The New Covenant, Book 2 · Chapter 3
CHAP. III. Of the firſt outward part of baptiſme.
AS we declared before in the former booke chap. 3. the number of outward parts of a Sacrament:aFoure outward parts of Baptiſme. ſo the outward parts of baptiſme are foure namely, the Miniſter, the word of inſtitution, the water, and the receiuer. All theſe though outward parts, yet are ſubſtantiall and neceſſary parts. The firſt is the Miniſter, as the Ambaſſadour of God ſent out by him with commiſſion to meddle in the matter of the Sacraments, as appeareth by the miniſtry of Iohn, by the commandement of Chriſt, and by the examples of the Apoſtles. The BaptiſtbLuke. 3.15. when all men muſed in their hearts if he were not that Chriſt, ſaide to them, Indeede I baptize you with water, but one stronger then I commeth, whoſe ſhooes latchet I am not worthy to vnlooſe. And Ioh. 1. he ſaith, I am come baptizing with water, I knew him not, but he that ſent me to baptize with water ſaide to mee, vponupon whome thou ſhalt ſee the ſpirit come downe and tarry ſtill on h…m, that is hee which baptizeth with the Holy-Ghoſt. And Mat. 28. Teach all nations baptizing them. Now according to this commandement and commiſsion, the Apoſtles went forth teaching & preaching to the people, and miniſtring the Sacraments to ſuch as were conuerted to the faith,cAct. 1.38. & 8 12.38. as we ſee Act, 2.38. Notwithſtanding, whereas Paule ſayeth, Chriſt ſent me not to baptize, d1 Cor. 1.17.but to preach the Goſpell, 1. Cor. 1.17. It is not to be vnderſtood hiſtorically, but comparatiuely. For his meaning is not ſimply to relate and ſet downe his office whereunto hee was called, but by conferring it with his preaching: as if hee ſhould ſay, This is not the chiefe and principall end of my calling and function to baptize; the high work of my miniſtery is to preach the Goſpell. Indeede they are both of them parts of the Miniſters Office, but this is the chiefeſt to labour in the word and doctrine, in regard of the greater gifts required, and of the fruite that floweth and followeth from thence to their hearers, it being the high ordinance of God to ſaue ſuch as belieue.
That this is the Apoſtles minde and meaning, appeareth by the wordes immediately enſuing, where he reckoneth vp ſome whom he had baptized, which he wold neuer hauehave done or attempted without a calling. True it is, the dignity and force of baptiſme dependeth not vponupon the worthines or excellency of the Miniſters thereof, but on the authority and inſtitution of God, who onelyonly remitteth ſinnes, and baptizeth with the Holy-Ghoſt.
This appeareth by the example of ſuch as ca…t out diuels in Chriſts name, of whome Chriſt ſayeth,M…t. 7 22.23 hee knew them not. So Iudas was ſent out with the reſt of the Apoſtles to teach and to preach the Goſpell of the kingdome,Mat. 10.1.2.3. M…t. 23.1.….3 I…h 4.1. and to heale eueryevery ſickneſſe and eueryevery diſeaſe among the people, yet hee was the ſonne of perdition, that the Scripture might be fulfilled: The Scribes and Phariſies ſit in Moſes his chaire. For this cauſe Chriſt himſelfe would baptize no man, Ioh. 4. leaſt any ſhould eſteeme of baptiſme by the worthineſſe or vnworthines of Miniſters. Neuertheleſſe,fReaſons rē dred why the Miniſter onelyonly may baptize. it is required that baptiſme be done and deliuered by a Miniſter …f …he church, and one reputed ſo to be of the Church, as may be confirmed by ſundry reaſons.
Firſt, baptiſme is a part of the miniſtry, which none may vndertake but ſuch as are therunto lawfully called. God hath ioyned thegMat. 28, 19. Heb. 5, 4. Mat. 19, 6. miniſtry of the word and Sacraments together: and what God hath coupled together, let no man ſeparate, Mat. 19.6. But women or priuate perſons may not be admitted to teach in the publike aſſembliesh1 Cor. 14, 34, 35. in a true and well ordered Church, 1 Cor. 14. Let your women keepe ſilence in the Churches, for it is not permitted vntounto them to ſpeake, but they ought to bee ſubiect, as alſo the Law ſaith: and if they will learne any thing, let them aske their husbands at home, for it is a ſhame for women to ſpeake in the Church. 1 Tim. 2, 11, 12.And 1 Tim. 2 Let your women learne in ſilence with all ſubiection, I permit not a woman to teach, neither to vſurpe authority ouer the man, but to bee in ſilence. Likewiſe,iReuel. 20, 20. the Apoſtle reproueth the Church of Thyatira, that it ſuffered a Woman to teach among them, and to exerciſe the publike miniſtry of the word, contrary to Gods commandement and the practiſe of Gods people. I confeſſe,kIudg. 4, 4. 1 Sam. 2, 2. 2 King. 22, 14. Act 21, 9. there hauehave beene Propheteſſes in the Church, as Deborah, Huldah, Hannah, the foure daughters of Philip, with ſome others: but the examples are extraordinary, and therefore cannot make an ordinary rule for imitation.
