authority of sin whereby it detained men under condemnation Calvin in loc Captivitas hîc est nomen collectivum pro captivis hostibus significat quod Deus in suam potestatem hostes redegerit The second fruit of his Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave gifts unto men The Heb reads it Lakachta Mattanoth Baadam Thou hast received gifts speaking to â—hrist in the second Person Psal 68.18 betwixt receiving and giving there is a vast difference To reconcile the Prophet and Apostle for Gods words admit of no contradictions Hieromes answer may suffice any sober Christian Hieron in Psal 68. David speaks of this donation in time to come but S. Paul as already past and accomplished Thou hast received gifts à Patre hominibus distribuenda Zanch. in Eph. 4. from the Father to be given to men and behold in the Gospel the performance dedit he gave he received that he might give such a reading we finde Exod. 25.2 Speak unto the children of Israel that they receive an offering for me that is according to the translation of our present Church Bible they that bring Bibl Hen. 8. where receiving as Abenezra noteth is giving Castalion Genebr in Psal 68. Calvin in loc and so S. Paul alluding rather to the sense than to the words of David saith He gave gifts unto men Calvin speaks to the same purpose Rem potius ipsam sequitur c. Christ saith August August in Psal 68. is said to receive gifts in that his members received them Mat. 25.40 In as much as ye have done c. As he was man he received gifts on earth as God Aquin. in loc he gave gifts in heaven the first I conceive is more agreeable to the minde of the Holy Ghost whosoever desireth further satisfaction may consult Calvin and Beza But it may be further demanded Quest how Christ is said to give some Apostles c. when elswhere we read that God the Father ordained them 1 Cor. 12.28 and in the same Chapter the Spirit works all these offices I answer Answ 1 from the Person in the text we are taught three things First that all the works of the holy Trinity quoad extra without it self are common and communicable to every Person of the three according to that rule In operibus ad extra tres personae operantur simul servato ordine personarum in operando for we finde that Redemption Acts 20.28 Sanctification 1 Pet. 1.2 is ascribed to the Father Creation John 1.3 and Sanctification 1 Cor. 1.2 is ascribed to the Son Creation Psal 33.6 and Redemption Ephes 4.30 is ascribed to the Holy Ghost joyntly all to each 1 Cor. 6.11 The changing of the persons is usuall in the Bible S. Peter affirmeth that the Word of God was written by the Holy Ghost but S. Paul saith Heb. 1.1 that God the Father in old times spake by the Prophets Secondly we may learn that God the Son is equall in power might and mercy to the Father the Persons diversity alters not the sacred identity He being ascended above all heavens giveth gifts unto men The Creation of the world Col. 1. and his omnipotency Mat. the last his omnisciency forgivenesse of sins divine adoration and a plenary donation of gifts to his Church doe bespeak him God the true God To lay down some particular instances the works which none can doe but God alone are ascribed to him to wit to create and preserve Joh. 1.3 5.17 Col. 1.16 Heb. 1.2 3. to redeem 1 Cor. 1.30 1 Thes 1.10 to blot out iniquities Mat. 9.6 to search the heart Mat. 9.4 Mark 2.8 14.13 to hear our prayers Joh. 14 14. to quicken Joh. 5.27 to judge Joh. 5.22 Moreover the miracles which he wrought by his own power according to that prophesie Esa 53.5 6. unto which also even Christ himself sendeth us Joh. 10.25 Mat. 11.4 5. and for the working whereof he gave power to his Apostles Mat. 10.8 Moreover those attributes which doe agree onely to the nature of God and are ascribed unto him as eternal Mic. 5.2 almighty Joh. 3.31 infinite Mat. 18.20 King of kings Rev. 19.26 Saviour Mat. 1.21 and the rest testifie him to be God by nature I might adde Scripture wherein the Divinity of Christ is proved Esa 9.6 Judg. 6.11 Mat. 16 16. John 20.28 Rom. 9 5. 1 John 5.20 1 Tim. 3.16 In which places Christ is absolutely called God and the name JEHOVAH given to him From the Person Ipse saith Calvin is signified First that it is not a humane invention but a holy institution of Christ Secondly that the Apostles did not chuse themselves but were chosen of Christ Thirdly that none are fit for such a work but those that are set apart by Christ But how is Christ said to give some Apostles Quest and Prophets after his Ascension when we read that on earth he chose his Apostles Mat. 10 gave them a Commission to preach and after his resurrection confirmed them by breathing on them and giving them the Holy Ghost John 20.21 They were sent Answ fitted and qualified whilst Christ was on earth but after his ascension they received the gifts of the Holy Ghost after a more glorious manner and in a farre greater measure Leo. Eadem semper virtus charismatum quaemvis non eadem semper mensura Donorum They had tasted of the Spirit before but at the day of Pentecost they were filled with the holy Ghost they had infusion but then diffusion and effusion as one speaks who distinguisheth the gifts of the holy Ghost by Infusion Diffusion Effusion Again they received the gifts of the Holy Ghost after a farre more glorious manner multitudes were witnesses of its descending upon them in visible forms of cloven and fiery tongues the substance of the Spirit was invisible the signe visible there must not be onely a tongue eloquence and utterance but fiery tongues courage and zeal Vt fervor discretionem erigat Bern. serm 23. in Gant discretio fervorem regat That zeale may lead discretion and discretion govern zeal If Christ had given his Apostles onely cloven tongues and not fiery they should have been full of knowledge but void of zeal if fiery tongues and not cloven they should have abounded with zeale but not according to knowledge Christ therefore did send down the Spirit in fiery and cloven tongues Thus much of the Person Secondly from the Act in the text pointing out the ordaining and setting apart men for the work of the Ministery is held forth the free and unlimited love of Christ So Placid and Jacob de Val. who besides many pledges of his love freely and undeservedly bestowes on his Church garments of divers colours some excelling in explication some in application some in determination of School-doubts some judicious in informing the understanding others powerful in reforming the will and affections some the sons of consolation others of thunder some construing the Scriptures
