though we believe the Churches sense was sound yet we desire that all things that may render it lyable to misunderstanding may be avoyded Sect. 6. Page 24. Receive remission of sins by spiritual Regeneration most proper for Baptism is our spiritual Regeneration St. John 3. unless a man be born again of water and the spirit c. And by this is received remission of Sins Acts 2. 3. Repent and be Baptized every one of you for the remission of sins So the Creed one Baptism for the remission of sins Repl. Baptism as an outward Administration is our visible Sacramental Regeneration Baptism as containing with the Sign the thing signified is our spiritual real Regeneration As we are Regenerated before Baptism as you know adult Believers are so we cannot pray to receive remission of sins by that same Regeneration renewed As we are regenerated really in Baptism that Regeneration and Remission are conjunct benefits But if Baptism at once give Regeneration and Remission it follows not that it gives Remission by Regeneration But as Regeneration comprehendeth the whole change real or Physical and 〈◊〉 so we acknowledge that as the part is given by the whole you may say that remission is given by regeneration but more sâ—â—ly in it than by it but we are not willing to make more ado about words than needs We cannot in faith say that every Child that is baptized is regenerate c. seeing that God's Sacraments have their effects where the Receiver doth not ponere obicem put any bar against them which Children cannot do we may say in faith of every Child that is baptized that it is regenerated by Gods Holy Spirit and the denial of it tends to Anabaptism and the contempt of this holy Sacrament as nothing worthy nor material whether it be adminisâ—red to children or no Concerning the Cross we refer to our Answer to the same in general Rep. All God's Sacraments attain their proper end But whether the Infants of Infidels be the due subjects and whether their end be to seal up Grace and Salvation to them that have no promise of it or whether it be onely to seal the Covenant to Believers and their seed are Questions yet undecidedâ— wherein we must entreat you not to expect that we should implicitely believe you and it is as easie for us to tell you that you are promoting Anabaptism and much more easie to prove it We take those but for words of course PRIVATE BAPTISM We desire that Baptism may not be administred in a private piace and so do we where it may be brought into the publick Congregation But since our Lord hath said St. John 3. Unless one be born of Water and the Holy Ghost he cannot enter into the Kingdom of Heaven We think it fit that they should be Baptized in private rather then not at all It is appointed now to be done by the lawful Minister Repl. We must needs suppose you are disputing with Protestants who ordinarily shew the Papists that that Text Joh. 3. asserteth no absolute necessity of Baptism to salvation But we believe as wel as you that it is the regular way of solemn Initiation into the Covenant and Church of Christ which none that indeed are the Children of the Promise should neglect As Coronation solemnizeth his entrance upon the Kingdom that had before the title and as Marriage solemnizeth that which before was done by consent so Baptism solemnizeth the mutual Covenant which before had a mutual consent And none is authorized to consent for Infants but those that by nature and God's Law have the power of disposing of them and whose will is in sensâ— forensi the Childrenâ— will It solemnly investeth us in what we had an Antecedent right to and therefore belongs to none but those that have that right And this we are ready to make good by any fair debate that you will allow us Nor is any thing done in private reiterated in publick but the solemn reception into the Congregation with the Prayers for him and the publick declaration before the Congregation of the Infants now made by the Godfathers that the whole Congregation may testifie against him if he does not perform it which the Ancients made great use of Rep. Do you not say in the Rub. And let them not doubt but the Child so baptized is lawfully and sufficiently baptized and ought not to be baptized again And after I certifie you that in this case all is well done c. And yet you do not renew all the Baptismal Covenant renouncing the flesh c. And engaging into the Christian belief And that you may see that the Church of England taketh not all Infants infallibly to be regenerated by Baptism unless you grant that they repent to the substance of Baptism the baptismal Prayer is here used for the fore-baptized that God will give his holy Spirit to this Infant that he being born again and made heir of everlasting salvation c. which sheweth that he is now supposed to be Regenerandus non regeneratus Do they pray for his Regeneration whom they account regenerate already You must either confess that there they repeat much of the substance of Baptism and take the Child as not baptized or else that they take the baptized Child to be not regenerate And then we may well take them for unregenerate that shew no signs of it at years of discretion but live a carnal and ungodly life though they can say the Catâ—chim and seek