The cauſes hereof are direct and euident. For to teach publikely, is a token of authority and rule ouer others, inaſmuch as the teacher is higher in place and authority then hee that is taught, as Paul was brought vp at the feete oflAct. 22, 3. Gamaliell, and as the leſſe is bleſſed ofmHeb. 7, 7. the greater. Therefore, the woman ſhould not be admitted to be a maiſter in Iſraell, a teacher of the Church, and an inſtructer of men, as 1 Tim. 2. where the Apoſtle forbiddeth them to teach publikely, and to vſurpe authority ouer the man, but requireth of them to be in ſubiection, not to challenge dominion. Againe, ſuch is then1 Pet. 3, 7. Eccl. 7, 29, 30. frailenes and weakneſſe of that ſexe, that they are eaſier to be ſeduced and deceiued, and ſo fitter to be authors of much miſchiefe being the weaker veſſels: therefore Paul hauing ſet downe the doctrine that women ſhould not take vponupon them to teach in the Church, and ſo preach in the aſſembly of men, preſently alledgeth this reaſon,o1 Tim. 2, 13 14. Gen. 3.6. that The woman was firſt deceiued of the diuell, and was in the tranſgreſsion: hee made choiſe of her, and made her an inſtrument to beguile her huſband.
For albeit that women be capable of the doctrine of godlineſſe, and many examples of learned women are extant eueryevery where, and in eueryevery nation (which might eaſily bee produced) and that ſuch were of ability ſufficient to teach the Church, yet ſhamfaſtneſſe and modeſty (the ſpeciall ornaments of that ſexe) do not ſuffer them to enterprize and execute that function, which requireth courage and boldneſſe in the diſcharge thereof. True it is, among the Gentiles in their ſacrifices and ſolemnities were women-Prieſts (fit Prieſts for ſuch purpoſes, fit Miniſters for ſuch Gods) but in the Church of God, neither vnderunder the law, nor vnderunder the Goſpell, were they allowed to ſerue at the Altar, or to offer the ſacrifice, or to meddle with the ſeruice of holy things: and therefore it is vnlawfull to hauehave a womaniſh Miniſtry. And as Moſes teacheth in the booke of Deuteronomy,Deut. 22, 5. that it is an abhomination for a man to put on womans apparell, ſo it is not onelyonly vnſeemely and vndecent, but vnlawfull & vngodly for a woman to put on that boldneſſe and manlineſſe which appeareth in the countenance of a man, and to put off the baſhfulneſſe and demureneſſe which ſhee ought to carry with her. Salomon in the deſcription of a vertuous woman among other laudable properties as partes of her office obſerueth, that ſhee ſeeketh wooll and flaxe, and worketh diligently with her hands:Prou 31, 13, 19. ſhe layeth her hands to the ſpindle, and her hands hold the diſtaffe, Prou. 31, 13, 19. It is neuer noted as the part of a good woman, that ſhe ſtretchech out her hand to water, and baptizeth the children that are in danger. Let her meddle in matters of another nature; ſhe hath nothing to do to handle theſe holy things. True it is, the gouernment of the family vnderunder her husband is committed, and the training vp of her children in the feare of God,foreign. commanded vntounto her,2 Tim. 1, 5. 1. Timothy 5.14. As alſo Lois the grandmother, and Eunice the mother of Timothy, beſtowed no ſmall paines to plant the vnfained faith of Chriſt Ieſus in him: howbeit they neuer preſumed to baptize their children, much leſſe the children of others. So then, to commit the office of the miniſtry to women, or any part of it, were as much as to turne the nature of things topſie turny, and to bury and aboliſh the ordinance of God. For hee that ſhould be beneath, is ſeated aboue: and he that ſhold be in ſubiection is indued with ſoueraignty and authority. The keyes of the kingdome of heauen are committed to men, not to women: if then they enter into the ſeruices of the Church, they do it by a wrong key, and are no better then intruders.
Furthermore, the Miniſter repreſenteth Gods perſon in this holy worke, and therefore he onelyonly can offer and deliuer with power and authority the outward ſigne, which anſwereth fitly to the inward matter. Shall priuate perſons vſurpe to be the Lords meſſengers, to bring his letters and ſeales, not called, not allowed, not authorized? It cannot be without intruding of themſelues, and diſhonour to God, and confuſion in the Church. For as none can waſh vsus from our ſinnes but Chriſt onelyonly: ſo none can beare his perſon in the outward Sacrament of the inward waſhing, but hee whom Chriſt himſelfe hath appointed, if we will receiue the benefit of the holy ſeale of baptiſme, for the aſſurance of our conſciencepThe people cannot with comfort aſſure themſelues to receiue a Sacrament at the hands of priuate perſons. that wee are waſhed from our ſinnes. And if the will and pleaſure of a Prince, do make that onelyonly to be his ſeale which he hath ſet apart to ſeale his grants withall, ſo that albeit another may be made right of the ſame matter, iuſt of the ſame forme and faſhion, and in all points like vntounto it, no difference beeing to be ſeene betweene them; yet the ſame is none of the Princes ſeale, but a counterfeit ſtampe: then how much more ought the knowne and reuealed will of the eternall God (which is, that they onelyonly ſhould miniſter the Sacraments, that hauehave a publike calling and allowance therevnto) to hauehave that authority, that no Sacraments can be warranted to bee his ſeales, but ſuch as are ſigned by his Officers.
