The Badges of Christianity, Book 2 · Chapter 3
Chap. 2. 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 out warde partes of baptisme are 4, namely, the minister, the word of institution, the element, and the receiuer. All these though outward partes, yet are substantiall and necessarie parts The first is the minister, as the Ambassador of God sent out by him with … to meddle in the matter of the sacraments, as appeareth by the ministerie of Iohn. by the commandement of Christ, and by the examples of the Apostles. The baptist, bLu. 3, 15. 16.when all men … in their harts, if he were not that Christ, said to them, Indeede I baptise you with water, but one stronger then I cōmeth, whose shoos Latchet, I am not woorthy to vnloose. And Iohn. 1. he saith, I am come baptising with water, I knew him not, but he that sent me to baptise with water, said to me, vponupon whom thou shalt see the spirit come downe and tary still on him, that is he which … with the Holy-ghost. And Math. 28. Teach all nations baptising them Now according to this commaundement and commission, the Apostles went forth teaching and preaching to the people, and ministring the Sacraments to such as were conuerted to the faith, cact. 2, 38. & 8, 12, 38, & 10 47. 48. & 16 32 33, & 22, 16as we see Act, 2. 38. Notwithstanding, whereas Paule saith, Christ sent me not to baptise, d1 Cor. 1, 17but to preach the Gospell, 1 Cor, 1, 17. it is not to be vnderstood hystorically but comparatiuely. For his meaning is not simplie to relate and set downe his office wherunto he was called, but by conferring it with his preaching: as if he should say, This is not the chiefe and principall ende of my calling and function to baptize, the high worke of my ministery is to preach the Gospel. Indeed 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 giftes 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 beleeue.
That this is the Apostles mind and meaning, appeareth by the words immediately ensuing, where he reckoneth vp some whom he had baptized, which he would neuer hauehave done or attempted without a calling. True it is, the dignity & force of baptism dependeth not vponupon the worthines or excellency of the Ministers thereof, but on the authoritie and institution of god, who onelie remitteth sinnes, and baptizeth with the Holy-ghost.
This appeareth by the example of such as cast out deuils Math. 7. 22 & 23in Christs name, of whom Christ saith, he knew them not. So Iudu was sent out with the rest of the Apostles to teach Math 10. 1. 2. 3and to preach the Gospell of the kingdome, and to heale Math, 23, 1, 2, 3eueryevery sicknes and eueryevery disease among the people, yet he was the sonne of perdition that the scripture might be Ioh, 4, i, iifulfilled. The scribes and pharises sit in Moses his chaire. For this cause Christ himselfe would baptize no man Ioh. 4, least any should esteem of baptisme by the worthines or vnworthines of the Ministers. Neuerthelesse, fReasons rendred why the Minister onelyonly may baptizeit is required that baptisme be done and deliuered by a minister of the 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 thereunto lawfully called. God hath ioyned the gMat, 28, xix Heb, 5, 4 Math, xix, 6,ministry of the worde and sacramentes together: and what God hath coupled togither, let no man separate, Math 19. 6. But women or priuate persons may not be admitted to teach in the publicke assemblies h, i, cor, xiiii 34, 35.in a true and well ordered chutch, 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 subtect, tim. 2, xi, xii.as also the Lawe saith: and if they will learne any thing, let them aske their husbandes at home, for it is a shame for Women to speake in the churcb. 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 be in silence.
Likewise, iReuel. …the Apostle reproueth the church of Thyatira, that it suffered a Woman to teach among them, and to exercise the publicke ministry of the word, contrary to gods commaundement and the practise of gods people. I confesse, kIudg. 4 4, 1. Sam. 2. 2 2 King, 2 2, xiiii.there hauehave bene prophettesses in the church, as Deborab, Huldah, Hannah, the foure daughters of Phillip, with some others: but the examples are extraordinary, and therefore cannot make an ordinary act xxi. 9.… for imitation.
