Theophilus. I have yet other reasons against thee. The first is that we do not read, that God hath given express commandment unto men only, to circumcise, as he hath do•e of baptising. The second is, there was not th•• •ny form of the Church, nor policy and public ministry among the Midianites, and where Moses was.
The third is, that it is likest to •ee true, that Zipphora did that by the commandment of Moses her husband, who feeling himself stroke• of God, admonished her to do that for to save his life. For otherwise, how could •he have understanded and known, that her husband had been in danger of death, for such cause, if he had not advertised her of it. Although that Moses writing briefly hath not re•••rsed all those things at large. But he hath made them sufficiently to be understanded. Now if Moses did command her, she did it not without the word of God: Sith that Moses was a Prophet: yea him, by whom God addressed and gave his ordinance in the Church of Israel. Furthermore, although that it be so, yet that example is not sufficient, for to build the baptism of women, against the ordinance of Jesus Christ: For we ought 1not to draw into a general consequence, the particular examples of Saints: and that which by a singular privilege and dispensation hath been sometime permitted them, if we have no express commandment as they have had: or the same occasions and circumstances. Besides that, that there be some examples of holy men, the which the Scripture alloweth not always, notwithstanding that it rehearseth them, or if it do allow them in those there, ⟨p. 244⟩it followeth not therefore, that it doth the like in us, if we have not a certain vocation and calling of God.
Theophilus. I haue yet other reasons against thée. The first is that wée doe not reade, that God hath giuen expresse commaundement vnto men onely, to circumcise, as he hath do•e of baptising. The second is, there was not th•• •ny forme of the Church, nor polici• and publike ministrie amonge the Medianites, and where Moses was.
The third is, that it is lykest to •ée true, that Zipphora did that by the commaundement of Moses hir husbande, who feeling himselfe stroke• of God, admonyshed hir to do that for to saue his life. For otherwise, how could •he haue vnderstanded and knowen, that hir hus•ande had bene in daunger of death, for such cause, if hée had not aduertysed hir of it. Although that Moses writinge briefly hath not re•••rsed all those thinges at large. But he hath made them sufficiently to bée vnderstanded. Nowe if Moses did commaunde hir, she did it not without the worde of God: Sith that Moses was a Prophet: yea him, by whome God addressed and gaue his ordinaunce in the Church of Israel. Furthermore, although that it be so, yet that example is not sufficient, for to builde the baptisme of woemen, against the ordinance of Iesus Christ: For we ought 1not to draw into a generall consequence, the perticuler examples of Sainctes: and that which by a singuler priuiledge and dispensation hath bene somtime permitted them, if we haue no expresse commaundement as they haue had: or the same occasions and circumstaunces. Besides that, that there be some examples of holy men, the which the Scripture alloweth not alwayes, notwithstanding that it rehearseth them, or if it doe allowe them in those there, ⟨p. 244⟩it followeth not therefore, that it doth the like in vs, if we haue not a certeine vocation and calling of God.
- 1The examples of the Saints ought not to be all drawn into a general consequenceThe examples of the Saincts ought not to be all dravven into a generall consequence