Againe,qBeza. lib. de Queſt. in ſacra. quaeſt. 140. 141 ſuppoſe the Princes ſeale ſhould bee ſtollen away, which he hath appointed to ſeale his grants withall, and ſhould be ſet too by him that hath no authority, not being the keeper thereof, there can by no meanes growe any aſſurance of comfort to the party that hath it applyed to his writings: ſo if it were poſsible to bee the ſeale of God which a woman ſhould ſet too, yet for that ſhe hath ſtolen her patent, and vſed it contrary to Gods commandement, I ſee not how any man can perſwade his owne heart by it to be partaker of a Sacrament: but his comfort is weakened and impaired, and his conſcience left in doubt and perplexity.
Moreouer, this may yet farther appeare by a compariſon (a forme of reaſoning often vſed in the Scripture) comparing different actions of things done by a calling, with ſuch as are done without a calling, whereby we ſhall ſee that to hauehave a lawfull calling to do a thing, giueth life, liking, and allowance vntounto the dooing. For wee muſt not onelyonly conſider what is done; but alſo who is the dooer. What is the reaſon that Ioab Captaine of the hoaſt,r2 Sam. 3.27. and 20, 10. 1 King. 2, 5. killing Abner and Amaſa two more righteous then himſelfe, was reſerued to iudgement:ſNum. 6, 25.7, 8. whereas Phineas killing Z…niri and Co…bi, it was imputed vntounto him for righteouſneſſe? What is the reaſon that Peter is reproued for drawing his ſword, and ſmyting the high Prieſts ſeruant, beeing commanded to put vp the ſword, becauſe ſo many as ſmite with the ſwordtMat. 26, 5….52. Rom. 13, 4. ſhall periſh with the ſword: whereas the higher power is ſaide to bee the Miniſter of God, to take vengeance on him that doth euill, and not to beare the ſword in vaine? Was it not that Phineas was ſtirred vp and called of God to doe execution: but Ioab was ſtirred vp by the Diuell, to ſee and to ſeeke his owne reuenge? Was it not, that Peter was a priuate man to whom God had ſaide,aExod. 20, 13 Thou ſhalt not k…ll: but the Magiſtrate is ordained of God, to whom hee hath ſaide,bDeu. 13, 8, 9 Thine eye ſhall not pitty him, whom I hauehave appointed to dye? Wherefore there is more to be marked of vsus then the deed that is done, ſeeing the ſame deed performed by a perſon that hath a calling is liked & lawfull, the which done without a calling is vngodly and vnlawfull. This truth is ſo plaine and apparant, that the heathencTerent in Adelp. act. 5. ſee. 3. Poet doth acknowledge it.
Duo cum idem facunt ſaepe vt poſsis dicere
Hoc licet impune facere huic, illi non licet:
Non quod diſsimilis res ſit, ſed is qui facit.
That is.
Though two an act attempt in ſubſtance one, as doth befal,
Yet one we oft as lawfull like, th'other vnlawfull call:
Not that the deed is differing, the dooer is all in all.
So then to ſay that a woman may miniſter baptiſme in caſes of neceſsity, is all one, as if a man ſhould ſay, that if there be no Iudge or Magiſtrate at hand that will do his duty in executing iuſtice againſt murtherers and malefactors: that then a priuate man may take vponupon him to draw the ſword out of the ſheath to ſtrike offendors. But as a priuate man ſlaying a murtherer, hath himſelfe committed murther and not executed iudgement, becauſe he had no calling or commiſsion thereunto, ſo ſuch as without any warrant hauehave taken in hand to baptize, hauehave made a prophane waſhing: and not adminiſtred any Sacrament of the Lord.
Laſtly, if it be not materiall who baptize, then if the friends or neighbours meeting together after the birth of a child, ſhould carry the childe to the Church to be baptiſed & ſolemnly dedicated to Chriſt that died on the croſſe; if a priuate perſon peruenting their purpoſe caſt water on the infant, and withall vſe the words of inſtitution; the childe ſhould by this imagination be baptized and be… carried no further to the Miniſter of God. Or if no man of purpoſe poure on water, but it daſh at vnawares vponupon the face of the child, or if a ſhower of raine fall from heauen, & a priuate perſon ſpeake the words of inſtitution, it ſhould likewiſe be baptiſme. Nay, which is more vnreaſonable and abſurd,dCalu. lib. Epiſt Pag. 85. if it were miniſtred by a boy playing and in ſport, if it were miniſtred by a foole or a mad man, if it were miniſtred by one that were not himſelfe baptized, if it were by a Turke or Infidell that is a ſworne enemy by profeſsion to baptiſme and to them that are baptiſed, yea if it were miniſtred by an Atheiſt that holdeth there is no God, no religion, no ſaluation: yet it ſhould be by this opinion a good, lawfull, and perfect baptiſme. But ſeeing this cannot be ſo, wee are not onelyonly to obſerue what is the deed done, but to conſider who is the dooer, and to prouide it be done by the Miniſter, warranted by the Church, & called of God thereunto.
Before we come to the vſes hereof, we will anſwer certaine obiections which ſtand in the way, and trouble the Obiection. 1 vnlearned, and hinder their faith from imbracing this truth. The firſt ſhall be from the example of Zipporah the wife of Moſes, who in caſe of neceſsity circumciſed her ſon, and God departed from purſuing her husband to the death for omitting therof. To this we may anſwer, Anſwere. that we muſt liue by lawes, not by examples which hauehave no warrant. The queſtion is not of the fact, but of the lawfulneſſe of the fact.
