broak off at Christs coming Or that being in covenant and outward profession performed not sincerely the conditions of the covenant 2. Children of God are either so by outward calling and Judgement of charity or secret election and Judgement of veritie Many are called that is to be sons by profession but few are chosen to be really sons in possession 3. The children of promise are either those to whom outward things and visible characters as Circumcision to the Jews Baptism to Christians are proposed absolutely the spirituall part thereof conditionally or those that attain the end of the promise or thing promised These grounds thus laid These propositions results 1. Those that were never in visible covenant with God are not ordinarily children of promise or children of God in a Gospâ—ll sense 2 Those that were in visible covenant as Ishmael and the Jews till they apostated are children of God by outward calling and judgement of charitie and for any thing we know by election and Judgement of veritie 3. Those that are in vâ—sible covenant till they apostate are children of promise so that outward Orâ—inances belongs to them absolutely the inward and spirituall part is proposed unto them conditionally 4. Those that are visible Covenanters and outward Professers not performing the conditions of the covenant are neither the children of God nor children of promise in respect of Election and obtaining the end promised 5. Those that are in visible covenant and performs the conditions of the covenant have Interest in the outward Ordinances spirituall grace and glory the end In all these respects the Apostle speaks Gal. 3. 29. If ye be Christs then are ye Abraham ' s seed and heirs according to promise If Christs by profession then Abraham's seed and heirs according to promise in Judgement of charitie If Christs sincerely then Abraham's seed and heirs really and in veritie John 8 39. where Jesus said to the Jews If ye were Abraham's children ye would do the works of Abraham he does not deny that they are the children of Abraham both by nature and outward covenant for that he confesses 37 I know that ye are Abraham ' s seed but upbraids them for degenerating from Abraham's faith who desired to see his day nay who knows but some of these children that were disobedient for the present like persecuting Saul were elect and heirs of promise Now whether Mr. T. by spirituall seed of Abraham for he speaks ambiguously understand believing Gentiles as opposed to the Jews or the elect of both Jews and Gentiles as opposed to the carnall professors of both it is untrue that it is determined by the forequoted places that the covenant under the Gospel in the sense controverted was made onely with the spirituall seed of Abraham Thirdly if it had been right and determined so that the covenant under the Gospel was made onely with the spirituall seed of Abraham it had made nothing agaâ—nst my present allegation which was this That which unchurches the one half of Christendome and leaves them no ordinary means of salvation can not be a better covenant than that under the Law for what consequence is in this The covenant under the Gospel is onely made with the spirituall seed of Abraham therefore though it unchurch Infants which are the one half of Christendome it may be a better covenant than that of the Law whereas the excellencie of the covenant whether made with the naturall carnall or spirituall seed consists in the excellencie of the object and thing covenanted and the extent to the parties who now if the one half be cut off from covenant and so from ordinary capacity of salvation the covenant is rendered by half the worse But that the covenant was not onely made with the spirituall seed of Abraham I further disproved thus If the covenant was made in the same extent to the Gentiles as to the Jews then under the Gospell it was not onely made to the spirituall seed but it was made in the same manner and extent to the Gentiles as it was to the Jews Therefore under the Gospell it was not onely made to the spirituall seed Then he denyed the Minor which was proved by this Enthymema The partition wall is pulled down and Jew and Gentile are all one in Christ Jesus Therefore the covenant is made in the same manner and extent to the Jew and Gentile Then he denyed the consequent as he does now with an addition saying it is not true because the partition wall is broken down therefore there is the same covenant Nationall to the naturall seed of believers as was to Abraham Nor is it true I am sure that I said because the partition wall is broken down therefore there is the same covenant nationall to the naturall seed of believers as was to Abraham either expresly or by consequence not expresly for my words that the covenant was made in the same manner and extent to the Jew and Gentile not by consequence in the same manner because by mutuall stipulation in the same extent because Parents with children And that is was nationall to the Jew was Accidentall for it was made with Abraham when he was but a familie dwelt in the middest of other nations and was a part of the Hebrews It was not made to continue to all the posterity of Abraham for the posterity of Ishmael Keturah Esau shortly after fell off not onely with his posterity for the Proselytes and Jebusites did participate they sojourned four hundred years in Egypt But what inconvenience if we allow him to make his best advantage of it and say the Gospel-covenant even extends to nations seeing Isaiah says Isai 2. 