the Prophet Jeremiah Jer. 1.6.7 O Lord God behold I cannot speak for I am but a childe c. Thus it was with Saul afterwards Paul Acts 9.6 And he trembling c. Mans nature is ready to take enough and too much to it self God therefore in his wisdome puts a bridle into this corrupt nature of man and maketh it astonished lest it should presume and boast too much of it self and how can he preach the feare and reverence of the Lord that was never cast down in the admiration of Gods glory and majesty but thrusts himself vainly and proudly into the Ministery not considering whose message he brings and whose person he represents to assume this calling without a call is extreme boldnesse and sinful presumption For if a man would consider Gods greatnesse and his own vilenesse he durst not thus attempt it Upon that forementioned Text Eod. loc Isay 6.5 Master Perkins maketh this use Let us see saith he the monstrous presumption of such as dare venture rashly into the Ministery to tread upon the holy ground of God with unclean feet to handle the holy things of God with unwashen hands for what is it to enter into the Ministery but to enter into the presence of the great King If God rebuked Moses for stepping too hastily to the bush where his presence was how will God check the consciences of such as carelesly rush into the Ministery and to Gods holy Table where God is present in a farre more excellent manner than he was in the bush Such as assume this calling are guilty of intrusion and presumption Calvin on the 2d of the Acts and the 2d verse And there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting this saith he was to terrifie them and to make them humble for the Lord respects the lowlinesse of his servants and dwells with them that are of meek spirits he resists the proud but gives grace to the humble Jam. 4.6 Fiftly it is a mocking of God to pretend a Commission and have it not to seem to do Gods publique work without a warrant to put their hands to the plough and not sent by him Accipite saith Christ Receive the holy Ghost not assumite Take it to your selves it is sad and to be lamented when men make sin a trifle and mock God to serve their own turns Jer. 23.21 Sixtly God punisheth this kinde of practise One censures it a deed worthy of many deaths he is perhaps too severe but this I am sure of God makes a King a Leper for attempting it but one act of it and but once Saul would play the Sacrificer but his seed for this sin was thrown from his Throne God himself hath punished it in some with death as in Vzza and in the Bethshemites it is thought of Origen a man of extraordinary parts that his many errours were as Gods judgements on him for his presumption in this particular Let not the bold Bethshemites looke into the Arke or Huzzah handle it if they love their lives Thus have I briefly discovered the greatnesse of their sin that thrust themselves into the calling of the Ministery without lawfull ordination or deputation thereunto CHAP. VI. That the Sacrament of Baptism lawfully administred ought not to be reiterated OF this judgment is Zanchy Credimus praeterea fid de Christ relig de Bapt. 6. sicut Circumcisio in carne semel tantùm fiebat sic Baptismum aqua qui circumcisioni successit semel ritè ac legitimè susceptum non esse denuò repetendum Furthermore we believe that as Circumcision was done onely once in the flesh So the Baptism of water which succeeded circumcision being once rightly and lawfully received Beza de spir Sanct. cap. 4. ought not againe to be repeated Of the same opinion is Beza Jam verò quum quisquis semel Christo verè datus est quamvis interdum deflectat nunquam tamen for as ejâ—ciatur ac perinde satis sit semel receptum esse c. There are Reasons rendred for this First because there is no commandment for the reiteration of it Circumcision in whose room Baptism succeeded was not to be reiterated Secondly lawfully done by a call'd Minister according to Christs institution is not to be accounted frustrate Thirdly as carnall generation is but once so our Spirituall regeneration or ingrafting into the Church is but once to be performed Fourthly the signification force use and fruit of Baptisme continues not for a time but the whole Life of the party baptized Confes of the Chur. of Belg Ar. 34. of Bapt. Confes of Bob. ch 12. of Bapt. Beza Quest. Resp This is seen by the confession of Reformed Churches To such as are once truly baptized into the Church of Christ there ought not to be any reiteration of Baptisme Now if it be performed by Heretiques that deny the principles of doctrine and corrupt the essentiall forme of Baptism as the Arians Samosatenians and others that are not sincere in the doctrine of the Trinity such ought to be baptized again the first being of no validity for the essentiall forme being taken away the matter it selfe is also taken away and this is no rebaptization but the Administration of the true Baptisme If done by some Hereticks as the Novatians Donatists Quest Istos igitur rebaptizares Resp. Imò Christi Baptismonanquam baptâ—zâ—tos baptâ—zarem sid de Christ relig de Bapt. cap 6. or Papists who erre out of the way of truth in some part of doctrine and using many needlesse and superstitious ceremonies yet using the publique Ministery and essentiall forme of the institution such ought not to be baptized againe But where it is not done according to the form of Baptism denying the Trinity or by a lawfull Minister of the Gospell such ought to be baptized againe We have already proved it no Sacrament and therefore Zanchy's rule will follow Semel ritè ac legitimè susceptum non esse denuo repetendum We read not that the Apostles did ever baptize any except those which Paul did baptize who had not been rightly baptized For saith he Observat Aph 6. Non enim intelleximus qui ritè baptizati fuerant eos postmodum fuisse rebaptizatos sed qui vero baptismo praecedente Scilicet vera de Deo Patre Filio Spiritu Sancto doctrina baptizati non fuerant For we meant not that they which were rightly baptized were afterwards baptized againe but they which were not baptized with true Baptism where the true doctrine of God the Father the Sonne and the Holy Ghost went before it they after Paul had taught them the true and sound doctrine of Christ then they tooke true Baptisme and after Baptisme by the laying on of hands received the Holy Ghost and the gifts thereof and this to speak properly was indeed not to be rebaptized but to be truly baptized Which saith he is not repugnant
to whom the Ministery of the Word is committed in a lawful calling For when there is no power Sacramentally or Ministerially to seal to what purpose is that fealing such doe violare praescriptos à Deo ordines violate the orders prescribed of God A Minister and not a private person represents the person of Christ in the Sacrament whose Deputy and Ambassadour he is and therefore he onely can offer and deliver with power and authority the outward signe which answereth fitly to the inward matter for he onely hath the key of binding and loosing a power that no Lay-man hath If you look unto men by whom this power is administred it is a meer Ministery but if you look unto Christ it is a most high authority than which there is on earth none greater more profitable or more excellent There are two keys the binding and loosing in regard of the divers objects and effects The loosing key is that part of the Ministery whereby remission of sins or absolution from sins in the name of Christ is pronounced unto the Believers according to Gods word publickly or privately and so Heaven is opened and the Believer loosed by the preaching of the Gospel from the bonds of sin and declared an heir of life The binding key is that other part of the Ministery whereby the retention of their sins is denounced unto the Unbelievers and disobedient and so Heaven is shut unto them and they are bound that is they remain captiv'd in the chains of sin and are adjudged to damnation unlesse repentance follow and these keys are of that weight and efficacy that whosoever is remitted or retained on Earth is also remitted and retained in Heaven according to that John 20.23 whose