Confirmation Of the CATECHISM Though divers have of late been baptized without Godfathers yet many have been baptized with them and those may answer the Question as they are the rest must answer according to truth But there 's no reason to alter the rule of the Catechism for some mens irregularities Rep. If you will have a Catechism proper to those that had Godfathers give leave to others to use one that will teach them as you say to answer according to truth And let us in the same have that liberty of leaving out the doubtful opinion of Godfathers and Godmothers and that which we think too childish a beginning What is your Name and let us use one that speaks more of the necessary Doctrines of Salvation and nothing but necessaries We conceive this expression as safe as that which they desire and more fully exrressing the efficacy of the Sacrament according to St. Paul the 26. and 27. Gal. 3. where St. Paul proves them all to be Children of God because they were baptized and in their Baptism had put on Christ If children then heirs or which is all one Inheritors Rom. 8. 17. Rep. By Baptism Paul means not the carkase of Baptism but the baptismal dedication and covenanting with God They that do this by themselves if at age or by Parents or Pro-parents authorized if Infants sincerely are truly members of Christ and children of God and Heirs of Heaven They that do this
Brethren or hinder that peace healing of the Church For Order is for the thing ordered and not contrarily For example there is much disorder lies in the Common-Prayer-Book yet we would obey it as far as the ends of our calling do require It wouldbe undecent to come without a Band or other handsome Raiment into the Assembly yet would we obey if it were commanded us rather than not worship God at all We are as confident that Surplices and Copes are undecent and kneeling at the Lords Table is disorderly as you are of the contrary And yet if the Magistrate would be advised by us supposing himself addicted against you we would advise him to be more charitable to you than you here advise him to be to us We would have him if your Conscience require it to forbear you in this undecent and disorderly way But to speak more distinctly 1. There are some things decent and orderly when the opposite species is not undecent or disorderly 2. There are some things undecent and disorderly in a small and tollerable degree And some things in a degree intollerable 1. VVhen things decent are commanded whose opposites would not be at all undecent their Charity and Peace and Edification may command a Relaxation or rather should at first restrain from too severe Impositions As it is decent to wear either a Cloak or a Gown a Cassock buttoned or unbuttoned with a Girdle or without to sit stand or kneel in singing of a Psalm to sit or stand in hearing the Word read or preached c. 2. VVhen a Circumstance is undecent or disorderly but in a tolerable degree to an Inconvenience Obedience or Charity or Edification may commaud us to do it and make it not only lawful but a duty pro hic nunc while the preponderating Accident prevaileth Christs instances goe at least as far as this about the Priests in the Temple breaking the Sabbath blamelesly and David's eating the Shew-bread which was lawful for none to eat ordinarily but the Priests And the Disciples rubbing the ears of Corne I will have mercy and not Sacrifice is a lesson that he sets us to learn when two duties comes together to preserve the greater if we would escape sin And sure to keep an able Preacher in the Church or a private Christian in Communion is a greater duty caeteris paribus than to use a Ceremony which we conceive to be decent It is more orderly to use the better translation of the Scripture than the worse as the Common-prayer-book doth and yet we would have no man cast out for using the worse It is more orderly decent and edifying for the Minister to read all the Psalms than for the people to read each second verse And yet we would not cast out men from the Church or Ministry meerly for that disorder It is more orderly and decent to be uncovered in divine worship than covered And yet rather than a man should take cold we could allow him to hear a Chapter or Sermon covered why not much more rather than he should be cast out But let us come to the Application It is no undecent disorderly worshiping of God to worship him without our Crosse Surplice and kneeling in the reception of the Sacrament 1. If it were then Christ and his Apostles had worshipped undecently and disorderly And the Primitive Church that used not the Surplice nor the transient Image of the Crosse in Baptism but in an unguent yea the Church for many hundred years that received the Sacrament without kneeling 2. Then if the King Parliament and Convocation should change their Ceremonies it seems you would take your selves bound to retain them for you say you must not worship God undecently But that they may be changed by Authority our Articles determine and therefore Charity may well require the Magistrate to change them without any wrong to the worship of God 3. VVe appeal to the common judgement of the Impartial whether in the nature of the thing there by any thing that tels them that it is undecent to