Answeare It is one thing for a man to please God in very deede another thing to be appointed by this secret decree of God as I may say to this good wil of God For that indeede is brought to passe in those that are of the yeares of discretiō their fayth comming betwene but faith springeth from that same decree of Gods good will For why do we beleeue but bicause it so pleaseth him we please him therefore also beleeuing and we should not indeed beleeue vnles first in the order of causes and tyme wee had freely and vndescruedly pleased him Question But why doest thou adde in those that are of the yeares of discretion Answeare Because there is another respect of children dying before they are taught for as muche as Fayth after the ordinary manner is by hearing and extraordinarily by the onely inward motion of the holy Ghost of which the one cānot agree vnto infants by no place of scripture neither canst thou gather it by any litle coniecture For faith whether it arise by hearing or extraordinarily necessarily presupposeth knowledge of the free promise in Christ which he applyeth vnto him selfe that beleeueth which by no maner of meane can fall out and agree into infantes Question Howe then shal wee think that infantes are acceptable vnto God that they shoulde bee reckoned of him in the couenant of the Church and that therefore the seale it selfe of the couenaunt shoulde not bee denyed vnto them Answeare First I say probably that they are to be thought acceptable vnto God by euerlastyng election in Christe of which this is a testimony sufficient enough that he would haue them to bee borne of godly parentes Nowe the fitnesse of this testimony leauyng vnto God those same particular secret iudgementes doeth appeare out of those playne wordes of the couenaunt I will be thy God the God of thy seede Wherevppon also the Apostle gathereth that euen they are holy who are borne eyther of their Parentes beeyng a beleeuer Moreouer they please God also in the person of their Godly Parentes euen to a thousande generations as God witnesseth in the lawe Exod. 20. 125. Question But this is a promyse of the lawe and we entreate of the couenaunt of the Gospell Answeare I graunt it but thou must remember that all the promises of the Lawe in Christ who for vs fulfilled that same condition of the Lawe are become promises of the Gospell and confirmed to all beleeuers 126. Question But thou doest not accompt these infantes in the number of beleeuers whereupon it foloweth that no place is left to infantes for this same promyse of the Lawe Answeare Naye that foloweth not For the fayth of the Parentes from whome he is borne doeth come betweene Question Wilt thou therefore haue children saued by the Fayth of another that is to say by the Fayth of theyr Parents Answeare It is plaine that the Faith of others and the prayers of those that are holy doeth profite many vnfaythfull to mittigate their punishmentes yea also the conuersion of Saule teacheth that the gyft of Fayth may bee so obteyned for some if their opinion be true who haue written that this was graunted by the prayers of Steuen Notwithstanding I would not easily say that any shoulde bee saued by an other mans Faith least any man shoulde so take mee as if I shoulde say that the Fayth of the Parents is imputed to Infantes as it were beleeuing through an other mans faith which in very deede is no lesse false and absurde then if I shoulde say that any man could lyue by an other mans soule or be wyse by an other mans wisedome But certainely this I may say truely that the Fayth of godly Parentes comming betweene it is brought to passe that the Infantes either borne or to bee borne are holy that is to say are reckened in the couenaunt and therefore are saued Wherof that thou mayest doubt nothing tell mee I pray thee wherevppon doeth Fayth laye holde Doeth it not laye holde vpon that which the promise conteineth which is the obiect and ground of Fayth it selfe Question Yes verely Answeare Therefore the Fayth of godly Parentes doeth laye holde vpon this promise Gen. 17. I will be thy God and the God of thy seede both for them selues and for their seede Nowe this promise is as muche as this I doe make a couenant of saluation with thee and with thy seede 127. Question Therefore shoulde all bee saued that are borne of godly Parentes Answeare Surely wee doe not without cause presume that they are saued as those which seeme probably to be comprehended in the couenant and that by no faigned coniecture But in meane time this nothing at all preiudiceth the secret and particular iudgements of God and it is playne that they are shutte out from the couenant who whē they come to yeares of discretion shake off through vnbeleefe that same grace 128. Question But when thou sayest that the thinges signified in Baptisme are sealed by fayth onely what shall wee say to be sealed in infants who when they are baptized are not replenished with any fayth in deed and to those that are deade before they can bee taught the fayth Answeare Surely wee doe Baptise them as though they shoulde ouerlyue others Nowe that which I haue spoken cōcerning fayth belongeth onely vnto those that are come to the yeares of discretiō yet theyr baptisme shal not therefore be in vayne For that shal bee ratified in them that as I haue sayd the fayth of the godly Parents comming between was nowe bestowed vppon them when they were borne to witte the engraffement into the couenaunt and therefore the forgiuenesse of sinne sinning and finally the whole fruite of Baptisme To conclude that same solemne naming by the commaundement of Christe of the father the Sonne and the holy Ghoste cannot be in vaine neither are the praiers of the Church which are conceaued ouer him which is too bee baptized in vayne But let these thinges be subiect vnto the iudgement of the Church For neyther am I ignoraunt that it may also be sayde that fayth is so geuen vntoo them by power as by power and not by act and vse they are endued with a reasonable soule But I haue shewed what semeth most probable vnto me neither doeth the diuersity of opinions in this matter shake or weaken the Christian fayth it selfe 129. Question Forasmuche as certayne olde Fathers attributed very much in this cōtrouersie to the faith of the Parents and of the Church whence I pray you came this questioning doest thou beleeue I beleeue Doest thou forsake I forsake Answeare I am not ignoraunt howe diligently Augustine studyed wryting too Bonifacius too excuse this kynde of vowing and promising then vsed in the Baptisme of Infantes But who seeeth not that this beganne from hence that that which was woonte to be saide and doone in the Baptisme of those which were growen of yeeres of discretion were by the negligence
