Interrogatories were ministred to infantes at the time of their Baptisme and that they had sureties which we call godfathers that answered for them and in their name T. C. Pag. 134. Sect. 1. As for S. Augustines place although I can (*) not allow his reason that he maketh nor the proportion that is betweene the sacrament of the body and bloude of our Sauiour Christe and his body and bloude it selfe of one side and betwene the sacrament of Baptisme and fayth of the other side saying that as the sacrament of the body of Christe after a sorte is the body so the baptisme of the sacrament of fayth is after a sort fayth (a) whereas he should haue sayd that as the supper beyng the sacrament of the body of Christe is after a sorre the body of Christe so baptisme beyng a sacrament of the bloude of Christe is after a sorte the bloud of Christe For fayth is not the subiect of Baptisme as the body and bloude of Christ is the matter of the supper Yet I say that S. Augustine hath no one worde to approue this abuse of answering in the childes name and in his person but goeth about to establishe an other abuse which was that it was lawfull for those that presented the chylde to say that it beleeued so that it is lyke that the minister did aske those whiche presented the infant whither they thought that it was faythfull and did beleeue and those which presented it sayde it was so wherevpon this question rose whither it was lawfull to say that the chylde beleeued Io. Whitgifte I neuer hearde that any learned man as yet mislyked this place of Augustine but I knowe they haue vsed it as a moste manifest testimonie agaynst Transubstantiation and the Reall presence and as a true declaration wherefore the sacramentall breade and wyne be called the body and bloude of Christe beyng but the sacramentes of the bodie and bloude of Christe And nowe you with vnwashed handes not vnderstanding the place presume to giue a blinde and vnlearned censure vpon so worthie and learned a Father euen there where he speaketh moste soundly and learnedly But howe should your arrogancie else appeare The supper is a sacrament bothe of the body and bloud of Christe the breade of the body and the Rom. 4. wine of the bloude as S. Augustine there sayeth and Baptisme is truly called by him the Sacrament of fayth bycause it is Signaculum iustitiae fidei as Circumcision the figure of Baptisme was accordyng to the worde of the Apostle ad Rom. 4. and therefore in reprouing S. Augustine for callyng it the Sacrament of fayth you séeme to be ignorant of this place of the Apostle To this saying of Augustine doth that of Tertullian in his booke De Poenitentia very well agrée where he speakyng of Baptisme Tertull. sayeth Lauacrum illud obsignatio est Fidci That washyng is the sealyng of faythe And Chrysostome opere imp Homil. 5. in Matth. sayeth also that Baptisme is the seale of Chrysost. fayth neyther did euer any man before you mislike this kinde and phrase of speache that baptisme is the sacrament of fayth S. Augustines woordes be euident that there were questions in Baptisme moued in the name of the infant whiche coulde not be vnlesse there were also answering to the same Chap. 1. the. 3. Diuision Admonition Thyrdely they prophane holy Baptisme in toying foolishely for that they aske questions of an infante whiche can not answere and speake vnto them as was wonte to be spoken vnto men and vnto such as beyng conuerted answered for themselues and were Baptised Whiche is but a mockerie l Gal 6. 7. of God and therefore agaynst the holy Scriptures Ansvvere to the Admonition Pag. 192. Sect. 1. 2. To the thirde superstitious toy as you call it that is the questions demaunded of the Infant at the tyme of Baptisme I haue also answered Augustine alloweth questions to the infant out of S. Augustine in the firste parte where it may also appeare that this manner of questionyng was vsed in the Baptising of Infantes long before Augustines tyme for Dionysius Areopagita maketh mention of them in like manner To proue that this questioning with the infant is a mocking of God you quote Galat. 