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1. BAptism is the Sacrament of Regeneration by our im∣plantation into Christ. But we cannot be twice re∣generate (for regeneration presupposeth a prece∣dent natural birth,* 1.1 which can be but one: nor can we be more often regenerate or born a new, then born naturally) therefore we ought not to be twice baptized. The major
is evident, Tit. 3. 5. The minor is also evident in reason. Add hereto, that whereas we are by nature children of wrath, Ephes. 2. 3. enemies to God, Rom 5. 10. and so with∣out a new birth, aliens from the Kingdom of God, John 3. 5. but being implanted into Christ by baptism, we become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a new creature, 2 Cor. 5. 1. Gal 6. 15. Now as one and the same creature can be but once created (ex∣cept that either the created essence of a man is destroyed by sin, which the sin of the Devil cannot do; or that a man may have pluralities of essences by several creations of one and the same person, which no reason can suppose) so neither can we have any more then one regeneration: Therefore we ought to be but once baptized.
2. Gods faithfulness in his Covenant sealed, cannot become void by mans infidelity; neither is his Covenant of peace momentany, but perpetual, which is sealed in baptism; so that still we may return un∣to it by true repentance:* 1.2 See Isa. 54. 10. and so they who sinned after baptism,* 1.3 though notoriously and scandalous••, were not rebaptized by the ancient Church, but upon their repentance received again into holy communion; and it is truly observed by some, that baptism being once received, confirmeth and assureth the penitent•• of their sins remission, and that the efficacy and vertue therereof extendeth it self to all our life; and therefore neither ought it to be iterated, nor deferred unto the end of our lives, as if it so only cleansed men from their sins, upon condition that they ne∣ver fall into any sin after their baptism received; which cannot be in this frail state of flesh and blood subject to so many temptations and innate infirmities: Therefore after the Apostle had shewed us how being implanted into the similitude of Christs death and resurrection, we ought not to suffer sin to reign in our mortal bodies; he saith not,* 1.4 Let not flesh and blood, the natural man live any longer, or any more be active, but, Let not sin reign, &c. for
Christ came not to destroy our nature, but to correct our depraved will and affections.
3 There is not in all the New Testament any one precept or example for rebaptizing; therfore it ought not to be done: the constant judgment and practice of the Church of Christ being to the contrary: it is neither commanded in the institu∣tion of baptism, nor in any Scripture admitted: nor is it tole∣rable by any necessary consequence, as is the contrary. Iohns baptism and Christs were one, whatever Jesuites pretend to the contrary: Apollos knew only Iohns baptism, Act. 18. 25. that is, the doctrine of Iohn Baptist; we read not that Apol∣los or any other mentioned in Scripture, was rebaptized; no not any of Iohns Disciples coming to Christ and his magi∣stery, which had surely been done, had Christs baptism and Iohns been different in substance; and had it been done, we should have had in Scripture either some express proof for the same, or something so layed down, that we might by good consequence have gathered the same, which nowhere appeareth: but (as hath been said) the Apostle recalleth penitent sinners once baptized, unto the comfort of that which they had once received in baptism, 1 Cor. 6. 11. 1 Cor. 12. 13. & Gal. 3. 27.
Circumcision was only once administred, but was perpe∣tual and everlasting; and under the Law sinners were to return unto the Lord by true repentance;* 1.5 compare Ier. 11. 3, 4. Ier. 4. 1, 2. &c. with Ier. 18. 8. &c. Ezek. 18. 31, 32. Isa. 55. and the principal cause why circumcision was not iterated, was Gods divine ordinance and institution; the im∣pressed character was secondary: on Gods part it ever re∣mained sure, to which after their forsaking his covenant, into which they had been once sealed, he recalled them not to a susception of a new, or the same seal iterated, but only to repentance, as to humble them, so to shew that the fault and failing of the fruits and effects thereof (which should have appeared in their newness of life) was wholly on their parts, not on Gods, who is unchangeable and the same for ever. So hath he appointed it in our sins after baptism. I further add, that those Christians which had apostated to
the most pernitious heresie of Arrians denying the deitie of Christ by the judgment of the Catholick Church, if they returned to her, were not to be rebaptized, but to be recei∣ved again into the Church and communion thereof by re∣pentance, as hath been proved.
