this Epiphanius objects against the Marcionites, and Ter tullian against the Gnostics, that they did permit women to baptize: I cannot say but they made it an ordinary employment, and a thing besides the case of necessity: I know not whether they did or no. But if they be permitted, it is considerable whither the example may drive: "Petulans mulier, quæ usurpavit docere, an non utique et tingendi jus sibi pariet?" that I may turn Tertullian's thesis into an interrogative. "The women usurp the office of teaching; if also they may be permitted to baptize," they may, in time, arrogate and invade other ministries; or if they do not, by reason of the natural and political incapacity of their persons,-yet others may, upon the same stock: for necessity consists not in a mathematical point, but hath latitude, which may be expounded to inconvenience. And that I say truth, and fear reasonably, I need no other testimony than the Greek church, for amongst them the absence of the priest is necessity enough for a woman to baptize; for so says & Gabriel Philadelphiensis: "In the absence of a priest, a Christian laic may baptize, whether it be man or woman," either may do it: and whether that be not only of danger in the sequel, but in itself, a very dissolution of all discipline, I leave it to the church of England to determine as for her own particular, that at least the sacrament be left entirely to clerical dispensation, according to divine commandment.

14. One thing I offer to consideration; that since the keys of the kingdom of heaven be most notoriously and signally used in baptism, in which the kingdom of heaven, the gospel, and all its promises, are opened to all believers, and though as certainly, yet less principally, in reconciling penitents, and admitting them to the communion of the faithful; it may be of ill consequence, to let them be usurped by hands to whom they were not consigned. Certain it is, St. Peter used his keys, and opened the kingdom of heaven first, when he said, " Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost." However, as to the main question, we have not only the universal doctrine of ChrisTertullian. de Baptismo.

tendom, but also express authority and commission in Scripture, sending out apostles and apostolical men, persons of choice and special designation "to baptize all nations," and to entertain them into the services and institution of the holy Jesus.

SECT. V.

1. I SHALL instance but once more, but it is in the most solemn, sacred, and divinest mystery in our religion; that in which the clergy in their appointed ministery do διακονοῦντες μεσιτεύειν “ stand between God and the people," and do fulfil a special and incomprehensible ministry, which "the angels themselves do look into" with admiration; to which the people, if they come without fear, cannot come without sin; and this of so sarced and reserved mysteriousness, that but few have dared to offer at with unconsecrated hands: some have. But the "eucharist" is the fulness of all the mysteriousness of our religion; and the clergy, when they officiate here, are most truly, in the phrase of St. Pauli, "dispensatores mysteriorum Dei," " dispensers of the great mysteries of the kingdom." For, to use the words of St. Cyprian", "Jesus Christ is our high-priest, and himself become our sacrifice, which he finished upon the cross in a real performance; and now, in his office of mediatorship, makes intercession for us by a perpetual exhibition of himself, of his own person in heaven; which is a continual actually-represented argument to move God to mercy to all, that believe in and obey the holy Jesus."

2. Now Christ did also establish a number of select persons to be ministers of this great sacrifice, finished upon the cross; that they also should exhibit and represent to God, in the manner which their Lord appointed them, this sacrifice, commemorating the action and suffering of the great priest; and by way of prayers and impetration, offering up that action in behalf of the people, ἐπὶ τὸ ἄνω θυσιαστήριον ἀναπέμψας τὰς θυσίας, as Gregory Nazianzen1 expresses it, "sending up sacrifices to be laid upon the altar in heaven;" that the church might be truly united unto Christ their head, and, in the way of their ministry, may do what he does in heaven. For he exhibits the sacrifice, that is, himself, actually and presentially in heaven: the priest on earth commemorates the same, and, by his prayers, represents it to God in behalf of the whole catholic church; presentially too, by another and more mysterious way of presence; but both Christ in heaven, and his ministers on earth, do actuate the sacrifice, and apply it to its purposed design by praying to God in the virtue and merit of that sacrifice; Christ himself, in a high and glorious manner; the ministers of his priesthood (as it becomes ministers) humbly, sacramentally, and according to the energy of human advocation and intercession; this is the sum and great mysteriousness of Christianity, and is now to be proved.

