65. But give me leave to close with the testimony for the practice of it and the reason of that practice out of Austine not only the Vulgar one that we should not be ashamed of Christ crucified but one somewhat deeper Ecce venturi estis ad fontem sanctum diluemini baptismo Aegyptiis insequentibus Israelitas Serm. de Temp. 119. cap. 8. similia erant vestra peccata persequentibus sed usque ad mare rubrum Quid est usque ad mare rubrum Usque ad fontem Christi cruce sanguine consecratum lanceâ perforatum est latus Christi manavit pretium nostrum Ideo SIGNO Christi signatur Baptismus id est aqua ubi tangimini quasi in mare rubrum transitis Behold you are coming unto the holy fountain ye shall be washed in Baptisme Your sins that follow you are like the Aegyptians that pursued the Israelites but how far but unto the Red Sea What is it unto the Red Sea As far as the Font consecrated with the CROSSE and blood of Christ Christs side was pierced with a spear and our redemption flowed out Why the Cross in Bapt. Therefore Baptisme that is water where you are dipped or sprinkled and as it were pass into the Red Sea is signed with the sign of Christ Thus far he wherein he signifieth both the use of it by the Antient Church in Baptiâ—me And also the reason that it might represent by what suffering and means the remission of our siâ—s by the blood of Christ applyed in Baptisme was obtained and brought unâ—o effect I conclude this with Bucers judgment of this ceremony as enjoined in our Liturgy Signum hoc non tam In Script Angl. in Censur Liturg Angl. c. 12 de Sign Crucis in fronte Baptizand quòd est usus in Ecclesia Antiquissimi quà m quòd est admodum simplex praesentis admonitionis Crucis Christi adhiberi nec indecens nec inutile existimo si adhibeatur modò purè intellectum religiosè excipiatur nullâ nec superstitione adjunctâ nec elementi servitute aut vulgari consuetudine This sign of the Cross in Bapt. for of that he is passing his censure not so much because it is of most antient use in the Church as because it is simple and of present admonition of the Cross of Christ I think it neither undecent nor unprofitable to be used Provided it be rightly understood and piously received without superstition or servitude to the very sign or of common custome Thus far he The third is kneeling at the Communion A ceremony which some most of all others scruple Kneeling at the Commun Matth. 23. and yet the Brethren now mentioned who strain at every gnat swallow this camel very smoothly For they say the Rubrick named above hath solidly and excellently declared it We will not refuse nec ab hoste doceri Phil 1. to hear truth though preached of strife and envy as the Apostle speaks the rather because it may also oyl some other minds exulcerated likewise The Rubrick is this The Rubrick about kneeling at the Lords Supper Whereas it is ordained in the Book of Com. prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the holy Communion which thing being well meant for a signification of the humble and grateful acknowledgment of the benefits of Christ given unto the worthy receiver and to avoid the profanation and disorder which about the holy Communion might else ensue lest yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental bread and wine there bodily received nor unto any real and essential presence there being of Christs natural flesh and blood for as concerning the Sacramental bread and wine they remain still in their very natural substances and therefore may not be adored for that were idolatry to be abhorred of all faithfull Christians And as concerning the natural body and blood of our Saviour Christ they are in Heaven and not here for it is contrary to the truth of Christs natural body to be in moe places then one at one time This is the Rubrick the doctrine whereof being definitively prescribed in the twenty eighth Article of Religion Artic. 28. and diffusely for popular audience handled in the Homily of the worthy receiving of the Sacrament Hom. of the Sacram. Tom. 2. might without any great peril be omitted especially as it seems not being confirmed by Parl. as being sent when the Book was printed off as we have noted elsewhere But as to the matter of that Rubrick seeing neither Scripture nor Father is alledged nor a third part so much spoken for satisfaction as in the Canon for explic of the Cross in Baptism why may not this as well as that satisfie The heads of which arguments for the Cross in that Canon being these Reasons for the Cross in Bapt. out of the Canon Note 1. The Apostles so far honoured the name of the Cross that under it they comprehend Christ and all his benefits 2. It began to be in use and reverend estimation in the Primitive Ch. even in the Baptism of their children and otherwise The opposition to which would have been a note of an enemy of Christ 3. That though abused in Popery yet being purged from the superstitious