Anabaptism routed: or, a survey of the controverted points: Concerning [brace] 1. Infant-Baptisme. 2. Pretended necessity of dipping. 3. The dangerous practise of re-baptising. Together, with a particular answer to all that is alledged in favour of the Anabaptists, by Dr. Jer. Taylor, in his book, called, the liberty of Prophesying. / By John Reading, B.D. and sometimes student of Magdalen-Hall in Oxford.

CHAP. VI.

Anabaptists Arguments for their dangerous practice of Re-baptizing examined and answered.

THE malitious Serpent (ever attempting to poison or trouble these sanctuary-waters, obstructing, or hin∣dering their effect, lest they should heal sin-wounded souls) somtimes moved Pelagius, Donatus, and others, reviving their errors, to deny the most innocent children, of believers bap∣tism; sometimes he teacheth them to except against the man∣ner of baptizing,* 1.1 as if the vertue of the Sacrament depended on the quantitie of the element, and not solely on the Ordinance and power of God working thereon: sometimes he causeth deluded peo∣ple to annul their baptism, and in effect, to re∣nounce their faith, and Christ, whom they had sacramentally put on in baptism, by receiving a second, third, or iterated baptism: we read that the〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉baptized every day, sup∣posing that their former baptisms were made void by any sin after committed: on which fancie, possibly the Novatians* 1.2 thought that baptism ought to be deferred to the end of their lives. Auxentius the Arrian taught that baptism ought ro be iterated: the Marcionites baptized their disciples three times: The Anabaptists rebaptize bap∣tized Infants coming to age, and affirm that the assuming of

baptism in ripe years, by those who were washed in Infancie, is not a renouncing baptism—but a firmer avouching thereof according to Christs mind; errors are fruitful; one absurdity granted, many will readily follow: they think, first that Infants having no present actual faith and repen∣tance, not present use of reason to understand the Gospel preached, are not as such to be baptized; but, until they ••ome to years to be taught and to make profession of their faith and repentance, to be kept from baptism; and that so Infant-baptism is void, and to be esteemed no bap∣tism.

Secondly, they dream that those who are not dived under water, are not baptized, and therefore they rebaptize them who were baptized in Infancie; though that ground may often fail them, because some have been baptized by im∣mersion. Now that which hath been said on our part is enough to satisfie those in those things,* 1.3 who are not wilful∣ly bent with Simo in the Comedian, rather to erre then to be directed by any. Therefore to avoid repetitions, let the issue be, if Infant-baptism, in the name of the Father, the Son, and the holy Ghost, either by washing, sprinkling with, or dipping into water, be indeed a compleat and warrantable baptism according to the institution of Christ; then Ana∣baptists rebaptizing, do impiously seduce and teach simple people to renounce that baptism by which they had, at least sacramentally, put on Christ, and thereby were re-admitted into that Church out of which can be no salvation. And let the prudent Reader judge, whom I herein refer to an impartial and serious consideration of that which hath been said: which being proved, the Anabaptists whole fabrick of dowsing and rebaptizing falleth heavily on their Dippers heads.

The Church of Christ holds,* 1.4 that Infants of enchurched Parents, or others of yea••s converting to the faith, being once sprinkled, washed, or dipt, in the name of the Father, the Son, and the holy Ghost, according to Christs institu∣tion,

ought not on any pretence to be rebaptized. I say thus baptized according to the ordinance of Christ, because the Samosatenians, Sabellians, Marcionites, Arrians, or the like, who any wayes opposed the holy Trinity, or denied any persons thereof, did not baptize according to the prescript of Christ; and therefore in case any of their disciples con∣verted, the true Church baptized them; because the for∣mer pretended baptism was not according to the Ordinance of Christ (and so no true baptism) it being the peculiar prerogative of Christ to appoint the seals of his own Cove∣nant of free Grace and mercie with man.

But the Anabaptists after their manner, object:* 1.5

We are regenerate, not only by Baptism, but also by the Word, Ephes. 5. 26. 1 Pet. 1. 23. but the Word is often repeated, and therefore so may baptism.