Againe, there is a difference betweene circumciſion and baptiſme. For this falling out before the law, was more lawfull, when circumciſion was left more at liberty: yea vnderunder the law there was no ſpeciall commandement giuen to the Prieſts to circumciſe, which ſhould tye it vntounto the Prieſt-hood onelyonly. But Chriſt in the Goſpell hath appointed the ſame perſons to be Preachers of the Goſpell & Miniſters of the Sacraments. Moreouer, inaſmuch as ſhe did it,Exod. 4, 24.25, 26. not in the abſence, but in the preſence of hir husband, and inaſmuch as her heart was not vpright, but filled with anger againſt God, with indignation againſt her husband, with murmuring and fretting againſt the inſtitution of circumciſion, caſting the fore-skin with great diſdaine vponupon the earth, regarding nothing leſſe then to perform a good duty to God, railing vponupon and reuiling Moſes; the act of an angry and teſty woman cannot be lawfull or approued. Furthermore, it doth not appeare out of the ſcripture that Moſes was ſick (as ſome pretend) but it is moſt probable and likely, that Zipporah wanting diſcretion but not preſumption, through her boldnes and haſtines preuented Moſes, and aduentured on the worke before the prophet coulde prepare himſelfe to it. Neither may we by the ſequell and ſucceſſe conclude the lawfulnes of her deed,fBellar. de ſacra. …ap. cap. 7. as Bellarmine doth, becauſe the Angel ceaſed from vexing him, that therfore God was pacified and appeafed toward him. For the cauſe why God was pleaſed, was becauſe the child was circumciſed, not becauſe ſhe did it. Beſides, the Heathen man condemneth ſuch as meaſure actionsgOuid. Epiſt. 2 coreal ſucceſsibus opto, quiſquis ab cueutu f…cta notanda pu…. by the euent, as by a falſe rule and deceitfull meaſure. We ſee oftentimes euill workes proſper, and euill workers ſpeed wel in this world. The Aſſyrians that haulted in the worſhip of God, & mingled his honor with Idols, were deliuered from theh2 Kin. 17, 25 Lyons that deuoured them, yet their corrupt and confuſed religion pleaſed not God. Wherefore we conclude, that whereas this woman adminiſtred circumciſion, her example muſt not be drawne into imitation.
Obiection. 2 Another obiection is drawne from the example & practiſe of Peter, who when he had preached the Goſpel vntounto Cornelius & his houſhold,Act… 10. did not baptize them himſelf, but commanded them to be baptized by others: & ſo it is like, that Paul did not baptize alwaies himſelf,1 Cor. 1. Anſwere. but commanded them to be baptized by others. I anſwer, the Apoſtles baptized indeed by the miniſtery of others, but the Scripture doth not teach that thoſe others were Lay-men, and ſuch as had no office or function in the Church. For the apoſtles had Euangeliſts & Paſtors that did accompany them whither ſoeuer they went, as appeareth in ſundry places of the Acts. And if as yet there were no Paſtors and Teachers appointed in the Church, nor ordinary Miniſters erected, it pertaineth not to the queſtion in hand, becauſe when wee enquire what perſons are permitted to miniſter the Sacraments, wee vnderſtande it of the ordinary and ſetled gouernment of the church: whereas that may not be ſuffered in a Church planted, which is allowed in the beginning while it is planting, and the foundation is in laying before an ordinary miniſtery be erected. Againe, thoſe that did baptize at the appointment of Peter, did it not of their own head, but by the warrant of the Apoſtle, who may be ſayd to baptize by their hand, becauſe he that dooth a thing by other, may bee ſayde to doe it himſelfe, as it is ſayde ſometimes that Chriſt baptized, Iohn 3, 22.Iohn 3.22. Ieſus came and his Diſciples into the Lande of Iudea, and there hee tarried vvith them, and Baptized. Sometimes, it is ſayde, that hee baptized not at all, as Iohn 4, verſe 1, 2. When the Lorde knevv that the Phariſies had heard, Iohn 4, 1, 2, 2.that Ieſus made and Baptized moe Diſciples then Iohn, though Ieſus himſelfe baptized not, but his Diſciples.
Theſe things may ſeeme contrary the one vntounto the other, Ieſus baptized, Ieſus baptized not: yet the latter place openeth and expoundeth the former, and ſheweth; that if wee ſpeake touching his practiſe in his owne perſon, hee baptized not; but if wee ſpeake what hee did by the hand, and by the Miniſtery of his Diſciples, hee baptized; becauſe when hee had preached, hee ſealed his Doctrine by Baptiſme, which the Apoſtles miniſtred.
