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
void and nothing worth the word of Institution is the form of Baptism For the assumption it is most true Buc 46. com pl. of the Sacram. in generall for where doe we read that Christ ever gave this power of baptizing to any but Men in office The Sacraments be the appurtenances of the Ministery of the Word None may undertake it but such as are thereunto lawfully called Atters 2 book of Bapt cap. 3. God hath joyned the Ministery of the Word and Sacraments together and what God hath coupled let no man put asunder I shall conclude this with that of S. Augustine against Fulgentius the Donatist Etenim Paganus Baptizat Judaeus Baptizat Saducaeus Baptizat Et multi extra regulam legis datae baptizare non cessant sed illud est unum quod verum illud verum quod Christi Although a Pagan a Jew and Saducee and many besides the Rules of Gods Law cease not to Baptize yet that is one which is true that is true which is of Christ For a Lay-person to baptize is a violation of the institution Trelcat lib. 2. de Bapt. Nec homini privato etiam in casu necessitatis baptizare licet cum nulla sit necessitas quae nos cogat praescriptos à Deo ordines violare But this being fully cleared in the precedent Chapter I think it needlesse to adde any more Secondly Baptisme by a Lay-person is invalid because done Non habente potestatem by one that hath no power Zanchy speaking of Baptisme saith Fid. de Christ. relig de Bapt. 6. Ritè autem ac legitimè administrari intelligimus cum doctrina primum praecedit Evangelii juxta Christi institutionem c. We say that it is rightly and lawfully administred when first the doctrine of the Gospel concerning the true God Christ and his office goeth before according to Christs institution and then the parties are baptized by water and that by a lawful Minister in the name of c. Any act of Gods worship not rightly and lawfully done is invalid But Baptisme an act of Gods worship done without a lawful Minister is not rightly and lawfully done Therefore this Conclusion doth necessarily flow from Zanchy's praemisses Seals are no seals except set to by one formall invested with sealing-authority Atters 2. lib. of Bapt. cap. 3. unlesse done by one Quatalis furnished with power to that purpose We see in the affairs of the Common-wealth and in passing Conveyances of Lands how careful and circumspect men are to passe them where they ought to be passed in such Courts and under such Officers as are authorized for that purpose for whatsoever is done by him that hath not a patent to warrant his practise is held to be void and frustrate by Masters of that profession In like manner it stands us all upon in matters of higher importance than the sealing and signing of temporal possessions to walk carefully to the diligent performance of this special duty that the signing of our Infants and sealing them in the Congregation be made by the hands of such Officers as are appointed by God for that purpose and by no other Atters cod loc If it be the will of a King to make a seal for the sealing of his grants and commit it to the trust of some Officers and albeit another be made of the same matter and of the same form and fashion yet it is none of the Kings seale it s but a counterfeit Stamp So the Lord hath instituted the seale of Baptisme and committed it to certain persons that they onely should have a sealing authority so that no Sacraments can be warranted to be his Seals but such as are signed by his Officers I would gladly know to what purpose any mans seal is that never was invested with a sealing power Beza makes a supposition Suppose that a Princes seal should be stolne away which he hath appointed to seal his grants withall and should be set to by him that hath no authority not being the Keeper thereof what assurance hath such an one by such an act So if it were possible to be the seal of God which a private person should set to Baz lib de Quest in Sac. Quest 140 141. yet for all that he hath stolne his patent and used it contrary to Gods commandment it is to no purpose to the party and renders the doer of such an act guilty of a heinous crime The outward parts of a Sacrament are 4. the Minister Atters 1 book of the Sac in Gen. ch 4. the Word of Institution the Element and the Receiver The Minister is the first outward part of a Sacrament There is required a Minister lawfully called chosen and ordained whosoever shall presume to set to any of the Lords seals without a warrant or a calling being no Officer nor Keeper of them prophanes those seals and sets to a counterfeit stamp Christ never gave to private persons any such commandement he never committed to them any such office he never commended to their care these holy actions he never called them to this honour he never layed upon them this charge and therefore have no part in this business Now Eqd. loc saith Attersol All these 4 parts and every of them are needful to the being and nature of a Sacrament take them away