sins ye remit c. None must imagine that this power depends upon the person or worthinesse of the Minister for indeed properly he can neither binde nor loose any man but it depends upon his lawful Ministery or rather upon God himself who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duely execute his office in this sense these two places are reconciled Mark 2.7 Who can forgive sins but God alone that is authoritative and that of John 20.23 Whose sins ye remit c. namely instrumentally therefore saith Attersol Take away the Minister and it is no Sacrament Fourthly a private man hath no power of Consecration without which the water is but common water Atters 1 book c 5. of the Sac. in generall and this is necessarily required to the substance of the Sacrament for when the word is added to the Element then there is made a Sacrament Now the Sacramental word consists partly of a commandment proper and peculiar to Ministers Go teach all Nations partly of a promise annexed in the name of the Father c. In all the Scripture we never reade of either command or promise warranting the use of Baptisme by Lay-persons without the power of Consecration Sacraments are as a dead body without life as a dumb shew without voice as an empty cloud without water and as a barren tree without fruit idle and dumb signs But it will not be amisse to speak somewhat of the Consecration of a Sacrament To consecrate Atters 1 book of the Sac. ch 8. is to take a thing from the Common and ordinary use and to appoint it to some other holy use It is the sanctification or dedication of the outward signes to an holy purpose without this the water in Baptism is common water the bread common bread the wine common wine and such as all men may take at their ordinary tables Without this it hath no power force and vertue 1 book ch 4. and if this be wanting there is no Sacrament for Baptism is no Sacrament except the word be joyned to it and consecrated to that use If either Minister Word or Element be wanting you take away the substance and bring in a nullity of the Sacrament Fiftly There is but one baptisme Ephes 4.5 in regard of the use and of the end so the Nicene Councel I believe one Baptisme for the remission of sins we doe all by this one dore and no other enter into the visible Church Now this one Baptisme is described unto us in the word of truth Atters 3 book of the Sac. of the Lords Supper chap. 20. which we may understand by the Institution of Christ and discharge those from that number of Sacraments that want the warrant of the word so that if there be any other than what is there prescribed it is none a fiction and humane invention This calls to my minde an expression of Zanchy's concerning the Baptism of the 12 Disciples of Ephesus Obs in cap 25. de Bapt Aph. 6. Cùm Paulum diximus eos de quibus Acts 19. Denuo baptizasse tanquam non rite baptizatos id sine ullius interpretis praejudicio diximus c. so goes on Whereas we said that Paul baptized again those of whom it is spoken in the 19 of the Acts as being not rightly baptized we said it without prejudice to any learned Interpreters for we condemn none Only we desire the Reader to construe favourably that word Rebaptize for we meant not that they which were rightly baptized were afterwards baptized again Sed qui vero baptismo praecedente scilicet vera de Deo Patre Filio Spiritu Sancto doctrina baptizati non suerant But they which were not baptized with true Baptisme where the true doctrine of God the Father the Son and the holy Ghost went before This to speak properly was indeed not to be rebaptized but to be truly baptized and presently after Illos duodecim discipulos fuisse à Paulo vel saltem jussu Pauli baptizatos tanquam non ritè antea baptizatos Those 12 Disciples were baptized of Paul or at least by Pauls commandment as having not been rightly baptized before These twelve Disciples have occasioned almost as many opinions the Treatises are large I shall confine them desirous to finish this fourth Chapter and so proceed to the rest concerning which we shall be brief Some from hence draw an argument of Rebaptization But August who held a difference betwixt Johns and Christs Baptisme yet defends his opinion from Rebaptization Ambrose and Hierome are of Zanchy's opinion as before related that by a counterfeit Baptisme under the name of the Baptisme of John they were rather defiled than washed or at least not rightly and duely baptized Chrys 3 tom in art Hom. 40. Orig in 19 Art August Tom. 7. cont Petil. c 7. Sueg Tom. 1. in Evang. Hom. 20. The Fathers taught that these words and when they heard it they were baptized were not the words of Saint Paul spoken of them which heard Saint John Baptist but expounded them as the words of S. Luke spoken of them which heard Saint Paul and so it seemeth evident from the Text. Some say that they
were initiated into the Baptisme that is the doctrine of S. John but were not partakers of the Baptisme of water Others that being baptized by S. John they were afterwards baptized into the name of JESUS that is adorned with the wonderful gifts of the Holy GHOST Tertull. de Bapt. pag. 707. Cypr de Bapt. cap. 1. pag. 430. Ans Tom. 7. cont Petil. c. 7. col 498. Tertullian Cyprian Augustine and others of the Fathers are of opinion that Johns Baptisme and Christs were different But Zanchy Bucanus and our later Divines are of opinion that Johns Baptisme and Christs are the same In the Author substance doctrine signe ceremony effect or signification for the same Sacrament is instituted of God and the same forgivenesse of sins and grace of the holy Ghost is signified offered and sealed whether it be John that administers the Apostles or succeeding Ministers The only difference is touching the circumstance and manner of the manifesting of Christ John baptized into him which came immediately after him that is to say into Christ which should shortly suffer and rise again but the Apostles and after them all Ministers baptize into Christ that hath suffered and is risen again But against this truth the Councel of Trent thunders If any shall say that the Baptisme of John hath the same force with Christs baptism Let him be accursed But for all this it is a truth First We have the same doctrine the same word the same promise the same repentance the same forgivenesse of sins the same element of water Secondly The Baptisme of John was consecrated in the person of Christ Thirdly The outward form of Baptisme was the same for as he baptized with the same matter why should we imagine he observed not the same form that Christ commanded to his Apostles Fourthly Neither Christ nor his Apostles rebaptized any that were baptized with the Ministery of John Apollos that was baptized with Johns baptisme we read not that he was baptized again Fiftly If a difference then Christ was baptized with another baptisme than we are or he himself commanded Our baptisme was sanctified in the person of Christ the members have the same baptisme with the head Sixtly Christ himself testifieth that the baptisme administred by John portained to the fulfilling of all righteousnesse Mat. 3.15 And Luke testifieth that the Publicans being baptized of him justified God but the Pharisees despised the counsel of God against themselves and were not baptized Luke 7.29 It is very evident that Christs and Johns baptisme was the same that is but