We answer, 1 The word mentioned, Eph. 5. 26. is that, which comming to the element, makes the Sacrament, as Chrysostom wel interpreteth, that he might sanctifie and cleanse it with the washing of water,* 1.6 by the Word. What Word? (saith he) why, this, In the name of the Father, of the Son, and of the holy Ghost: that Word which coming to the element makes the Sacrament, ought not to be more re∣peated then the Sacrament it self, because it is essential thereto.

2 The regeneration of man, is only one, whose principal efficient cause is the holy Ghost: the means or instrumental causes, on Gods part, are the Word and Sacraments; on our part, faith which the holy Ghost begetteth, encreaseth, and confirmeth ordinarily by those external means. There∣fore when they are baptized, who were before regenerate by the Word, as a spiritual feed, they have not need of any other regeneration, nor can they be twice regenerate; but then baptism is to them an obsignation and confirmation of their regeneration.* 1.7 So Abraham first believed (as so, was regenerate) and afterward was sealed. So Cornelius spiri∣tual sanctification preceded in the gift of the holy Ghost, and then he received the Sacrament of regeneration, to con∣firm the same to him. But when the elect, who being bap∣tized,

dye in their infancy, it is certain that they are re∣generate by the Sacrament, without the ministry of the word preached unto them, whereof they are not capable, who yet without regeneration, could not enter into the Kingdom of God, John 3. 5. And if the baptized Infant live to be capable of teaching, and so receive the word, as that it begets in him actual faith, repentance and obedience to God, then that word is as Sincere milk, to nourish and confirm, not to regenerate, but to promote the degrees of regeneration, producing that faith and the fruits thereof sowed in baptism, to a clearer and more evident maturity. So was it in Isaac, who was first regenerate by the seal of the righteousness of faith, which was after he came to years nourished and confirmed by the word preached unto him: So that though the word in the ordinary dispensation thereof, be often repeated, and doth by many degrees promote our regeneration, and cause us to grow to a bet∣ter stature and strength, according to our measure in Christ, of which we have continual need, yet it follows not thence, that baptism may also be iterated; no more, then that a man may be often born into the world, because he is often fed, and groweth up by degrees, and divers accessions to his stature.

Though corporal generation or birth,* 1.8 be naturally but one, yet may it be supernaturally iterated: Yea, so shall it be in the resurrection which our Saviour calleth Rege∣neration••* 1.9 Matth 19. 28.

We answer: 1. The present question is concerning re∣generation in this life,* 1.10 not of that which shall be in the new age, as the Syriac hath it; that is, in the world to come.

2. Christ there calleth the resurrection regeneration, to teach us who have received the first fruits of the Spirit, in our regeneration, that admirable thing which shall come to pass in our resurrection;* 1.11 for so shall our flesh be, as it were born again by incorruption, as our soul is now rege∣nerate by faith in Christ.

3. That regeneration in the end of the world shall be but once; therefore by proportion, regeneration in this world by baptism, must be, can be but once.

The spiritual death to sin,* 1.12 is by many acts of regeneration, as examination of our selves, daily renewing our repen∣tance, beating down our bodies by fasting, prayer, humi∣liation, and rising again to newness of life in our en∣creases of faith; and growth in holiness is by sundry acts of the Spirit regenerating, and making our endeavours effectuall in the use of the means, as hearing, pray∣ing, receiving the Sacrament: In and by these is rege∣neration;* 1.13 therefore not one, nor only once: Add hereto, that we are baptized into remission of sins, which being daily, we have need of daily remission, and therefore of Baptism.

We answer: 1. That dying to sin, and rising to new∣ness of life, are the certain effects of regeneration; and therefore it may conclude, that where these are, and their several acts appear, there undoubtedly is Regeneration: But it can no more conclude divers Regenerations, then the divers acts of a living man, can prove that he had several Generations or Births, because these prove that he liveth.