or any of them you take away the substance and bring in a nullity of the Sacrament If there be wanting either Minister to deliver it Word to institute it Element to represent it or Receiver to take it we cannot assure our selves to have any Sacrament of God but rather a tradition and invention of our own What is the reason that the Orthodox have condemned the Baptisme of Women but for want of authority It cannot be a Sacrament at all without that which is essentially praerequired Buc. Bez◠Calv. Trelcat c. and where there is wanting any essential praerequisite it is a nullity Thirdly No private person but one lawfully called hath power to conferre or seal Sacramentally or Ministerially Rem Baptismi the thing offered by Baptism which none but he can doe To this purpose speaks Trelcatius Lib 2. Inflit. de Bapt. pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa efficiens Baptismi bifariam considerari potest Vel ut causa instituens vel ut causa instituta Baptismate utens seu Baptizans posteriori modo Minister baptizans dicitur Quia in Christi nomine baptismum administrans Sacramentalitèr ac Ministerialitèr rem baptismi obsignat confert Ministri autem nomine intelligimus eum cui in legitima vecatione Ministerium verbi commissum est The efficient cause of Baptisme is to be considered in a double consideration Christ is the person instituting the Minister the person baptizing so called because administring Baptisme in the name of Christ doth Sacramentally and Ministerially seale and conferre the thing offered by Baptisme and by the name of Minister we understand him
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
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
book of Bapt. ch 3. her example must not be drawn into imitation The same may be judged of any private or Lay man Neither doe we admit that case of necessity if it compell us to violate the orders prescribed of God besides the testimony of all the Orthodox this practise was absolutely condemned in the Councel of Carthage Can. 100. There is no plea for necessity which by the ordinance of God is broken and prophaned But admit a private person may administer the Sacrament of Baptisme It will follow that he may as well administer the Lords Supper for the dignity of one Sacrament is no lesse than the other CHAP. VIII That the efficacy of it is not tyed to the Instrument or outward signe IT depends not upon the person or worthinesse of the Ministers Buc. 43. com pl. of the power and authority of the Church but upon God who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duly execute his office The Minister hath power of consecration and Sacramentall obsignation but not of conferring the power and efficacy of it a Minister may be said to cleanse from sin and to regenerate not effectively but sacramentally and to remit sins not authoritatively but instrumentally for by him as by an instrument Christ doth wash and regenerate And we must take heed of ascribing that to the Minister which is proper to Christ He may offer the signe but he cannot bestow the thing signified John may baptize with water but he cannot give the Spirit Man sprinkleth the body but Christ the soul being saved by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprinkling of the blood of Christ 1 Pet. 1.2 and this is signified by externall Baptisme which may wash away the filth of the body but not the conscience without the powerfull working of the holy Spirit Doctrine of the Church of England Art 26. and other Reformed Churches The efficacy of the Sacrament hangeth not upon the fitnesse or unfitnesse the vices and the virtues of the Minister his impiety and wickednesse makes not a nullity of the Sacraments but the want of him doth I confesse the Church should endeavour that the Ministers thereof be holy and unblamable and woe unto them if any perish by their vitious practises yet we must not measure the profit of the Receiver by the person administring The Sacraments are good though the Instrument be never so bad He may minister comfort to thee though none to himself As the workmen that builded the Arke prepared a meanes to save others but were drowned themselves I had rather make choice of an honest godly Minister than one prophane for such a work it is more comely and yeilds more comfort yet their power is the same Now there ought to be enquiry made after such as are bad Nor is God tyed to the outward signe but is a free Agent Sometimes the baptism of water is without the baptism of the Spirit as is seen in Simon Magus Sometimes the baptism of the Spirit goeth before sometimes accompanieth and sometimes followeth the baptism of water The effect of it is deferred till God see good It doth not of it self confer grace nor is it tyed to the Sacrament First they are the signes not the causes of grace Secondly that which is proper to God ought not to be bestowed on the creature Thirdly the subject of grace is not the body onely but the spirit Therefore the Sacraments doe not