2. Nations shall flow in and Revel 12. 5. the man child which the woman brought forth was to rule the nations which hath been effected many wayes either when one familie of Christians like Abraham's hath grown to be a nation or when the supream Magistrate engages for his subjects that they shall be the subjects of Christ and by imperiall decrees proclaimes an uniformity in Religion or when by Gods blessing upon Ministers endeavours whole Nations are convinced to profess Christianity as in this oâ— ours where Church and Common-wealth as both one And to say we have many hypocrites and carnall Professors concludes no more that our Church is not nationall than against the Jews that theirs was not nationall or against the seven Churches of Asia that they were not Churches for there were many hypocrites and carnall professors in these Neither is this my Tenet unravelled by hiâ— next asseveration that the Partition wall is said to be broken down that therefore as the Apostle speaks Ephes 3. 6. The Gentiles to wit believing Gentiles Rom. 1. 16. should be fellow heirs of the same body partakers of his promise in Christ by the Gospell for as the Jews even the whole nation of professors were received into covenant that indefinitly they might be fellow heirs with Christ of the
will not stand them so much in stead as to admit them to the Lords Supper be such an inestimable treasure as is not recompensed with the glory of the Gospel now exhibited to spiritual persons in spiritual benefits by the spirit in stead of the carnal promises ordinances and Church state of the Law Reply THe ninth Argument is drawn from many dangerous absurdities that would follow if children should be ouâ— of visible Covenant under the Gospel it being all one to be baptizable or baptized and to be in vâ—sible Covenant none are in visible Covenant but are or may be baptized all that are baptized are in visible covenant The absurdities are these Infants would be loosers by Christs coming and in worse condition than the Jewish Infants were they with the parents were admitted to the seal of the Covenant which was Circumcision and not parents with children to baptism Mr. T. his Answer is frivolous and impertinent saying he rather thinks that by being not admitted to circumcision the condition of parents and children is the better by Christs coming which I grant but it is nothing to the purpose our condition under the Gospel is better than theirs under the Law theirs under the law infinitly better than the heathens which had not circumcision the seal of the righteousness of faith Christians Infants if they had not baptism were worse than Jewes Infants no better than Pagans Circumcision was the yoke Acts 15. 10. of which the Apostle said neither we nor our fathers were able to bear it that seale or ordinance by which the Jewes were bound to observe the ceremonial Law of Moses and yet a rite that under that troublesome Oconomy sealed the righteousnesse of faith in Christ to come baptism under an easier yoke seals Christ that is come Secondly it s acknowledged though Baptism and other Sacraments be pure Evangelical priviledges yet they are not such priviledges but parents and children did well without them as well as without Scriptures before Abraham's time all the femals from Abraham's time till Christ that were without actualâ— but not virtual circumcision What then May we therefore cast away Scriptures with the Anti Scripturians cast off baptism with them above ordinances Tempora distingâ—â—e tutus eris There was first a time without ordinances then a time of legal now a time of Gospel-ordinances And those priviledges of the Law what ever they were are abundantly recompensed by Christs coming and the Gospel-ordinances he instituted whereof Infant-baptism is one which though it will not stand them in so much stead as to admit them to the Lords Supper for the seals ought not to be confounded yet it brings more with it than an empty title of visible Church-membership for its the dore and the only ordinary way we know God hath appointed us to enter into the invisible communion and fellowship with Christ and administers an entrance to that inestimable