2. Our need of daily pardon for our daily sins may con∣clude our daily need of repentance,* 1.14 as our Saviour taught us; but it concludes not any necessity to iterate our Bap∣tism, but rather the contrary,* 1.15 because the Covenant of God once sealed to us in Baptism (for the free remission of all our sins, through the inestimable and never dying∣merit of Christs death, into which we are implanted by Saptism) is unchangably perpetual; and the condition of our comfortable assurance of pardon, cannot be iteration of our Baptism, but renewing of our repentance, and amendment of our lives, which demonstrate our faith to be lively. See Jer. 3. 12, 13. Ezek. 16. 60. Nor doth that hinder which some object; Some hypocrites receive the seal, therefore they have need to receive it again, that they may obtain the fruits thereof, which believing they shall have;

It follows not, that they ought to be baptized again, but that they ought to be sincere, and to repent of their hy∣pocrisie, and then the seal formerly received, shall be effectual for them to Remission of sins and Salva∣tion.

Spiritual death in sin,* 1.16 is by many acts; and Regeneration is a rising again from the same; which in the regenerate, who also often fall, must and is often to be iterated; therefore Regeneration may and must be iterated, and consequently, so must Baptism, the Laver of Regene∣ration.

We answer; 1: The acts of Regeneration are many, but that proves not pluralities of Regenerations, more then many acts of life prove many lives of one and the same person, as we said.

2. As many wounds, or other concurrent causes of death, conclude not many deaths of one and the same person, so 'tis here; many sins wound and spiritually destroy the soul, yet are there not more deaths then lives of one man; for death is a privation of life: So that our often falling into sin, concludes only a need of frequent renewing our repentance; and hath been shewed.

That which the Apostles of Christ did,* 1.17 that we may do in the work of the Ministry: But they rebaptized, as may appear Acts 19. 4, 5. therefore we may re∣baptize.

We answer. 1. This main argument which the Ana∣baptists have, is built, as the rest, upon a meer mistake of that Scripture S. Luke thus relateth, Then, said Paul, John verily baptized with the baptism of repentance; saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this (to wit, that which John spake) they (that is, the people men∣tioned verse 4. which heard those words of John B.) were baptized; that is, by John B. or his Disciples, not by Paul; for he is only said, verse 6. to have laid his hands upon them, that they might be confirmed in their receiving the extraordinary gifts of the Holy Ghost, of which those

Disciples to whom Paul there spake, had not before that time, so much at heard, verse ••.

2. There was no difference in substance or signification between the Baptism of John B. and that which was ad∣ministred by the Disciples of Christ,* 1.18 as hath been shewed.

3. It is not said in the cited place, that Paul baptized them; but onely, that he laid his hands on them (as we noted.) Add hereto, that his self saith,* 1.19 That he baptized only Crispus and Gaius, and the houshold of Stephanus; but besides, he knew not whether he baptized any other. Now Crispus was a Corinthian, Gaius a Macedonian,* 1.20 and Ste∣phanus of Achaia, I Cor. 16. 15. but 'tis apparent that these Disciples mentioned Acts 19. were Ephesians, verse I. and Ephesus a City of Asia, Rev. I'II. therefore he bapti∣zed them not; and so here was no rebaptizing.

4. These words (When they heard this) do not at all re∣late to the speech of Paul there historified, but unto the preaching of John B. for if otherwise, it would follow, which the Papists affirm, that Johns baptism was not the same with the Baptism of Christ; and consequently, that Christ whom John baptized, and we, baptized by the suc∣cessors of Christs Disciples, are not baptized with one and the same baptism;* 1.21 whereas Christ bare the same circumci∣sion which the Jews, and for substance the same baptism with us Gentiles, that he might declare himself the Savi∣our both of Jews and Gentiles.

The Lords Supper doth no less signifie the blood of Christ for our Salvation,* 1.22 then doth the water of Baptism; nor less represent his death, then doth baptism, in which we are implanted into the similitude of his death and resurrection:* 1.23 But the Lords Supper is often to be ad∣ministred and received; and therefore so is Bap∣tism.

We answer: 1•• There is in Scripture express command

for often administring and receiving of the Lords Supper, I Cor. II. 24.* 1.24 This do in remembrance of me—As often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come: shew us any one such warrant for rebap∣tizing, and this controversie is at an end.