6. verse 7. Be not deceyued God is not mocked for vvhatsoeuer a man sovveth that shall he reape Paule in this place taketh away excuses which worldlinges vse to make for not nourishing theyr pastours for no feyned excuse will serue bycause God is not mocked But what is this to the questionyng with infantes howe followeth this God is not mocked Ergo he that questioneth with Infantes mocketh God Truely you mocke God when you so dally with his Scriptures and seeke rather the glorie of quoting of many places of Scripture than the true applying of any one T. C. Pag. 134. Sect. 2. In the. 191. and. 192. pages he speaketh of this agayne but he bothe nothing else but repeate in bothe places that whiche is here onely he sayeth that it is a mockyng of God to vse the place of the Galatians God is not mocked agaynst this abuse and his reason is bycause S. Paule speaketh there agaynst those that by feyned excuses seeke to defraude the Pastor of his liuyng as who shoulde saye S. Paule did not conclude that particular conclusion thou shalte not by friuolous excuses defraude the minister with this generall saying God is not mocked for his reason is God is not mocked at all or in any matter therefore he is not mocked in this or as who shoulde say bycause our Sauiour Christe saying that it is not lawfull to separate that whiche God hath ioyned speaking of diuorce it is not lawfull to vse this sentence beyng a generall rule in other thinges when as we knowe it is as well and properly vsed agaynst the Papistes which seuere the cup from the breade as agaynst the Iewes which put away their wiues for euery small and triflyng cause Io. Whitgifte In déede it is a very mocking of God thus to abuse the Scriptures for the Authours of the Admonition alleage this text to proue that to question with Infantes is to mocke God when there is not one worde in that place spoken of questioning with infantes and therefore this texte is alleaged without purpose except you will say that it is quoted onely for the Phrase and manner of speakyng It is true that God is not mocked but this proueth not that questioning in Baptisme is to mocke God and therefore vaynely it is applied Those which seuer the cuppe from the bread in the Lordes Supper do separate that which God hath coupled and therefore that text may well be alleaged agaynst them but suche as question in Baptisme in the name of those that are to be baptised do not mocke God and therefore that texte is in the Admonition altogither abused Chap. 1. the. 4. Diuision T. C. Pag. 134. Sect. vlt. And as for this
all learned men both liuing dead They may well be sayde to haue sealed this booke wyth their bloud How they sea led the booke with their bloud bicause they were martyred for that religion that is conteyned in this booke and according to the which this booke was framed and if they were condemned for improuing the articles drawne out of the Masse booke ▪ as you say why maye it not be likewise affirmed that they receyued the sentence of condemnation for approuing the Articles conteyned in the Communion booke I know the booke they dyed for was the booke of God yet did not the aduersarie pretende that but the articles drawne out of this and suche like bookes grounded vpon the worde and booke of God Name one of them who at the time of his death or in y e time of his imprisonmēt declared openly his misliking of certayne things in this booke I can shew you the contrarie That notable vessell of God for learning zeale and vertue inferiour to none of our M. Ridleys testimonie of the booke of cōmon prayer age Master Ridley Bishop of London in his last farewell as it is called looking dayly and hourely when he should go to the stake giueth this testimonie of this same booke of common prayers the whiche the Churche of Englande nowe vseth and you so contemptuously reiect This Churche sayth he of Englande had of late of the M. Foxe infinite goodnesse and abundant grace of almightie God great substance great riches of heauenly treasure plentie of Gods true and sincere worde the true and vvholsome administration of Christes holy sacraments the whole profession of Christes religion truely and playnely set foorth in baptisme the playne declaration and vnderstanding of the same taught in the holy ▪ Catechisme to haue bin learned of all true Christians This Church had also a true and sincere forme and maner of the Lords supper wherin according to Iesus Christes ordināce holy institution Christes cōmaundements were executed and done For vpon the bread and wine set vpon the Lords table thāks were giuen the commemoration of the Lords death was had the bread in the remembrance of Christes body torne vpon the crosse was broken and the cuppe in remembrance of Christes bloud was distributed and both communicated vnto all that were present and woulde receyue them and also they were exhorted of the minister so to do All was done openly in the vulgare tongue so that euery thing mighte be bothe easily heard and playnely vnderstoode of all the people to Gods high glory and the edification of the whole Church This Church had of late the whole diuine seruice all common and publike prayers ordeyned to be sayde and heard in the common congregarion not onely formed and fashioned to the true vayne of the holy Scripture but also set foorth according to the commaundement of the Lorde and S. Paules doctrine for the peoples edification in their vulgar tongue But I knowe his testimonie shall weigh with you as all other mens doe howbeit I trust it will pearce the hearts of the godly Neyther is this to oppose the bloud of men to the bloud of the sonne of God when the martyrdome of men is brought into beare witnesse vnto the truthe of God Chap. 1. the. 3. Diuision Ansvvere to the Admonition Pag. 149. Sect. vlt. 150. Sect. 1. 