in the place where the Sacrament is administred 42 How whole Christ and al that belongeth to Christ differ 43 The difference in respect of another thing or another and for it selfe 44 That whole Christ but not the whole of Christ is present in what place soeuer the Sacramentes are administred 45 The chiefe head of the controuersie of the reall presence of Christes flesh 46 Foure opinions of the reall presence of the fleshe of Christ why they stray from the trueth 47 A speciall manner of Christes presence is required in the Sacrament 48 The maner of this speciall presence is to be esteemed by the end 49 The presence of Christ meerely respectiue set forth by examples 50 The reall presence and the sacramental presence diuerse 51 The sacramental presence dependeth vpon the onely will of God 52 The reall distance of the substances of the signe and things signified doth not make frustrate the Sacramentes Of the partaking of the signes and thinges signified 53 The bodily signes are receiued by the instrumentes of the body 54 The benefits of Christ seeing they are qualities are onely receiued of the mynde endued with fayth 55 Neither the person of the worde nor the soule of Christ can otherwise bee receiued of vs then by an effectual vertue and operation 56 The cleauing or sticking of the same body with ours is monstrous 57 Notwithstāding it behoueth vs to be vnited to Christ himselfe in deeed but spiritually 58 Why this partaking and communicating of Christ himself is called spiritual 59 Why the same is called mysticall 60 Why the same is called an vniting 61 The cōmuniō of the substāce of Christ himselfe is confirmed by similitudes 62 What in effect our communion with Christ himself is wherto it tendeth 63 Why there is rather mention made of the flesh then of the god heade in our vniting togeather with Christ 64 Although Christ cā be only applied to the mind endued with faith yet the fruit of this applicatiō belongeth to the body 65 Christ himselfe is truely communicated by faith not only in the simple word but also in either of the sacramentes 66 What difference there is betwene the meere spiritual sacramētal partaking of Christ 67 Christ himself with the same his gifts was the matter of the olde types and sacramentes 68 Augustine rightly said that the Sacramēts can haue no astonishmēt as wōders The cōparing of the old new sacramēts 69 The olde Sacramentes agree in some things with the later in som things they disagree amongest themselues 70 In what thinges they agree 71 In what thinges they disagree 72 The multitude of Sacramentes doeth not make the state of the olde Fathers better 73 How the proportion of our Sacramentes is more significant then of the Fathers 74 The Fathers and wee haue eaten the same meate 75 76 Howe the fleshe of Christe not yet beyng indeede was eaten of the fathers Of the Sacramentall formes of speaking 77 The Scripture doeth speake sometime properly and sometime figuratiuely of the Sacramentes 78 What Sacramentall formes are proper 79 The firste Sacramentall figuratiue forme is that whereby the name of the Element is attributed to the thing signified 80 The other forme whereby the name of the thing signified is attributed too the element 81 The third kynde whereby the effecte of the thing signified is attributed to the signes 82 The fourth kind whereby that which is proper to the signes is attributed to the thing signified 83 A metaphoricall body not therefore too bee imagined of vs in the Sacramentes 84 Whether to beleeue and too eate the fleshe of the Lord be all one 85 The Sacramentall figuratiue formes doe not darken but make playne those thinges which are taught of the Sacramentes 86 What the vse is of the Sacramental figuratiue formes Of the number of the Sacraments of Christians 87 That there are onely two Sacraments of the Christian Church Of Baptisme 88 What the woorde Baptisme importeth 89 What baptisme is being taken for the first Sacrament of the christian church Of the outward Baptisme 90 What the signes of baptisme are 91 Of the forged signes added too Baptisme Of the thinges signified in Baptisme 92 The thing that is signified by the Element of water 93 The thing signified by the rytes of baptisme 94 Why baptisme was ordayned in steed of olde washinges 95 The sprinkling of the water of Baptisme is signified by the ancient sprinkling of the blood 96 What it is to put on Christ 97 What the outward washing in baptisme is 98 How we dye are buryed and rife agayne with Christ in baptisme 99 After what maner Christ may be said to be dead buried and raysed from the dead for our sinnes 100 How mutuall fellowship in Christ is established in Baptisme Of the paterne answering to the figure of Baptisme 101 What the Exemplar is and what the respōdent figures of baptisme is 102. Baptisme not onely a signe but also a seale 103 The causes parts of Baptisme 104 What the formal woorde of Baptisme is 105 What it is to baptize into the name of the father of the Sonne and of the holy Ghost 106 The Apostles haue chaunged nothing in the formall worde of baptisme 107 What the effectes of baptisme are and from whence they