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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	eat_v	show_v	5,537	5	5.6290	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58206	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.	Reading, John, 1588-1667.	1655 (1655)	Wing R443; ESTC R207312	185,080	220

infants have right to the holy Cōmunion as they have to strong meat but not a capacity as such or while they are infants and God hath in express terms restrained the Lords supper to those who can actually apprehend remember declare forth Christs death 1 Cor. 11 26. which because infants cannot do we give them not the Communion Secondly God hath denounced a grievous curse or punishment against any that shall presume without due examination of himself to eat of that bread drink of that cup but not so concerning Baptism it being the seal of our new-birth and reception into the visible Church and Covenant which hath no such condition annexed as may justly exclude Infants in respect of any present non-performance thereof But the Lords Supper is the Seal of our gro●●h in grace and spirituall strength instituted for the confirmation of our admittance into and our continuance in the Church of Christ whose death and passion for our redemption we thereby shew forth and commemorate for our spirituall perfection nourishment and strengthening in faith and other graces of his Spirit for our assurance that God having once received us into his favour will continue his mercy to us in Christ By these disparities the invalidity of the Pleaders Argument may appear And if it were true which he further saith that the wit of man is not able to shew a disparity in the sanction c. yet the wisdom of God is able and hath declared this difference in holy Scripture and the same can shew more then the wit of man can discern and hath shewed more then the learned Pleader doth or will understand who I conceive doth not yet know all that the wit of man or all the world can inform him of but is it not better even for those who have been in the Mount with God to cast the veil of modest humility over those excellencies which they have received and with which they shine to others admiration then to ostent them to the contempt of others The Apostle of Christ was rap't up into the third Heaven and yet professed we know in part and we prophesie in part 1 Cor. 13. 9. But you further say Since the ancient Church did with an equall opinion of necessity give them the Communion c. That which you said a little before They are as honest and as reasonable that doe neither to wit baptize infants or give them the Comunion as those that understood the Obligation to be Parallel we may very well believe and wish that either of them may prove honest hereafter But to that which you say That the ancient Church did with an equall opinion of necessity give them the Communion I answer 1. with Tertullian That is of the Lord and true which was first delivered but that is extraneous and false which is afterward received in And with Cyprian We ought not to heed what some before us have thought was to be done but what Christ did who was before all for we ought not to follow the custom of men but the truth of God 2 Your own rule must binde you though it cannot others who consent not thereto they who reject tradition when 't is against them must not pretend it at all for them pag. 237. Numb 25 3 It is considerable in that custome of the church as some other incoveniences which Augustine saith It is saith he one thing which we teach and another which we endure one thing which we are enjoyned to command and another thing which we are commanded to amend and untill we amend we are compelled to endure it And again who is eaten with the zeal of Gods house why he that endeavoureth and desireth to amend all that he sees amisse he resteth not if he cannot amend it he endureth it he sigh's the grain is not tossed out of the floor it endures the chaff that it may enter into the granary when the chaff is winnowed out 4 We adhere not so to tradition that we universally receive all that which was done or said of old things delivered by some but not generally received by the Church we esteem but superstructions of particular men or superseminations which possibly may spread farre as many pernicious opinions have done yet no sober man ever took them for Apostolicall or so much as Ecclesiasticall traditions we neither reject any tradition which appeareth to be Apostolicall if not peculiar to their times or suited peculiarly to certain times places or persons nor do we rashly receive any tradition for such except we are certain that the Scripture determineth nothing against it or where strong consequence from thence justifieth it 5 We conceive Augustines rule herein to be good In those things saith he concerning which divine Scripture determineth nothing certainly the custome of Gods people or institution of our ancestors are to be held for a law otherwise endlesse contention will arise also we must beware that the calm of charity be not clouded by the storm of contention 6 We will not rashly dissent from reverend antiquity wherein it dissenteth not from the truth we love peace with all who hold that in fundamentalls at least and therefore will follow Augustin's advice in that he piously saith concerning his reader where saith he he knows his errour let him return to me where mine let him recall me our rule being that of the Apostle 1 Cor. 11 1. be yee followers of me even as I also am of Christ more no good man will require nor render lesse to Ancestors 7 Lastly we say that the Scripture which you cite Joh. 6. 53. except ye eat the flesh of the Son of man and drink his blood you have no life in you is not spoken concerning a Sacramentall but a spirituall feeding and although * some of the Jesuites and other Papists contend against us herein yet ●● some of the most sober of them acknowledge that those words are not to be understood concerning eating or receiving the Lords super which ours generally maintain you might do your self right to joyn with us and not with the most eager Jesuites concerning the spirituall feeding of infants to eternall life by the merit of Christ applyed to them for their Union with him and salvation in and by him we willingly accord the manner of effecting by the secret power of the holy Ghost we enquire not after because it is not revealed but for the reasons alleaged we give them not the communion Next you say If Anabaptist shall be a name of disgrace why shall not some other name be invented for them that deny to communicate infants which shall be equally disgracefull c That would be a rare invention indeed but if to call Anabaptists Anabaptists be just why find you fault with it if evill or unjust why consult you how to imitate it by way of revenge is it not a shame to be such as we are or may well be ashamed to be