2. The vnperfectnesse of this booke and such things in the fame as be culled and picked out of that popishe dunghill the Masse booke with the contents therein that be agaynst the worde of God shall appeare I am sure in your seuerall reasons for it is not sufficient for you barely to saye so without witte learning or reason This you know right wel that in so saying you make the Papists Aduantage gi uen to the papistes by the Admonitours leape for ioye bicause they haue gotten suche companions to assaulte this booke whylest they rest them lye as it were in sleepe O that the wyse men of this realme suche I meane as be in authoritie see not this Popishe practise and seeke not with more earnestnesse to preuent it Will ye suffer the Papists to gather strength and to multiplie by tollerating such Libellers vnder the pretēce of reformatiō to discredite so muche as lyeth in them yea to ouerthrow the whole state and substance of religion in this Churche Bee not secure but watche and remember the beginning and encrease of the Anabaptistes of late in Germanie whiche I haue described in my Preface to this booke You saye that you can not but much maruell at the craftie wilynesse of those men whose partes it had beene first to haue proued eache and euery content therin to be agreable to Gods word c. Nay surely but it were your parts rather to proue The apponēt must proue by rules of Logike that there is something therein contrarie or not agreable to Gods worde For such as be learned and knowe the manner of reasoning say that the Opponent must proue or improue and not the answerer They stande to the defense and mayntenance of the booke you seeke to ouerthrowe it it is your partes therfore to iustifie your assertions by reasons and arguments T. C. Pag. 157. Sect. 1. For the Papistes triumphe I haue answered before and I will not striue about the Goates 〈◊〉 who is the apponent and who the respondent in this difference Io. Whitgifte Thus you passe all this ouer in silence for I doe not remember where you haue answered one worde to it Chap. 1. the. 4. Diuision Admonition They should first proue by the worde of God that a reading seruice going before and with the administration of the sacraments is according to the worde of God that wafer cakes for theyr bread when they minister it surplesse and cope to doe it in churching of women comming in vayles abuong the Psalme to hir I haue lifted vp mine eyes vnto the hilles c. and suche other Psal. 120. foolishe things are agreable to the written worde of the almightie Ansvvere to the Admonition Pag. 151. Sect. 2. 152. Sect 1. I doe not well vnderstande your meaning would you haue vs to proue that to reade prayers before and with the administration of The order of prayers in the Communion booke agreable to y e scripture the sacraments is according to the worde of God In deede in the booke of seruice there is first appoynted to be read some one or two profitable sentences mouing eyther to prayer or to repentance after followeth a generall confession then the Lords prayer and certayne Psalmes nexte certayne chapters out of the olde and newe Testamente c. laste of all the administration of the sacramente If you aske me of the sentences they be scripture If of the Lordes prayer Psalmes and chapters they be scripture also If of the sacrament of the Supper it is according to scripture Matth. 26. Marke 14. Luke 22. 1. Cor. 11. If of
taketh away life nor fire that consumeth the body which I moue vnto but it is the sworde of correction and discipline which may by sundrie other meanes be drawne out than by shedding of bloud That sword of discipline I call for still and say wyth Zuinglius If it be permitted that euery In his Epistle before his booke called Ecclesiastes man may freely defend his errors and spread abrode in the Church false doctrine there wil be more contentions sectes and discorde among Christian Churches than euer there was among Infidels And again If euery man may without controlment preach among the people his own priuate phansie and opinion contrary to the determination and authority of the Church it will shortly come to passe that we shall haue more errors than Christians If I haue accused any man vniustly there is a lawe whervnto I am subiecte but your words are not of that weight neither your defense suche that therefore they please or satisfie wise men bicause you speake them If they can say no more for them selues than you haue sayd for thē then they must remayne still in the same suspicion If there be any iust cause why ye shoulde haue the good abearing agaynst any man if you will come foorthe and orderly require it I am sure you may haue it But oh the mildnesse the patience and the quietnesse of this spirite of yours To the godly Readers grace and peace from God c. TWo treatises ye haue heere ensuing beloued in Christ which ye muste reade without a 1. Thes. 5. 