one baptisme and therefore whosoever observes not Christs institution but baptizeth contrary to his injunction for so doth a private person brings in a baptisme different from Christs overthroweth this one and so maketh none It is an old received opinion Objection Quod debet non fieri valet factum that it may be valid when done which ought not to have been done The falsity of this will appear Answ if we compare things done by a calling with such as are done without a calling whereby we shall see that to have a lawful calling to doe a thing giveth life liking and allowance unto the doing for we must not onely consider what is done but also who is the doer Joab killeth Abner and Amasa and is reserved for judgment Phineas killeth Zimri and Cosby and it is imputed to him for righteousness Peter is reproved for drawing the sword yet the Magistrate commended Rom. 13. Phineas was stirred by God to the execution so was not Joab Peter was a private person to whom God said Thou shalt not kill But the Magistrate is a publick Officer ordained by God to take vengeance on those that doe evil There is more to be considered than the deed done seeing the same deed performed by a person that hath a calling is lawful which done without a calling is unlawful The Heathen Poet acknowledgeth this Duo cum idem faciunt saepe ut possis dicere Atters 2 book of Bapt. cap. 3. Hoc licet impune facere huic illi non licet Non quod dissimilis res est sed is qui facit that is Though two attempt an act in substance one as doth befall Yet one we oft as lawfull like th' other unlawfull call Not that the deed is differing the doer is all in all so it is with a private person that attempts the Sacrament of Baptism in regard he hath no calling nor commission he makes a profane washing and administers no Sacrament of the Lord Calv. in lib. Ep. p. 85. but is ungodly and unlawful What if it be administred by a Boy in sport or by a Fool or Madman by a Turk or Atheist using the words of institution must it be a good lawful and perfect Baptism What is more unreasonable and absurd I cannot see how a quod fieri non debet valet factum will make Baptism administred by a private person valid and lawful to whom God never committed the administration of his Sacraments It is a Maxime Object 2 Accedat verbum ad Elementum fit Sacramentum Joyn the word of Institution to the outward sign and there is made a Sacrament This Rule of the Father is undoubtedly true if rightly understood Answer The meaning is that if there be the matter the outward sign and the form the word of institution which presupposeth a Minister then there is a Sacrament as for example if there be the matter and form of an house we conclude it an house Yet we presuppose a builder without which it could not be that prepared the matter and ordained the form so this principle must be understood There must be a Minister or else no Sacrament so that from what hath been said it is evident that the administration of Baptisme by a private person is no Sacrament but invalid and to no purpose I conclude with Attersoll We affirm that neither the Sons of Romulus at Rome 1 Book of the Sacr. in gen chap. 5. nor of Remus at Rhemes shall ever be able to shew and prove that they are to be acknowledged and received as Sacraments of the Church which have no warrant of the word to command them CHAP. V. That it is a grievous sin in such as being not lawfully called offer to take upon them the Ministerial Function IT is the usurpation of anothers office alieni muneris usurpatio One of the highest offices in the world which sin God hath visited with grievous judgments as Vzza who was smitten with sudden and unexpected death 2 Sam. 6. only because he exceeded the bounds of his calling in putting up his hand to stay the Ark from falling which onely belonged to the Levites although his intent and purpose was never so good yet it displeased God he had no word nor warrant for it Azariah is made a Leper to the day of his death for attempting one act of the Priests office and but once 2 King 15. Corah Dathan
whereby we have an assurance of Gods favour It is a signe to signifie and represent a seal to ratifie and confirm the promises we read are confirmed to the believing soul Rom. 15.8 First in the Book of his Eternal Counsel that Book S. John speaks of Revel 5.1 2. which had 7 seals to signifie that it was perfectly ratified Secondly in his Son our Saviour for him hath God the Father sealed John 6.29 The riches of the New Testament are confirmed to us by the blood of Christ Heb. 9.15 Thirdly by Gods privy Seal his Spirit is called the Spirit of promise Ephes 1.13 Fourthly God confirmeth his promises by this Sacrament which is his broad Seale to confirm our faith and ratifie our assurance in Christ It doth give and conferre faith but more surely and strongly confirms faith which confirmation is not by any inherent power in it but by the holy Spirit working a strong perswasion and assurance in us sealing the blessings of the Covenant which doe chiefly consist of three parts First the forgivenesse of sins Jer. 33.8 Isa 43.25 Secondly the adoption of sons Jer. 31.31 32. Thirdly the promise of Eternall blessednesse And what greater blessings than pardon to poor sinners acceptation of bondslaves to be sons and to have the promise of Everlasting life This is the Covenant written by God to which he hath put to his Seale for our further assurance One Tree of Life served Adam One Rainbow gave assurance to Noah but to us behold Two unchangeable Sacraments two witnesses whereby we have full assurance Now I conceive that the deferring of this Seale from time to time which doth confirm our Charter is a great weakning of our faith hindrance of our assurance and ratifying the blessings of the Covenant of grace Thirdly the long Omission is a barre to the communion that should be betwixt Christ and Christians one with another hence it takes its denomination of communion 1 Cor. 10.16 17. As faith receives him so by this we are joyned near to him and have spiritual fellowship with him by this he means that the faithfull which come with due preparation are joyned and united to Christ by Faith instrumentally by the Bread sacramentally and by the Holy Ghost spiritually made one spirit 1 Cor 6.17 or one spiritual body as the members receive life from the head and the tree moysture from the root so the faithful from Christ Secondly this seals that communion that Christians have one with another For we that are many are one bread and one body because we are all partakers of one head 1 Cor. 10.17 It puts us in minde of our unity and concord being one body and to avoid discord and dissention 1 Cor. 11.18 20. When ye come together c. This was one end why it was ordained of Christ to be a bond of love and chain us together that we break not from God and our Brethren Of the Church of England Art 28. The Church of England saith that the Supper of the Lord is not onely a signe of love that Christians ought to have amongst themselves one to another c. This are we taught by the same bread compact of many corns the same wine prest out of many grapes 1 Cor. 10.17 Oh how many great and grievous are our distractions Brother against Brother Father against Son Minister against Minister People against Minister he hath no part in Christ that doth not grieve at this What a shame is it that the Sheep