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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	call_v	ghost_n	son_n	19,953	5	5.7620	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02461	A sermon principally entreating of the crosse in Baptisme wherein also it is proued, against the vnaduised reprouers, that it is no popish error, to say; that Austine sent from Gregorie the Great, was the conuerter of the English in this iland: and further that the Britaines did not receiue their first faith from the Church of Rome. By R. H. D.	Hacket, Roger, 1559-1621.	1606 (1606)	STC 12591; ESTC S117906	24,790	63

giue a blessing to our endeuours and we shall find after our long and many disagreeings Gods blessed peace and comfort in our soules The which God giue vs in these our daies to see to the good of his Church and glory of his great name Amen A SERMON PRINCIpally entreating of the Crosse in Baptisme Psal 122. vers 6. O pray for the peace of Jerusalem let them prosper that loue thee AS the Apostle requireth of euery Christian that hee should be readie to giue a reason of his faith so is it expected that we of the ministrie should of our doings especially since of vs many are hardly censured by some of our brethrē not wel reported of many of the people for yeelding our obediēce vnto those lōg since imposed but late exacted ceremonies In regard wherof as in my former Sermon I spake vnto you of the lawful vse of the white linnen garmēt vsed by the auncient Fathers in the time of Diuine seruice in the Church so am I at this time according to my promise to entreate of the lawfull vse of the Crosse which on the baptised is imposed In the hādling of the which that I may the more distinctly proceed first I will shew vnto you that since the Crosse is no part of the substance of Baptisme that therefore they that are baptised with it or without it are in respect of the substance of Baptisme perfectly baptised Secondly that the ancient Fathers in their times vsed to signe with the Crosse them that were baptised Thirdly we will consider of the reasons that moued the Fathers so to do Fourthly we will shew that since there are two kinds of Crosses as the Schoole-men speake the one manent the other transient the one materiall the other acreall that somewhat in the Fathers times but much more since they both haue been sinfully abused the one to Idolatrie the other to superstition Fifthly that therefore they of our Fathers and other reformed Churches did not ill which haue wholy taken away the vse of the Crosse which in former ages was so sinfully abused Sixthly that yet we of the ministrie well may since by the gouernors of our Church it is imposed signe our baptised with the sign of the Crosse as the Fathers did so it be freed from superstition the opinion of merit and necessity Lastly I will seeke to free my selfe from that vntrue imputation with which the compiler of the abridgment of the Apologie of the Ministers of Lincolne Diocesse to the Kings Maiestie amongst many other reuerēd in their place doth brand me either for a dāgerous corrupter of the purity of doctrine or a broacher of a Popish errors in that in my former Sermon vpon this text I said that Austine to whom Gregory the great did write was the conuerter of our English nation Of these briefely and first of the first In the holy Sacrament of Baptisme some things are of the essence substance and being of Baptisme which if in Baptisme they be wanting then it is not nor may well be called the Baptisme of Christ as to be baptised with water and to be baptised in the name of the Father Sonne and of the holy Ghost these Christ ordeined to be of the matter and forme of his Baptisme without which Christs Baptisme can no more be said to be then an house without his forme matter or a man without a soule and body This Basil acknowledged when to the question whether it were a sufficient Baptisme to baptise in the name of the holy Ghost only he answereth no For saith he the tradition giuē in the liuing grace must continue immoueable for he which hath freed our life from corruption hath giuen vnto vs his regenerating power which power hath a cause which cannot be expressed hidden in this Sacrament yet bringing health vnto our soules wherefore to adde or to detract from it is euen a fall from eternall life Where marke to baptise in the name of the holy Ghost only is not a sufficient Baptisme secondly the tradition must continue immoueable thirdly to adde or detract from it is to fall away from eternall life The same witnesseth Zanchius of our moderne writers most iudicious If any be baptised in the name of the Father leauing out and omitting the name of the Sonne and of the holy Ghost the same is not signed with the Baptisme of Christ and then as the said Zanchius in another place speaketh He that is baptised with a Baptisme not ordeined of God as hee hath not the true outward signe of the Couenant no more shal he enioy the thing it selfe or the benefits of the Couenant there is but one Baptisme That therefore is of the essence substance of Baptisme which Christ ordeined vnto which nothing may bee added as part of the substance nor from which nothing that is of the substance may bee detracted for then it leaueth to be the Baptisme of Christ and it becommeth the Baptisme of man whose stampe it beareth Other rites there are vsed in Baptisme which are not of the substance of Baptisme neither may they bee so reputed Wherof some may be vsed in the Church of God others may not Of the first sort are whether the baptised is to be dipped vnder the water or to haue water powred or sprinckled on whether to bee thrise dipped or once whether to bee signed with the signe of the Crosse or not to be signed and such like of these rites although some are rather to be vsed then other and are in their nature to be preferred before the other as sundry the Fathers do so sentence commending the dipping vnder the water before the sprinckling on as more agreeing to the primary institution and practise of the Church and more liuely expressing our burial in Baptisme and rising vp vnto newnesse of life Yet other whose iudgement we are not to conte●ne b aduise vs to follow the custome practise of the Church in which we liue c shewing that in the vnity of the faith these diuers customs of the Church do not hurt nay d that they are all well and truly baptised although with the same rites they are not all baptised for as Linwood herein well speaketh e thou must not vnderstand that it is of the necessitie of Baptisme that the baptised bee dipped for Baptisme may well be performed either by the manner of powring or sprinckling on water especially when the custome of the Church approueth it or there bee some necessitie in it either for want of water or weaknes of the baptised or feeblenes in the Minister not well able for to dippe the child The truth of which may the better appeare if wee attentiuely consider how those three thousand in the storie of the Acts were baptised surely in probability of reason not by dipping vnder the water but rather by powring or sprinckling on of water Other rites also there are which

