptisme. Part 2 Ritor, Andrew. 1642 (1642) Wing R1541; Thomason E59_5; ESTC R3120 27,552 31

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any rule for baptizing They yet further say that Infants were then members of the Church and do demand when they were cast out To which I answer that they were cast out when the Iewes Church State and old Covenant was abrogated by the comming of Christ and preaching of the Gospell and planting other Churches farre different from that of the Iewes in many respects That constituted upon nature and the naturall seed of Abraham this upon grace and the spirituall seed of Abraham That therefore termed Israel according to the flesh and of the Circumcision of the flesh this Israel according to the Spirit and of the Circumcision of the heart Rom. 2. 28 29. Rom. 9. 6 7 8. Col. 2. 11. That a state of servants and Bond-men so as in that state an heire or Beleever differed nothing from a servant though be were Lord of all but was under Tutors and Governours untill the time appointed of the Father which is the comming of Christ in the flesh and his setting up the state of Churches under the Gospell which is a state constituted not of Servants but of Sonnes and Free-men this is plaine Gal. 4. 7. first verses and is also evident by Christ his discourse with the naturall Iewes Io. 8. 31. for Christ there tells them That if they continue in his word they then were his Disciples indeed and should know the truth and the truth should make them f●ee They answered that they were Abrahams seed and so were free already and were never in bondage to any man Christ then tells them That whosoever committeth sinne is the Servant of sinne and the Servant abideth not in the house for ever but the Sonne abideth for ever If therefore the Sonne make you free you shall be free indeed I know yee are Abrahams seed but yee seeke to kill mee because my word hath no place in you If you were Abrahams Children yee would doe the works of Abraham but yee now go about to kill mee a man that hath told you the truth which I have heard of God this did not Abraham yee are of your father the Divell and the lusts of your father yee will doe As if Christ should have reasoned with the Iewes thus it is true yee are indeed the naturall seed of Abraham and by that your naturall birth and circumcision of your flesh yee were admitted free and did abide as Members of Gods Church or House in that State under the old Covenant or law whereof Moses being a servant was the Mediator which state was but a state of bondage for Abrahams nature could produce no other but servants of sinne such as your selves are and such must not abide in the house for ever nor stay therein any longer but must be cast out for I am now come to abolish that old and first Covenant and to establish a better new and second Covenant Hebr. 7. 18. 19. and 8. 13. and 10. 9. whereof I my selfe being the Sonne am the Mediator If therefore yee will be free indeed and be made subjects of this Covenant and State which I am now to set up your naturall birth serves not to admit you but you must be borne a new of the spirit and so by faith become the true seed and heires of the promise Gal. 3. 7. 29. without which yee cannot be admitted into this State for the promises were made to Abraham and his seed not to seeds as of many but to seed as of one which is my selfe Gal. 3. 16. If therefore I make you free yee shall be free indeed and then you shall abide in the house for ever being made sonnes of God by faith in mee Gal. 3. 26. For the promise that Abraham should be heire of the world was not to him or to his seed by nature or through the law but through the righteousnesse of faith for if they you Israel according to the flesh that are of the Law be heires then faith is void and the promse is made of none effect Rom. 4. 13. 14. And my comming in the flesh would be made utterly frustrate for if the Law could have given that life promised then Righteousnesse should have beene by the Law but the Scripture hath concluded all under Sinne that the Promise and righteousnesse by faith in me should be given to them and to them onely that believe Gal. 3. 3 21. 22. And that this is so is evident by the Covenant of circumcision made with Abraham and you his naturall seed which was also a signe received by him as a seale that Righteousnesse should be by the faith which hee had when hee was yet uncircumcised that so hee might become the father of all Believers that Righteousnesse might be imputed unto them all whether they be circumcised or uncircumcised for now all is one in mee Rom. 4. 11. 12. You see then how that Covenant of circumcision made with Abraham and you his naturall seed was to be an everlasting Covenant in your flesh to wit in mee who was to come of your flesh Gen. 17. 13. And to this end also to this Covenant of circumcision was the Covenant of the Law added not to bring righteousnesse to you but to shew you your unrighteousnesse was to be unto you a Schoole-master with all it's Ceremonies and Shadowes to point out mee untill I should come but now that faith and I that promised seed and true sonne and heire being come you are no longer to be under a Schoole-master but are all to be sonnes and heires with mee onely by faith Gal. 3. 18 19. 23 24 25 26. And which was also prophesied Hab. 2. 4. That the just by his faith should live by which you may plainly see how that circumcision was to you naturall Iewes both a Covenant and yet also but a signe Gen. 17. 11. of another Covenant to wit of that everlasting Covenant made with Abraham and all his spirituall seed and of that everlasting inheritance promised them Gen. 17. 7. 8. which is only to be enjoyed through faith therefore yee cannot be admitted into this State to be partakers in this new and everlasting Covenant and Gospel priviledges which I am now about to establish but are to be cast out as servants and not to abide in the house any longer and this your casting out was long since prefigured to you by Abrahams casting out Ismael the sonne of the bond-woman and borne after the flesh together with his mother who were figures of the Law and old Covenant and all it's sonnes which are Israel according to the flesh to be cast out and not to be heires with Isaack the sonne of the free-woman and borne by promise who were likewise figures of this new Testament and also the spirituall seed which I am now to establish and bring in as the onely and true heires and children of the promise Gal. 4. 22. c. of which sort you are not for if you were Abrahams seed in this sense yee would then doe the