of the same Shepheard the Children of the same Father the Servants of the same Master the Heirs of the same Kingdome the Guests of the same Banquet the Partakers of the same Hope the Members of the same Body the Professours of the same Faith should contend and strive one against another fighting quarrelling hating envying and backbiting one of another Saint Paul condemning the abuses of the Corinthians exhorts them to tarry one for another 1 Cor. 11.33 that they would go hand in hand and lay aside all difference and dissention And our Saviour enjoyns Brotherly reconciliation Mat. 5.24 When thou bringest thy gift c. I appeal to any judicious Christian whether this fact doth not conduce to the renewing and maintaining of love and was by our Saviour instituted to that very end and whether the seldome use of it be not a great cause of that generall hatred rancour spight and envy of one against another Fourthly the long Omission of it is a barre to the frequent meditation of the great work of Redemption Art 28. The Church of England calls this a Sacrament of our Redemption by Christs death It was Christs last word to his Disciples the words of a dying friend which ever leaves behinde deep impressions Doe this in remembrance of me it was reserved till the approaching of his death that we might the better remember him when he was dead God gives the Rainbow a token of mercy to posterity the first born must be sanctified that so the day of the Jewes deliverance out of the Land of Aegypt might be remembred There must be a Golden pot of Manna reserved for the remembrance of that great mercy in feeding the Jewes with Angels food When the Lord parted the waters of Jordan he commanded Joshua to set up 12 Stones in memoriall of his mighty and miraculous works and that when the Children of Israel should aske in time to come what was meant by those stones they should answer that the waters of Jordan were cut off before the Ark of the Covenant of the Lord. Even so the Lord hath left unto his Church the Sacrament of his Supper as a visible representation of a crucified Christ and hath commanded us to continue this holy remembrance of his death and passion 1 Cor. 11.25 26. to be kept in memory and remain to posterity that they might know the occasion of it I desire that it may be considered whether the long omission of the Lords Supper doth not hinder Christians from a frequent meditation of the great work of Redemption Fiftly the long Omission is a barre to the serious and sad remembrance of our sins it is true we are every day to call to minde our wormwood and our gall to cast up our accompts Quid feci quid non feci Yet we had need of all helps to this end and the Sacrament being a lively representation of a crucified Christ doth bring to our mindes the remembrance of our bitter sins that brought to Christ such bitternesse of torment Magna amaritudo peccati quae tantam amaritudinem peperit Great was the bitternesse of sin which brought forth so much bitternesse of torment When we behold a crucified Saviour we presently reflect on our sins as the proper and principall causes of Christs sufferings Pilate Herod Judas the Jewes and Gentiles were but instruments which our sins set on work None are more guilty than we whose sinnes are those bloody instruments that slew the Lord of glory
Sixtly the long Omission is a barre to those helps that doe assure us of the promises and strengthen our faith First by this the Lord represents his promises as it were painted in a Table and setteth them forth as in a lively picture before our eyes that we may not onely hear but see handle touch and tast and digest them It is observed that this Sacrament doth more seal the promises than the Word doth not for the substance and matter it self but for the manner of working making us after a sort to handle Christ with our hands and see him with our eyes Though the Word and Sacraments agree as instruments by which the holy Ghost useth to make us one with Christ and partakers of salvation the working and forcible power of both depending on God alone and flowing from him as from a fountain and yet they differ in that the Word is offered to all none excluded and debarred from the hearing of it 1 Cor. 14. yet not all to be admitted to this Again the Word begins and begets faith but this is of another nature We must bring Faith with us the Word affects the eare but this offers Christ to the eyes and we see him crucified before us Secondly this Sacrament strengthens faith it is an effectual means to that very purpose and it is found by experience that Christians in their spiritual languishings gather strength from this heavenly Manna being a speciall support and prop to faith The Lords Supper is defined by Doctor Ames to be the Sacrament of the nourishing and growth of the faithfull in Christ Why should that be denied which Christ himself hath appointed as an help and means of this growth and nourishment The Lords Supper is to be considered under a fourfold notion 1. As it is a spiritual medicine to cure the remainders of our corruptions 2. As it is a spiritual food to strengthen our weak graces 3. As it is a spiritual cordial to comfort our distressed consciences 4. As it is a strong obsignation and forcible engagement to all acts of thankfulnesse and obedience in Jesus Christ I leave it to any experienced Christian to judge whether their faith hath not been greatly strengthned in the frequent receiving of this blessed Sacrament and in the long forbearance have found much weaknesse of faith Seventhly the long Omission of the Lords Supper is not warrantable Jemes because it is a special part of Gods positive and instituted worship It is more properly and immediately the worship of God than the exercise of discipline Discipline is necessary to the well-being of a Church Rutherf Whitaker de Eccl. contro 2. Quaest 5. c. 17. but this Sacrament in some degrees necessary to the essence and beeing of a Church the administration of the Sacraments are in some sort the essentiall mark of the Church but so is not discipline Some think the Sacraments are but only civil and ceremonial and to be received in obedience to Magistrates but are of no effect to perfect one But it is not so for they doe greatly sin who either doe not use the Sacraments at all or administer them when and to whom they list It is a duty that lies upon all Believers to the end of the world 1 Cor. 11.24 25 26. Want of Chu government no warrant c. p 3. Jeans pag 4. And there ought to be fit and convenient seasons for the celebration of it That it is a duty Mr. Jeanes well observeth from the aforesaid Text quoting severall Learned Authours as Tilemanus Hishusius Fredericus Baldwinus Peter Martyr Calvin Musculus Aretius Hipperius Tossanus Paraeuâ— Piscator and others and he addeth from Master Pemble that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as you doe it therefore doe it often as a duty incumbent on Christians for this we have the example of the last and purest times The Apostles delivered it and the people received it every Lords day Acts 2.41 42. 