2. The Lords Supper proposeth not any new Covenant with God, but confirmeth that to us, which he made with us in our baptism: But baptism is the Initiatory Seal of our entring into Covenant with God (as it was in circumci∣sion) which Covenant is but one.

3. The vertue and efficacy of baptism in the elect, ex∣tendeth it self to the whole life of the regenerate, and is, as it were, a fountain of living waters, perpetually running to cleanse away the pollutions of sin; so that there need not new or more baptisms, but a daily renewing of our re∣pentance, to which we were in our covenanting with God, at first baptized. As Ambrose saith, after baptism there re∣maineth no remedy but true repentance.

Cyprian and the Councel of Carthage;* 1.25 held, that those who were baptized by hereticks, upon their return to the Church, ought to be rebaptized.

We answer: 1. The question being proposed in the first Councel of Carthage, Whether those who were once bap∣tized, might be rebaptized; all the Bishops answered, God forbid, God forbid; we resolve and determine, that all re∣baptizings, are unlawful, and far from sinc••re faith and catho∣lick discipline. The business which troubled the Churches in Cyprians time was, Whether baptism administred accord∣ing to the lawful form of the Catholick Church (that is, with water, in the name of the Father, the Son, and the Holy Ghost) though by an Heretical Minister,* 1.26 were in∣valid,

and therefore to be iterated. Cyprian,* 1.27 with other Eastern Bishops, affirmed, that there is but one Baptism, which is not to be found out of the Catholick Church. The other orthodox Bishops determined, that baptism which an heretical Minister administred according to the form pre∣scribed by Christ, and practised by the Church, was valid, and not to be iterated. So that indeed, neither Cyprian, nor the rest of that Councel, did maintain rebaptizing, but held that there could be no true or valid baptism out of the Catholick Church; or that it was not baptism which He∣reticks administred. Against rebaptizing, Cyprian speaks clearly, L. I. Ep. 12. on that John 4. 14, applying it to bap∣tism; Which, saith he, is once received, and not again ite∣rated: And in the Canons of the Apostles, there is a se∣vere caution against rebaptizing, If any Bishop or Elder shall again baptize him who had truly received baptism, let him be deposed.

2. We must distinguish between Hereticks (as hath been said) whereof some are such, as that though they err in some fundamental point or points; yet they hold the true form of baptism. Some so erre concerning the holy Trinity, as that in such errour they cannot have with them the true form and essence of baptism: Now there may be true baptism administred by the first sort; and such as are bap∣tized by them, returning to the true Church, must re∣pent, but not to be rebaptized: But those who were pretend∣ed to be baptized by the second sort,* 1.28 as Arians, denying the Deity of Christ, or those Pneumatomachi, Eunomius, and others, blasphemous against the holy Ghost, in case they came to the true Church, they were to be baptized, because there can be no true baptism, where the essentials

thereof are wanting; as the element, and the word con∣stituting the Sacrament; to wit, In the Name of the Fa∣ther, the Son, and the holy Ghost: Baptizing such as have not so been baptized, is no rebaptizing, seeing the first pretended was truly none.* 1.29 Otherwise, the ancient Church did not re∣baptize a repenting Apostate, though he had fallen into the errours of Arrians, Eu∣nomians, or the like, after that he had been baptized by the true Church; and the reason thereof was, that which Chemnitius well observed;* 1.30 as on Gods part, the Covenant which he made with the circumcised Israelites, remained firm and ratified, unto which after their falling into sin, they returned by repentance, so the Corinthians and Gala∣thians having fallen, were recalled by S. Paul, and re∣mitted to the promise and consolation of their baptism formerly received: Therefore as Circumcision was not, so ought not baptism to be iterated.