Laſtly, there is nothing which I knowe, to hinder, why theſe wordes thus written, Peter commaunded them to bee baptized, may not bee thus interpreted, He commaunded Water to bee brought, where-with they ſhould bee baptized: as ſuch as attend and ſerue the Paſtour, in carrying about the Breade, or reaching the Cup, ſhould bee ſaid to miniſter the Lords Supper. For the aſsiſtant may beare the name of doing the chiefe & principall worke. But howſoeuer it was, they are greatly, I will not ſay groſſely deceiued, that imagine the Apoſtle would not vouchſafe to do it, ſo long as other wer preſent that might do it. For this ſhould ſauour of Antichriſtian pride, which was farre from the Apoſtles, who bare themſelues with all Chriſtian humility, as they had learned of their Lord and Maiſter: beſides the miniſtry of the holy Sacraments is of the ſame nature with the preaching of the word, and therefore is of greater worth and excellencie, then any mortall man liuing vponupon the face of the earth, is woorthy to handle.
Thirdly, it may be ſaide, what ſhall we do when a lawfull Obiection. 3 Miniſter is wanting, and cannot be had? May we not then vſe the helpe and hand of priuate perſons? Anſwere. I anſwere, no neceſsity can compell vsus to violate the ordinance of God, and to breake the orders that he hath eſtabliſhed in his Church. For, as in the firſt inſtitution and adminiſtration of baptiſme, Iohn baptized that preached the Goſpel, ſo is this courſe to be continued and holden euen vntounto the end. The commandement to preach, is the commandement to baptize: the forbidding to preach, is a reſtrayning to baptize: and therefore Paul ioyneth the waſhing of the Water, with the word of the Gospell, Ephe. 5. As for theſe that hauehave not the preaching of the word committed to them, Chriſt neuer ſaid to them, Go and Baptize. If it cannot be had for our children according to this rule, they muſt be commended to God who will baptize them with the holye Ghoſt, and ſaue them by his grace, albeit they be not partakers of the outward part of the Sacrament, and waſhed with the element of water. Neyther let any heere obiect the opinion of S. Auguſtine, Lib. 2. contr. Epiſt. P…men. ca. 13.who writeth, That if a Lay-man baptize in caſe of neceſsity, either it is no ſinne at all, or a veniall ſinne: for firſt, this place concludeth nothing, inaſmuch as he ſpeaketh doubtfully whether it bee lawfull or vnlawfull. He therefore that will ground any thing vponupon this authority, and practiſe ſuch Lay-baptiſme from this place, muſt do it with a doubtfull conſcience, which in him that doth it is ſinne, albeit it were in it ſelfe lawfull. Again, if this godly Father ſtand in doubt whether baptiſme miniſtred by a lay-man be auaileable, or no; and conſequent-whether ſuch perſons ſo baptized ought to be rebaptized, it is manifeſt that hee alloweth not that a lay-man ſhould take vponupon him to baptize; for if he had holden ſuch miniſtration to bee lawfull, there had beene no cauſe or reaſon why he ſhold doubt, whether that baptiſme were good or not.
Let not any therefore ground vponupon his authoritie more then euer he taught them: but rather let vsus ſtom hence inferre, that ſeeing hee was not reſolued whether baptiſme by a lay-man be auailable, doubtleſſe he was out of doubt, that being adminiſtred through the preſumptuous intruſion of a woman, it is voide and of no effect, who is doubly barred from publicke charges of the Church, more then a priuate man. Furthermore, wee anſwere, that the iudgement of this learned and reuerend Father, is in this cauſe leſſe to be waighed and eſteemed, and indeede not at al to be allowed and followed, becauſe he aſcribeth too much to baptiſme and the outward waſhing with water, as thogh all they that departed hence without it, were damned for euer. And this is that which made him ruſh vponupon the former rocke, ready to ſuffer ſhipwracke: for rather then hee would hauehave the infant periſh, hee would hauehave any meanes vſed that were poſsible, to ſaue the ſoule of the child: but we know that God is not ſo hard to them, who hath promiſed to be their God, nor the ſentence of his word ſo heauy, foraſmuch as the children of the faithfull are within the Couenant, and called holye by the Apoſtle: of which wee ſhall ſpeak at large afterward. Victor Vticenſis in his ſecond booke of the perſecution of the Ʋandals, telleth vsus of a miſerable lamentation of the people,Lib. 2 de perſecut. Vandal. when their Miniſters were baniſhed by the Arrian heretikes, ſaying, Alas, vvho ſhall baptize theſe Infants? And this the Rhemiſtes confeſſe in their annotations vponupon Iohn 20, 23. Whereas this complaint ſhould not hauehave needed, if priuate perſons or Midwiues, in caſe of neceſsity, in time of perſecution and in the want of Miniſters might hauehave baptized as well as the miniſters, and the people withall be aſſured to receiue a Sacrament at their hands, as well as at the hands of the Miniſters. And hence it is that Auguſtine alſo ſaith, that in time of neceſsity,Auguſt. Tom. 2. Epiſt. 183. the women haſted to carry their Children vntounto the Church that they may be baptiſed, Epiſt. 180 Do we not conſider in what multitudes the people in ſuch dangers reſort to the Church, ſome deſiring they may be baptized, ſome that they may be reconciled from excommunication: ſome that they may bee admitted to ſhew their repentance for their open crimes; eueryevery man deſiring comfort, eueryevery man deſiring the participation of the Sacrament? In which caſe if there bee no Miniſter to be had, what miſery then followeth them that depart this life vnbaptized or bound in their ſinnes? Heereby hee meaneth, the lawfull Miniſter of the Church, inaſmuch as hee ioyneth baptiſme and reconciliation from the ſentence of excommunication together If any man further ſhall aske the queſtion, Queſtion. ſeeing baptiſme is limitted, and as it were confined vntounto the Miniſter, whether baptiſme miniſtred by hereticks bee auaileable or not? For many incline to thinke that it is rather good which is miniſtred of a lay-man being a member of the Church, then by him that is an hereticke. Anſwere. I anſwere, hereticks are of two ſorts: ſome are remoued out of the Church, ſome are tollerated in the Church, and ſuffered to enioy their miniſtry. So long as a Miniſter that is an hereticke keepeth his place and is not depoſed from his function, albeit hee ſhould erre in the foundation, yet he is a member of the Church, though an vnworthy member: and a Miniſter of the Church, though an vnworthy Miniſter. If he ſhould depraue the inſtitution, and corrupt the eſſentiall forme which Chriſt hath appointed inuiolably to be vſed and obſerued, then were the baptiſme void, becauſe the forme being changed, the thing it ſelfe is aboliſhed.