great superstition will-worship fansied by man but not approued by God did after follow accompany the Crosse Thus haue you heard that both these kinds of crosses haue bin sinfully abused and by whom that although the aereall Crosse was rightly vsed by the Fathers at the first yet that now they haue multiplied one into many filling euerie place and euery act full of needlesse and superstitious crosses Now it followeth that we shew vnto you that since the Crosse hath been so foulie abused that therefore they of our Fathers and other reformed churchers did not ill which haue wholy abandoned the Crosse that in former ages hath been so sinfully abused For if Ezechiah be commēded for commanding the brasen Serpent to be broken which yet God had appointed to be made after it was continued seuen hūdred yeares why may not with their praise vpon the same reason of Idolatrie Christian Magistrates remoue out of the Church and houses of God those crosses crucifixes which were deuised and fansied by man Surely not so commaunded of God as was the brasen Serpent If here they shall insist for their excuse that they do not worship the Crosse or Crucifixe but Christ which in the Crucifix is remembred what do they in this alledge for themselues but that which the Iewes might for their calfe and the Gentiles did for their Idols For vnder the forme of the calfe the Iewes thought to worshippe that God which brought them out of the land of Aegypt therefore to the calfe they sange These are thy Gods which brought thee out of the land of Aegypt and Austin speaking of the Gentiles The Heathen say that they do not worship that which is visible but the Godhead which there inuisibly dwelleth In this therefore the Papist Iew and Gentile agree But to thē all not I but ●asil replieth How ridiculous a thing is this to beleeue that the heauenly godhead is fastned to an image and there vnder an Image to worship it When it was obiected by the heathen that Christians did worship crosses Arnobius replieth We doe not worship crosses neither doe we aduise you so to do In like manner Cyril to Iulian we deny that the signe of the Crosse is worshipped and adored of Christians The reason of their answere appeareth because as Gregory Nyssen speaketh hee which adoreth a creature although he do it in the name of Christ yet hee is a worshipper of images hauing giuen the name of Christ vnto an image By the same reason Basil proueth Arius to be an Idolater because he worshipped Christ and yet reputed him to bee but a creature he that shal call the only Son of God the worke of God and a creature and shall after worship him in that they worship a creature and not a Creator graecismum inducunt they bring in the Idolatry of the Gentiles Thus then by the iudgment of these Fathers none may in the name of Christ or for Christs sake worship a Crucifix worship a Crosse for it is but a creature neither is the diuine Godhead fastned to an Image as the Iew and Gentile thought neither can it be shewed that Christ would haue himselfe in a Crosse or Image to bee worshipped Wherfore our Rulers did well by taking away the causes of the peoples error to reduce them to the worship of the true and only God and by defacing the Crosses with which the blinded world committed spiritual whoredome to take away the reproch of our faith for which both Iew Turke well affected Christians were offended with vs. This in this very case Athanasius approueth saying lest any of the vnfaithfull Iexes doe reproue that in vs that we worship the Crosse wee may the two peeces of the wood being seuered the forme of the Crosse vnformed cast them away from vs as vnprofitable wood In like sort as the world may see in our liturgy and Sacraments and in the common vse practise of the people the aereall Crosse in a manner is abandoned The reason of this Zanchius alledgeth propter introduct as superstitiones opinionem necessitatis because they were superstitiously abused and thought so necessarie that without thē many thought nothing well done When the Hemerobaptists did euery day wash thē to wash away their sins Epiphanius laughed at their folly and shewed that al the water in the springs riuers and sea was not able to do away their sinne the reason of his speech he there giueth because it was not done according to reason nor by the command of God euen so we say to them which are so deuoted to their many crosses these shall not be able to driue away the diuell or do away your sin because they are not done according to reason nor by the command of God Lest therefore they should beare the blame of the deceiued people and heare from the Lord for their often crossing What euill hath this people done that you should suffer nay bring so great a sin vpon them in an holy obedience to God they caused them to leaue this superstitious practise of the deceaued world Thus thē as diuers ancient rites sometime vsed in baptisme were put out of vse that by the Fathers which liued in the first six hundred yeares as the tasting of milke hony wine mentioned in Tertullian so may also this of the Crosse aswel as they by Che●nisius iudgement be disused if either by reason of circumstāces it be not found so profitable as it was or that the reason ceaseth for which it was ordeined or the cōtrary to the purpose for which it was ordeined it be abused to superstition Yea although it were a grāted truth that it came not frō man but frō the tradition of the Apostles for as other rites either instituted or put in practise by the Apostles thēselues as the feasts of loue the receauing the Sacramēt after supper the greeting one another with a kisse haue long discontinued left to be vsed in the Church euē so may this of the Crosse although it were vsed of the Apostles thēselues but of this too much because it is a doctrine receaued of all Now let vs come to that which in the sixt place wee proposed that wee of the ministrie since it is so enioyned by the Gouernours of our Church well may as did the Fathers notwithstāding the contrary vsage of other Churches signe our baptised with the signe of the Crosse For since the Fathers in their times signed their baptised with the signe of the Crosse that vpon good and approued causes why may not that which was lawfull for them be lawfull for vs keeping our selues within the same bounds and limits Surely that which the first and renowned Fathers in all their seuerall Churches put in practise as though it came from the Apostles themselues we cannot reiect as superstitious or disauow as vnlawfull and naught Nay rather