opinions had of it there and being of use as a token that we should not be ashamed of Christ crucified and as press-money to engage us to fight under his banner against our spiritual enemies it was approved both in Ed. 6. time by the Martyrs and other Confessors and by Bucer in his censure of the Liturgy and by the Confessions of the Reformed Churches It being cautioned 1. Cautions That it is no part of the substance of Baptism 2. That the child is both baptized and received into the Congregation before the signing with the Cross 3. Because it is in it self indifferent but being injoyned by authority ought not by private men to be neglected which arguments seem as full for this as did the former for the kneeling But for kneeling at the Sacram. we have also as in the * See Goulart Annot. in Cypr. lib. ad Demetr ca. 19. in Epist 56. cap. 7. Hooker pol. l. 5. § 58. former the suffrage of Reformed Churches in allowance and in some cases in practice also The French Churches in their late Apology written by Monsieur Joh. Daille say Thanks be to God we are not so ill taught as to scruple the * Apolog. of the French Churches translated by my learned friend Mr. Th. Smith Printed Camòr 1653. chap. 12. receiving the Sacrament on our knees Our Brethren of England never receive it otherwise and when we receive it with them we do very readily conform our selves to their order Thus they and this for that ceremony The last is
Three roots of unthankfulness or pride Ignorance when we know not the Author from whom our good cometh Dissimulation when our hands are more open than our eyes upon that we receive Pride when we think our selves worthy of that which meer grace and undeserved mercy bestoweth Again the very silence that our unworthiness putteth us unto doth it self make request for us and that in confidence of his grace With which answer I end my reply unto this point The tenth particular against which they object is in Except 10 the second prayer at Baptism in which we pray Remission by spiritual Regeneration that Infants coming to Baptism may receive remission of their sins by spiritual regeneration The Brethren except That remission of sins is not received by or from spiritual regeneration but by and from the blood of Christ Heb. 9.22 1 Joh. 1.7 But they grant that remission of sins and regeneration flow from one and the same fountain and are both conveyed and sealed in Baptism Answ seminally at least Which words being before have so way-laid the other that they do not onely stop them but destroy them For if regeneration and remission of sins be both conveyed and sealed in Baptism the question onely is which is first and causal one to the other or whether they be both co-ordinate and without dependance one from the other Which doubt is soon answered if we consider first That Baptism of water through the Word is made by our Saviour the instrument of the new-birth Joh. 3. Unless saith he a man be born of water and of the holy Ghost c. And he did sanctifie and clense the Church Eph. 5. with the washing of water by the Word And he saved us by the washing of Regeneration Tit. 3. and renewing of the holy Ghost saith the Apostle Eph. 3. By Baptism we do put on Christ And are by one spirit baptized into one body viz. that of Christ Hence first we partake of the new nature are born to God and become his children whereupon follows the remission of sins by vertue indeed of the blood of Christ but this blood is not communicated out of the body nor to any but those that are members of it and by the operation of the holy Ghost regenerated therein by Baptism Matth. 27. Hence our Saviour before he gave the Cup at his last Supper wherewith he promised remission of sins he premiseth ' This is my Body speaking of the Bread first to be received which the Apostle expounding saith We being many 1 Cor. 10. are one bread and one body And that the bread is the communion of the body of Christ That first then the Cup the communion of his blood for the remission of sins Now we are baptized into this body in this body we have spiritual regeneration or the new birth Remission of sins by spiritual regenerarion and God now reckons us and owns us for his children and being such he confers the blood that is in the body for the forgiveness of sins I am not ignorant that Adoption is made an effect or consequent of our Justification and forgiveness of sins But if we consider that we must have union with Christ before we can have communion and that this communion effects first our regeneration and being born to God we shall see that remission of sin is consequent as an effect thereof We receive it by and from the blood of Christ but by the medium of Regeneration this blood being sprinkled actually on none but those that are regenerate at least sacramentally and in respect of the outward application of the Covenant of grace in which respect all the children of Israel