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A12284
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A censure upon the dialogue of the Anabaptists intituled, A description of what God hath predestinated concerning man ... By Henry Ainsworth.
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Ainsworth, Henry, 1571-1622?
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1623
(1623)
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STC 226; ESTC S100100
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65,025
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70
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not of Moses but of the fathers Iob. 7.22 Secondly the covenant which circumcision sealed was that the Lord would be a God to Abraham and his seed Gen. 17.7.10 this was the covenant of the Gospell Heb. 8.8 10 Rev. 2 1.3 Thirdly Circumcision was the seale of righteousnesse of faith Rom. 4 11 but the Law is not of faith Gal. 3.11.12 therefore circumcision was a seale of the Gospell promised a seale of the covenant of grace Wheras thâ—y say the new covenant is not made but with the one seed Gal. 3.16 it is true maketh against them for that one seed is there shewed to be Christ not Christ in his own person onely but Christ with his Church which make one mystical body 1 Cor. 12.12 Eph. 5.30.31.32 Now the infants of the Church are by the covenant of grace of the body of Christ even as by nature they are of the body and stock of Adam as before in the treaty of Originall sin we haue proved by Rom. 5 so that the new covenant is made with them also and therefore the seal of that covenant is due unto them now as it was in Abrahams daies Nâ—xt this they goe about to proue That the covenant wherof circumcision was a signe Gen. 17 was not the same which we haue now in the Gospell because the Lord sayth it is not the same Jer. 31.31 Heb. 8.6 it is a new covenant that we haue under the Gospell Answ. It is no marvell though these men so often slander us vvhen they dare belye the Lord himselfe Neither doth the Prophet nor the Apostle in the places by them cited or any where say that the covenant vvhich Abraham had and vvhich vvas sealed to him by circumcision is not the same which we haue I haue before proved them to be one in substance by Gal. 3 and Rom. 4.11 The covenant spoken of by Ieremy was made vvhen God took them by the hand to bring them out of Aegypt Ier. 31.32 Heb. 8 vvheras the covenant vvith Abraham was many yeares before Gal. 3.17 Therefore the covenant made vvith Abraham by promise is the same that we now haue by performance and confirmation of that promâ—se Luk. 1.54 55 72 73 Rom. 15.8 Againe they say though Abraham himselfe had the covenant of grace promised him by which promise he had salvation in the Mâ—ssiah to come yet haâ— he not the ordinâ—â—â—â—s of the new covenant which wee haue and therefore none of his seed in the flâ—sh could be partakers of that which he had not himselfe Answ. They grant enough to their own condemnation for if Abrahams covenant was of grace and salvation by Christ then vvas it not of the Law as before they pleaded for that causeth vvrath and damnation Rom. 4.15 Gal. 3.10.12 We plead not for the same external Ordinances or manner of outward â—ispensation but for the same substance of the covenant which was of faith not of works and so of the Gospell not of the Law as Paul teacheth us Rom. 4. Gal. 3. The Israelites Passeover of the Lamb and our Passeover Christ their feast of unleavened cakes and ours 1 Cor. 5.7.8 differ apparantly in the outward Ordinances So their bread of Manna from heaven ours of wheat from the earth their drink of vvater from the Rock ours of wine from the Grape in the supper of our Lord how greatly doe they differ in the outward things yet were they the same spirituall meate and drinke both to them and us even Christ as the Apostle teacheth 1 Cor. 10.3.4 So Circumcision and Baptism differ much in the outward rite and signe but not in the substance or thing signified Yet cease they not their idle contention but further say concerning us They speake untruely in saying that the covenant which this new is not like is that Law given upon mount Sina Exod. 19. not that in Gen. 17. Marke the words in Ier. 31 Heb. 8 Not like the covenant that I made with their fathers when I tooke them by the hand to bring them out of Aegypt which is mentioned in Exod. 3 not Exod. 19 then did God appeare to Moses and commanded him to take them by the hand and lead them out of Aegypt where the covenant is mentioned in ver 6 I am the