by their own virtue work any thing as flowing from their essence but ministerially or instrumentally onely effectually so farre forth as they encrease and nourish our faith Not by any inward power or virtue of their own but by virtue of the principall Agent or Worker they being means helps and instruments of salvation in which sense the Church is said to be sanctified and washed in the laver of water through the word Ephes 5.16 This is the chanell of conveyance but not the fountain 1 Pet. 3.21 So that of themselves of their own power or any reall and essentiall virtue they have nothing Grace is not contained and shut up in them as water in a vessel or as a medicine in a box therefore the bare want of it cannot bring the danger of eternall condemnation yet let men beware of putting a small account and estimation on them for they are Gods ordinances appointed by him to which we must neither make addition nor substraction The Sacraments cease not in themselves to be true Sacraments although administred by unworthy Ministers and received by unfaithfull people We doe saith the Confession of Helvetia â—orme Conf of the Minist of the word Art 15. confesse that the Ministers of the Church are as Paul termeth them the fellow-Labourers of God by whom he doth dispense both the knowledge of himself and also remission of sins turn men to himself raise them up comsort them and also terrifie and judge them yet so that notwithstanding we doe ascribe all the virtue and efficacy that is in them unto the Lord and give a Ministery onely to the Ministers For it is certain that this virtue and efficacy is not to be tyed to any creature at all but is to be dispensed by the free favour of God in what manner and to whom it pleaseth him For he that watereth is nothing neither he that planteth but God that giveth the increase Therefore Ministers are to be considered The later Conf. of Helvetia not as Ministers by themselves alone but as the Ministers of God even such as by whose means God doth work the salvation of mankinde For which cause we give counsel to beware that we doe not so attribute the things that pertain to our conversion and instruction unto the secret virtue of the holy Ghost Of the Ministers of the Ch their insti and offices chap. 18. that we make frustrate the Ecclesiastical Ministery But we are unjustly suspected of some as though we did attribute nothing to the preaching of the outward word Out of the declaâ— of the same Confes which Luther himself approved by his Letters Anno 1537. and to the Sacraments or as though we did take that from them which the Lord himself doth attribute unto them and by this means should overthrow and abolish the ordering and guiding of those things which pertain to the Church Whereas on the contrary side we have a chief regard unto this that we neither attribute too much nor too little to these things Notwithstanding The lat Conf of Helv. of the Sacraments of Christ ch 19. we esteem not the goodnesse of the Sacraments by the worthinesse or unworthinesse of the Ministers so likewise we doe not weigh them by the condition of the Receivers For we know that the goodnesse of the Sacraments doth depend upon the faithfulness or truth and the meer goodnesse of God Also we teach this that the Sacraments of themselves Out of the Conf of Boh of
doctrine is Placentia and thus by their flattery they puffe men up with an opinion that they are more than indeed they are I leave these to answer for their cowardise when they appear before the Lyon of the tribe of Judah Fourthly some will not they are like Issachar who was a strong Asse couching down under two burthens and saying Rest is good Such an one was Alexander the sixt who was more fit to keep the Castle of Saint Angelo against Charles the eighth King of France than to lead the flock of God against the invasions of Sathan Christ will not take Peters love to be sincere unless he feed his Lambs he will not have the sheep of his fold to wander in a wildernesse without a guide Fiftly some though they discharge their duty and preach zeale and knowledge yet it is to no purpose they give good Oracles out of Moses Chair they say but doe not their practise overthrows all which makes the people thinke of some great mysterie of Atheisme never yet imparted to them S. John Baprist should be their pattern who was a shining and burning Light shining with knowledge and burning with zeal Sixtly some minister medicines not to ease a burthened heart but to put lightnesse into the brains scarring Religion out of her wits Seventhly some minister in this place in that place in every place in no place imitating the Apostles they say ringing the changes of opinions and run a Serpentine course abjuring now what yesterday they embraced and warranted winding from errour to errour as Dolphins in the water turning like Fannes on the house-top with every new blast of Doctrine Reeds shaken with every Gust contrary to the testimony of S. John Baptist these are madding Physitians