after Circumcision Rom. 4.11 which was the seal of the righteousness of faith were owned by God as regenerate persons were his children and had the priviledge of children the remission of sins And hence it is Communion of Saints forgivness of sins that in the Creed we believe first the holy catholick Church and communion of Saints viz. conjunction into one mystical body of Christ and then the forgiveness of sins Because to this communion and the members thereof namely those that are born again and of sons of Adam are by Baptism and the holy Ghost become the sons of God is this priviledge appropriated that they have the remission of sins But that the Church ascribeth forgivness of sins even in this form of Baptism to the blood of Christ onely appears in the prayer immediately before the act of Baptizing which runs thus Almighty and everliving God whose most dearly beloved Son Jesus Christ Prayer before Baptism for the forgivness of our sins did shed out of his most pretious side both water and blood c. Then the Church shews how this regeneration is wrought Prayer after and what is the consequent of it in the prayer after Baptism namely We yield thee hearty thinks most merciful Father See the Artic. of Relig. 27. of Bapt. that it hath pleased thee to regenerate this Infant with thy holy Spirit Baptism is but the instrument to receive him for thine own child by Adoption see Adoption follows Regeneration and to incorporate him c. Secondly It is usual in Sacramental speech to understand the cause by the name of the effect and contrarily by a Metonymie as Matth. 27. This Cup is the New-Testament Circumcision is the Covenant Gen. 17. This bread is my body So here spiritual Regeneration is Baptism in the meaning of the Prayer by a Metonymie of the effect for the cause because Baptism is the instrumental cause of Regeneration So that the meaning is but this That the child may by Baptism called spiritual Regeneration Tit. 3. as the Apostle calls it the Laver of Regeneration receive forgiveness of sins as in Scripture that benefit is properly affixed first unto Baptism as Be ye baptized for the remission of sins Act. 2. And Arise and be baptised and wash away thy sins And They were baptized Matth. 3. confessing their sins that is in order to their washing away by Baptism But this derogates nothing from the blood of Christ by vertue whereof as being the ordinance and instrument of its application Baptism or spiritual Regeneration doth produce remission of sins As for that reproach the Brethren cast upon this expression as if it were mans falshood rather than Gods truth it savours of an affectation rather not to loose somewhat an elegant expression than to receive the truth in the love of it so pertinently held forth in that expression Now for close let us hear two witnesses onely to the former Doctrine viz. That we receive remission of sins by spiritual regeneration whether taking it for Baptism or for the new birth and that whether taken relatively and as by this Sacrament we are born to God and become his children foederally and by way of Covenant or taken really and as it communicates
Scripture This refers especially to the seventh Article touching Predestination c. whose words in the latter part they are Lastly Ministers are not prohibited absolutely from searching but from that which is curious Answ 5 and beyond sobriety This for the doubtfulness of the Articles The second exception is their erroneousness 2. Error for on this the Brethren insist though under the other covered head of doubtfulness First because it is said Not every deadly sin committed willingly after Baptism Artic. 16. is a sin against the holy Ghost they infer that the Church holds the distinction of venial and deadly sin which is Popish What if the Article speak in the then received language and according to such distinction not owning of it therefore in the sense held by the adversary but using it for the purpose they had in hand viz. that though all sins be deadly of themselves yet seeing some are greater than other grant the worst which they call deadly sin as we usually express a great evil by that word that it is a deadly one as a deadly grief a deadly mischief yet is not every such a sin against the holy Ghost especially when the Church hath in other places so plainly declared her self to the people as in the Homilies Catechism and Common-prayer-book in the last whereof it prescribeth confession of sins to be made twice every day by all the Congregation Now it is not to be thought that every one is guilty of deadly sin every day in the sense expressed so that the people are in no great danger by that expression And the Articles declaring Artic. 11. Artic. 22. that we are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ And that there is none other satisfaction for sin but that offering of Christ alone and damning of all Purgatory Pardons worshipping of Images and Reliques and invocation of Saints do declare they count no sin in it self venial but by the blood of Christ Again Artic. 