God of thy fathers Abraham c. I am come to deliver them c. to bring them into a good land c. which promise was made unto their father Abraham Answ. The untruth and ignorance is in themselues that so reason For there was no covenant made in Exod. 3. Let the place be veiwed Though if there had then a covenant been made it were nothing to our purpose because Abraham was dead many yeares before and we reason of the covenant made vvith him and his seed whiles he lived Gen. 17. But in Exod. 19.5 c. treatie is of a covenant to be made in Exod 20 c. the Lawes are promulgated In Exod. 24 7 8 the covenant is made up and dedicated And that this was that first and old covenant which should be abolished as Ieremy foretold the Apostle doth plainly manifest For having shewed the promise hereof in Heb. 8.8 13 hee prosecuteth the same matter in Heb 9 shewing the differences between the first covenant and the second or the old and the new and how a covenant or testament must be confirmed by bloud and death vvhich for the new was by the death of Christ Heb. 9.15.16 and for the first it vvas with the death bloud of bullocks and goats vvherewith Moses sprinkled the people v. 18 19.20 And this was that action recorded in Exod 24 done at mount Sina Moreover obserue here these mens fraud Ieremy speaketh of a covenant made they tell us of a covenant or promise mentioned in Exod. 3 as if to make a covenant when they came out of Aegypt and to mention a covenant or promise made many yeares before with Abraham in Canaan were all one That which is alledged of the land of Canaan promised in Gen 17 8 is true as a type or figure but not as the maine thing there intended For Abraham himselfe had no inheritance in the land of Canaan no not so much as to set his foot on Act. 7.5 how then did circumcision seal that to Abraham vvhich God never performed to him Is not this to make Gods promise to him vaine The Apostlâ— is a better expositor who saith that circumcision sealed to him righteousnesse of faith which he had before Rom 4.11 and telleth us how by faith Abraham soiourned in the land of promise as in a strange Countrie and looked for a heavenly citie and countrie which he understood to be figured by that earthly land Heb. 11.9.10.16 And if â—hâ— possâ—ssion of Canaan was that vvhich circumcision sealed then Abrahams servants yea and all his sonnes by Keturah and all prosâ—lytes of other families that were circumcised were deluded with a vaine promise seeing none of all these had ever inheritance
14.24.25 compared with Psal. 77.16.17 c. and they may see there vvas vvater enough in the clowd and they will not say I think that there vvas no vvater in the sea All outward baptising or washing must be with water or some other liquor If they were not baptised with water vvhat other liquour were they baptised in not vvith bloud as in the Baptisme of suffering death for Christs sake which they impertinently mention Not vvith vvine or strong drinke for they found none such in the wildernesse If they can shew nothing but water to baptise them in let them deny no more for shame that they were baptised with water God spake to our fathers by the Prophets at sundry times or in sundry parts as it vvere by peice meale as the Apostle teacheth Hebrew 1.1 By Moses he shewed how the clowd removed from before Israel and stood behind them as they passed through the sea and gaue them light but vvas darknesse to the Aegyptians and from this fierie cloudie pillar the Lord looking troubled the Aegyptians and took off their charret wheeles that they draue them heavily Exod. 14.19.20 24.25 This being briefly and obscurely told by Moses God after inlargeth by Asaph another Prophet vvho sheweth the manner of it how not onely the vvaters of the sea saw the Lord vvhen they fled and parted but the clouds also from aboue poured out vvater vvhen they rained the skies sent out a sound by thunder c. thus the ground being softned vvith the raine occasioned the charret vvheeles of the Aegyptians sticking in the mire to fall off and hindred their pursuit Psa. 77.16.17 c. After this the Apostle taught by Gods spirit manifesteth the mystery which before was kept secret namely how this passage under the cloud which rained and through the sea was a baptism to the Israelits even as Christian mens washings in rivers or vessels was a baptisme to them And as the manna which Israel ate and vvater from the rock which they drank vvas the same spirituall meat and drink which we haue signified by bread and wine in our Lords supper so their vvashing in the cloud sea and our vvashing in vessels or rivers is spiritually the same baptisme From hence we gather the baptising of our infants by two arguments 1 All our fathers saith Paul were baptised in the cloud and sea therfore say we infants for seeing there vvas no other baptisme but that in the cloud and sea such of our fathers as then vvere infants vvere at that time baptised or else many of our fathers even al the infants of many thousand families vvere never baptised vvhich is contrary to the Apostles doctrine And if infants had baptisme under Moses it cannot vvith any colour of reason bee denied them under Christ. 