20.7 This was the custome of the Church many years after the Apostles times as we read in Ecclesiastical story in some places every day as Augustine * August in Iob. irâ—ct 26. Chrysost in Eph. 1. Hom. 26. every Lords day as Chrysostome in all places So Just Martyr and Tertull. often in the year as the same Augustine †Aug. ad Ian. Epist 1.9 Untill the negligence of the Pastours and coldnesse of the people brought in the seldome-use of it It cannot be denied but it proceeded from the shop and invention of the Devil whosoever were the instruments to bring in this corrupt custome of once communicating in the year By this word as often is not meant that Christ hath left a liberty to the Church when and how often they will celebrate the Lords Supper I will not dispute the Churches liberty concerning prudent fit Ieanes pag. 4. and convenient seasons for the administration of the Lords Supper so that she keep within the latitude of frequency it is not left free unto Christians and committed to our discretions to receive or not receive Such a conclusion is bad from this word as often this were no lawfull liberty but unlawfull licentiousnesse We ought to make some conscience of this duty being a Commandment of Christ as we doe of other Commandments prescribed Thou shalt not steal few but make some conscience thereof because Gods Commandment so here is a Commandment from our Father and Master whom we should obey as Sons and Servants God is dishonoured by a carelesse abstaining as well as by an unreverent receiving Now it cannot be otherwise imagined but the long Omission is a neglect of our duty and of that principall part of Gods positive and instituted worship It is the safest for Christians to conform to the Apostolical and primitive times and that then it was used every Lords day is apparent Divine Right of Church-government pag. 20. Jean 21. And whatsoever actions say the London Divines were done by Saints recorded in Scripture upon such grounds as are of morall perpetual and common concernment are obligatory to all and a Rule to after-generations and how the omission for 7 8 9 10 years stands with Apostolical practise I leave to any to judge and what if it binde not to the same time yet it holds out a frequency of administration I wish all Ministers would observe this Apostolicall practise for we cannot have better patterns for imitation than the Primitive Church Out of the Conf. of Beh. of holy Bapt. cap. 12. which is the true and best Master of posterity and as a Guide leadeth us the way The Lords Supper is the work or speciall businesse of the Lords day and the day is the special time for such a businesse Shep. of the Sabbath It was ordained by the Canons of many Churches that every one should communicate at least three times in the year but now if a survey were taken it
Eternal of the believing Soule to her husband CHRIST Not that we have power of our selves for were we all Boanergeses the sons of Thunder we are not able without him to turn your hearts to righteousnesse it is Christ that must clear the eye undeaf the eare unlock the heart and shake the inmost power of the soul as the thunder shakes the wildernesse It is by our Ministery not our authority that your Souls are converted Let the power be ascribed to God not to us It is no small honour to be Ambassadours to the King of kings Ministers of the Spirit 2 Cor. 3.6 and therefore glorious Moses whose countenance the Israelites might not behold for his glory yet are the Ministers of Christ more glorious than he verse 8. How shall not the ministration of the Spirit be rather glorious c Fiftly they are Gods Stewards his high Stewards 1 Cor. 4 1. Let a man account of us as the Ministers of Christ and Stewards of the mysteries of God they are not onely Ambassadours but Legati à latere Stewards of his hidden secrets not onely Dispensatores Ministeriorum as in the Vulgar Latine but according to the Original Mysteriorum Dispensers of his Sacraments which are mysteries and preaching of his saith which is a deep secret 1 Tim. 3.16 Now saith the Apostle Let a man esteem of such not ascribe too much or give too little not magnifie them as Christ for they are not Masters but Ministers and yet not vilifie them for they are not ordinary Servants but Stewards and that of Gods own secrets Sixtly they are the Masters of Assemblies Eccles 12.11 and therefore to be reverenced Spiritual Fathers 1 Cor. 4 15. and therefore to be honoured Physicians not of the body but of the soul to speak properly Christ is our onely Physician who hath the soveraign balm of Gilead but allegorically they are called Physicians Jer. 8.22 Not that they cure of themselves but that they apply Christs saving Physick to the sickly souls of his people and therefore to be esteemed They are termed Saviours as in the last verse of the Prophesie of Obadiah And Saviours shall come up to mount Zion Take heed saith the Apostle unto thyself and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 1 Tim. 4.16 and therefore in no wise to be despised because he that receiveth these receiveth Christ and he that despiseth these despiseth Christ Mat. 10.40 Howsoever man debaseth this calling God exalts it and though the Minister be in the opinion of the world as S. Paul saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.8 lesse than the lowest yet in Christs judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater than the greatest Mat. 11.11 Seventhly Ministers and Dispensers of the Gospel are called starres Rev. 1.20 in name Stella à stando dicitur Why nomine substantia sins metu effectibus God hath fixt them in their Orbes In substance it is a more solid part of his Orbe light simple and most pure in scituation being regularly carried finisheth its course in a determinate space of time in motion 1. circular à Deo coepimus in Deo claudimus 2. Incessant without intermission 3. Swift nescit tarda molimina Spiritus the holy Ghost cannot abide delaies 4. Orderly keeping our own and equall distance 5. In effects in influence light and delight The seven Starres which thou sawest are the Angels of the seven Churches they are Starres on Earth and if they turn men to righteousnes shall shine as Starres in heaven Dan. 12.3 Philosophers tell us that the Sun doth partly enlighten the starres of Heaven but Divinity saith the Sun of Righteousnesse doth wholly enlighten the Starres of the Church God hath placed them high that they may the more commodiously shine to us So he hath put Ministers in eminent places that their light may be more perspicuous Candles are lighted and not thrust into blinde and dark corners Eighthly they are Gods Labourers not in mean things but in the Word farre more excellent than either gold or pretious stones Job 28. than the Gold of Ophir than much fine gold Psal 19. This is that Jewel which the Merchant in the Gospel bought with the sale of his whole substance the Word the immortal Word of God Now that that is of price must needs be of estimation that that is profitable is honourable and truly were there no other Reason but this that they hold forth the Word of God the ordinary means of salvation the Organ and instrument of blessednesse and everlasting life it were enough to prove the dignity of their calling I might proceed to other Names and Titles there being no lesse than two and twenty in Scripture that denote their worth and dignity but this may suffice Truly Brethren we live in an Age whereof it may be said Innumerae pestes Erebi glomerantur in unum The mischiefs of Hell are swarmed to one round and the abominations of Dumah Aegypt and Babylon may all be found in England and this sin