one and alike in Christ Iesus as may appeare by these Texts Rom. 10. 11. Collo 3. 11. Gala. 3. 28 5 6. And as none then without this legall and outward holinesse ought to partake of those legall performances and worship nor be admitted thereunto without being first circumcised in the flesh and so made legally holy Exo. 12. 48. So now none are acceptable or ought to partake of the Gospell worship and Ordinances without the Circumcision of Christ which is of the heart and Spirit Col. 2. 11. Rom. 2. 28. 29. And this inward Spirituall truth was Typified by that outward fleshly shaddow Hence therefore I will conclude that the Apostle meant no such kinde of holinesse in this place for the beleevers children to have Nor is there any such kinde of holinesse now in the world amongst men nor is this or any other kinde of holinesse save only that true holinesse that accompanies the new creature avaylable to Baptisme Object If it be objected that in respect of Iustification it availeth nothing but to Baptisme it may Answ To this I answere that which availes to justification and Salvation doth according to the rule only availe to Baptisme for if thou beleevest with all thy heart thou art justified Act. 13. 39. and shalt be saved Act. 16. 31. and mayest be Baptized upon the same and no other grounds Act. 8. 37. Object Here they object and say that all that were Baptized by the Apostles themselves were not saved therefore this is not so Answ To which I answere and grant● that all Baptized by the Apostles were not saved and yet deny the consequence by distinguishing betweene the rule by which they are to be Baptized which is infallible and the judgements of men who are fallible and may be deceived in applying this rule yet it followes not but the rule being of God is still as infallible as God himselfe is for all that beleeve shall be saved which is true as God himselfe is true yet all who are judged by Beleevers to beleeve do not beleeve and therefore are not saved This fayling then here is not in the rule but in their judgements who are but men and can judge only in the outward appearance by their fruits yee shall know them Mat. 7. 16. and cannot judge as God who only knoweth the heart 1 Sam. 16 17. Jer. 17. 10. But in the Baptizing of Infants the case is farre otherwise yea quite contrary who will or can faile in judgeing an Infant to be an Infant the fayling therefore here is in the rule it selfe and so the fault and sinne in the appointer of such a deceivable rule This therefore cannot be of God who is truth it selfe but must be of man For let God be true and every man alyar And when doth he shew himselfe more vainely to be so then when he goeth about to set his posts by Gods posts and when he teacheth for Doctrines his own vaine and lying traditions such as this is And here I cannot but take notice of an expression of a learned Mr. Dan. Rogers in his Treatise of the two Sacraments Chap. 5. and able Author of our times his words are these viz. I take the Baptisme of Infants to be one of the most reverend generall and uncontroled Traditions which the Church hath and which I would no lesse doubt of then the Creed to be Apostollicall although I confesse my selfe yet unconvinced by demonstration of Scripture for it Where we may see he acknowledgeth the Baptisme of Infants to be a Tradition of the Church yet reverend generall and uncontrouled And was not the Beast reverend when worshipped And generall when all the world worshipped him And also uncontrouled when it is said who is able to make warre with him But he saith he would no lesse doubt of the Baptisme of Infants then the Creed to be Apostolicall No more would I doubt thereof if I could be convinced by any demonstration of Scripture for it but seeing demonstration of Scripture neither to us is nor by him can be produced for it I doe and must remaine still unconvinced with him and must needs take it to be but a meer humane device Nor is this Author alone in deeming the Baptisme of Infants a Tradition for many of the Antients with him have so declared it Origen calleth it a Ceremony or Tradition of the Church In Levit. Hom. 8. In Epist ad Rom. Lib. 5. Augustine calleth it a common custome of the Church De Baptismo contra Dona. Lib. 4. Chap. 23. Et de Genesi ad Literam Lib. 10. Chap. 23. Erasmus Lib. 4. de Rat●●ne Concio saith that they are not to be condemned that doubt whether childrens Baptisme were ordained by the Apostles c. Eckius calleth it a commandement and Ordinance of man In Enchiridion The Papists themselves from whom we derived the Baptizing of Infants openly professe That the Baptisme of Children and Infants is grounded upon Tradition and not upon Scripture Bellarmine Lib. 4. de verbo dei Chap. 9. cited by Willet Synopsis Papismi t●e 12. Gen. Contro of Bapt. Quest 8. And herein Bellarmine agreeth with Pope Gregory the fourth who calleth it a Tradition of the Fathers In decretis distinct de Consecrat The practise of this appeares to be forced upon all people by the authority of counsells for Ex consilio Milevitano cui interfuit Augustinus et Anselmus Romae Ecclesiae Legatus It is also our will that all those that will not that children which are new borne from their Mothers wombe should be Baptized to the washing away of originall sinne be excommunicated Concerning the time when Infants Baptisme was first invented Luther in his Booke of Anabaptisme acknowledgeth that it cannot be proved by Sacred Scripture that childrens Baptisme was instituted by Christ or begun by the first Christians after the Apostles for one thousand yeares since it came to be in use in the church and was established by Pope Innocentius But Cassander in his Booke de Infantium Baptismo saith That it came to be used by the Fathers which lived three hundred yeares after Christ and his Apostles The end for which the Baptisme of Infants was thrust upon the world is seene In Tuicensis de divinis Officijs Lib. 4. Chap. 18. In times past the children in the Churcb were throughout the whole yeare instructed in the word and at the Feast of Easter to repeate their Faith which they were to make confession of at their Baptisme But that Christendome might increase and be filled with the word of God this was the colour and pretence under which it was foisted in like as all other Antichristian devises have their cloaks and holy pretences The Church hath thought good for mortalities sake that the Children of Christians should be timely baptized With this Author Iohannes Bohemius Lib. 2. de Gentium Moribus doth some what agree when he saith That in times past it was the custome to Administer Baptisme