21 Iam. 1. 19. 20 Iam. ▪ 2. 1. parcialitie or blinde affection For otherwyse you shall neither see their meaning nor refrayne your selues from rashly condemning of them without iust cause For certayne men there are of great countenance whiche will not lightly like of them bicause they principally concerne their persons and vniust dealings ▪ whose credite is great and whose friends are many we meane the lordely Lords Archbishops Bishops Suffraganes Deanes Doctors Archdeacons Chauncellours and the rest of that proude generation whose kingdome muste downe holde they neuer so harde b cause their tyrannous Lordship can not stande b Math. 15. 23 Luc. 16. 15. with Christes kingdome And it is the speciall mischiefe of our Englishe Churche and the chiefe cause of backwardnesse and of all breache dissention For they whose authoritie is c Mat 20. 25. 26. Mat. 23. 8. 9 10. Mar. 10. 42. 43. Luc. 22. 15. c. forbidden by Christ wil haue their stroke without their felow seruants yea though vngratiously cruelly and Popelike they take vppon them to d Mat. 24 48 49. beate them and that for their own childish Articles beeing for the most part against the manyfest truthe of God First by experience their rigour hathe too playnely appeared euer since their wicked raigne and specially for the space of these fiue or sixe yeres last past togither Of the enormities whiche with suche rigour they maynteine these treatises do in parte make mention iustly crauing redrèsse thereof But the matters do require a larger discourse Onely the authors of these thoughte it their partes to admonishe you at this time of those inconueniences whiche men seeme not to thinke vpon and whiche without reformation can not but increase further dissention the one parte beeing proude pontificall and tyrannous and the worde of God for the other parte expresse and manifest as if it pleased the state to examine the matters it woulde be euident And woulde to God that free conference in these matters might be had For howsoeuer learned and many they seeme to be they should may in this realme find inowe to match them and shame them too if they holde on as they haue begonne And out of this realme they haue all the best reformed Churches throughout Christendome agaynst them But in a fewe wordes to say what we meane Either muste we haue a right e Math. 9. 37. 38. Ephe. 4. 11. 12. ministerie of God and a right f Mat. 18. 15. 16. 17. gouernment of his Churche according to the Scriptures set vp both which we lacke or else there can be no right religion nor yet for contempt thereof can g Pro. 29. 18. Amos. 8. 11. 12. c. Ma. 21. 23. c. 1. Cor. 11. 30 Gods plagues be from vs any while differred And therefore though they linke in togither and sclaunderously charge poore men whome they haue made poore with grieuous faults calling them Puritans worse than the Donatists exasperating setting on such as be inauthoritie agaynst them hauing hitherto miserably handled thē with r uilings ▪ depriuations imprisonments banishments suche like extremities yet is these poore mens cause neuer the h Mat. 10. 16. 26. worse nor these chalengers the better nor God his i Esai 59. 1. hand the further of to linke in with his agaynst them nor you christian brethren must neuer the rather without examination k Exo. 23. 1. 2. Mat. 7. 1. 2. Iam 4. 11. 12 condemne them But thankfully take this taste whiche God by these treatises offereth you and weigh them by the worde of God and do your endeu ur euery man in his l 1. Cor. 5. 20 1. Cor. 7. 27 calling to promote his cause And let vs all with more m Psal. 50. 15. Mat. 7. 7. 1. Tim. 2. 1. 