and Gentiles The Lords Supper doth no less signifie the blood of Christ for our Salvation 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 But the Lords Supper is often to be administred and received and therefore so is Baptism We answer 1● There is in Scripture express command for often administring and receiving of the Lords Supper I Cor. II. 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 rebaptizing 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 circumcision which Covenant is but one 3. The vertue and efficacy of baptism in the elect extendeth 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 repentance to which we were in our covenanting with God at first baptized As Ambrose saith after baptism there remaineth no remedy but true repentance Cyprian and the Councel of Carthage 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 baptized 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 catholick discipline The business which troubled the Churches in Cyprians time was Whether baptism administred according 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 were invalid and therefore to be iterated Cyprian 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 prescribed 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 Hereticks administred Against rebaptizing Cyprian speaks clearly L. I. Ep. 12. on that John 4. 14 applying it to baptism Which saith he is once received and not again iterated And in the Canons of the Apostles there is a severe 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 baptized by them returning to the true Church must repent but not to be rebaptized But those who were pretended to be baptized by the second sort 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 constituting the Sacrament to wit In the Name of the Father the Son and the holy Ghost Baptizing such as have not so been baptized is no rebaptizing seeing the first pretended was truly none Otherwise the ancient Church did not rebaptize a repenting Apostate though he had fallen into the errours of Arrians Eunomians or the like after that he had been baptized by the true Church and the reason thereof was that which Chemnitius well observed 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 Galathians having fallen were recalled by S. Paul and remitted to the promise and consolation of their baptism formerly received Therefore as Circumcision was not so ought not baptism to be iterated CHAP. VII Protestants arguments against the dangerous practice of Rebaptizing 1. BAptism is the Sacrament of Regeneration by our implantation into Christ. But we cannot be twice regenerate for regeneration presupposeth a precedent natural birth 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 without a new birth aliens from the Kingdom of God John 3. 5. but being implanted into Christ by baptism we become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creature 2 Cor. 5. 17. Gal. 6. 15. Now as one and the same creature can be but once created except 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 of 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 unto it by true repentance See Isa. 54. 10. and so they who sinned after baptism though notoriously and scandalou●● 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 thereof 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 never 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

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 better 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 be naturally but one yet may it be supernaturally iterated Yea so shall it be in the resurrection which our Saviour calleth Regeneration● Matth 19. 28. We answer 1. The present question is concerning regeneration in this life 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 for so shall our flesh be as it were born again by incorruption as our soul is now regenerate 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 is by many acts of regeneration as examination of our selves daily renewing our repentance beating down our bodies by fasting prayer humiliation and rising again to newness of life in our encreases 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 praying receiving the Sacrament In and by these is regeneration 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 newness 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 conclude our daily need of repentance as our Saviour taught us but it concludes not any necessity to iterate our Baptism but rather the contrary 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 hypocrisie and then the seal formerly received shall be effectual for them to Remission of sins and Salvation Spiritual death in sin 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 Regeneration 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 't is 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 that we may do in the work of the Ministry But they rebaptized as may appear Acts 19. 4 5. therefore we may rebaptize We answer 1. This main argument which the Anabaptists 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 mentioned 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 administred by the Disciples of Christ 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 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 and Stephanus of Achaia I Cor. 16. 15. but 't is apparent that these Disciples mentioned Acts 19. were Ephesians verse I. and Ephesus a City of Asia Rev. I'II therefore he baptized them not and so here was no rebaptizing 4. These words When they heard this do not at all relate 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 successors of Christs Disciples are not baptized with one and the same baptism whereas Christ bare the same circumcision which the Jews and for substance the same baptism with us Gentiles that he might declare himself the Saviour both of Jews