5 All they that are baptized into the similitude of Christs death and resurrection, are but once to be baptized;* 1.6 but all they that are baptized according to Christs Institution, In the name of the Father, and the Son, & the H. Ghost, are bap∣tized into the similitude of Christs death and resurrection; therefore they are but once to be baptized: and thus the Church hath ever clearly judged. The major is proved, because Christ dyed and rose again but once: Rom. 6. 3, 4, 5, 9, 10. we being therefore baptized into the similitude of his death and resurrection, ought to be baptized but once, seeing that plu∣ralities of baptisms or baptizings cannot answer in similitude to his death and resurrection, who dyed and rose again but only once for our justification, Rom. 4. 25. Heb. 8. 25, 26, 28. Again, we are buried with Christ by baptism, Rom. 6. 4. but Christ was but once buried; therefore neither ought we
to be baptized any more then only once. How then shall we be renewed after our falling into sin? the Apostle saith, Gal. 6. 1. Restore such a one—but how? he saith not baptize him again: no, but godly sorrow (saith he, 2 Cor. 7. 10.) worketh repentance to salvation: for we must still re∣member that baptism is the ordinary gate and entrance into Christs Church: which stands like that brazen Sea at the en∣trance into the Temple, 1 King. 7. 39. in which our sins are washed away and remitted by Christ, so, not that they should be no more, but that they shal be no more imputed: and ther∣fore all this life long, we have need of daily repentance (be∣cause we daily fal into some sin) repentance being a condition of Gods pronouncing pardon to the sense of our consciences, which he sealed to us in our baptism: and so we may under∣stand that which Christ said to Peter, Ioh. 13. 10. He that is wash••d needeth not; save to wash his feet. We are washed from our sins by baptism (because, though we are, in respect of the meritorious cause cleansed from them, only by the sacred blood of Christ, 1 Ioh. 1. 7. 1 Pet. 1. 19. Heb. 9. 14. Rev. 1. 5. yet baptism being the ordinary external seal and in∣strumental cause, for the application thereof, as also in re∣spect of the analogie between the sign and the thing signi∣fied,* 1.7 that is often ascribed to the sign, which is proper to the thing signified, to wit, the bloud and merit of Christ sealed to us in baptism: therefore we need no more clear∣ing by iteration of baptism, but only, as it were, washing our feet, that is, our vitious affections and failings, by dai∣ly repentance, that it may please God to pronouce to our consciences, the remission of our sins which grieve and dis∣please us.
There is but one Lord, one faith, one baptism. Eph. 4. 5. That which the holy Ghost testifieth is but one (as one Lord, one Faith, one Baptism) no man may multiply, iterate or make more: But the holy Ghost testifieth that there is but one God, one Faith, one Baptism: Therefore no man may iterate or make them more: neither is it any
better then a meer illusion of holy Scripture to distinguish between the Sacrament and the administration thereof, by saying there is but one baptism, but there may be many bap∣tizings of one and the same person; the Apostle saying there is but one not only in the unity of substance, dis∣pensation, and effect, but also in respect of lawful use, or reception by one and the same person;* 1.8 otherwise he must contradict himself, who saith we are baptized into the simi∣litude of Christs death, which is but only one and once suf∣fered. Indeed it is said of the other seal, as oft as ye do this, 1 Cor. 11. 26. but not one word in Scripture can be found for more then once baptizing: but the Apostle mentioning baptism, joins it with things incapable of multiplication, or pluralitie (one Spirit, one body of Christ, the Church, one hope of our calling, metonymically put for the thing ho∣ped for, that is, eternal life, which is essentially but one, one Lord, one Faith, that is, one doctrine of faith, Gal. 1. 6, 7, 8. Iud. 3 or objectively, one truth of God, one Christ) shewing that there ought to be no more baptisms then faiths, Christs, or Gods; if therefore (said Optatus) you give another baptism, give another faith: if ye give another faith, give another Christ: if ye give another Christ, give also another God, &c. You see to what damnable absurdi∣ties rebaptizing drives unto.