The causes heereof are direct and euident. For to teach publikely, is a token of authority and rule ouer others, in-asmuch as the teacher is higher in place and authority then he that is taught, as Paule was brought vp at the feete of lact. 22, 3Gamaliell, and as the lesse is blessed of mHeb, 7, 7the greater. Therefore, the woman should not be admitted to be a maister in Israell, a teacher and 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 chalenge dominion. Again, such is the n1 Pet. 3, 7 Eccle. 7. 29. 30frailenes and weakenesse 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 Paule hauing set down 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. 6that The woman was first deceiued of the deuil and was in the transgression: he made choise of her, and made her an instrument to be guile her busband.
Furthermore, the minister representeth Gods person in this holy worke, and theresore he onelyonly can offer and deliuer with power and authority the outward signe, which answeareth fitly to the inward matter. Shall priuate persons vsurp to be the Lords messengers, to bring his letters and seales, not called, not alowed, not authorised? It cannot be without intruding of themselues and dishonour to God.
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 he whom Christ himselfe hath appointed, if we will receiue the benifit of the holy seale of baptisme, for the assurance of our conscience pThe people cannot with comfort assure themselues to … Sacrament at the hands of priuate persons.that we are washed from our sinnes. And if the will and pleasure of a Prince, doe make that onelyonly to be his seale, which he hath set aparte to seale his grauntes withall, so that albeit another bee made right of the same matter, iust of the same forme and fashion, and in all pointes like vntounto it, no difference being to bee seene betweene them, yet the same is none of the Princes seale, but a counterfcit stampe: then now much more ought the knowne will of the eternall God (which is, that they onelyonly should minister the sacraments, that hauehave a publicke calling and allowance therunto) to hauehave that authority, that no sacraments can be warranted to be his …, but such as are signed by his officers. Againe, qBeza. lib, de Quest. in sacre. …, 140 141.suppose the princes seales shoulde be stollen away, which he hath appointed to seale his grantes withall, and should be set too, by him that hath no authority, not being the keeper thereof, there can by no means grow any assurance of comfort to the party that hath it applyed to his writinges: so if it were possible to bee the seale of GOD which a woman shoulde set to, 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 hart 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 thinges done by a calling, with such as are done without a calling, wherby we shall see that to hauehave a lawfull calling to do a thing, giueth life, likinge, and allowance vntounto the doing For we must, not onelyonly consider what is done; but also who is the doer. 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: sNumb, 625 7. 8whereas Phinchas killing Zimri and Cosbi, it was imputed vntounto him for right cousnes? What is the reason that Peter is reproued for drawing his sworde, and smiting the high priests seruant, being commaunded to put vp the sword, because so many as … with the sword shall perish with Math 26. 51. 52the sword: whereas the higher power which is God is said to be the minister of god, to take vengeance on him Rom. 13, 4that doth euill, and not to beare the sword in vaine? Was it not, that Phinehas was stirred vp and called of God to do execution: but Ioah was stirred vp by the Diuel, to see and to seeke his owne reuenge? Was it not, that Peter was a priuate man to whome God had saide, aExod. 20. 13Thou shalt not kill: but the Magistrate is ordained of god, to whom he hath saide, bDeut. 13, 8Thine eye shall not pitty him, whom I hauehave appointed to die? Wherfore there is more to be marked of vsus then the deede that is done seeing the same deed performed by a person that hath a calling is liked and lawfull, the which done without a calling is vngodly and vnlawful. This truth is so plaine and apparent, that the Heathen cTerent. in Adesp. ast. 5. sce. 3poet doth acknowledge it.
Duo cumidem faciunt 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 doer 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 ther be no iudge or magistrate at hande 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 osfendors. But as a priuate man, flaying 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 hande to baptise, hauehave made a prophane washing; and not administred any Sacrament of the Lord.