of the contempt of the Ministery is not the least it was one ground of a day of Publick Fasting not long since and it may be one ground of our daily and continual lamenting to see this high and honourable calling so base and vile in peoples opinion The Galatians received S. Paul as an Angel of God yea as Christ Jesus Gal. 4.14 but many preferre their Swine before them The Word of God is the Plow of the Lord the People the Husbandry 1 Cor. 3.9 The Ministers are his Oxen to work at his plow to break up the fallow ground and to tread out the corn Now how be their mouthes muzzled and they that feed others have nothing to feed themselves tyed to the rack and manger But alas this is not all how are they rayled on reviled traduced their name and fame blasted as if they were the scum and off scouring of the earth It is most unnatural for a man to despise his brother the sonne of his own father it is a brand set upon the tongue that must burn with unquenchable flames that it spake against his Brother and slandred his own Mothers Son Psal 50.20 but greater is their sin and lesse cannot their punishment be that not onely condemn their brethren but vilifie their Fathers those whom God hath chosen as instruments of their spiritual good and salvation 1 Cor. 4.15 When the Lord would brand the Israelites with a mark of the greatest reproach he saith Thy people are as they that rebuke the Priest Hos 4 4. as is here taken absolutely they are such as indeed Rebuke the Priest they were not onely impatient of reproof but which was more they contended with their Teachers They lessoned them that would not be lessoned by them and rebuked those by whom they were rebuked they were grown so insolent and impudent in their sins that they durst defend them against their Reprovers
God he that is an avenger of Fornication and Covetousnesse is God he that calleth unto this holinesse is God he therefore that despiseth our admonition in this case despiseth not man but God God the Father who created us in holinesse God the Son who renued us unto holinesse and God the Holy Ghost who keepeth us in true holinesse But how doth the Apostle prove this Proposition He that despiseth c because saith he God hath sent his holy Spirit among you There are two Readings of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we translate with Marl and Beza God hath given us his holy Spirit then Pauls argument is thus framed he that despiseth us despiseth not man but God for we write not out of our own authority but as inspird by the blessed Spirit which is God If according to the best Copies God hath sent his holy Spirit among you then the Apostle thus argueth God hath sent his Spirit to this end that you may discern sanctification to be his will His Spirit is our keeper Rom. 8. Our Comforter John 14. Our Teacher 1 John 2. and therefore quench not the Spirit in endeavouring to quench the gifts of the Spirit He that stoppeth his ears and hardneth his heart in the Preachers Exhortation by the Lord Jesus little regardeth the will and word of God despiseth not man but God Despise him not at your perill you despise God himself and you shall not go Scot-free on your souls be it that hear me this day whose Table-talke is furnished with jests and invectives against Ministers and whose study is how to vex afflict and torment them Themistocles was ever banished in peace but sent for home in warre We are passed over in the daies of pride as uselesse creatures but when the wrath of God falls on their naked conscience then the Minister is thought on when your pulse beats sickly and you lie on your groaning beds then are they intreated for counsell and advise What a madnesse is it to contemn those living whom if God own you in mercy you will love dying I am sick and like to die is there no balm in Gilead is there no Physitian there tell some tydings from heaven some comfortable things of Sion I beseech you you are the Ambassadours of Christ and bring the glad tydings of peace and is there no comfort no peace for me thus they that in fair weather beat us in foule run for shelter to us We shall be thought to be good Ministers untill unpleasing things drop from us and then farewell good conceit as Tertullian spake merrily of the Heathen Unlesse God please man he shall be God no longer But alas say some what are you and what is your calling why doe ye lift up your selves the Congregation is holy c. First you are but men it is true yet men of God called and deputed his Officers and Ambassadours intrusted with high and holy mysteries 1 Cor. 4.1 Let a man c. Secondly you are weak men its true subject to the like passions with others yet our word is powerful and the proudest of you if God intend you good is turned by our Ministery and if the word be not the savour of life it is the savour of death We have this treasure saith the Apostle 2 Cor. 4.7 Thirdly you die like men its true but our words live and it is the immortal Word of God that lives and abides for ever 1 Pet. 1.23 Being born anew c. Fourthly all you say is but talk words are but winde Well if you call the preaching of Gods Word talking for ought I know you may talk of mercy and have none it is such talking as will tend either to thy conversion or confusion for whom we loose on earth are loosed in heaven and whom we binde on earth are bound in heaven Lay aside therefore contempt and disdain of those whom God hath chosen to bring thee the glad tydings of salvation The Idolaters and Heathens doubtlesse shall rise up in judgment against the men of this generation How were Baals Priests esteemed by Jezebel the Priests of the Grave by Ahab the Aegyptian Priests by Pharaoh Masse-Priests by Papists and the Mufti by the Turks And yet the true Preachers of the Word that hold forth the saving doctrine of salvation are amongst Christians as spectacles unto the world as laughing and gazing-stocks 1 Cor. 4.9 I am afraid it will befall many as it did Saul who sought Samuel when he was dead whose counsell he did not regard whilest he was alive It is observed that the contempt of the Ministery leadeth to the greatest and foulest sinnes for it is not possible that any should honour the Message of God and despise him that God hath chosen to bring it and this very sinne opens a gap to all wickedness and ushereth in monstrous impieties Sathans kingdome as is observed standeth on four props especially all which I finde in the 8th of S. John 1. Railing verse 48 Say we not well that thou art a Samaritane and hast a Devil The Pharisees in their wickedest actions the persecuting of Gods Prophets thought they did God service and in their foulest words railing against Christ the Son of God they think they doe well Say we not well It is said of the Lyndians that they worshipt Hercules the best when they railed the fastest So many in railing and reviling think it an ornament a grace a badge of zeal and that there is nothing amisse Say we not well No no such saying derogates from God the honour of Christianity and most unbecoming the Gospel of Christ But who railed thus No Rabshakeh no Shimei no sons of Belial but such as called themselves holy verse 33. We be Abrahams seed and were never in bondage to any man Oh the great delusion of the Devil to blinde men and women so that they think they say well when they sin foulest in those words of Christ who condemns the Pharisees glosse who judged that murder which consisted onely in the actual depriving a man of his life you shall finde three degrees of sin and three degrees of punishment Mat 5.22 The degrees of sinne are angry thoughts scornfull gestures and opprobrious words to the first is opposed Judgment to the second a Councel to the third Hell fire It is the saying of S. Hierome to strip men of passion is to make them no men Est hominem de homine tollere S. Paul bids Be angry and sinne not Ephes 4 26. He alloweth that which is natural and condemneth that which is culpable so Gerson Ira non est peccatum quoad esse naturae sed quoad esse moris That our anger should not prove faulty Christ sets down two Rules for our direction 1. Concerning the matter with a brother 2. The manner unadvisedly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out in many both old and new Translations but some Greek Copies as Erasmus