What is to be …hought of …he popiſh Baptiſme.Hence it is, that the Baptiſme celebrated in the Church of Rome is true baptiſme, becauſe albeit the papacy be not the true Church, yet the true Church is in the papacy, God preſeruing the remnants of it in the middeſt of the bowels of Anti-Chriſt, as God continued light in the middeſt of the darkeneſſe of Egypt. Baptiſme therefore is in the papacy, as the purſe of a true man in the hand of a theefe, or as an honeſt mans inheritance in the poſſeſsion of an vſurper. And albeit they hauehave no miniſtry rightly and lawfully called, yet ſuch as occupy the place of Paſtors and hold the publike miniſtry, are not to be accounted as priuate perſons or meere lay-men, and therefore the baptiſme performed by them is not voide or of no effect, both becauſe they baptize in the name of the Father, and of the Sonne, and of the Holy-Ghoſt, not in their owne name: and becauſe their miniſtry is not to be eſteemed according to the perſons, but as ſeruing to the Church that yet lurketh ſecretly in the papacy. What then?Whether we may bring our children to be baptiſed of popiſh Prieſts. may ſuch as profeſſe the reformed religion lawfully and with a good conſcience offer their children to be baptized of popiſh Prieſts and Maſſe-mongers? I anſwere, albeit it be lawfull baptiſme which they deliuer, it followeth not that they may lawfully deliuer it, or we lawfully ſeeke it at their hands: and albeit it be auaileable whē it is done, yet neither hauehave they warrant to do it, nor wee to goe for it. True it is, they hauehave a calling whereby they differ from priuate men, but it is ſo faulty and corrupt, that by no meanes we ought to vſe it. We ought not to do euill that good may come thereof, Rom. 3.Rom. 2, 8. 1 Theſ. 5, 22. but it becommeth vsus to abſtaine from all appearance of euill, 1 Theſ. 5, 22. We may not by our practiſe and example allow and iuſtifie the horrible prophanations of the Sacraments, the deteſtable corruptions of doctrine, and the abhominable ſuperſtitions vſed in the worſhip of God, and wee are bound and ſtraightly charged to take heed we do not make our ſelues partakers of other mēs ſinnes.1 Tim. 5, 22. We muſt beware we do not offend the weak brother, for whom Chriſt dyed, who may be imboldened by our example to approue of the reliques of Anti Chriſt, and in the end to ioyne with that falſe Church. Laſtly,2 Cor. 6, 14. 1 Ioh. 5.23. wee are commanded to flie from Idols temples, & to keep our ſelues from Idols: the ſheep of Chriſt heare his voice, but the voice of a ſtranger they wil not hear. It is better for vsus to defer the baptiſing of our children, thē to reſort to their baptiſme blended and mingled with ſo many toyes and impieties: and though our Children in the meane ſeaſon ſhould dye, yet we muſt comfort our ſelues in the Lord, and lay hold on his couenant, who hath promiſed to be both our God and the God of our ſeed, and remember that it is not the want of the Sacrament that condemneth, but the contempt, from which we are free, ſo long as we are ready and deſirous to hauehave our children partakers of it, when it may bee had orderly, rightly, and conueniently.
Obiection. 4 The laſt Obiection deſerueth not the name of an obiection, much leſſe any anſwere vntounto it, ſauing that the ignorant may ſtumble at it, & ſome great Doctors of the church of Rome, labour to add force vntounto it, and as it were to put life into a dead carkaſſe. For Thomas Aquinas, the darling of the Pope, the Oracle of Schooles, and the God of the Papiſts,Gal. 3.27.23. alledgeth the words of the Apoſtle, Gal. 3. As many as hauehave beene baptized into Chriſt, hauehave put on Chriſt, there is in Chriſt neither male nor female: and therefore as wel women as men may baptize. Anſwere. I anſwere, this is a moſt fooliſh and vnlearned collection, and a plaine wreſting and ſtraining of the Scripture: and therefore no maruaile if the ſaying of the wiſe man be verified heerein: Surely the churning of milke bringeth forth Butter, Prou. 30, 33.& the wringing of the noſe bringeth foorth blood: So the forcing of wrath bringeth foorth ſtrife. The popiſh diuinity is full of ſuch concluſions: I will giuegive thee a taſte of them, and then come to anſwere the obiection. They reaſon on this manner, Chriſt walked vponupon the waters, therefore the body of Chriſt may be ſhut vp in a piece of bread. Peter walked vponupon the waters, therefore the Biſhop of Rome hath authority ouer all Churches. The Saints in heauen are like the Angels, therefore they heare the prayers of all men. Ioſeph wrapped the body of Chriſt in fine linnen, therefore the Prieſt muſt lay vp the body of Chriſt in the Altar. The women came to the Sepulcher to ſee Chriſt, therefore we muſt go on pilgrimage to viſite the holy Sepulcher. But I will paſſe ouer theſe fooleries, and come to the place that is obiected. The Apoſtle meaneth that in partaking of ſaluation, there is no difference betweene male and female, Iew and Grecian, bond and free: but there is great difference betweene man and man in the diſpenſation of the word and Sacraments. Againe, if this concluſion were neceſſary, then a man might reaſon againſt the Apoſtle, In Chriſt is neither Male nor Female; therefore, as well women as men may teach in the Church, contrary to the expreſſe doctrine of the Scripture, ſet downe by Paul himſelfe, I permit not a woman to speake in the Church, 1 Cor. 14. 1 Tim. 2. But I will ſpend no moe words in anſwering ſuch trifles. Thus much concerning the obiections.