treasure of the glory of the Gospel now exhibited to spiritual persons in spiritual benefits by the spirit instead of Levitical rites and ceremonial Church estate wherein there were also spiritual blessings of the Jewes Mr. Tombes 22 Section THe second is answered already though Infants be not baptized grace is larger under the Gospel being extended to believers in all Nations than under the Law to the Israelites and some few Prosâ—lites The third is a speech that hath neither truth nor sobriety of expression nor proof it is but a bug-hear to affright the ignorant people to make use of such as he is and to make odious them that wil not baptize Infants as counting them as vile as the children of Turks Tartars or Cannibals even as they make them odious that will not bury their dead as not affording them Christian burial though they are buried as Christ was without â— Priest but burying as dogs But we know how to put a difference between Believers and Pagans children in regard of the love God bears to us some promises he hath made to us concerning them the hopefulness of them by reason of prayers education example society confirmed by many experiences that are comfortable all which things we should be contented with and not complain for want of an imaginary priviledge which is indeed no priviledge but a dammage to our children I for my part look upon the children of believers unsprinkled as pretious and rather more hopefull than those that are and I think Mr. C. as hard a conceipt as he hath of the Anabaptists and their children yet would be ashamed to say as he doth here of them That they are as vile as the children of Turks Tartars or Canniballs But that which he closeth with sheweth he was minded to affright the poor ignorant people as the popish Priests did of old Reply THe second absurdity was If Infants should be in covenant then and not now grace would be larger under the Law than under the Gospel which his Answer does not reach for the Question is not of extending means of salvation to Gentiles not proselired but independent of the Jewes which by degrees were multiplyed as was before from Abraham's sole family to a great nation surpassing in number the sands of the sea But whether all sexes ages degrees be in covenant which were before from which if Infants were excluded till actual professors the one half of Christendom would be excommunicated whereas Bucer saith on Mat. 19. that no age affordeth heaven so many Citizens as infancy The third for all his stormy blustering speaks with a great deal of evidence the words of sobriety and truth and is used as a motive to bring home the ignorant but well meaning people whom such as he hath seduced to make use of godly and Orthodox Ministers to baptize their Infants as they and all their progenitors were and to convince not to make odious those that will not whom we pitty for making their own children as much as in them lies as vile as the children of Turks Tartars and Canniballs yet hope God will not punish the innocent babâ—â— for their sins It is a malitious slander that we make them odious that will not bury that is officiate at the burial of the dead in which some of us may challenge precedency of Master Tombes who turned not with and it s to be feared for the times as he but prevented them yet we cannot be perswaded Christs burial ought to be a more necessary president than his death for ours till he can prove the Jewish burial rites and amongst them those that dyed as Malefactors to be our directory for then he must bury his friends out of Towns Churches or Church-yard in the fields in rocks or caves and not cover them with Earth we know not from Scripture to put any difference between believers and Pagans children unless the one be in visible covenant and may have the seal whereas the others are without them God hath made no promise to any that are out of
THE ARRAIGNMENT AND CONVICTION OF ANABAPTISM OR A Reply to Master TOMBES his Plea for Anti-Paedobaptists By refutation of his Examen of the Dispute at Abergaâ—veny and Sermon on Mark 16. 16. Wherein the Antiquitie Universalitie and Succession of Infant-Baptism since the Apostles dayes untill the Anabaptists sprung up in Germany is maintained necessity of Dipping refuted The Arguments for it from the holy Scriptures holden out and the objections against it assoiled By John Cragge M. A. and Preacher of the Gospell at Lantilio Pertholy in Monmothshire The promise is to you and to your children Acts 2. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Quaest 114. ad Antioch LONDON Printed by T. W. for H. Twyford N Brooks Tho. Dring J. Place and are to be Sold at their Shops 1656. The Anabaptists ANOTAMIZED and SILENCED in a PUBLIQUE Dispute The manÌ„er of the Anabaptists Dipping Their Laying on of Hands Their Washing of Feete The Disputation T. Cross fec To the Right Honourable Henry Lord Herbert Thomas Morgan of Machen John Scudamore of kent-Kent-Church Henry Herbert of Colbrook Collonel Thomas Hughs of Matherine Benjamin Hoskins George Gwynne Edmond Jones Esquires Members of Parliament for their respective Counties Worthy Patriots WHom heroick Excellencies have advanced into the Consistory of Gods and lifted in that Sanhedrim of Angels Tutelar of three Nations I present with all humilitie to your vigilant care a defence of that cause which is and ought to be infinitly dearer to you than any private interests as whereupon infallibly depends the Peace of Church and State which me thinks should seem a Paradox to none who seriously weighs the former sad disasters of Germany compared with our present distractions both taking their spring and growth in a great measure from Anabaptism which reason with experience dictates for by their principles whole Nations are unchurched and none received into Communion but by re baptizing all former members esteemed as Publicans and Heathens hence Magistracie and Ministry that dissents are by them wholly disgusted if not discarded Though doubtless a respect ought to be had of tender consciences in patronage whereof its known I have suffered as much as the most of my condition yet I never judged promiscuous toleration without distinction to be Gospel-proof The pious watchmen of the Church have been alwaies cautious least under that notion Schism and Heresie should creep in The starved Snake when she begins to warm infects the whole house and puts out the sting to the disturbance of her fosterer The Church Christs spouse is but one a Dove without Gall harmoniously agreeing in fundamentals not quarrelling seditiously in superstructures but submitting with meekness to authority that the unity of the spirit may be kept in the bond of Peace The rule by which the keys and sword are steared ought to be certain which is the Scripture not private mens pretended consciences which too often are defiled like Lesbian râ—les bendable any way differing one from another like Clocks and all from the Sun Diall of the Word and Spirit Magistrates are custodes utriusque tabulae Guardians as well of the first as second table Rom. 13. 4. executing wrath on them that do evill false teachers are called evill workers Phil. 3. 3. Errour is a sin especially held with pertinacie and a high transgression of the Law Libertie in Religion is like free conversing without restraint or watch in time of Pestilence one house easily infects a whole City and destroys the main end of Magistracie and Ministry whose essentiall work is to preserve peace and piety It is destructive to Peace for the Apostle saith that when men do not consent to the Doctrine which is according to godliness but dote about questions and strifes of words thence ariseth envy railings and evill surmisings 1 Timoth. 6. 3 4. Difference in opinion causeth difference in affection and both these abett difference in practice hence the Apostle so often exhorts Christians to be of one mind and judgement Phil. 2. 2. Heresie is called a fruit of the flesh Galat. 5. 20. that deprives of the Kingdom of God The spirit of God commends the Church of Ephesus for not bearing with them that are evill that is false teachers Revel 2. 2. condemns the Church of Thyatira for suffering the woman Jezebel to teach and seduce Christs servants Revel 2. 20 Reproves the Church of Pergamos for suffering them that taught the doctrine of Balaam for entertaining them that hold the doctrine of the Nicolaitans Revel 2. 14 15. The Apostle prayes that such may be cut off as trouble the Galatians with false doctrines Gal. 5. 12. we are commanded to buy the truth not sell it Prov. 23. 23. to dâ— nothing against the truth but for the truth 2 Cor. 13. 8. to rebuke our brother plainly and not suffer sin upon him Levit. 19. 17. Hence unsound doctrine is compared to a canker that corrodes the sound flesh 2 Timoth. 2. 17. The Abetters and fomenters thereof are resembled to thieves that spoyl to ravenous Wolves that devoure to deceitfull workers that undermine the truth 2 Cor. 11. 13. Asa Jehosaphat Hezekiah Josiah Nehemiah were commended for punishing abuses in the worship of God and setting things aright in matters of Religion The Canons of antient Councels had an eye to this Those that are termed the Apostles Can. 11. and 45. Clements constitutionis lib. 6. Cap. 13. The four first generall Councels next in Gregories judgement to the four Evangelists bended their stiles against those grand Hereticks Arius Eunomius Nestorius and Eutyches with them concur the Primitive Fathers Tertullian says Hereticks must be compelled not prayed to do their duty for heresie is not to be perswaded but to be overcome by rigour Tert. advers Gnost Cap. 2. Athanasius sayes Arius Eudoxius and Patrophilus when they write such