That whereby men crucifie to themselves the Son of God afresh, and put him to open shame,* 1.9 may by no means be done: But to rebaptize (or to be willingly rebaptized) in the A∣postles sense, is to crucifie to themselves the Son of God afresh, and to put him to open shame: therefore it may by no means be done. This point the Apostle layeth down Heb. 6. 4, 5, 6. It is impossible for those who were once enlightned (saith our
Translation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.10 who have been once bap∣tized (saith the Syriac) to renew them again to repentance, &c.* 1.11 (that is, baptismal repentance the baptism of repen∣tance, as it is called Act 19. 4. and so Heb. 10. 12. Call to re∣membrance the former dayes in which after ye were illumina∣ted, Gre. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Syriac (the best and nearest Interpreter of the New Testament) rendreth, in which ye were baptized: So the Greeks were wont to call baptism 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illumination: possibly because persons converting from darkness of Idolatry, were ordinarily enlightned, by being taught the doctrine of the Gospel, (see Mat. 4. 16. Luk. 2. 32. Act. 26. 18. so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in one signification importing taught, is rendred by the LXX illuminated) or also in respect of extraordinary gifts of the holy Ghost in the knowledge of the mysteries of the Gospel, and unstudied tongues, with other admirable enlargments of heart, then flourishing in the Church. Now those who are described v. 4, 5.* 1.12 who have been once baptized, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away (saith our Translation) Gre. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and falling away; which (and) the Syriac o∣mittet••••, rendring the sense (as others also) non possunt iterum peccare, ut denuò renoventur ad resipiscentiam, & denuò crucifigant, &c. they cannot so sin (that is, unto death) that they should again be renewed to repentance, and crucifie afresh &c. that is in a second baptism: where note by the way, that this place of Scripture so much wrest∣ed by the enemies of truth, against the comfortable doctrine of the Saints perseverance, maketh mainly for it: for the Apostle saith not, that those who are described, v. 4, 5. do, or may fall away; but that it is impossible, isto supposito, to be renewed, because in such a supposition the merit of Christs Cross being abolished and made void, by which they were renewed,* 1.13 it must needs follow, that so Christ should be crucified afresh, and be put to open shame, that they might be renewed by a second and new merit of his Cross; which seeing it is impossible to be, the Apostle will
inferr that it is impossible that these here described v. 4, 5. should finally fall away.* 1.14 The foundation of the Lord remain∣ing sure, and having this seal, The Lord knoweth who are his, whose prescience cannot possibly be deceived in electing any who shall fall away. But to return to our purpose; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to themselves, is very considerable. The Son of God they cannot now possibly crucifie afresh, nor put him again to open shame (who sitteth at the right hand of the glory of the Father) had they the malice of the Jews and power of the Romans,* 1.15 (who once crucified him) to help them: yet in iterating on themselves baptism, the sign of their implantation into the similitude of his death, they crucifie to themselves (that is, as much as in them is) the Son of God. Chrysostome excellently expresseth it, Baptism (saith he) is the Cross; for therein our old man is cruci∣fied with him.
Again, we have been planted together in the likeness of his death; as therefore Christ may not be crucified again (for that were to put him again to open shame;) so neither may we be baptized again: for if death have no more dominion over him; if he be risen (in his resurrection) a conqueror over death, &c. and should again be crucified, then all these things were meer fables and mockeries: therefore he that rebaptizeth him∣self, doth again crucifie him. But what is crucifying again? As Christ died on the Cross, so do we in baptism, not in the flesh, but to sin—therefore there may be no second washing: for if there be, there may be a third, and a fourth; for the first is made void by the second, and that by another, even to an infinite.