Now, as the truth is plaine and euident: ſo the vſe is Vſe 1 profitable and comfortable. Firſt, if the miniſter be one outward part of baptiſme, then he muſt be ready and carefull to performe his duty, which is, to waſh the vncleane body with water in the name of the Father, of the Sonne, and of the holy Ghoſt; to call vponupon God, and to follow the inſtitution of Chriſt, as it is left in the Scripture for his direction. For if there be the outward ſign of baptiſme as the matter of the Sacrament, if there be a party to bee baptized, which is the receiuer; and if there be a miniſter to adminiſter it: yet vnleſſe he perform his duty, there can be no baptiſme. So then we muſt know that the actions of the MiniſteriWhat are the actions of the Miniſter. are double: firſt there is required of him a ſanctifying of the water: ſecondly, a waſhing of the party. The ſanctifying of the water, is the ſeparation and apointing of it by the word and prayer to this vſe, to ſignifie the bloude of Chriſt. The outward waſhing is a certain pledge vntounto vsus of our inward waſhing by the blood and ſpirit of Chriſt.
Secondly, if it bee the office of the Miniſter to baptize, Vſe 2 then this giueth direction and inſtruction to the people, to whom to repaire and reſort, when they hauehave any Children to be baptized. It is required of them to hauehave recourſe to the miniſters, as to the officers of God. We ſee in the affairs of the Common-wealth, and in paſsing conueyances of houſes, of lands, and of inheritances, how carefull and circumſpect men are, to paſſe them where they ought to bee paſſed, and in ſuch Courts, and vnderunder ſuch officers as are authorized for ſuch purpoſe, that ther may be no error committed in the conueyance. For whatſoeuer is done and paſſed before him that hath not his patent to warrant his practiſe, is held to be voide and fruſtrate by maiſters of that profeſsion. In like manner it ſtandeth vsus all vponupon, when a matter of an higher nature and of greater importance is in hand, then the ſealing and aſſuring of temporall poſſeſsions, to looke carefully to the diligent performance of this ſpeciall duty, that the ſigning of our infants, and ſealing them in the Couenant, be made by the hands of ſuch Officers as are appointed by God for that purpoſe, and by no other.
Vſe 3 Thirdly, this condemneth the abuſe and prophanation of the Sacrament of baptiſme in the church of Rome, where women, midwiues, and priuate perſons, without any commandement of God, nay contrary to his word, take vponupon them this part of the Miniſters office to baptize children; which they hauehave receyued from the Hereticke Marcion, iEpip. haere. 42who gaue women power to baptize, which Epiphanius kEpi. con. haer. 2teacheth, the holy Mother of Chriſt was not permitted to do. And the fourth Councell of Carthage, Can. 100. hath without exception decreed, that a woman ought not to baptize. Such then as vſurpe this calling, and approoue thereof, neuer knewe the force of our adoption in Chriſt, nor the ſtrength of the couenant, nor that the elect are ſaued by the good pleaſure and will of God. Therfore, there is not that abſolute neceſsity of baptiſme vntounto ſaluation, which many ſuppoſe, that for this ſuppoſed neceſsitie, the ordinance of God ſhould be broken and prophaned. And a man may maruell, why at ſuch times they did not rather commit the matter to priuate men to baptize then to women (whoſe ſexe is further remooued from execution of this office) not onelyonly becauſe they be vncalled and priuate men,l1 Tim. 2, 11, 12. 1 Cor. 14, 34. but euen becauſe they are women, and thereby are wholly vncapeable (though otherwiſe qualified) of anie publike charge or function in the Church, they are commanded to ſit ſtill, and to bee quiet. Beſides, if in time of this extreamity and neceſsity which is imagined, it be permitted them to miniſter baptiſme, why ſhould it not bee ſuffered in like neceſſity and danger of death, that they miniſter the Lords Supper, and preach the Goſpell, (in caſe they be able, and men vnable or vnwilling) the dignitie of the one Sacrament being no leſſe then the other, & the excellencie of the worde, being as great as of them both? If then women may iuſtly bee condemned, when they ſhall preſume to ſit downe in the Chaire of Moſes, or to miniſter the Supper of the Lord, they cannot be iuſtified, if they vſurpe to miniſter baptiſme. For, ſhall wee make a ſhameful and double diuorcement of thoſe things that God hath coupled, betweene the word and Sacraments, and likewiſe betweene the one Sacrament and the other? This …s too great contumely and contempt offered to baptiſme, to allow it in thoſe that may neither publikely preach, nor lawfully miniſter the Lords Supper: ſeeing their want to practiſe the one, is no greater then to do the other.