2 earnest prayer than we are wont earnestly commende it to God hys blessing and namely that it will please him by his spirite to lighten the heart of our most gracious Soueraigne and the rest in authoritie to the benefite of his small flocke and the ouerthrowe of their proude enimies that godlinesse may by them proceede in peace and God his glory through Iesus Christ be throughly aduaunced Whiche we call God to witnesse is our onely labour and suite And so presently we leaue you hartily beseeching God to graunt it Amen ¶ An answere to the Preface of the Admonition THese two treatises contayned in this Admonition as they be voyde of sound learning so are they full of blinde affection and stuffed with vncharitable and vnchristian Arrogancie and vnchristian speches of the Libellers termes and phrases Wherfore it is to be feared that they proceede not of loue but of hatred not of zeale but of malice not of humilitie but of arrogancie not of minds desirous to reforme but of stomackes seeking to deforme and confounde that which is in due forme and order by lawfull authoritie established For what charitable zealous and humble spirite would so spitefully and slaunderously speake of their brethren whose doctrine is pure whose zeale is feruent whose suffering for the Gospell hath beene in time of triall comparable with any mans that nowe liueth who haue also paynefully taught the worde of God in this Realme and do at this day and by whose ministerie the Gospell hathe taken roote and is come to that encrease that nowe God be thanked appeareth Surely
lawfull to reiterate baptisme and furious men of our time vsing thys testimonie haue gone about to bring in Anabaptisme Some men by the name of baptisme vnderstand a new institution vnto whome I do not assent bycause their exposition as it is enforced sauoureth of a shift Others denie that Baptisme was reiterated bycause they had Caluin in 19. Acto bin baptised of some folish imitator of Iohn But bycause their gheasse hath no coloure of truth nay rather the words of Paule do testify that they wer the very true disciples of Iohn and Luke very honorably calleth them the disciples of Christ I do not subscribe vnto thys sentence and yet I denie the baptisme of water to haue bin reiterated bycause the wordes of Luke do sound nothing else but that they were baptised with the spirit First it is no new The name of baptisme transferred to the gifts of the spirit thing to transferre the name of baptisme to the gifts of the spirite as we haue seene in the first and. 11. Chap. where Luke sayd that Christ when he promised to the Apostles the visible sending of the holy Ghost called it baptisme and agayne when the holy Ghost descended vpon Cornelius that Peter remembred the wordes of the Lord you shall be baptised with the holy Ghost Then we see that it is here namely intreated of the visible gifts and that they are conferred and giuen with baptisme But wheras it followeth immediatly that when he had layd his hands vpon them the holy Ghost came I interprete that to be put in the way of exposition for it is the vsuall and familiar manner of speaking in the scripture to propound a matter briefly and after to explicate it more plainly That therfore which for breuitie was somewhat obscure Luke doth better expresse and more largely expound saying that the holy Ghost was giuen them by the imposition of hands If any man obiecte that the name of baptisme when it is vsed for the gifts of the holy Ghost is not put simply but with addition I answer that the meaning of Luke is euidēt enough by the text And further that Luke alludeth to baptisme wherof he had before made mentiō And surely if you should take it for the externall signe it will be absurd that it was giuen vnto them without any better instruction But if metaphorically of the institution the phrase would yet be more hard and the story would not agree that after they were taught the holy Ghost descended vpon them But be it as other some learned men also interprete thys place that in the former parte of the Chapter the baptisme of Iohn is taken for the doctrine of Iohn and in this place for the sacrament of baptisme and that Paule preached before he did administer the same yet doth it not follow that of necessitie there must be preaching before the administration of baptisme The Anabaptists abused this place to the same effect but M. Bullinger doth answer them in this manner VVhereas the Catabaptists ullin in 19. Acto obiect here Therefore doctrine goeth before baptisme no man denyeth it but yet in those that be of yeares of discretion and with whome the name of Christ hath not bin published But agayn whereas the name of Christ hath bin heard of no man can denie but that there the parents being carefull for the saluation of their children do offer them vnto holy baptisme bycause they heare that God is also the God of infants but baptisme 〈◊〉 selfe to be nothing else but the signe of the people of God The third Diuision Ansvver to the Admonition Pag. 90. Sect ▪ And verses 13. 14. 