But what necessity is there of Learning Object it was not so with the Apostles Christ did not choose the disputants of the world whose wit was great nor the Pharisees whose credit was great nor the Priests whose authority was great but he called ignorant poor Fishers of little worth and lesse Learning First Christs extraordinary call is no rule to us Answ 1 he chose some notorious sinners for his Apostles that so his grace might be manifested in their persons aswell as preaching he chose them not to be presidents to us but trumpeters of his glory Who out of the mouthes of c. Secondly he chose such to shew that he was no Respecter of persons he could make a Publican an Evangelist a Saul a Paul and yet this no president to us Thirdly observe that though they were at first rude and unlearned yet he furnished them with all sorts of knowledge and variety of Languages he did fit and qualifie them for that high and honourable calling Christ made them Starres in his firmament from him they received light and communicated it to others the extraordinary call of the Apostles is no rule for the ordinary call of Ministers they are to be qualified according to the Canons of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 They are to be blamed that are imperitorum Magistri Masters of the ignorant before they be Doctorum discipuli Scholars of the Learned they mount into Moses Chair before they sit at Gamaliels feet shallow pits that run so long open mouth till their springs are quite drie And like Lapwings run away with some part of the shell on their heads Like the Persian tree that Theophrastus speaks of which at the same time buds blossomes and bears fruit They will be Conduits to convey water unto others before they be Cisterns holding water in themselves as Hierome notably Qui loqui nesciant tacere non possunt docéntque sâ—â—iptur as quas non intelligunt The Minister is an Interpreter of the Law Luke 11.52 how shall he interpret that understandeth not and wanting the key of knowledge how shall he open to others the kingdome of Christ It is a sin and shame for illiterate men to take upon them the teaching of others that are not taught themselves of whom may be verified that of the Apostle 1 Tim. 1.7 Understanding neither what they say nor whereof they affirm c. From whence proceed strange contradictions of yea and nay 2 Cor 1.17 So â—arre from skilfulness in dividing the Word of Truth 2 Tim. 2.15 that they run to grosse absurdities and shamelesse assertions and had need that one teach them their Catechisme and first Principles of the Oracles of God Heb. 5.12 To conclude he that knoweth not in some measure the things of God is but a beast amongst men he that knoweth what is simply needfull and no more is a man amongst men but he that knoweth according to the Divine rule is as a God amongst men for such bear the lively image of Gods wisdome whereas grosse ignorance is a true representation of the ugly Fiend of darknesse for it is the Devils policy when he would rob and ransack our souls like a Thief to put out the Candle of Knowledge that so we might neither discern his purposes nor decline his mischiefs he hath bad Instruments in all Ages to darken the light of knowledge It is said of Licinius that he was such an Idiot that he knew not how to set his hand to any writing And of Balbo that he was such an enemy unto Learning that he would neither study good letters himself nor suffer the children of his time to be bred up therein Domitian will turn Philosophers into exile Julian will shut up the School-doors The barbarous Souldiers under Clement the seventh will burn that excellent Vatican Library Habadallus Mahomets scholler forbad all Christian Children in his Dominions from going to school that by Ignorance he might draw them to Superstition To be destitute of Learning and outward helps of knowledge is to dance in the dark for one means of attaining it is the meditating of divine Scriptures and the reading of approved Authours Arts have their use and ought not to be despised so long as like an obedient Haga they serve Sarah with necessary helps When Aristippus was asked what it would profit ones Son if his Father should give him Learning Why saith he if for nothing else yet herein it will advantage him that when he comes to the Theatre he shall not sit like one stone upon another Let the Book of God be the highest in our estimation but let not others be in contempt None but juggling Empricks and sottish Enthusiasts will condemn all Learning for they speake falsly that say it tyes the Holy Ghost to a Pen and Inkhorn it is of use and may be instrumentall to bring us to a higher pitch Empericks indanger not more bodies than Ideotish Priests souls Barbarisme is grosse in an Oratour Ignorance in a Physician Dulnesse in an Advocate Rudenesse in a Minister Christ chose Fisher-men but made them fishers of men gave them a calling and virtues for it The Priests lipe should preserve knowledge it is no lesse a precept to the