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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

workes of Abraham but yee seeke to kill me who tell you the truth this did not Abraham I must therefore tell you whose children you are yee are of your father the ●●v●ll and his workes yee doe repent yee therefore and bring forth fruits worthy amendment of life and thinke not to say with your selves you have Abraham to your father for now the Axe is laid unto the root of the tree and every tree that bringeth not forth good fruit is to be hewne downe and cast into the fire Matth. 3. 10. 11. which is you must not now thinke to profit your selves by pleading your naturall descent or birth from faithfull Abraham But you must be borne againe and have faith in your owne person as he had and doe the workes which he did else you are to be cut downe and cast out as unprofitable trees for now every naturall branch of all that natural tree or stocke of you Iewes whereof Abraham is your roote if it be not transplanted by my spirit into me the true Vine and so to be inabled to bring forth fruit in mee is to be taken away by my Father the husbandman but such as in me bring forth fruit he will purge that they way bring forth more fruit Jo. 15. 1. 2. Now then to shut up all put case it be granted which is not true that all the children of Believers are those to whom the promise belongeth are within the Covenant are elected yea and had faith also yet notwithstanding can they not warrantably be baptized untill they doe manifest and declare the same by profession this is apparent by the doctrine and practice first of Iohn Matth. 3. 6. 8 9. Mark 1. 4. Secondly of Christ and his Apostles Ioh. 3. 22. compared with 4. 1. 2. Act. 2. 38. 41. and 8. 12. 36. 37. and thirdly by the tenor of the Commission Matth. 28. 29. Mar. 16. 15. 16. 1. By this we may partly see the grosse mistake of all such great Clerks of our times which confound these two Covenants of Law and Gospell and make them both as one in substance and different onely in circumstance as in administration or in degrees the one more darke the other more light c. whereas indeed they are no lesse different then old and new workes and faith nature and grace then the Administration of condemnation and the administration of righteousnesse or than the letter killing and the spirit giving life 2 Cor. 3. 6. 7 8 9. or than a state of bondage and a state of sonnes Gal. 4. 21. c. And from hence this errour comes that in their teachings and writings they make such a kinde of hodge podge of the doctrine of the Gospell and so intermix Grace and Workes Truth and Error and distill thereby such a spirit of giddinesse into the hearts of their hearers that for the most part they walke in a circular maze or as in a twilight left between legall terrors and Gospel hopes betweene consolations and consternations of spirit all the dayes of their lives and never come to find that spiritual life brought to light by the glorious Gospel nor that rtyumphant state of son-ship and freedome purchased them by Jesus Christ through faith in his blood The Apostle tels the Church of the Romanes Chap. 6. 14. That sinne should not have dominion over them the reason hee addes because they were not under the Law but under grace whence it is evident to be under the Law is to be under the dominion of sinne and consequently of death Now therefore by how much any by their teachings doe confound Law and Gospell by so much they seeke to bring us or rather deteine us in Bondage to sinne And hence also followes that grosse error of admitting of Infants and a naturall seed as right Subjects of Paptisme and of the Gospell Priviledges These two errors like Hypocrites Twynnes smile and weep stand and fall together For if the doctrine of free grace by Iesus Christ in its native luster were once distinctly set out and the Spirituality thereof in its fullnesse of Beauty and glory clearely laid open It would then evidently appeare to all men that none ought to partake of such a spirituall estate and worship without being made sutable thereunto by Regeneration manifested by their Faith and Obedience to the Gospell But how sutable such Spirituall worship and Churches would be to a Priestly Levitical gay Clergy let the wise judge I cannot but much suspect that they do finde farre more sweetnesse and relish in their revenewes of hundreds per annum gleabes tithes c. Though it be from the world in a Church then they have hopes to finde in any thing from any such Church in the world I conceive therefore that there is no more hope to see that Tribe stoope so low or forget themselves so much as to owne and beare witnesse to this truth then there is to see them to allow the Doctrine and Practise of blessed Saint Paul Act. 20. 17. 34 35. to be now of use and immitation in our times or then to allow the speeches of Iesus Christ Mar. 12. 38 39 40. Luk. 11. 44. 52. Mat. 15. 14. To appertaine aswell to the Clergy of this Age as to them of any former age yea and aswell as to the learned Scribes c. of whom they were immediately spoken Wherefore to prevaile with these men in this point there is yet one Argument onely wanting to wit certaine revenews of 3. 4. or 500. per annum for each of them with which Argument I doubt not But one might convince the Judgements of a hundred in one day easier then a hundred can one in a whole yeare without it So prevalent is the world with our corrupt natures as by dayly experience is seene But these Arguments are of the earth earthly and sutable to earthly affections which men ought to mortifie and to have their conversation in Heaven Phil. 3. 19. 20. Col. 3. 2 3. And seriously to consider Christs Arguments who reasons quite contrary telling us of denying our selves and taking up our Crosses dayly Luk. 9. 23. Of being sent as Sheep amongst Wolves Mat. 10. 16. Of being hated of all men Mat. 10. 22. Of suffering hunger and nakednesse 1 Cor. 4. 11. 2 Cor. 11. 27. Persecution tribulation affliction reproach imprisonment distresse yea death it selfe for his sake Mat. 24. 9. Io. 15 20. Luk. 21. 12. 2 Tim. 3. 12. 2. Cor. 6. 4 5. and 12. 10 And that except we first count our Costs and forsake all for Christs sake and the Gospells we cannot be his Disciples here in this world nor raigne with him in the Kingdome and world to come Luk. 14. 26 27 28. 33. Io. 12. 25. 2 Tim. 2. 12. 2. And from confounding of these two Covenants and States of Law and Gospell ariseth another great error and that of no small consequence For from hence as I conceive the Papists have brought in many disorders into

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