In a priuate Family, it is a great diſorder to ſee the maiſter play the ſeruant, and the ſeruant to do the office of the maiſter: the husband to looſe his authority, and the Woman to ſtep into his place. In the Common-wealth it is a wonderful confuſion to ſee baſe perſons and peaſants ſet on horſebacke,Eccl. 10, 6, 7. and Princes walking as ſeruants vponupon the ground. Is this vnſeemely and vncomely in the priuate houſe, and in the Common-welth, and it is not as vndecent in the Church, when the diſtinct partes of the ſame office, are diuided and parted aſunder, that priuate perſons are ſet in Moſes his chaire, and paſtors are put at the feete of the people? Or when the Miniſters of the word do occupy the place of Tea…hers, and the adminiſtration of the Sacraments is committed, or at leſt permitted to the Pariſhioners and people, and which is worſe, to Women? And when different offices are ſo ſhuffled and ſhaken together, that it cannot be determined to whom of right they do belong? Wherefore, let all priuate perſons and Mid wiues conſider with themſelues the fearefull examples recorded in the Scripture, of ſuch as hauehave raſhly p eſumed to prophane the holy offices of the Church, and how God hath often viſited this great ſinne with greeuous iudgementes, ſometimes with fire from heauen, ſometimes the earth opening her mouth ſometimes with ſodaine death, and ſometimes with the moſt filthy diſeaſe of the Leproſie, whereby as by his voice from heauen, he thundred downe on mens diſobedience, and ſo ratifieth this law of the neceſsity of a vocation & calling for euer. When the men of Bethſhemeſh pried into the Arke without a calling, the Lord ſmote of the people fifty thouſand, threeſcore and ten men. 1 Sam. 6, 19.mNumb. 16, 9 Pſ. 106, 17, 18 Corah, Dathan, and Abiram, taking vponupon them the Prieſthood without a calling, fire from heauen came down conſuming Corah and his conſortes: the earth alſo opened and ſwallowed vp Dathan, and couered the companie of Abiram, that they were ſwallowed vp aliue: none of them died the cōmon viſitation of other men, but God wrought a ſtrange worke vponupon them, and altered the courſe of nature, which ought to be a perpetuall inſtruction and direction vntounto vsus, to teach vsus not to peruert or euert that order which he hath eſtabliſhed to continue in his Church. Hitherto belongeth that which is written of Vzzah, n2 Sam. 6, 7.who was ſmitten with ſodaine and vnexpected death, onelyonly for that beyond the boundes of his calling, he put foorth his hand to vphold the Arke, which did ſhake and was readie to fall, which was lawfull for the Leuites onelyonly to meddle withall, althogh his intent & purpoſe were neuer ſo good: ſo that if the vnlawfull intruders vponupon baptiſme pretende caſes of neceſsity, heere ſeemed as great a neceſsity, yea his minde and meaning was as good as theirs; if they pretend deuotion, yet it diſpleaſed God becauſe it was done without his word and warrant. So Azariah was ſtriken with leproſie, that he was a Leaper to the day of his death, for that not being content with his Kinglyo2 Kings 15, 5 office, hee would take vppon him the prieſtes office to burne Incenſe vntounto the Lord.
Theſe woorthy examples of Gods moſt ſeuere iudgements executed vponupon the breakers of this ordinance ought to ſtrike ſuch a feare into our hearts, that we ſuffer not the ſacred functions and offices of the Church to bee prophaned, and to teach vsus that eueryevery one meddle onelyonly with the approued duties of his owne calling. And although God doth not now thus execute iudgement from heauen, and worke ſtrange things in the earth in extraordinary maner, when his ordinances are broken: yet the ſinne is not thereby leſſened, nor the puniſhment mitigated, nor the hand of God ſhortened, but ſtretched out ſtill, though iudgement according to deſert bee deferred: nay rather thepNah. 1, 2. Eccl. 8, 11.12.13. greater wrath is reſerued for his aduerſaries, to the great day of account, when all fleſh ſhall appeare before the throne of his glorious preſence. For if the prophaners of the ſigne and Sacraments of the old Teſtament did not eſcape, but were thus ſharply and ſeuerely puniſhed: our Sacraments eſtabliſhed by the Lord Ieſus are not of leſſe value and worthineſſe, ſo that the contempt of them ſhall be viſited with ſorer iudgements.
And if God did ſtrike with his reuenging hand priuate men when they ſinned in abuſing the Sacraments, and ſpared not kings in the pride of their hearts: how ſhould women ſtanding a degree farther off, and barred from the office by a ſtronger bolt, enter into the houſeqIoh. 10, 10. at a window, and not be accounted as theeues and robbers? So that we conclude, that the neceſsity of a calling is as great as the neceſsity of baptiſme. And thus much of the firſt outward part of baptiſme, namely the Miniſter.