Where there are all the essential parts of baptism rightly administred according to the commission given by Christ to his Apostles, there baptism cannot be made void or no true baptism, by any thing accidental, circumstantial, or less then essential, neither expresly nor by any necessary conse∣quence any where in holy Scripture forbidden. But in bap∣tizing of Infants of Church-priviledged Parents, by sprin∣kling or washing with water, in the name of the Father, and the Son, and the holy Ghost, there are all the essen∣tial
parts of baptism, according to Christs commission given to the Apostles, (to wit, the Element and the Word which constitute the Sacrament.) Therefore that their baptism is not, neither can be made void, or no true baptism, by, or in respect of Infant-age, or of only washing or sprinkling them with water (which are things circumstantial, accidental, less then essential, and no where expresly, or by necessary con∣sequence forbidden in holy Scripture.) So that whatever Anabaptists pretend in their eager pursuit of their opinion, that they do not rebaptize, supposing that there preceded no essential or true baptism in regard of the persons being baptized in their Infancie, or because they fancie dipping the whole body to be essential to baptism, and so necessary, that without it they think there can be no true baptism, (neither of which have any ground in Scripture) and where∣as Christ is the Saviour of every age, sex, and condition; therefore male and female, aged and Infants have right to the seal, as hath been shewed; it highly concerneth them seriously to consider how dangerous a thing it is, upon a mere opinion to pull off the seals of their Disciples salvati∣on, under pretence of putting on a new (unwarrantable) seal, to renounce their Saviour, whom they put on in their lawful baptism, at least sacramentally; to make more bap∣tisms then faiths and Saviours, into the similitude of whose death and resurrection, all Christians are baptized; and to crucifie again to themselves the Son of God, and to put him to open shame. Alas, they discern not Satans mischievous Legerdemain, who like a cunning finger-jugler, hereby takes from them the true seal of redemption and salvation by Christ, put on all his who are baptized, by pretending and seeming to put them on a new, better, or more perfect one.
And now Brethren, I commend you to God, & to the Word of his grace, which is able to build you up, and to give you an in heritance among all them which are sanctified. Act. 20. 32.
Glory be to God in the highest, and on earth peace, good will towards, men. Luk. 2. 14.
See Concil. Ni∣cen. can. 19. Concil. Arelat •• Can 8. Concil. Carthag. c. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nazianz•• orat. 40. itemque orat: 25. inquit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;—Regeneratio spiritualis una est, sicut generatio carnalis una est. Aug. tract. 12. in Ioh.—Quomodo uterus non potest repeti, sic nec baptismus iterari. Prosper. ••••st Augustin. tract. 11. in Ioh. vid. & Chrysost. in Hebr. 6. hom. 9. & Theo∣••••lact. ••b.
Rom 3. 3. Rom. 11. 29. 2 Tim. 2. 13.
Concil. Eliberit. Can. 46. & 69. & 73. Concil. Carthag. 1. Council. Arelateus. c. 6. 23. Concil. Nicaen. 2. vid. & Bart. Car∣ranz, sum. Concil. pag 673. 679. Rothomag. 1633. nec aliud reme∣dium constitutum esse post baptis∣mum, quam paenitentiae solatium•• Ambros. to. 1. Vrsin. de relig. Christ pa••. ••. •• Conclus. 13.
Rom. 6. 11. Chrys. in Rom. 6 〈…〉〈…〉.