arise 108 Sinne is one thing and sinnes another 109 What the remission of sinnes is 110 What regeneration is 111 At what time the effecte of baptisme beginneth 112 Baptisme abolisheth not sinnes only past 113 How farre foorth originall sinne ii taken away by baptisme Sundrie Questions concerning Baptisme 114 How farre foorth Baptisme is necessary to saluation 115 Whether the Baptisme of Iohn and of Christ was all one 116 All are not to be baptised 117 The faith of him that is to be baptized doth not necessarily goe before baptisme 118 Those are to be baptised which are comprehended within the Tables of the couenant 119 Profession of faith is required of those that are growne to yeeres of discretion being to be baptised 120 Children of Turkes are not to be admitted to Baptisme 121 Neither of the Iewes 122 123 The children which are borne eyther of the Parents being a Beleeuer are probably thought to belong vnto the couenant of Christ 124 We please God also being about to beleue not yet beleeuing 125 The promises beeing of the lawe in themselues are made of the Gospel Christ 126 What the faith of Parentes auaileth to their children 127 The particular hidden iudgementes of God are to be left to God concerning the children of the godly 128 What Baptisme sealeth in children not yet beleeuing in act 129 Whence those Questions sprang sometime accustomed to be made in the baptisme of infants 130 Why the children of Papistes may be baptised 131. 132. The Church yet too be in the papacie although papistrie be not christianitie 133 A papist beeyng of the yeeres of discretion and not yet baptized is not foorthwith to bee baptized 134
seale of the promise of euerlasting life but some certayn thing that God hath simply appoynted also for this end that he might signifie some other thing to be fulfilled in the newe Testament So in that Noah was saued out of the waters and by the waters themselues in the Arke it was a Type or figure of Baptisme wherby the Churche shut vp as it were in Christe is saued So Israel passing through the Sea and comming safe thorowe a Cloude from Heauen shrowding them it represented the Mysterye of the same Baptisme 102. Question But why doest thou vse the worde of sealing Answeare That I may meete with the slaunders of them that say that we take baptisme onely as a token or rather onely as it were a difference whereby Christians are distinguished from them that bee no Christians forasmuche as this sacrament succeeded Circumcisiō which was not onely a signe but also a seale of righteousnes by fayth 103. Question I woulde therefore thou shouldest shewe vnto mee particularly the causes the partes and the effectes of Baptisme Answeare The efficient cause is Christ The outward visible matter is water with the sacramental rites the inwarde inuisible matter is Christe himselfe with his gifts The outward forme is the maner of administration it selfe ordeined of Christ himselfe the inwarde forme the baptisme of the holy Ghost the essencial parts are the signes the things signified The whole partes is the Element Christ himself with his gifts the action and the worde 104. Question But what is this worde Answeare Teach yee al baptising them in the name of the father the Sonne the holy Ghost Mat. 28. 19. Preach the Gospel to euery creature he that shall beleeue and be baptized shal be saued Mark 16. 15. 16. 105. Question What meaneth in the name Answeare Hereby is declared that Baptisme is a solemne vowe whereby hee that is baptized doeth wholly vowe himselfe too one GOD in Trinity also a solemne action in which GOD witnesseth that he receiueth him that is baptised intoo his owne hande that in very deede this same fourme is as it were an Epicomie or Summarie of the whole Christian faith with the solempne sealing thereof 106. Question And yet notwithstanding it semeth that the Apostles changed somwhat in that same forme as beyng sayd to haue baptized in the name of Christ Answeare By these woordes it is not shewed after what maner the Apostles baptized For who can probably thinke that the Apostles in that expresse prescription of our Maister in euident and plaine woordes commaunded did chaunge any thing at all And it is most plaine throughout the whole Ecclesiasticall Hystorie that that forme was alwaies kept 107. Question But to what end is that same into the name of Christ Answeare To witte that the ende it selfe the fruites it selfe and to bee short the very matter it selfe of Baptisme might be declared Question But what are the endes of Baptisme Answeare This shall very well be vnderstoode by the effectes Question And what are the effectes of Baptisme Answeare If thou call Baptisme that onely which the Minister doeth the effect of Baptisme is nothing Question This seemeth a harde saying to me Answeare And yet so Paule speaketh when he sayeth that hee which planteth and hee 1. Cor. 3. 7. which watereth are nothing But the case standeth thus In very deede the ministery of men is somewhat yea indeede it is that very thing that whosoeuer despiseth despiseth GOD himselfe But as I haue sayd before so God Luke 10. 