things unsound doctrines how I pray you are they not worthy of all punishments Augustine hath golden sayings to that purpose thinkest thou saith he to Vincentius no man ought to be forced to righteousness When as thou readest that the Master said to his servant compell all that you find to come in and also that Paul was forced to receive and embrace the truth by the violent compulsion of Christ except thou judge goods and lands dearer unto men then their eyes Epist 48. Hezekiah served God by destroying the Groves and temples of Idols the King of Nineveh inforcing the whole City to please God Darius by delivering the Idol into the power of Daniel Nabuchadnezar in restraining all his subjects from blaspheming God August Epist 50. Jerom observes that Arius in Alexandria was but one little spark but because he was not presently suppressed the flame thereof consumed the whole world Cap. 5. ad Galat. Gregory Nazianzene saith cut off the Arian impiety cut off the pernicious errour of Sabellius this I say unto the Laymen this I say unto the Clergie and this I say unto the Magistrates my words fighting for the holy Trinity shall not
of England causes it to be printed and commands it to be read before the Chapter Therefore it is the judgement of the Church of England T. Mr. T. said it was not commanded to be printed and read sâ— before the Chapter for he knew not what kind of Bible his was C. He told him it was the same with the great Church Bible which was not onely authorised with a Proclamation but an Act almost fifty years agoe and will Mr. Tombs without giving of a reason condemn a whole nation to have slept in such an errour all that while Then Mr. Abbets preacher resident there one who hath been dipped being in pulpit with Mr. Tombs stood up and said the words were They shall bring thy sons in their Arms To which Mr. C. replyed what then may they not be Gods sons by adoption and their own by naturall generation Mr. Tombs fell upon expounding the Chapter from verse to verse Mr. C. told him that they came not to hear him expound but dispute and repeating the last Argument wished him to answer at which Abbets stood up again and said the words of the text were that they that is the Gentiles shall bring thy Children that is the Jewes To which Master C. replyed that was an addition to the text for there is no mention of the Jewes But grant it were must it be therefore meant of the Captivitie the 20. and 21 verses of this Chapter confutes it intimating that the Jewes after Christs coming shall lose their own naturall and the Gentiles Children shall be adopted and engrafted into their place They that is the Gentiles converted shall bring thy sons thine by a kind of adoption and spirituall succession for the Gentiles Children were ingrafted into the stock of the Jewes Children broke off And this is so clear from the Context compared with Rom. 11. That with reason it could not be denyed But he was to speak to Mr. Tombs who understood the nature of a dispute and not to him and if he would take upon him to moderat it was fit thate he should have another T. Mr. Tombs asked Mr. C. what he understood by standart what by Kings what by nursing Fathers c. C. He told him that it was not his place to dispute Socratically by asking of questions but to answer ad Appositum But to give him Satisfaction which he needed not by Standart he understood some visible Gospell-ordinance as Baptism by Kings supream Magistrates by nursing Fathers and nursing Mothers patrons and protectours of the Gospell T. He said that it was a Metaphoricall speech and that nothing could be gathered from it C. He replyed that he would grant him that it was more than a Metaphoricall speech for a Metaphor consisted but in one single trope but it was a continuation of severall tropes and therefore Allegoricall yet it does not follow that nothing could be gathered from it for then nothing could be gathered from any Parable in the Gospell Nay nor any part of the New Testament for there is scarce a sentence without somes Tropes in it T. Mr. T. said it was fulfilled in Hesters time which was a nursing Mother to the Jews C. To which was answered Hester was a Jew and a friend to the Jews what is this to the Gentiles bringing Children upon Shoulders And though that should be waved and Hester granted to be a nursing Mother in the type yet in the Antitype it ayms principally at the times of the Gospell else gross absurdities would follow for what Kings or Queens in Hesters-time did bow down to the Jews with their face towards the Earth and lick up the dust of their feet verse 23. Isles are summoned in the first verse which must be meant of the time of the Gospell Christ is promised to be given for a light for the Gentiles that he may be their Salvation to the end of the earth 6. Kings shall see and arise Princes also shall worship 7. And the holy Ghost quotes verbatim and applyes to the time of the Gospell the 8. verse and that expressely 2 Cor. 6. 