Lastly, if it be not materiall who baptise; then if the friends or neighbours meeting together after the birth of a child, should carry the childe to the church ro be baptised and solemnely dedicated to Christ that died on the crosse, if a priuate person preuenting their purpose cast water on the infant and with all vse the wordes of institution; the childe should by this imagination be baptised and be carried no further to the minister. Or, if no man of purpose poure on water, but it dash at vnwares vponupon the face of the child, or if a shower of raine fall from Heauen, and a priuate person speake the words of institution, it should likewise be baptisme. Nay, which is more vnreasonable and absurd, dcalu. lib, Epistot, Pag. 85if 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 Enimy by profession to baptisme and to them that are baptised, yea if it were ministred by an Athiest that holdeth there is no God; yet it should be by this opinion a good, lawfull, and perfect baptisme. But seeing this cannot be so, we are not onelyonly to obserue what is the deed done, but to consider who is the doer, and to prouide it be done by the minister warranted by the church and called of God thereunto.
Before we come to the vses heereof, we will answere an obiection from the example of Zipporah the Wife of Moses, who in case of necessity circumcised her sonne, and God departed from pursuinge her husbande to the death for omitting thereof. To this we may answer, that we must liue by lawes, not by examples which hauehave no warrant. The question is not of the fact, but of the lawfulnes 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 commaundement giuen to the priestes to circumcise, which should tye it to the priesthood. But Christ in the gospell hath apointed the same persons to be preachers of the gospell and Ministers of the sacramentes. Moreouer, inasmuch as shee did it, eExod. 4. 24. 25, 26.not in the absence but in the presence of her husband, and inasmuch as her hart was not vpright, but filled with Anger against GOD, with indignation against her husband, with murmaringe and frettinge againste the institution of circumcision, castinge the fore-skin with great disdaine vponupon the earth, regarding nothing lesse then to performe a good duty to God, railing vponupon and reuiling Moses, the act cannot be lawfull or aproued. Furthermore it doth not appeare out of the scripture that Moses was sick (as some pretend) but it is most probaple 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 vntounto it. Neither may we by the sequell and successe conclude the lawfulnes of her deed, fBellar. de sacra. bap, cap 7.as Bellarmine doth, because the Angell ceased from vexing him, that therefore god was pacified, pleased, and appealed towarde him. For the Heathen man condemneth such as measure actions gOuid. Etist. 2, careat successibus opto, quisquis ab euentu fact a notanda putat.by the euent, as by a false rule and deceitfull measure. We see oftentimes euill workes prosper, and euill workes speede well in this world; The Assyrians that halted in the worship of God, and mingled his honor with Idols, were deliuered frow the h2 King. 17. 25.lyons that deuoured them: yet their corrupt and consused religion pleased not God. Wherefore, we conclude, that whereas this Woman administred circumcision, her example must not be drawn into imitation.
Now, as the truth is plaine and euident: so the vse is profitable and comfortable. First, if the minister be one outward Vse. 1.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 ther be a party to be baptized which is the receiuer, and if there he a minister to administer it: yet vnlesse he performe his duty, there can be no baptisme. So then we must knowe that the actions of the minister iWhat are the actions of the Minister.are dubble: first, there is required of him a sanctifying of the water: Sccondly, a washing of the partie. The sanctifying of the water, is the seperation and appointing of it by the word and praier to this vse to signifie the bloud of Christ. The outward washing is a certaine pledge vntounto vsus of our inward washing by the blood and spirit of christ.
Secondly, if it be the ossice of the minister to baptize: Vse. 2.then this giueth direction and instruction to the people to whom to repaire and resorte 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 asfiairs of the common-wealth, and in passing conueyances of houses, of lands, and of inhritances, how carefull and circumspect men are to passe them where they ought to be passed, and in such courts, and vnderunder such officers as are authorised for such purpose, that there may be no error committed in the conueiance. For whatsoeuer is done and passed before him that hath not his patent to warrant his practise, is held to be void and frustrate by maisters of that profession. In like manner it standeth vsus all vppon, 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.
