[30] A pledge has respect to a thing future. The proper order of regeneration is to precede baptism, which cannot correctly therefore be a pledge of it? Where does Scripture so represent it? Circumcision was not a pledge to Abraham of the righteousness he had: a “seal” it was.
It is easy enough to state and explain the sound meaning belonging to our ritual and catechism. But it should be quite clear and obvious at the first glance, without explanation. The verbal expressions should be such, as that the right meaning only should present itself to the mind of the reader.
[31a] Where our twenty-fifth Article says, that by the sacraments God doth not only quicken, but also confirm our faith in Him, “the Latin has nostramque fidem in se non solum excitat, (not vivificat) verum etiam confirmat.”—See the Latin Articles in Burnet.
[31b] Pusey’s Letter to the Archbishop of Canterbury, p. 51.
[32a] Tract 90, p. 3.
[32b] The sermon is printed almost entirely as it was written; but in preaching, the whole of this section, to the end of the second head, was omitted, on account of the time. A few other paragraphs were also shortened in the delivery, but the sense universally preserved.
[33a] Melancthon, Loci. Com. Sig. de Monstr. Eccles.
[33b] St. Paul adverts to the laying of the hands of the presbytery upon Timothy, and the laying of his own hands upon him; most probably referring to the same thing. St. Paul, himself a presbyter, possessed an actual superiority, like other apostles, among many presbyters; which, by Divine Providence, was continued in the church: and they who were advanced to it had the name of Bishop (once general among the presbyters) assigned and limited to them.
In the ordination of Deacons, our Church appoints the laying on of the hands of the Bishop only. For more of her views respecting ordination, see Burnet on the twenty-third Article. And note the liberal style of the article itself.
[35] Hooker, (Book VI.) shows that with respect to sin generally, the Church, or the ministers thereof, can only declare the divine absolution of the truly repenting sinner believing in Jesus. She actually remits only such outward sins as she can take ecclesiastical cognizance of, and can retain and censure until openly repented of and confessed. Our Church expresses herself better in her Liturgical Absolution, than in that for the Visitation of the Sick, which might be improved.