pray without Surplice in the reading place and not undecent to pray without in the Pulpit And that it is undecent to Baptize without Crossing and not to receive the Lords Supper without And that it is undecent for the Receiver to take the Lords Supper without kneeling and not for the Minister to give it him standing that prayeth in the delivery Sect. 8. These promised we Answer to your first Reason that those things which we call Indifferent because neither expresly commanded or forbiden by God have in them a real goodness a fitness and decency and for thâ— cause are imposed and may be so by the Rule of St. Paul by which Rule and many others in Scripture a power is given to men to impose Signs which are never the worse surely because they signifie something that is decent and comely and so it is not doubtful whether such power be given It would rather be doubtful whether the Church could impose such ildle Signs if any such there be as signifie nothing Repl. To your first Answer we reply 1. We suppose you speak of a moral Goodness and if they are such indeed as are within their power and really good that is of their own nature fitter than their opposites they may be imposed by just Authority by equal means though not by usurpers nor by penalties that will do more harm than the things will do good 2. Signs that signifie nothing we understand not It is one thing to be decent and another to signifie something that is decent what you mean by that we know not The Cross signifieth our not being ashamed to profess the Faith of Christ crucified c. do you call that something that is decent It is something necessary to Salvation 3. Signes are exceeding various At present we use but two distinctions 1. Some are Signs ex primaria intentione iustitnentis purposed and primarily instituted to signifie as an Escucheon or a Sign at an Inne door in common matters and as the Sacrament and Cross in sacred matters and some are Signs but consequently secondarily and not essentially as intended by the Institutors so Hills and Trees may shew us what a Clock it is and so every Creature signifieth some good of Mercy or Duty and may be an Object of holy Meditation so the colour and shape of our Cloaths may mind us of some good which yet was none of the primary or proper end of the Maker or Wearer 2. Signes are either arbitrary expressions of a mans own mind in a matter where he is left free or they are Covenanting Signes between us and God in the Covenant of Grace to work Grace on us as moral Causes and to engage us Sacramentally to him Such we conceive the Cross in Baptism to be The Preface to the Common Prayer Book saith They are apt to teach and excite c. which is a moral operation of
Grace and the Canon saith It is an honourable badge whereby the Infant is dedicated to him that dyed on the Cross we are signified with it in token that hereafter we shall not be ashamed to confess the Faith of Christ crucified and manfully to fight c. now if a thing may be commanded meerly as a decent Circumstance of Worship yet it is unproved that a thing in its nature as instituted and in the primary intention is thus Sacramentally to dedicate and engage us in Covenant to God by signifying the Grace and Duty of the Covenant be lawfully cammanded by man 1. Decent Circumstances are necessary in genere There must be some fit time place gesture vesture as such utensils c. But that there be some such dedicating ingaging Signs in our Covenanting with God signifying the Grace of the Covenant and our state and duty as Soldiers under Christ besides Gods Sacraments this is not necessary in genere and therefore it is not left to man to determine de specie 2. If there be any reason for this use of the Cross it must be such as was in the Apostles dayes and concerneth the universal Church in all ages and places and then the Apostles would have taken care of it Thus much here in brief of Signes and more anon when you again call us to it Sect. 9. To the second That it is not a violation of Christs Royalty to make such Laws for decency but an exercise of his Power and Authority which he hath given to the Church and the disobedience to such Commands of Superiours is plainly a violation of his Royalty As it is no violation of the Kings Authority when his Magistrates command things according to his Laws but disobedience to the Command of those injunctions of his Deputies is violation of his Authority Again it can be no impeachment of Christs Laws as insufficient to make such Laws for decency since our Saviour as is evident by the Precepts themselves did not intend by them to determine every minute and circumstance of time place manner of performance and the like but only to command in general the substance of those Duties and the right ends that should be aimed at in the performance and then left every man in particular whom for that purpose he made reasonable to guide himself by Rules of reason for private Services and appointed Governours of the Church to determine such particularities for the publick Thus our Lord commanded Prayers Fasting c. But for the times and places of performance he did not determine every of them but left them to be guided as we have said So that it is no impeachment of his Laws as insufficient to make Laws for determining those particulars of decency which himself did not as is plain by his Precepts intend to determine but left us Governours for that purpose to whom he said As my Father sent me even so send I you and let all things be done decently and in order of whom he hath said to us Obey those that have the oversight over you and told us that if we will not hear his Church we must not be accounted as Christians but Heathens and Publicans And yet nevertheless they will not hear it and obey it in so small a matter as a Circumstance of time place habit or the like which she thinks decent and fit and yet will be accounted the best Christians and tell us that it is the very awe of Gods Law Deut. 12. 