3. This is expressly described in Scripture; that part concerning Christ is the doctrine of St. Paulm, who disputes largely concerning Christ's priesthood, affirming "that Christ is a priest for ever;" he hath therefore "an unchangeable priesthood," because "he continueth for ever," and "he lives for ever to make intercession for us;" this he does as priest, and therefore it must be by offering a sacrifice; " for every high-priest is ordained to offer gifts and sacrifices;" and therefore " it is necessary he also have something to offer," as long as he is a priest, that is, 'for ever,' till the consummation of all things. Since therefore he hath nothing new to offer, and something he must continually offer, it is evident, he offers himself as the medium of advocation, and the instance and argument of a prevailing intercession; and this he calls " a more excellent ministry;" and by it, " Jesus is a minister of the sanctuary, and of the true tabernacle;"-that is, he, as our high-priest, officiates in heaven, in the great office of a mediator, in the merit and power of his death and resurrection. Now what Christ does always in a proper and most glorious manner, the ministers of the gospel also do in theirs; commemorating the sacrifice upon the cross, "giving thanks," and celebrating a perpetual eucharist for it, and by declaring the death of Christ,' and praying to God in the virtue of it, for all the members of the church, and all persons capable;

it is ' in genere orationis, a sacrifice, and an instrument of propitiation, as all holy prayers are in their several proportions.

4. And this was by a precept of Christ; "Hoc facite," • Do this in remembrance of me." Now this precept is but twice reported of in the New Testament, though the institution of the sacrament be four times. And it is done with admirable mystery; to distinguish the several interests and operations which concern several sorts of Christians in their distinct capacities: St. Paul thus represents it; "Take, eat-This do in remembrance of me;" plainly referring this precept to all that are to eat and drink the symbols: for they also do, in their manner, enunciate,' declare, or represent," the Lord's death till he come." And St. Paul prosecutes it with instructions particular to the κοινωνοῦντες, ' to them that do communicate,' as appears in the succeeding cautions against unworthy manducation, and for due preparation to its reception. But St. Luke reports it, plainly to another purpose, " And he took bread and gave thanks, and brake it, and gave it unto them, saying, This is my body which is given for you;""Hoc facite," " This do in remembrance of me: This' cannot but relate to "accepit, gratias egit, fregit, distribuit; hoc facite." Here was no manducation expressed, and therefore 'Hoc facite' concerns the apostles in the capacity of ministers; not as receivers, but as consecrators and givers; and if the institution had been represented in one scheme, without this mysterious distinction and provident separation of employment, we had been eternally in a cloud, and have needed a new light to guide us; but now the Spirit of God hath done it in the very first fountains of Scripture.

5. And this being the great mystery of Christianity, and the only remanent express of Christ's sacrifice on earth, it is most consonant to the analogy of the mystery, that this commemorative sacrifice be presented by persons as separate and distinct in their ministry, as the sacrifice itself is from, and above, the other parts of our religion.

6. Thus also the church of God hath for ever understood it, without any variety of sense, or doubtfulness of distinguishing opinions. It was the great excellency and secret mystery of the religion, to consecrate and offer the holy symbols and sacraments: I shall transcribe a passage out of Justin Martyr giving the account of it to Antoninus Pius in his oration to him; and it will serve instead of many; for it tells the religion of the Christians in this mystery, and gives a full account of all the ceremony"; Παυσάμενοι τῶν εὐχῶν, ἔπειτα προσφέρεται τῷ προεστῶτι τῶν ἀδελφῶν ἄρτος καὶ ποτήριον ὕδατος καὶ χρήματος, &c. "When the prayers are done, then is brought to the president of the brethren [the priest] the bread, and the chalice of wine mingled with water; which being received, he gives praise and glory to the Father of all things, and presents them in the name of the Son and the Holy Spirit, and largely gives thanks, that he hath been pleased to give us these gifts: and when he hath finished the prayers and thanksgiving, all the people that are present, with a joyful acclamation, say, Amen.' Which when it is done by the presidents and people, those which amongst us are called deacons and ministers, distribute to every one that is present, that they may partake of him, in whom the thanks were presented, the eucharist, bread, wine, and water; and may bear it to the absent. Moreover, this nourishment is by us called 'the eucharist,' which it is lawful for none to partake, but to him who believes our doctrine true, and is washed in the laver for the remission of sins, and regeneration, and that lives so as Christ delivered. For we do not take it as common bread, and common drink; but as, by the word of God, Jesus Christ the Saviour of the world was made flesh, and for our salvation's sake had flesh and blood, -after the same manner also we are taught that this nourishment, in which by the prayers of his word, which is from him the food in which thanks are given, or the consecrated food by which our flesh and blood, by mutation or change, are nourished, is the flesh and blood of the incarnate Jesus. For the apostles in their commentaries which they wrote, which are called the Gospels,' so delivered, as Jesus commanded. For when he had given thanks and taken bread, he said, "Do this in remembrance of me; this is my body;" and likewise taking the chalice, and having given thanks, he said, "This is my blood;" and that he gave it to them alone."-This one testimony I reckon as sufficient: who please to see more, may observe the tradition full, testified, and entire, in Ignatius,

Vide etiam Justin, in Apol. 2. • Epist. ad Trallian,