to the Analogy of faith nor bringeth with it any absurdities because the Fathers doe not speake of a Baptisme rightly administred and when this is he renders one Reason as before when done by a lawfull Minister CHAP VII That Necessity is no plea for Baptisme by Lay persons BEllarm De SacraÌ„ Bapt. lib 1. cap. 7. and the Church of Rome teach that it is not lawfull for private persons to Baptize except in case of necessity and exclaimes against Calvin for affirming the contrary We have already proved that the Administration of the Sacraments do only and properly belong to the Ministers of the Gospel and private persons are quite exempted This proceeded from that harsh and uncharitable opinion of the necessity of Baptism without which they taught that salvation could not be obtained and of this opinion was Austine who deservedly is called Durus pater Infantum hence it was that Midwives and others were permitted to baptize children to prevent damnation and hence from that bloody opinion that children were damned which dyed unbaptized grew these curious questions whether wanting water we might baptize with sand or water distilled and compounded and the like Sacraments are not the cause Atters 2 book of Bapt. chap. 5. but Seales of salvation and doe not of themselves confer grace It is not the naked privation of the signe but the contempt of it that is dangerous What shall we think of the great number of Infants in time past that dyed without circumcision before the Eighth day or those who were not circumcised for the space of Fourty yeares in the Wildernesse or the Infants of Christians who dyed before the Feasts of Easter and Pentecost without Baptism Socrat. lib. 5. cap. 21. for at those Feasts Baptisme was administred in times past in Thessalia Baptism was celebrated once in a year namely at Easter That they were all deprived of salvation it is harsh and uncharitable so to think Hence I say proceeded Baptism by Women which was brought in by the Heretick Marcion Epiph l. 1. Tom. 3. haer 42. p. 144. as Epipha witnesseth Quod permiserit mulieribus authoritatem baptizandi and this amongst other things he calls Marcions Ludibria The Orthodox in case of necessity will not allow private persons to baptize Some will sooner grant an extraordinary call to the Ministerie then declare the baptisme of one out of office lawfull Zanchy upon a question started by St. Augustine Cont. Ep. Parm. lib. 2. cap. 13. col 42. Vtrum qui nunquam fuit Baptizatus baptizare alium possit which he durst not resolve without a Councell notwithstanding Thomas Aquinas dare doe it and resolves it in the affirmative Sed ego saith Zanchy proponam quaestionem in Ephes 5. in Quaest de caus â—ff Bapt. Quaest 5.21 ad quam facilius responderi posse arbitror Esto Turcus aliquis in regione unde facilè ad Christianas Ecclesias veniri non possit Is ex lectione novi Testamenti donetur cognitione Christi fide doceat verò familiam eamque ad Christum convertat atque adeò etiam alios Quaeritur An is possit baptizare eos quos ad Christum convertit cum ipse nunquam fuerit baptizatus baptismo aquae Suppose a Turk farre distant from Christian assemblies be converted to the knowledge and faith of Christ by reading the Scriptures be teach and convert his family others may he baptize these thus converted by him He answers I doubt not but he may Ratio est quia Minister est verbi à Christo extra ordinem excitatus For that he is a Minister of the word extraordinarily raised up by Christ Others in cases of extremity thinke when publick Baptisme cannot be had private is sufficient and when not so much as private may not be well obtained votall is enough As some of the Doctours of the Romane Church acknowledge Satis est si adsit mentaliter Rhem. Cajeâ— in Joh 3. idem Cajet in 3 Tho. Quaest 68. art 1. Lâ—mb sent lib 4. dâ—st 4. ubi non potest haberi Sacramentaliter Where this Sacrament cannot be had the desire is sufficient If in extreme necessity thou canst not enjoy this holy water assure thy self God accepteth a desire for a deed To this purpose speaks Bucanus Care should be taken that the Infant be baptized by a lawful and fit Minister Jâ—nseu contex 20. Thom. part 3. Quaest 68. Art 2. but if that may not be obtained it is to be commended to God that he may baptize it with the Baptisme of his Spirit Constantine the great was the first Christian Emperour yet was he not baptized till the time of his death And Valentinianus a Christian Emperour died without Baptisme Bus. 47. com pla of Bapt. Tripe 1. Hâ—st lib 3. cap. 12. Orat. de obâ—â—u Valent. yet doth Ambrose give him his due commendation and doubted not of his salvation for as he was coming to Ambrose he died in the way who was saith he baptized in will and desire though he had never the outward means The Orthodox I say will not allow in case of necessity Baptisme by private persons but looks upon it as unlawfull and a violation of the order and rule prescribed by Christ in Eph. 5. de cau effiâ— Ba Quaest 3. Instit lib. 2. de Bapt. Instit lib 4. cap. 15 16. Instit Bapt â—xplic 〈◊〉 apud Marcum cap. 16. veâ—s 15 16. expos in Mat. 28.18 Beza Quaest Respons The lat Cons of Helvetia cap 20. So Zanchy Nulla est necessitas quae nos cogat praescriptos à Deo ordines violare So Trelcatius hath the same words Non homini privato in casu necessitatis baptizare licet cùm nulla sit necessitas quae c. Calvin is large to this very purpose So is Piscator So is Beza propounding of the question Whether Baptism ought to be administred by Midwives He answereth Apage verò crassam putidam hanc sacri Ministerii prophanationem and further adds Sed quid si urgeat necessitas Jam antea respondi salutis nestrae initium duci à Tabulis ipsius foederis non à Sigillo iis appenso quod tamen si quis aspernetur illarum beneficio meritò privetur Non videri verò contempsisse qui illud obtinere servato legitimo ordine non potuerit This is the doctrine of Helvetia We teach that Baptisme should not be ministred in the Church by Women or Midwives For Paul secludeth women from Ecclesistical callings but Baptisme belongeth to Ecclesiastical offices And seeing saith Bucanus 47 Com. place of Baptisme the office of Preaching is not permitted to Women nor the administration of the Lords Supper Why should they take upon them to baptize and for that example of Zephora who circumcised her son It is either to be held as a rash unlawfull act of a foolish and angry woman or as a singular action not to be followed Atters 2