32. that keeps them from obedience to the Church in these Commands not well considering that it cannot be any adding to the Word of God to command things for order and decency which the Word of God-commands to be done so as they be not commanded as Gods immediate Word but as the Laws of men but that is undeniable adding to the Word of God to say that Superiours may not command such things which God hath no where forbidden and taking from the Word of God to deny that Power to men which Gods Word hath given them Repl. To make Laws to determine of undetermined Circumstances necessary in genere to be some way determined and left to Magistrates or Ministers de specie and to do this according to the general Rule of Scripture and in order to the main end and not against it is not against the Royalty or Will or Christ but to make new dedicating Covenanting Symbols to signifie the Doctrine of the Covenant of Grace and solemnly engage us unto God and place these in the publick Worship which are not meer Circumstances but substantial Institutions not necessary in genere that there should be any such at all besides Gods Sacraments we fear this is a violation of the Royalty of Christ and a reflection on his Laws as insufficient For 1. If it belong to the Power proper to Christ then it is a violation of his Royalty for any man to exercise it but it belongeth to the Power proper to Christ Ergo c. The Minor is proved thus If it belong to the universal Head or Ruler of the Church as such then it belongs to the Power proper to Christ for we are ready to prove there is now under him no universal Head or Ruler personally or collectively and civilly one But c. If in the Reason of it it should be the matter of an universal Law if any then it should be the work of the universal Law-giver if any But c. If in the Reason of it it be equally useful to the Church universal as to any particular Church or Age then it should according to the reason of it be the matter of an universal Law if of any But c. It hath the same aptitude to engage us to a duty of universal necessity and hath no reason proper to this Age or Place for it but common to all Moreover it is no where committed to the power or care of man Ergo it is proper to the Care and Power of Christ no Text is shewed that giveth man power in such things To do all things decently and orderly and to edification is no giving of power on that pretence to make new Covenanting dedicating Signs To do Gods work decently c. is not to make more such of our own heads it 's but the right modifying of the work already set us And to do all decently orderly and to edification was a duty in Moses time when yet such things as these in question might not be added by any but God when we say by God we mean by his inspired Instruments and when we say by Christ we mean by his inspired Instruments If we should make Laws that every one is publickly to taste Vineger and Gall as a Sign that we are not ashamed of but resolved through all fresh-displeasing diâ—ficulties to follow Christ that did so and thus to engage and dedicate our selves to him this were to do more than to do all things decently and
Consecrat no man is to be accounted a good Catholick Christian that does not receive three times in the year The distempers which indispose men to it must be corrected and not the receiving of the Sacrament therefore omitted It is a pittiful pretence to say they are not fit and make their sin their excuse formerly our Church was quarrelled at for not compelling men to the Communion now for urging men How shall she please Hooker l. 5. s. 8. Repl. We conâ—ess it is desirable that all our distempers and unfitnesse should be healed and we desire with you that Sacraments may be oftner but that every person in the Parish that is â—â—fit be forced to receive is that which we cannot concur with you to be guilty of Two sorts we think unfit to be so forced at least First abundance of people grosly ignorant and scandalous that will eat and drink Judgment to themselves not discerning the Lord's Body Secondly many melaâ—â— holy and otherwise troubled doubting souls that if they should receive the Sacrament before they find themselves more fit would be in danger to go out of their wits with fear left it would seal them to destruction and as the Lyturgy saith left the Devil enter into them as into Judas or at least it would grievously deject them As formerly so now there is great reason 〈…〉 that the unprepared be not forced to the Sacrament and ye◠〈◊〉 to great a