15. it is manifest that he did baptise Christ without preaching This is buta slender proofe you vse thereby to condemne the sinceritie of our sarramentes and administring of them in this Church T. C. Pag. 125. Lin. 13. And whereas you say that it is manifest that our sauiour Christ was baptised without preaching I would know of you what one worde doth declare that when as the contrary rather doth appeare in S. Luke which seemeth to note playnely that our Sauiour Christe was baptised when Luke 3. the people were baptised But the people as I haue shewed were baptised immediatlye after they heard Iohn preache therefore it is lyke that our sauiour Christ was baptised after y t he had heard Iohn preach And it is very probable that our sauiour Christ which did honor the ministery of God by the hand of men so far as he would vouchsafe to be baptised of Iohn would not neglect or passe by his ministery of the word being more precious than that of the Sacramente as it appeareth by Iohn that our Sauiour Christe was present at his sermons for so much as S. Iohn doth as hee was preaching to the people point hym out with the fynger tolde them that he was in the middest Iohn 1. of them which was greater than he Io. Whitgifte First S. Mathewe maketh no mention of it neither can it be gathered by any circūstance of the place Secondly Luke doth not say that Iohn preached immediatly before he baptised But the contrary rather appeareth if S. Luke wryte the story orderly Thirdly to what purpose should he preache to Christe before he baptised him Lastly in the first of Iohn there is not one sentence to proue that Christe was present at any of Iohns sermones for those wordes But there standeth one among you Iohn 1. whome you know not c. do not signifie that he was in that company at that present Sed quod inter eos versabatur that he was conuersant amongst them But if he had bin present doth it therefore followe that the sacramentes may not be ministred without preaching do you make preaching immediatly before the administration of the sacramentes De substantia Sacramentorum of the substance of the Sacramentes The. 4. Diuision Ansvvere to the Admonition Pag. 90. Sect. 2. 3. There is no man I thinke which doth not allowe of preaching before Preaching be fore the sacramentes not disalowed the administration of the Sacraments but it is not therewith ioyned tanquam de necessitate sacramenti as of the necessitie of the Sacramente neither is there any thing here alledged for preaching before the administration of the lords supper Indeede we reade not that Christ did preach immediatly before the distribution of the Sacrament of his body bloud to his disciples only he told them that some of them should betraye him that he had greatly desired to eate y e passeouer with thē This I write to shewe your blynde and vnlearned collections not to disalowe preaching in the administration of the Sacramentes T. C. Pag. 125. Lin. 25. And there is no doubt but those wordes which our Sauiour Christe sayd before his supper although they are gathered by the Euangelistes into short sentences were notwithstanding long sermons touching the fruite of his death and vse and ende
puritie of the primitiue Churche Ansvvere to the Admonition Pag. 105. Sect. vlt. c. Interrogatories to be ministred to the infant be not straunge Interrogatories ministred to infantes Dionysius Areopag neyther lately inuented but of great antiquitie For Dionysius Areopagita in his booke entituled De caelest Hierar and seuenth chapter speaking of the baptising of infantes and of their sureties or godfathers and answering to certayne prophane deriders as he termeth them which sayde that one was baptised for an other bycause the Godfather did promise and answere for the childe speaketh thus in the name of the Godfather Neque enim hoc ille ai Ego pro puero abrenunciationes facio aut fidei Sacramenta prositeor sed ita puer renunciat profitetur id est spondeo puerum inducturum cum ad sacram intelligentiam venerit sedulis adhortationibus meis vt abrenuntiet contrarijs omnino profiteaturque peragat diuina quae pollicetur Neyther doth he say this I renounce for the childe or professe the Sacraments of faith but in this sort the childe doth renounce or professe that is to say I promise so to instruct the childe vvhen he commeth to the yeares of discretion vvith dayly exhortacions that he shall renounce all contrary thinges and professe and performe those heauenly thinges vvhich he doth promise T. C. Pag. 133. Sect. vlt. Pag. 134. Sect. 1. There followeth the interrogatories or demaundes ministred vnto the infantes in baptisme for the proofe whereof is brought in the first place Dionysius Areopagita a worthy couer for such a cup. For to let passe that M. Doctor alleageth the celestiall Hierarchie in steade that he should haue cited the ecclesiasticall Hierarchie this testimonie beyng found in the one and in the other dare M Doctor be so bolde as to delude the worlde in so great light with such babies as this doth he thinke that the Authour of these bookes of Hierarchies beyng so full of subtile speculations vayne and idle fantasies