Thirdly, this condemneth the abuse and prophanation of the Sactament of baptisme in the church of Rome, where vse. 3.women, midwiues, and priuate persons without any commaundement of God, nay contrary to his word, take vponupon them this part of the ministers office to baptize children, which they hauehave receiued from the … Marcion iEpiph here, 42who gaue women power to baptize, which Epiphanius kEpiph. cont. her. ….teacheth, the holy mother of Christ was not permitted to do. Such then as vsurp this calling and approue thereof, neuer knew 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 to saluation which many suppose, that for this supposed necessity, the ordinance of God should be broken and prophaned. And a man may maruell, why at such times, they did not rather commit the mater to priuate men to baptize then to woman (whose sexe is surther remoued from execution of this office) not onelyonly because they be vncalled and priuate men, l1 Tim. 2, xi, 12 1 cor. xiiii, 34,but euen because they'are women, and thereby are wholly vncapable (though otherwise qualified) of any publike charge or function in the church, they are commaunded to sit stil, and to be quiet. Besides, if in time of this extreamety and necessity which is imagened, it be permitted them to minister baptisme: why should it not be 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 dignity of the one Sacrament being no lesse then the other, and the excellency of the word being as great as of them both? If then women may iustly be condemned, when they shal presume to sit down in the chaire of Moses, or to minister the Supper of the Lord: they cannot be iustified if they vsurp to minister baptisme. For, shall we make a shamefull 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 is to 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 warrant to practise the one, is no greater then to do the other. Wherefore, let all priuate persous and midwiues consider with the mselues the fearefull examples recorded in the Scipture, of such as hauehave rashly presumed to prophane the holy offices of the church, and how God hath often visited this great sin with grieuous iudgments, sometimes with fire from heauen, sometimes the earth opening her mouth, sometimes with suddaine death, and sometimes with the most filthy disease of the Leprosie, whereby as by his voice from heauen, he thundered downe vponupon mens disobedience, and so ratifieth this law of the necessity of a vocation … calling for euer. mNum. 16, 9, …, 106 17, 18.Corah, Dathan, and Abiram taking vponupon them the priest-hood without a calling, fire from heauen came downe consuming Corah and his company: the earth also opened and couered Dathan and Abiram, that they were swallowed vp aliue: none of them died the common visitation of other men, but God wroght a strange worke vponupon them, and altered the course of nature: which ought to be a parpetuall instruction and direction vntounto vsus, to teach vsus not to peruert or euert that order, which God hath established to continue in his church. Hitherto belongeth that which is writen of Vzzah, n2 Sam. 6. 7who was smitten with suddaine and vnexpected death, only for that beyond the bounds of his calling he put forth his hand to hold vp the Arke which did shake and was ready to fal, which was lawfull for the Leuites onelyonly to meddle withal, although his intent and purpose wer neuer so good: so that if the vnlawful intruders vponupon baptisme pretend cases of necessity, heere seemed as great a necessity, yea his mind and meaning was as good as theirs, 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 kingly office, he would take vponupon him the priests office o2 king 15. 5to burn incense vntounto the Lord. These worthy examples of gods most feuere iudgements executed vponupon the breakers of this ordinance, ought to strike such a fear into our harts, that we suffer not the sacred functions and offices of the church to be prophaned, and to teach vsus that eueryevery one meddle only with the approued duties of his own calling. And although God do not now thus execute iudgement from heauen, and work strange things in the earth in extraordinary manner, when his ordinances are broken: yet the sin is not therby lessened, nor the punishmēt mitagated, nor the hand of God shortned, but stretched out still, though iudgement according to desert be deferred: my rather the pNah. 1, 2 Eccl. 8, 11, 12 13.greater wrath is reserued for his aduersaries, to the great day of account, when al flesh shal appear before the throne of his glorious presence. For if the prophaners of the sign … sacraments of the old testament did not escape, but were thus sharpely and seuerely punished: our sacraments established by the lord Iesus are not of lesse value … worthines, so that the contempt of thē shal be visited with sorer iudgments. And if god did strike with his reuenging hand priuatemen when they sinned in a abusing the sacramentes, and spared not kings in the pride of their hearts: how should women standing a degree … off, and barred from the office by a stronger bolt, enter into the house qIoh. 10, 10at 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.