16. vseth the ministerye of men that the whole woorking power resteth in God himselfe neyther doth the same here fal out as in them whom God vseth to the maintenance of this mortal life of men For fathers in begetting of children are suche instrumentes of GOD that the engendering power of the bodye and the receauing power of powring in lyfe is engraffed in Fathers and Mothers and the same GOD hath geuen his power both to meates for nourishment and too medicines for curing of diseases But in those which concerne the Saluation of men lost in themselues hee so vseth theyr woorke whom hee appoynteth too the woorde of saluation and too the administration of the Sacramentes that besides the declaration of his will from whome they are sent they bring to passe nothing at all Therefore the effect of the minister is this that pouring forth water he wetteth him that is to be baptised but now the only effect of water poured foorth whether it bee common water or sacramentall appointed to an holy vse if it be simply considered in it selfe is that his bodie who is sprinkled with it be made wet and washed But he which baptiseth inwardly by the spirite that is to say by his diuine power dooth alone perfourme farre other thinges to witte altogether diuine and heauenly thinges notwithstanding the ministery of men come betweene to witte the forgiuenesse of sinnes by free vndeserued imputation and regeneration which is the effect of the holy Ghost dwelling in vs and by little and little abolishing sinne in vs. 108. Question Doest thou therefore distinguish betweene sinne and sinnes Answeare Yea what else For the Apostle is woont to call that naturall corruption of the whole man sinne or else the flesh set agaynst the spirite Iohn 3. 6. and oftentymes in other places which also by it selfe is sinne when it dissenteth from the Lawe of God and inforceth to sinne whervpon it is called sinne sinning Rom. 7. 13. Now all the transgressions of the commaundementes of GOD are called sinnes that is to say those which sinne bringeth foorth in vs euen as a husband begetteth children by his wife Rom. 7. 5. 109. Question What therefore doest thou call remission of sinnes Answeare That same great benifite whereby it is brought to passe that the satisfaction and obedience of Christ being imputed vnto vs those transgressions are not only layd too our charge but also in their place the fulfilling of the Law perfourmed by Christ is set and appointed 110. Question But what callest thou regeneration Answeare Another gift of the same Christ whereby it is brought too passe that that corruption both in respect of the guiltinesse of it and in respect of it selfe onely is not imputed vnto vs but also is corrected by litle and little in vs. 111. Question But doeth that same power of the spirit by little and little abolishing the old man in vs and creating the newe begin euen from the very first moment of Baptisme Answeare Fye vpon this errour also of the worke wrought The fruite of Baptisme therefore beginneth in that moment or time wherein fayth beginneth which in very deede sometime goeth before Baptisme as appeared in Cornelius Act. 10. 47. But sōtime foloweth Baptisme as in children that are baptised sometime slowlyer and sometimes later as they grow and waxe and and are of the number of the elect Finally the fruite of Baptisme is not to be restrayned to that same moment
much as the condition of times at the least is altered in this that now none that are of the yeeres of discretion are baptised and the inconueniences of those same olde Canons are euident ynough that those same Churches doe verie well which so take order for the vse of baptisme that neyther infantes as much as may be bee depriued of Baptisme not that their superstition be nourished which tye saluation vnto Baptisme neither if it bee possible that Baptisme bee separated from the dayly preaching of the woord 151. Question But doest thou thinke that nothing ought to be determined concerning the place Answeare Yea seeing all thinges must be doone in the Churche comely and in order And forasmuch as Baptisme is a parte of the mynisterie of the Gospell I thinke that one and the fame place is too bee vsed both for the woorde and Sacramentes so as Baptisme bee ministred in the publike congregation of the Churche and with common prayer neyther will I rashly admitte those I cannot tell what cases of necessitie that some alleadge to the contrary Question But what doest thou thinke concerning the rites themselues Answeare I thinke that we ought to stand too the woord of God Question But it seemeth that the woorde of God requireth a thorow dipping into the water Answeare I graunt that the name it selfe of baptisme being taken in the precise and straight signification doth declare no lesse neyther is it any maruayle that this was obserued in those of the yeeres of discretion especially in Iewrie and those same hotte countries in which it might be done without any danger of health But I thinke that wee must looke vnto the verie end of baptisme it selfe which it is plaine also that wee keepe in the simple sprinkling of water vpon the infants wet therewith like as sprinkling was sufficient in those same purifications of the law in which also our baptisme was shadowed neither ought we greatly to striue whether with litle or much water the whole body be dipped in or the head only sprinkled Question What thinkest thou of that same threefold dipping Answeare It appeareth out of Tertullian that this was then receiued against the vnitie of persons But howesoeuer it bee why may we not aswel vse one dipping alone that it may be signified that wee indeede are baptized into three persons as by the wordes of Baptisme it selfe is vnderstoode but yet notwithstanding into one God For it is as daungerous to multiply the essence as to appointe one onely person But generally I think we ought not to stryue either of one or of threefolde dippyng or sprinckling which also seemed vnto Gregory Bishop of Rome in his first booke Epistle 41. 26. 