2. There is an implyed cutting off to the Jews 20. An ingrafting in of the Gentises the Children of the wild olive in the stock of the naturall olive 21. And a Bringing of Children to visible ordinances 22. All which he offered to frame into Arguments T. But Mr. T. prevented it saying that though it should be understood of the times of the Gospell yet by sons in Armes and daughters upon Shoulders was meant grown men for any thing he knew and men and women of a hundred years of age might be carryed upon armes and upon shoulders Which indeed is the same answer Mr. T. gives in his scepticall exercitation like foxes and bodgers being beat out of one hole hath another to fly unto Where as Mr. Hussey quotes him he uses the same words that Mr. Abbeâ—s and he found fault with in Mr. C. Major proposition for these are his words It is foretold that Gentiles should bring their Children in their armes therefore the Prophet foresaw the Baptism of infants he might have seen the beam in his own eye turpe est doctori c. But to return to Mr. T. answer C. Which Mr. C. took thus away Them that they should bring in their bosomes were Infants But it was foretold that they should bring them in their bosoms Therefore they were Infants T. He enquired where it did appear that they should bring them in their bosomes C. Out of the text for the word in the originall which is translated armes is bosome and so the Septuagints read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that they should bring sucking Children hanging upon their breasts T. Then Mr. Tombs said it was an analogie and performed when the Gentiles perswaded their Children to embrace Christ C. Well then it is their Children not thy children oportet esse memorem But not that neither for that Scripture which in the letter suits with many other Scriptures but in the pretended analogie with no other cannot be the meaning But to interpret it literally of bringing Children to Christ in the bosome suits with many scriptures and to perswade them to come to Christ with no scriptures Therefore it can not be the meaning T. Mr. T. could not name one text of scripture where to bring in armes or bosome was to perswade to come to Christ C. So Mr. C. referred the judgement of it to the people and named another text Es 65. 20. There shall be no more thence an Infant of dayes c. But the child shall die an hundred year old T. Mr. Tombs bid him read the rest of the words and the verse following C. He said he had read as much as he intended to raise his Argument from T. Take notice sayes he he will not read that which makes against him C. Not so for nothing of it makes against me but that an Argument must be terminus simplex and homogeneal
true light of discovery First that the assignation of the causes of Anabaptism are vain This he affirms yet names not one of them but turns his back as the Souldier did from Augustus Caesar because he could not endure the darting beams of his eys Oppressing Nâ—mrods uses to send witnesses out of the Country that would overthrow their cause so he having suppressed the reasons of the present grouth of Anabaptism calls them vain yet they shall once more appear at the bair against him which we submit to the judgment of intelligent and impartial Christians they are these 1. Times of division wherein the hedge of discipline is broken down liberty in religion is like free conversing without restraint or watch in time of pestilence one house easily infects a whole City 2. Satans malice like a river the further it goes the deeper and fiercer 3. The corruption of mans nature more inclinable to errour than truth 4. The fitness of the engin for devastation and ruinating all former Churches under colour of first baptisms nullity gathering of new ones after their own mould out of the old ruines by rebaptizing 5. The pretence that children are uncapable of Church-membership or communion of Saints as if there were not the same capacity under the Gospel which was under the law 6. False allegation that Infant-Baptism is occasion of loose living as if the native Jewes that were sealed when Infants were more dissolute than the Proselites 7. To limit it to ripe years increases piety as if Jewes and Turks and their rebaptized converts were not more frequently guilty of Apostacie and hipocrisie 8. Not understanding that Infants Church membership in the Old Testament is not repealed but confirmed in the new 9. A carnal estimation that the Covenant made with Abraham was partly carnal of which circumcision is a part as if godlinesse in both Testaments had not the promise of this life and of the life to come 10. That circumcision was the seal of righteousness of faith to Abraham and not his posterity 11. That the