Gen. 17. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in pactum seculi
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Rom. 6. h••m. 11. in eadem sententi•• est Basilius de S. S. c. 14. sicu•• semel Christus crucifixus est, sic baptismus i∣ter andus non est; unâ enim morte suà, omnes rede∣m••t, ut amplius mor•• non opor∣teat; quod videns Ecclesia intellexit, non iterandum baptismum. Aug. de verâ & fals. poenit. c. 3. itemque de verb. Div.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiph. to. 1. haeres. 59. l. 2. N. 5. Si Christus tantum semel mortuus est, & nos tantum semel baptizari convenit, Alex. Alens. 10. 4. de sacrament. Baptis. q. 8. Memb. 12. resol.—Donatum sunt hae sententiae latae, quod confessus sit se rebapti∣zasse, &c. quod ab ecclesia alienum est. Optatus, l. 1. de schism. Donat. idem lib. 5. de circum∣cisione dicit—semel enim factum servat salutem: si iterum fiat, potest afferre perniciem •• sic & baptisma Christianorum &c. confert gratiam; si repetatur, facit vitae jacturam—de hoc lavacro dixit, Qui semel lotus est, non habet iterum necessitatem lavandi: qui semel dixit, prohibuit iterum fieri—haec sententia generalis est, non specialis—••bsit ut lotum 〈◊〉〈◊〉 vocemus ad fontem—absit ut iteremus quod semel est, aut duplicemus quod unum est; semel ergo lavacrum inimus, semel delicta diluuntur, quia ea iterari non oportet. Tertul. de bapt. c. 15.
Baptisma salutaris aquae significatur, quod semel scilicet sumitur, nec rursus iteratur. Cypr. l. 2. ep. 3▪ ad Caecilium, vid. & Augustinum ep. 173. Crisp.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Epiph. quo sup.
Iuxta fores templi, in latere quod opponitur meridiei—ingressus templi ad Orientem erat: more primum occurrebat &c. Vatabl. in 1 Reg, 7. 39.—Ezek. 36. 25. Ephes 5. 26, Act. 2. 38. •• Pet. 3. 21. Rom. 8. 1.
Eph. 5. 26. Tit. 3. 5. 1 Pet. 3. 21. Baptismo qui∣dem homo totus abluitur, sed dum isto postea vivit in seculo, huma∣nis affectibus terram velut pedibas calcans, &c. unde dicat dimitte nobis debita nostra, ac sic etiam mundatur ab eo, qui pedes lavit discipulis suis, nec desmit interpellare pro nobis. Aug. tract. 3••. in Ioh.
Baptisma uni∣ca•• 〈…〉〈…〉 in Christo reg 〈◊〉〈◊〉 est; sicut unus De••s, ac sides um••a ab omnibus fideli∣tèr consitendum, quod celebratum in a quâ, in no∣mine Patris, & Filii, & Spiri∣tus sancti, cre∣dimus tam a∣dultis, quàm parvulis cōmu∣niter perfectum remedium ad sa∣latem. vid. notas in concil. Viern. Oecumen. 15. Severin. Bin. Concil. to. 2.—Denique vos qui baptisma quasi libentèr duplicare contenditis, si datis alterum bap∣tisma, date alteram fidem: si dat•• alteram fidem, date & alterum Christum: si datis alterum Christum, date alterum Deum. Vnum Deum esse negare non potestis, ne in Mar∣cionis foveas incidatis: ergo Deus unus est; de uno Deo unus est Christus. Qui rebaptiza∣tur, jam Christianus fuerat: quomodo dici potest iterum Christianus &c? Optatus contr. Parm. Donatist. l. 5.
See that which hath been said, part, ••. animad vers. on liberty of prophet. p 244 245. Num 32, 33.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
ad baptismum 〈…〉〈…〉 quam Patres firn••a∣runt dicto Pau∣li ubi de unico baptismate agit, & altero, ubi negat eos qui se∣mel illuminati fuerunt posse re∣novari ad poeni∣tentiam quam baptismalem in∣telligunt. A. Ri∣ve. Cathol. Or∣thod. to. 2 q. 6. ••ract 3.
Sic Iud. 13. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & d••∣ceat nos. 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & illuminabit nos, 2 Re••. 17. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & doceat eos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & ill oni∣••abit eos & ib. v. 28. sic 2 Reg. 12. 2 Eph. 3. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & illu••••••••re &c. i. e. perspicuè docere. ••u••dovic. de Dien animadv. in Heb. 6.
See 1 Joh 3 9 8 •• 16, 17.
De Dieu. q. s. 2 Tim. 2. 19.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Epiph. Cathar. haeres. 59. N. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysost in Heb. 6. hom. 9.