153. Question But heere againe there is another thing that I woulde learne of thee whether thou think that this fourme I baptise thee in the name or into the name of the Father the Sonne the holy Ghost bee precisely and in so many wordes and sillables necessarily to bee vsed For thou art not ignoraunt that the Grecians say let the seruaunt of Christ bee baptized into the name of the Father Answeare I say here omitting the quidities and subtilties of the schoolemen that two extreemes are diligently to be shunned of vs to witte that we neyther fall into the impietie of Magitians who faigne a certaine vertue in some certain wordes forasmuch as we haue said before as wordes in them selues haue nothing els but the force of signification neyther let vs thinke likewise that it is lawfull for vs in the institution of the Lorde so as it is prescribed of him in certayn words to chaunge any thing at all And nowe in very deede concerning that first pointe if there had bene any power and vertue in the letters sounds of the sillables themselues the Apostles must alwayes haue vsed the Syriach tongue forasmuch as it is plaine that our Lorde Iesus Christe spake in the same tongue Therefore he chaungeth nothing in the matter it selfe which speaketh the same thing which Christe him self hath instituted in that lāguage that they vse that are to bee baptized Yea hee that doeth otherwise as at this day is done in that counterfeite Church of Rome hee doeth euill because the Lorde will that those thinges be spoken with vnderstanding to his which hee would haue to be beleeued and done of all 154. Question I beseech thee therfore if the baptizer vse a straunge tongue not vnderstood of any whether is the baptisme ratified or no Answeare The efficacy or vertue of Baptisme doth not depend of the Baptizer so that hee as I haue sayde want not a vocation although it bee faultie And seeyng that Infantes haue as muche intelligence if thou speake in a strange tongue as if thou shouldest speake in thine owne language of the fruites of Baptisme which belongeth vnto them which afterwardes are come to theyr groweth doe depende vpon preachyng and Fayth which doe succeede in theyr tyme. But the calling vpon the name of the Lorde in others can not be in vayne although it bee wonderfully defiled by theyr faulte who preaching the worde or administring the Sacrament in the Church vse a straunge tongue 155. Question Is the Minister therefore precisely bound to vse the fourme commaunded by Christ the wordes onely altered by the sound of an other tongue Answeare Surely there can fal out no iust cause that may excuse any chaunge in so fewe words wherein that same whole perfect mysterie of the diuinitie is declared Question What therefore if any man should say indeede of the Father begetter for the Sonne begotten for the holy Ghost proceeding What if in steede of three distinct persons hee shoulde call vpon the Trinitie Answeare To what purpose I pray thee are these thinges the Lord hath commaunded in this mystery that we should not call vpon the personall proprieties but vpon the persons them selues and that vppon them distinctly I will therefore neuer admitte any affectate or deuized fourme in steede of that which is lawfull Question Muche lesse then wouldest thou admyt the takyng out of any person or any hereticall addition as if any man should say the Father greater the Sonne lesser or the holy Ghost onely proceeding from the Father Answeare Thou thinkest rightly For neither were this the Baptisme of the Church of Christ 156. Question But what thinkest thou of these same speeches I baptise thee or by the seruaunt of Christe bee Baptized Answeare Christ hath not prescribed vnto his Ministers what or howe many wordes they shoulde vse in the function of his ministery but hee hath defined the act it selfe when he commaundeth them to Baptise into the name of the Father of the Sonne and of the holy Ghost Therefore they neyther adde nor diminishe from the worde of God but satisfie their office when they expound the institution of our Lorde it selfe vnto the bearers And when they bee come vnto the actuall fourme it selfe as I may say of the administration whether they
that same bread his bodie that same cup his blood where that same bread is called the communion of his body that same cup the communion of his blood doeth altogether shewe that bothe these sayinges are figuratiue or at least wise one of them too witte eyther that of Paule or that of Christ Question To wit that of Paule is to bee expounded out of the proper saying of Christ Answeare Therefore at the length thou arte brought too confesse that whosoeuer doeth mainteine and defende figures in the controuersie of the Sacraments doe not ouerthrowe the Testament of the Sonne of GOD. But to the matter It is easie too shewe out of our seuenth Argument and out of that that went next before that both these were figuratiue whether thou doe interprete that out of this or this out of that as for example both these Propositions This cup for this Wine is my blood and this wine is the communion of my bloode nowe the like is too bee thought of breade it is diuers from this this wine is the licour of the vine which notwithstanding thou must needes say is most proper and therefore so stoutly to bee maintened because as we haue saide ouerthrowing or taking away the substaunce of the signe the foundation of the analogy or proportion shoulde also bee taken away and ouerthrowen Question I would answeare that both Christ and Paule passed this ouer as a thing sufficiently knowen For to what purpose shoulde he haue taught his Disciples that that bread which he held in his handes was breade and that wine But vndoubtedly it behooued him to teach them that which otherwise they woulde neuer haue beleeued too witte that those thinges also which hee helde in his handes and gaue them in vnder or with Bread and Wyne was his body and his blood Answeare Therefore thou must needes determine that the figure Synecdoche is in these woordes This breade and this cuppe and therefore whilest thou studiest to auoyde figures thou fallest into a figure But we will way this Synecdoche in his place to wit when we shal come too the confutation But thou in the meane time shalt not so escape For with what manner and with how great coniunction soeuer thou shalte couple those two vnlike thinges in themselues indeede togeather suche as are the bread and the body wine and the blood yet notwithstanding thou shalte neuer bring to passe that the one may properly be sayd to be the other No neyther in the coniunction can one be sayde to be the other but eyther of them must bee made a certayne thirde