20. where because 't is said The Church hath power to decree Rites and Ceremonies and authority in controversies of faith Because the Kings declaration and the Act before that say That the Articles must be taken in the literal and grammatical sense they infer ' That if a Convocation declare any thing in the premises they must assent and subscribe in the literal sense or be deprived But I it is not forbidden either by that Act or the Kings Declaration to enquire the literal sense and so to examine them nor 2 are they required by that declaration to subscribe to what a Synod shall conclude in the literal and grammatical sense of such conclusions or Canons but onely to the literal and grammatical sense of the Articles This therefore is a captious inference upon the Declaration and the Act. And so much more are their exceptions against the 34 Article That whosoever through his own private judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant unto the Word of God and be ordained by common authority c. But are there not three or four Cautions in it that should defend it from all calumny 1. That these Traditions and Rites must not be repugnant to the Word of God 2. That they be established by common Authority 3. That a man do transgress of his own private judgment And 4. willingly purposely Yea and 5. openly This exception taketh away the obedience to all Church-Laws yea to all Civill Laws they may as well except against subscribing if any such Act were to the sense of this Article applyed to the Laws of the Kingdom As suppose they should be enjoyned to subscribe That whosoever shall through his private judgment willingly and purposely openly break the Laws of the Land which be not repugnant to the Word of God and be ordained by common Authority and to take these words of the Act in the literal and grammatical sense without putting their own private or new sense upon it c. Would not such persons be thought unworthy to have any place in any Common-wealth that should refuse And why then in the Church surely they must be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without yoke and without use and that per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pernitious unto all Societies and men of Belial 3. Artic. 35. Their third exception is against Artic. 35. wherein is required the subscribing to the Book of Homilies as a godly and wholesome doctrine and necessary for these times Against this they object that there are false doctrines or assertions in them First in general subscription to the Homilies is intended by the Church The Homilies how to be understood in Subscription not in so punctual and verbal a degree as is required unto the Articles as appears because the Articles are to be distinctly and severally read and the expressions in them every one assented to the Homilies not so but onely as they agree with the Articles which are the superior rule unto them Not therefore to every expression or sentence no nor doctrine nor assertion if any were contrary to the definitive doctrine of the Articles All men know that there is a greater latitude of expression allowed to popular Sermons as the Homilies are than to Articles And the Brethren would have their Sermons to contain necessary and wholesome doctrine yet perhaps will not be so hardy as to affirm that they may not have uttered some sentences not so true or congruous if exactly scanned or that nullnm unquam verbum emisit eorum quisque quod revocare vellet as he said above And lest there should any inconvenience arise to the people though now the danger is little the Homilies being so much if not too much laid aside the Common-prayer and reading of the Scripture publickly together with preaching according to the Articles are provided as a remedy Yea which is more if one Homily speak less warily in any material point it is corrected in another as in the Homily of Alms-deeds seeming in one passage or so to ascribe some kind of merit unto them though it doth not taking the word properly yet it explaineth it before-hand in another namely in the Homily of Salvation or Justification wherein that doctrine is excellently set forth as also in the Homily of Faith So when in the Homily of Alms Tobith is cited as Scripture not onely the Article doth regulate that expression but every ones Bible also Instructions to Preachers Artic. 1. Ann. 1622. Besides every exhortatory expression must not be called a doctrine or an assertion but that which as a point is purposely insisted on to be maintained of which sort I believe verily the Brethren will never be able to instance in any one out of the Homilies And indeed had they observed the instructions of King James above mentioned viz. That no preacher
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in