part of the Body of the Church may not be let alonâ— in your Communion without due admonition and discipline that ordinarily neglect or refuse the Churches Communion in this Sacrament Those that are so prophane should be kept away but withall they should be proceeded with by discipline till they repent or are cast out of the Church Sect. 12. Answ. This Rubrick is not in the Lyturgy of Queen Elizabeth nor confirmed by Law nor is there any great need of restoring it the world being now in more danger of Prophanation than of Idolatry besides the sense of it is sufficiently declared in the 28 Article of the Church of England The time appointed we conceive sufficient Repl. Can there be any hurt or danger in the peoples being taught to understand the Church aright Hath not Bishop Hall told you in his Life of a Romanist beyond Sea that would have forced him down that the Church of England is for Transubstantiation because of our Kneeling pag. 20. And the same Bishop greatly differing from you saith in the same Book pag. 294. But to put all scruples out of the mind of any Reader concerning this Point let that serve for the upshot of all which is expresly set down in the fifth Rubr. in the end of the Communion set forth as the Judgment of the Church of England both in King Edward and Queen Elizabeth's time note that though lately upon negligence note upon negligence omitted in the Impression and so recites the words Where you say There is no great need c. We reply 1. Prophaness may be opposed nevertheless for our instructing the People against Idolatry 2. The abounding of Papists who in this point seem to us Idolatrous sheweth that there is danger of it 3. The commonness of Idolatry throughout the world and the case of the Israelites of old shew that mans nature is prone to it 4. Prophaness and Idolatry befriend each other As God is jealous against Idolatry so should all faithful Pastors of the Church be and not refuse to give such a Caution to the People and say There is no great need of it Publick Baptism Sect. 1. Ex. Ans. Until they have made due profession of Repentance c. We think this desire to be very hard and uncharitable punishing the poor Infants for the Parents sakes and giving also too great and arbitrary a Power to the Minister to judge which of his Parishioners he pleaseth Atheists Infidels Hereticks c. and then in that name to reject their Children from being baptized Our Church concludes more Charitably that Christ will favourably accept every Infant to Baptism that is presented by the Church according to our present order and this she concludes out of holy Scripture as you may see in the Office of Baptism according to the Practice and Doctrin of the Catholick Church Cyp. Ep. 59. August cap. 28. de verb. Apost Ser. 14. Repl. We perceive you will stick with us in more then Ceremonies To your Reasons we reply 1. By that Reason all the Children of all Heathens or Infidels in the world should be admitted to Baptism because they should not be punished for the Parents sakes 2. But we deny that it is among Christians that believe Original Sin any absurdity to say that Children are punished for their Parents sakes 3. But yet we deny this to be any such punishment at all unless you will call their non-deliverance a punishment They are the Children of Wrath by nature and have Original sin The Covenant of Grace that giveth the saving Benefits of Christ is made to none but the faithful and their Seed Will you call this a punishing them for their Fathers sakes that God hath extended his Covenant to no more Their Parents infidelity doth but leave them in their Original sin and misery and is not further it self imputed to them If you know of any Covenant or Promise of Salvation made to all without Condition or to Infants on any other Condition or qualification but that they be the Seed of the faithful dedicated to God you should do well to shew it us and not so slightly pass over things of so great moment in which you might much help the world out of darkness if you can make good what you intimate If indeed you mean as you seem to speak that its uncharitableness to punish any Infants for the Parents faults and that a non-liberation is such a punishmeâ—t then you must suppose that all the Infants of Heathens Jews and Turks are saved that dye in Infancy or else Christ is uncharitable And if they are all saved without Baptism then baptizing is of no use or necessity as you seem to think What then is the priviledge of the Seed of the Faithful that they are Holy and that the Covenant is made with them and God will be their God We fear you will again revive the opinion of the Anabaptists among the People when they observe that you have no more to say for the baptizing of the Children of the Faithful than of Infidels Heathens and Athiests To your second Objection we Answer You will drive many a faithful Labourer from the work of Christ if he may not be in the Ministry unless he will baptize the Children of Infidels Heathens and Excommunicate ones before their Parents do repent And the first question is not who shall be judge but whether we must be all thus forced Is not the question as great who shall be judge of the unfitness of persons for the Lord's Supper and yet there