thing Therefore this at the least must bee a proper proposition in or vnder or with this bread and wine is my body blood It remayneth therefore that thou confesse that both this saying of Christe and that of Paule whether thou interprete this out of that or that out of this be figuratiue 230. Question Howe therefore doest thou thinke this place of Paule shoulde bee expounded Answeare First of all they are to be confuted who take the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth common for distribution which the matter it selfe cryeth out too be most absurd forasmuch as bread and wine are substances but distribution is an action and Paule himselfe expounding that vseth a woorde that signifieth to participat and the scope it selfe of the Apostle requireth that it declare a communion and not a distribution Moreouer it is woonder that they who allowe no trope in the matter of the Sacramēt that they can in this place interpret the cōmunicating of the body for the bodie communicated or distributed that is cā confound the action with the effect For neither in good sooth doe they this well because they referre this distribution to the word of breaking as though Paule had written the bread which we distribute is the body cōmunicated For the word of breking ought to be taken properly in this action as wee haue shewed before and it appeareth by the word he gaue which is added to the woorde hee brake in the narration of the Euangelist Question What therefore thinkest thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called Answeare Commmunion and felowship which is the true signification of his word it differeth somwhat frō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysost noteth although Paule vseth the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently one for the other Such as the Communion is therefore that is to say the naturall societie of all men in the common nature of flesh blood as between themselues with Christ himselfe such is the communion by the goodnesse of God betwixt al the faithful Christ into whom they are engraffed and incorporated Question But by what maner of speach may that breade bee said to be that same felowship and communion Answeare With the Logitians it is called a causall affirmation whereby the proper effect is attributed to the proper cause whether it bee materiall or efficient which manner or fashion is to be referred to the fourth maner of affirming by it selfe as they speake in the schooles Now a figuratiue speach is when the effect is put for the cause or else forsooth for the very efficient cause as for example when Christ is called the resurrection the life for the rayser and giuer of life or the cause of resurrection life or for the materiall cause as when Paule sayeth You are my glory or reioycing the is to say the matter of my glory or reioycing or for the instrumental which also is it self efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say being as it were an vnder seruer as when the Gospel is said to be the power of God to saluation that is to say the instrument that God vseth effectually too saue vs. So also in this place that same Breade and that same wine are sayde to be that communion that is to say the instrumentes whereby that same consociation and felowship of ours is wrought and ratified in vs. Now this same instrument is sacramentall or rather symbolicall and not the verye efficient cause which is the holy Ghost Therefore as that same figuratiue proposition of Christe This bread is my body is expoūded by this This bread is sacramental my bodie so also this saying of Paul This bread is the communication of my bodie is to be expounded by this proper This bread is the Sacramental instrument of our consociation and felowship with the bodie of Christ For there the figure is onely in the Copulatiue that knitteth the matter together to wit a Sacramental Metonymie or translation but heere also in the attribute is a figure which they call Metalepsis too witte putting the effecte for the cause 231. Question But canst thou besides bring forth any other argumentes Answeare Yea that can I. And first of all that same from the essentiall and constituting fourme of all the Sacramentes which is in summ that they may consist of the
some wil seme so altogether of the spirit that they despise all outward things as grosse others againe beleue nothing in a maner vnles they may fele handle it with their hands But they that wil heare God first speking by his prophets then by his Apostles shal go to neither side But herof we shal see more hereafter that al things may be hādled in their fit place In few words therfore thus I answeare thee Although God teach vs spiritual euerlasting thinges inwardly by his spirit notwithstanding he semeth to haue set this law vnto him self to teach vs the same by the senses which are giuen vs vnlesse it be when he would worke any thing extraordinarily in his children Now there are fiue senses as it were the messengers of the minde too wit seeing hearing tasting smelling feeling Of these God hath made speciall choice of two too wit seeyng and hearing of which I woulde gladly learne of thee whether thou thinkest to excell the rest Question I thinke Seeing whose place aboue the rest seemeth to bee vnspeakeable Answeare Thou art greatly deceaued For albeit the sighte seeme by kinde as it were too drawe nearest the verye nature of the mynde it selfe aswell for the swiftnes of the eyes as for theyr sharpnesse in beholding things yet notwithstanding forasmuche as thou canst see nothing but that which is to be seen and as a mā would say sightable in those things themselues which are seene the most notable things cānot be seene but in mind and there are more things infinitely which cannot bee beholden then which may be seen with the eyes to be short seing whatsoeuer is conceaued in the mind may by the sound of words for soūd is appointed to teach the mind