Theologicall axioms or conclusions publikly controuerted, discussed, and concluded by that poore English congregation, in Amstelredam: to whome H.C. for the present, ad-ministreth the ghospel. Togither with an examination of the saide conclusions, by Henoch Clapham. Here-vnto is added a litle tractate entituled. The carpenter.

Examination.

SEinge the Minister obserueth a religious Baptizinge with water / and that / into the name of the Father / of the Son and of the holy ghoste / there is by him performed what is essentiall in forme / and therfore not to be repeated without iniurie to the forme. Besides / the vnworthines of Giuer or Receiuer cannot annihilate the ordinance of God: and that we may se (1. Cor. 11.27.28.29.) where in the Church these that medle with the sup∣per vnworthilie (that is / being vnfit for the same) it yet remayneth God his sacrament / though prophaned. Euen so this Baptisme / though prophaned: for imquitie hath no more (nap rather lesse) priuiledge within / then wit∣hout the Churth.

As is Baptisme / so was Circumcision / The seale of that righteousnes that is by f••ith / (Rom. 4.11.) so that it shold haue bene Giuen by the faithfull and to the faithfull and their seede (as at the first institution / by Abraham vnto his housholde: Yet when anie circumcised vnder the two tribes in Ido∣latrous tymes: or vnder Israel the ten tribes / in the tyme of their Schisme from Iudah / and Apostacie from the seruice of God vnto heathenich idola∣trie / such at the tyme of their returne vnto the faith were not recircumcised. This is apparant where diuers such repairing vnto sacrifice and pas-ouer (vnto which none might be admitted who were not approued for circumci∣sed) they were without scruple admitted: 2. Chro. 15.9.10.11. and 30.11.18. both for sacrifice and Pas-ouer.

If anie say / they could not be recircumcised / but these may be Anabap∣tised: I answer / they were not to be recircumcised though they could / be∣cause so the dignity of the ordinance shold haue depended on the worthines of man. Secondly / in regarde of habilitie they might haue bene cut againe:

because by natures help the skyn might haue bene drawen / and this was not vnknowen vnto the Iewes / who vnder the tyrannie of Antiochus Epimanes did vn-circumcise them selues that so they might not be knowen for Iues / as appeareth in the registre of the Machabees: 1. Macha. 1.16.

Thus / howsoeuer Baptisme (as Circumcision his figure) be 'a sacra∣ment prophaned / By and to the prophane / and so a sacrament of vengeance and iudgment (as is the supper 1. Cor. 11.) yet / errour repented of / it by the powre of faith is made holy: for the Signe or externall ministrie of man lieth as dead / vntill faith reviue it: whither in olde or yonge / within or without the true Church.

Neither is this a reason to embolden a man to fetche the sacramente so: no more then it is lawfull for a man of knowledge and holy profession / to goe and take to wijfe a Machumetiste or prophane woman / because another man so marying in ignorance and weaknes / may still retaine his wyfe / though now ioyned to the church. If the Mariage be made / it must stand: if it we∣re to make / he shold but tempt god so to match: os also (now seinge her pro∣phaine / he shold cawse others deme him prophaine. We are called Prei∣stes (Reuel. 1.6. etc. 1. Pet. 2.5.) becawse accordinge to the proportion of the lawe we shold (as other things / so) descerne betwene cleane and vis cleane in all our actions and choises.

And if such Baptisme heretofore reeeiued were vtterly voyde / then all Christians are and haue bene vnbaptised these manie himdred yeares: seing / either they haue bene baptised in false churches: or by false ministers: or by such ministers who them selues (looking backward to the fountaine) haue had no better Baptisme. Where is there anie Baptisme that hath not ly∣neallie bene diduced from the Corruption of Rome. The strength of our Baptisme is in the practise of the Apostles and primatiue church for the first hundred yeares: and we cannot com back vnto that age / but through the Corruptest age of Romes Church.

If this Baptisme then be wholy fallen / then we must be all vnbaptised till som other Iohn Baptist / or Christ himself com downe againe to begin and lay the foundation a newe: Except it be lawfull for euery man to Bap∣tise / and then I se not why others before vs / aswell as now / did not well inough baptise.

These absurd errours / following vpon the denyall of the former conclu∣sion / haue not bene considered of many: for had they / many poore english sowles wold not so haue hunted after new Baptismes. And if Baptisms administred in the grossest popery / be notwith standing not to be repeated: how much lesse the Baptisme administred by the church / of Englande / whe∣re the foundation of Christian faith is layde suerly?

If it now be replyed: though Baptisme haue bene administred in som tollerable measure / yet it may (as the supper of the lord) be againe admi∣nistred / else / why is the plurall nomber (Baptismes / Heb. 6.2.) vsed? as also / why doth Paul (Act. 19.2.3.4.5.) Baptise som againe / who be fore had bene baptized by Iohn / or by Apollos?

1. I answer first to the word Baptismes or / washinges: the Lear∣ned haue affirmed (Beza in Heb. 6.2.) that it was the custom of primatiue chur∣ches to referre baptisme ouer vnto the days of Easter and Pentecost / for∣which cawse they were called the Days of Baptisme / that is / of baptizinge Many Catechumenistes: vnto which practise Mayster Beza demeth this forme of speach had relation. That this Epistle to the Heb. shold be so late writ∣ten / for myne owne part I doubt / and therfore (though not easly be remoued from such a blessed mans iudgment / yet) I cannot for the present vrge it much.

2. Baptismes also may plurally be vsed / because Many were at one ty∣me baptized / that being the tyme of the lords haruest / though not at the for∣mer two tymes / as / Act. 2.41. etc. 10.47.48.

3. Thirdly / it was customarie with the westerne Churches to baptise with / 3. dippings (as signifyinge the Trinitie of persons / in the vnitie of one essence) why may not Baptismata importe these immmersions in one baptis∣me? 4. Besides / if baptizing of feete (Ioh. 13.) were not a Ciuil / but an Ec∣clesiasticall ordinance (and who knowes not that it was of auncient vsed?) why may not Baptismes haue relation to this and the other Baptisme this being called by som auncient the Consummation of the sacrament. Any of these 4. senses are more probable then Anabaptisme / or / Rebaptization.

2. To the place in the Acts / I answer: such learned as deme Paul to baptise those disciples / vers. 5. They expound this Baptisme by ver. 6. not to be the common Baptisme with water / but the peculiar baptizing them with the holy ghoste: that is / a conferringe of extraordinarie guif••es by layinge on of hands. And of this mynd is Mr. Caluin. Mr. Beza and others more at∣tent to the Originall (or / Greeke text) ioyning the 5. ver. vnto ver. 4. they obserue the greeke particle (de) to answer vnto the particle (men) goinge in the former clawse. Pauls speach (according to thenglish vers-section) lieth in ver. 2.3.4.5. His Action / vers. 6. That therfore vers. 5. Paul relates to ha••t bene Iohns action: viz / That Iohn baptised his disciples in the name of the Lord Iesus / after he had taught his hearers to beleiue in Christ. Far inough therfore is this place from Anabaptizinge / or Polybaptisme.