Notes

• * 1.1

  De Eunomio dicit Epiphanius,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ano••, haeres. 75. N. 6.—Auxentius solvit baptismum Christi—curigit••r rebaptizan∣d••s Auxentius fideles populos putat baptize••os in nomine Tri∣nitatis,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Ambros. l. 5. cp. 32: fine, orat. in Auxent.
• * 1.2

  Novatianus—quos iterati baptismatis la∣be inquinevit. Ambros. de paenit. l. 1. c. 6.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Epiph. haeres. 42. ••o. 3. l. 1.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Mr Tombs exercit•• about Infant-baptism.
• * 1.3

  •••••••••• potius qu••m perducte•• quispiam. Plaut. ••••••stel.
• * 1.4

  ••••••si esset di∣••••••••••, diceret qui semel benè l••tus fuerit: sed ••m non addidit verbum ben•• in∣••icat quia quic quid in Trinitate factum fuerit, benè est, &c. Optatus l.s. See Epiph. haeres. 65. N. 7. ib. haeres. 62. l. 2. N. ••. ib. haeres. 42. N. 2. ib.haeres. 69.
• * 1.5

  Obj. I.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Chrys. hom. 2. in Eph. 5.
• * 1.7

  R••n. 4. II. Vid. Aug. de bapt l. 4. c. 24.
• * 1.8

  Object. 2.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in seeulo no••.
• * 1.11

  Sic enim caro nostra regenera∣bi••ur per incer∣ruptionem, quemadmodum est anim a nossra re••e••erat•• per fidem, Augustin de C. D. l. 10. c. 5:
• * 1.12

  Object. 3.
• * 1.13

  A••••••s ••.••••.
• * 1.14

  Maith. 6
• * 1.15

  ••••r. 31. 34.
• * 1.16

  Object. 4.
• * 1.17

  Object. 5.
• * 1.18

  Vid, d••ctissi∣mum A. R v••t. sum co••tro••••r. To. 2. q. 2. tra. 3. pa••e 26, 27.
• * 1.19

  1 Cor. I. I4. 15 Acts 18. 8
• * 1.20

  Acts 19 29.
• * 1.21

  C••ncil. Trident. Bellarmin, To. 3 de Sacram. bapt, l. 2. c. 20. Vasquez. in 3. Th••. Aquin. T••m. 2. q. 66. a. 2: disp. 140. N. 18. P. Lombard. l. 4. dist. 2. D. Aquin, part. 3, &c.
• * 1.22

  Object. 6.
• * 1.23

  Rem, 6. 4. 5.
• * 1.24

  Verse••••, 6.
• * 1.25

  Obj. 7.
• * 1.26

  Vniversi Epis∣copi dixerunt absit, absit: illicit•••• esse sa••cimus rebaptizationes omnes, & sa••is esse ••ienum à sincerá side & Catholicâ disciplinâ—Concil. I. Carthag. cap. I. Severin. Bin. Concil. To. I.
• * 1.27

  Cyprianus af∣firmabat cum aliis Orientali∣bus Episcopic∣unum esse baptis∣mam, qui extra unam Ecclefiam Catholicam, u•••• 〈…〉〈…〉—(••••ii dicebant) i•••••••• baprisina, r••tum validum, & nequs quain reiterandum •••• quem Minister haereticus juxta formam à Christo praeseriptam & ab Ec∣clesi•• usurpatam, contuliss. Bin ••.T. V. de••t qui vult Augustin. ad Vincent. ••p••18. & de bapt.contr. Donat. 1. 6. c. 2. Hieronyirum contr. Luc••fe∣rian. Baptisnum autem non esse quo haretici utuntur. Cyprian 1. &c. Stephan. 1. 2. ep. 1. quis enim potest dare quod ipse n••n habeat?••••, Cypr. l. 1. ep 12. quod semel s••mitur nec rurs••s iteratur. Cyprian. l. 2. ep. 3 & Bin. q. s.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Apost. Can. 46.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Theophy••a••••, in loh. 3. videat qui vult de his, Epiphan. haeres. 〈◊〉〈◊〉 Pneumat••inach••s. ••nit. & haeres. 76. N. 6.
• * 1.29

  Praeter Ecclesi•• consuetudinem. &c.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pi∣••hen. expos. s•••••• ath, l. 3, To 2. N. 13.
• * 1.30

  See 1 Cor. 6. 11. & 12. 13. ••al 3. 27.