2. In that the Apostle teacheth us that the extraordinary and temporary sacraments or seales of salvation vvhich Israel had vvere the substance and truth vvhich wee now haue though Moses doth not so express it followeth upon like ground that their ordinary seales namely Circumcision and the Passouer vvere the same in truth and substance vvith baptism and the Lords Supper vvhich vve now haue And being the same as infants had circumcision then so they are to haue baptisme now Secondly vvheras they say that of Moses was called baptisme by comparison as if it were not properly baptisme they swerue from the right way it was as truely and properly baptisme to them as ours is to us though the manner of administration differ even as their Manna and vvater vvere as truly and properly the sacrament of Christs body and blood to them as bread and wine in the Lords supper are to us Otherwise the Apostle should not say truly that hey vvere the same 1. Cor. 10.3.4 Thirdly Noes ark is not called the figure of baptisme as these corrupters of scripture tell us but baptisme sayth the Apostle is a like-figure or antitype 1 Pet. 3.21 So that the saving by water of eight men in the Ark was a type or figure and the saving of a few now by vvater in baptisme is an antitype or like figure both of them figuring salvation by the death of Christ. Fourthly neither do these men set down the reason fully and rightly why they are sayd to be baptised namely because the cloud and sea was their safetie as Noes ark was for though it may in some sense bee granted that these were thâ—ir safetie as baptisme is our safetie for it is sayd to saue us 1 Pet. 3.21 yet properly thâ—y were sayd to be baptised in the cloud and sea because they were in them sacramentally washed from their sins planted together in the likenesse of his death buriall and resurrection as we are now by baptisme Rom. 6.3.4 5. The cloud served them for three users 1. to protect and keep them safe Esai 4.5.6 2 to guide them in the way that they should go Numb 9.17 c. Exod. 13.21 and these two were ordinary 3. to baptise them by powring down water and this was extraordinary and but one time in the red sea for ought we finde And in this respect Paul sayth they were baptised in it Fiftly their last speech of inioyning infants to suffer persecution as well as to baptise them is spoken vvith a wry mouth for as vve enjoyne not infants to bee baptised though we baptise them so can we not enioyne them to suffer persecution But this we say and know as infants are baptitised into Christ so oftentimes they suffer persecution for Christ being with their parents afflicted imprisoned banished c. yea and bereaved of life it selfe so that they haue even the baptisme of blood or martyrdome also Wheras we find mention of whole housholds to haue been baptised by the Apostles from which example it is probably gathered that infants also were baptized Against this they dispute thus 1. There are many housholds in which there are no infants Ans. This is true and it is also true that in many there are infants Therefore this argument is propounded but as probable not as certaine 2 They say It is most sure as the Apostles practised in one houshold so they practised in all But in the Iaylors house they baptised such as they preached the word unto and such as beleeved Act. 16.31.34 and this is most plaine that infants cannot heare nor beleeue c. Ans. It is not most sure but altogether unlikely as themselves I think will acknowledge For there is no likelihood that all housholds to whom the Apostles preached did beleeue every one in them though some did And they grant that none but beleevers were baptised So then if the goodman of the house and the men onely beleeved there none but men were baptised if women onely beleeved they onely were baptised Therfore the Apostles practise was not alwayes alike in respect of the persons that they baptised So for infants such houses as had none wee easily grant