by the eares after some sort bee expressed It followeth that hearing by infinite oddes is a more profitable instrumēt then seing for the knowing of those thinges that are conceaued in the minde Question I came that I might heare a diuine not a naturall Philosopher Answeare When thou knowest to what end these words tēd thou shalt wel vnderstād the I do not any whit at all decline from the scope and end of a Diuine And if it be a wicked thing for them that speake of Diuine thinges too touche anye thing of naturall Philosophie then then thou must of necessitie blotte out in a manner al the woorde of GOD. Deniest thou therefore that there is greater vse of the eares thē of the eies for the knowledge of thinges Question No not so verily seeing we learn euerie thing by hearing and onely behold thinges that are sightable or to be seen neither are we cunning in thē vnlesse we be by hearing taught of others both what and what maner of things they are But whereto tende these thinges Answeare That thou shouldest knowe that when God appointed to teach man concerning that same secret will of his in the knowledge whereof consisteth all our saluation he chose out frō amongest all the other senses that of hearing as most fitte for that purpose by which faith cōmeth and therefore Rom. 10. righteousnesse and life as the Apostle teacheth And her of is that same authoritie and worthines of the woord of God so oftentimes witnessed in the holy Scriptures Question But in vaine is it vttered to them that are deafe And thou hast taught in thy former treatise that we are altogither by nature vnapt to heare the woord of God Answeare Now truely any man may very wel heare that is indued with the sense of hearing and also may vnderstand the meaning of those things he hath heard neither is he deuoyd of reason But in good earnest to agree and consent to these things so heard and vnderstoode as right and true no man can doe it but by the peculiar grace of the holy Ghost which notwithstanding is giuen to many Reprobates for their farther iudgement To conclude for a man to apply the promise of saluation in Christ particularly to himself which is the verie propertie of faith this is onely giuen to the elect which gift wee call the regenerating grace This foundation being layde in deede the woord of God is not preached to them that are deafe GOD giuing vs eares to heare and as Saint Luke saith opening our heartes that wee might apply through fayth vnto our selues those thinges vnderstood with our eares which flesh and blood teacheth not 5. Question I see not yet howe these thinges should belong vnto the Sacramēts Answeare Yea but I haue sayde before that God to the end he might certifie vs of his good will in sauing vs hath also chosen the sense of seeing which was the cause of instituting the sacraments Question But seeing these same euerlasting and heauenly benefits which are set foorth vnto vs in the holy scriptures to be layde hold vpon by fayth in Christ are spirituall they cannot be seene but in minde yea and Christ himselfe cannot nowe bee seene by any carnall eyes Answeare Thou sayest verie true But GOD hath found out a way whereby hee might in a manner set these thinges before our eyes yea which were of them selues inuisible and were for the greatest part as I may say not to be vnderstood Nowe that thou mayst see this matter more plainly I will not stick to vse a distinction vsed of that same Dionysius whosoeuer he were He sayth therfore that partly the doctrine wherby god deliuereth vnto vs those same holy thinges is cleare applied to our knowledge as whē this or that is spokē vnto vs in vsual knowne wordes partly darckly and mystically spoken which also he calleth symbolical that is which is so after a certaine sort taught that it doth not by by set forth those thinges naked to be vnderstood but as it were leadeth vs about by certaine thinges enterlaced and wrapped vp And that it is so the holy Scriptures plainely shew as we will anon declare 6. Question Are therefore some principles of Christian doctrine plainlyer and some darkelyer taught of God in the Church Answeare Surely in this point many haue greeuously offended because they translated those thinges to the things themselues that belonged to the forme and maner of teaching as though forsooth he taught I cannot tell what part of heauenly wisdome to be necessarie to saluatiō to the common sort another part to belong I cannot tell to what more perfect men 7. Question Doest thou say therefore that no other thinge is taught of God by the eyes or in the sacraments then that which is perceiued by the eares or by the simple word Answere I say that these differ not in the thinges themselues that are taught but in the manner of teaching 8. Question But to what purpose was it to adde that symbolical and obscurer manner of teaching to that simple and plaine kinde if no other thing be taught in that then in this Answere Yea rather that which thou thinkest to be the harder is the
force too woorke some secrete thing effectually For that which I had sayde before now I say againe that there is no other vse of those woordes then to declare his minde that speaketh But if thou call them woorking woorks whereby is declared both what is doone of the Pastor and what ought to be doone of the flocke and also what God him selfe dooth then I will say that they are all woorking woordes For those woordes He tooke he brake and gaue to his disciples shew what Pastors ought to do Againe those woordes take yee eate yee drinke yee shewe what the flocke ought to-doe For it foloweth Do you this Finally those woordes This is my bodie which is giuen for you and this is my bloode of the newe testament which is shed for you signifie what himselfe woorketh and perfourmethin the minds of the hearers in this action by his own power alone For neither are these things rehearsed in that action of the minister of the woorde historically but