Covenant was made with Abraham and his spiritual seed only and not with visible professors 12. That there is no such thing as national Churches though Christ sayes make disciples of all Nations and Isaiah sayes all Nations shall flow in yet they say all Churches must be gathered by actual profession as well in Christian Nations as amongst Turks and Pagans 13. Because we have no particular instance in Terminis that any Infants were baptized and because they are not expresly named in the precept as if generals did not include particulars as well for Infants as old men 14. Denying equivalencies and necessary consequencies from Scripture 15. A vilifying the judgment and persons of all godly and learned men of this present and former ages building up their rotten foundation upon their ruines 16. Temporal interests of the lowest of the people which while they dream it is countenanced by men in power cry Hosanna and perhaps crucifie to morrow 17. A pretending to the Spirit of God Numa Pompilius feigned that he conversed with the goddess Egeria Minos with Jupiter in the Cave Solon with the Delphian Apollo Mahomet with the Angel Gabriel Montanus and the Quakers with the Holy Ghost the white Witches with the spirit in the shape of a dove and all but to palliate their unsound opinions and practises 18. The learning subtilty and industry of some Anabâ—ptists to gain Proselytes Arrius Pelagius Marcion were not wiser in their generation than they to invegle the poor simple people especially women and inferiour tradesmen which in seven years can scarce learn the mystery of the lowest profession thinks half seven years enough gained from their worldly imployments to understand the mistery of Divinity and thereupon meddle with controversies that they have no more capacity to pry into than a bat to look up into the third heaven Thus farr the assignation of the reasons of Anabaptism which he sayes are vain a censure how just let wise men judge who clearly see that the meeting of several beasts at Nilus does not more properly beget new Monsters nor putrefaction ingender several vermins than the fore-assigned reasons occasion the grouth and increase of Anabaptism The second Allegation is that Anabaptism is true Baptism A strange Paradox which either implies that Infant-Baptism is a nullity or that true baptism may be iterated or received more than once The confutation of the former is the scope of this present treatise rectum sui curvi index The latter that true Baptism may be iterated as the notation of the word and their practise interprets it is now to be questioned And that I fight not with the ayre or an adversary of mine own framing may appear from Mr. T. who examen pag. 23. begges an Argument of Mr. Martial to prove reiteration of Baptism to be intrinsecally unlawfull and that in the tone of the Marcionites and Aetians who in several Councells have been whipt for it and have received these and the like reasons for their pasport 1. In the institution of Baptism there is neither expresly nor consequently any mention of reiteration of it as in the Lords Supper Quotiescunque feceritis as often as ye shall do it c. and whatsoever is not of faith is sin whatsoever is not grounded on Scripture is will-worship there is no instance or president in Scripture that any one was baptized twice for those Acts 19. 3. 4. were either first baptized metonymically that is initiated with the doctrine of John and then afterwards baptized with water as some say or adulteratly baptized with false Baptism as Ambrose thinks and then with true Baptism or baptized first with John's Baptism and then with Christs which as Austin conceives are two distinct Baptismes or which is most consonant to the Text first baptized by John with water then by the Apostle with the Holy Ghost and fire that is the miraculous gifts of the Holy Ghost None of these make for the reiteration of the same baptism besides there is express Scripture against it Ephes 4. 5. one Lord one faith one Baptism 2. Baptism is the Sacrament of regeneration or new birth and as Austin hath it as we are carnally and naturally born but once so we are spiritually and supernaturally new born but once faith though it admit of grandations begins but once Baptâ—sm that matriculates us into Christs Schole is to be performed but once Therefore even Cyprian himself and his followers never baptized any whom they thought were truly baptized before 3. Baptism succeeds Circumcision which was but once administred as appears from that of Joshuah 5. 4. where the Holy Ghost gives this reason why Joshuah circumcised the Israelites in Gilgal Because all the circumcised were dead intimating if they had been circumcised already it should not have been done again And seeing circumcision was tyed to the eight day from the birth till a second eight day besides the first can