wicked blasphemies making one order of Popes an other of Prelates the third of Sacrifie s and then of Monkes some of which orders came not many hundred yeares after that time wherein Denise the Areopagite liued which mentioneth many foolish ceremonies and corruptions that no other Authour neyther Greeke nor Latine stories nor other diuers hundreth yeares after doth make mention of besides him I say doth he thinke to abuse menne and to giue them such drosse in steade of Siluer such chaffe in steade of corne as to make vs beleeue that he that wrote these bookes of Hierarchie was S. Paules scholler for the better blasing of this Denis armes I will sendè the reader vnto that which Erasmus writeth of this Denis of M. Doctors vpon the. 17. of the Aetes of the Apostles where he also sheweth togither with his owne iudgement the iudgement of Laurentius Ualla I am not ignorant what Nicephorus a fabulous Historiographer and of no credite in such matters in those matters especially which might like or mislyke those times wherein he wrote sayeth of S. Paules communicating with Denis and 2. Lib. 20. cap. an other concernyng the heauenly and ecclesiasticall hierarchie But bycause I thinke M. Doctor be now ashamed of his Deuis I will follow it no further By this it may appeare that M. Doctors Dionysius beyng a counterfet and start vp these Interrogatories and demaundes ministred vnto infantes haue not so many graye heares as he would make vs beleeue although in deede the question lieth not in the antiquitie As for reasons he hath none but only as one which hath learned his aequipollences very euill he maketh it all one to say I renounce and to say I will teach another to renounce Io. Whitgifte I knowe there is contrary opinions of learned men touching the authoritie and Authour of these bookes And yet it cannot be denied but that they be very auncient neyther is it any shame for me to alleage his authoritie seing the B. of Sarisburie is not ashamed to alleage the same booke against Harding to proue reading of Defense of the Apolog. Parte 5. the Scriptures in the Church with as great credite as I do Howbeit I wil not take vpon me the defense of them neyther do I doubte but that something may be thrust in vnto them but of all other thinges this is the least to be suspected that I haue in this place alleaged Neyther am I any more ashamed of him than you are of so often alleaging the Canons of the Apostles Hyginus c. the which authorities are as much doubted of as the bookes of Dionysius His reason is to be considered agreing fully with the true meaning of this Churche of Englande but you wipe it away with a floute as your manner is when you are driuen to a pinche Chap. 1. the. 2. Diuision Ansvvere to the Admonition Pag. 106. Sect. 1. Pag. 107. Sect. 1. Augustine also in his Epistle written ad Bonifacium answering Augustine this Question why seing we dare promise nothing of the infantes behauiour and manners when he commeth to mans state yet when An obiection made by Augustine The Answere to the same he is brought to baptisme and the question is asked of those that offer him to be baptised whither the infant beleeue or no they answere that he doth beleeue sayth on this sorte Nisi sacramenta quandam haberent similitudinem c. Except Sacramentes had a certayne similitude and likenesse of those thinges vvhereof they be Sacramentes they vvere no Sacramentes at all and by reason of this same similitude oftentymes they are called by the names of the thinges themselues therefore as after a crtayne manner of speaking the Sacrament of the body of Christe is the body of Christe the Sacrament of the bloud of Christe is the bloud of Christe so the Sacrament of the fayth is fayth neyther is it anything els to beleeue than to haue fayth and therefore vvhen ansvvere is made that the infant dothe beleeue not hauing as yet fayth in deede it is ansvvered that he doth beleeue for the Sacrament of fayth and that he doth conuert himselfe vnto God for the Sacrament of conuersion bycause the ansvvere it selfe doth perteyne to the celebration of the Sacrament And a litle after he sayeth Itaque paruulum etsi nondum fides illa quae in credentium voluntate consistit iam tamen ipsius fidei Sacramentum fidelem facit Nam sicut credere respondetur ita etiam fidelis vocatur non rem ipsa mente annuendo sed ipsius rei Sacramentum percipiendo Therfore although that faith vvhich consisteth in the vvill of the beleeuers dothe not make the ehylde faythfull yet dothe the Sacrament of that fayth make him faithfull for euen as it is ansvvered that he dothe beleeue so is he also called faithfull not by signifying the thing it selfe in his minde but by receyuing the Sacrament of the thing By these two authorities it is manifest that