that al may vnderstand that then these thinges are done which our Lord commaunded to be done 190. Question Wilt thou therefore that the institution of our Lorde bee playnely rehearsed Answeare Yea not onely playnely but in that tongue also which may bee vnderstoode of the Hearers aswell adding the exposition thereof as also exhortation that the minister bee no lette but that euery man may perceiue that which is done there himselfe For why are all those thinges sayde vnlesse it bee that they may bee vnderstoode of all the commers vnto it And why must they bee vnderstood vnlesse beeing vnderstoode they may be beleeued For this cause the Apostle requireth that euery one examine himselfe 191. Question But in what thinges consisteth this same proouing of a mans selfe Answeare First in the knowledge of Christiā doctrine especially of this mystery then the full persuasion of faith thirdly to be short in true repentance 192. Question But who hath these thinges Answeare Whosoeuer is truely a Christian forasmuche as these are the effectes of the spirite of adoption But it is one thing to haue these thinges truely another too haue them in euery thing perfect Yea if these things were perfect in vs we should neyther neede the worde nor the Sacramentes seeyng that wee vse them too the ende that they beeyng begonne in vs might bee daylie encreased 193. Question I haue hearde what thou hast saide ought to be done aswel of the Minister himselfe as of those which come to the Lordes table I aske thee therefore seeyng that the formall cause it selfe of the Sacramentes dependeth of the vse of the institution of our Lorde if any fault bee in them whether for that cause the making of the Sacrament be hindered Let vs see this therfore by parts The Benediction is principally put in the faythfull rehearsall of the institution of the Lord as I may say in a certain applying of the same vnto the signes moreouer in the exposition thereof adding exhortations and all other things wherby euery one may bee stirred vp to the vnderstanding and lawfull vse of these mysteries Therefore the ouerpassing or rather peruerting of this institution doeth so corrupt the act that it neither can nor ought to be deemed the Lordes Supper But other thinges not doone so rightly no not if there be a false exposition vsed doe not yet corrupt the action as which wholly dependeth vpon the wil and institution of the Lord. 194. Question But what thinkest thou nowe of the breaking of the breade Answeare I thinke that the ouerpassing of that doth not corrupt the act it selfe because it pertayneth not too the verie making of the Sacrament but onely belongeth too the true and altogether lawfull vse thereof as a spotte in a fayre face doth indeede hurt the beauty but yet notwithstanding it doeth not vtterly abolish the forme it selfe 195. Question And what thinkest thou of the geuing of the Sacrament Answeare Surely that the ouerpassing of the Sacrament it selfe doeth make that that which was a Sacrament doeth cease too haue the reason of a Sacrament forasmuche as the Sacraments were instituted to be vsed like as waxe sealed with a common seale doeth differ verie muche from priuate Waxe and not sealed but vnlesse it bee applied vnto an instrument it is accompted as priuate Waxe 196. Question What thinkest thou of taking eating and drinking Answeare Euen the very same 197. Question But what if there bee any faulte in the person of him that maketh the Sacrament Answeare Surely this that if hee bee a meere Priuate person the whole action is in vayne as wee haue sayde in Baptisme but if hee sitte in the chayre of the Ministerie albeeit hee bee vnlawfully called if hee keepe the institution of the Lorde wee must thinke otherwise as before we haue aunsweared concerning Baptisme For the reason is one and the like of both in this behalfe Question What if hee teache falsely or ouerflowe with vices or thinketh or beleeueth nothing lesse then that hee doeth is it therefore no Sacrament Answeare No not so Whatsoeuer the Sophisters babble of the intention as they speake of him that cōsecrateth For the making and perfecting of the Sacrament dependeth wholly vpon the institution of God by whatsoeuer Minister he doeth it 198. Question Doest thou thinke the like of their faulte or of any vnwoorthinesse of those which do come vnto the Lords Table Answeare Yea altogether like And by these it is easie to vnderstande what corruptions haue bene brought into the Churche of God substituting in the place of the true blessing a magicall mumbling in the place of geuing and receiuing an oblation for the quicke and the dead breaking of bread being altogether taken away and geuing of thankes changed into that same horrible carriyng about and woorshipping of a most prophane peece of bread whereof we will speake in their proper place 199. Question Therefore vnworthy Ministers doe also minister the whole sacrament Answeare I graunt it Question Therefore they also that come vnwoorthily doe receyue the whole Sacrament seeyng they receiue that that is ministred Answeare I haue oftentimes greatly meruayled at the efficacie of the spirite of error in this playne Sophisticall conclusion But one errour hath brought foorth an other For this beeing graunted that both two that is to say aswel the Elementes as the thing signified that is that Christ is geuen with his giftes to the bodie and too all they haue concluded that he that receiueth the Elements receiueth also the thing But this ground of theyrs is most false For neyther the matter of the Sacrament that is to say Christ himselfe is offered to the handes and to the mouth but to the minde and fayth to wit too bee layde holde vppon spiritually as the bodily signes doe witnesse to the outward senses Question What then doest thou determine concerning this matter Answeare Forsooth that the Elementes are receiued of al but the thing signified onelie of the faithfull albeit that both