in the death and passion of Iesus Christe and the true and spirituall cōmunion that we haue by the same with all the giftes and graces of the same The second is to yelde thankes vnto him and to giue testimonie of oure faith towards him of our charitie which we haue towards our brethrē and of the vnion with his Church The third to represente to vs by the breade and wyne whyche are there distributed the whole and perfecte spirituall nouriture whiche wée haue by the meane of the bodie flesh and bloud of Iesus Christ to the end that we maye be spiritually nourished into eternall lyfe according to the benefit whiche we haue already receyued by our regeneration whereof the Baptisme is to vs as a Sacramente in the whiche wée haue in the Supper as it were a guage of oure resurrection the whiche wée doe beleeue and wayte for Wherfore euen as the breade and wyne be there giuen to vs visibly and bodily euen so are the bodie and bloud of Iesus gyuen to vs in déed but inuisibly and spiritually by the mean of faith by the vertue of the holy Ghost for he is the meane by whiche wée haue true Cōmunion and true vnion with Iesus Christ and all hys Church the which is his bodye whereof all true Christians are membres Of the signification of the signes of bread and wyne in the Supper and of the agreemente and difference of them with the things that they signifie and of the error of the popish transubstantiation Chap. 40. WE then take the breade the wyne not for the propre body and bloud of Iesus Christe and the very naturall substance of them as if the breade and wyne were transubstantiate and conuerted into that very bodie and bloud to eate and drinke them bodyly and carnally or to worship them as Idols in steade of Iesus Christ as the Papists doe no more do wée take them only as common breade and wyne but we holde them as very signes of that body and bloud which were giuen for vs to death and of the whiche we are spiritually made partakers in dede according to the testimonie which Iesus Christ yeldeth vnto vs by his word in this holy Sacramēt in the meane while the bread and the wine do no more chaunge substance nor qualitie in the same thā doth the water in baptisme or the waxe wherein the seale of the Prince is imprinted also as the body and bloud of Iesus Christe are not naturally nor bodily conioyned with them but only in manner whiche is proper to sacraments that manner is such that albeit the signe be not the thing it selfe which it doth signifie yet is it not without the same whiche is communicated to the faithful spiritually in this Sacramente euen as the signe is administred vnto thē corporally by the meane which hath bene aboue spoken of Of the commemoration of the sacrifice of Iesus Christ in the Supper Chap. 41. ON the contrary we oughte to be assured that this holy Sacramente was not ordeyned to make a Sacrifice in the which Iesus Christe should be offered againe for the redemption of soules as well liuing as dead but to make commemoration of the sacrifice the which Iesus Christe himselfe hath made once of hys owne body and bloud by the whiche he hath once bought and sanctified for euer all the children of god Wherefore he hath ordeyned this holy sacrament to refresh our memorie and to sturre vs vp by this meane to acknowledge him and to render him immortall thanks in waiting that in his last cōming he may appeare from heauen where he now sitteth at the right hande of God vntill the last day Of the Supper and of the Masse of the Papistes and of the principall pointes wherin it is different and contrary to the true Supper Chap. 42. SEing then that the institution of the holy Supper of the Lorde and the ende for the whiche it was ordeined is wholly ouerthrown in the Masse supper of the Papists it is plain that neither the one nor the other not only can not be accōpted for the Supper of the Lorde nor celebrated to suche an ende But ouer and aboue that who soeuer will be accompted a christian and a partaker of the true table of the Lorde maye in no wyse communicate nor assist neyther at the Masse nor Supper of the Papistes if hée wyll not communicate at the Lordes table and at the diuels table altogether For fyrste where Saincte Paule sayeth playnelye that wee must shewe the Lordes death in his Supper and that nothing be declared nor sayde in the Churche but in suche a toung as all men may vnderstand All is sayde in the Masse and supper of the Papiste in a toung which the poore people vnderstande not And they doe not declare vnto them the Institution of the holye Supper of the Lorde The whyche thyng is euen of as greate effecte as yf there were no worde of God at all séeing it is not vnderstoode Without whyche woorde the Supper can not bée the Supper Moreouer the signes are there so confounded with the things which they signifie that they be all one thing wherefore that is as much as to haue sacramēts without signes Thirdly the bread wine are there worshipped as Idols and as Gods newly made wherein there is not one idoll onely but two as if the bloude were separate from the body Fourthly they be there also offered in steade of Iesus Chryste in suche sorte as the masse is holden for a Sacrifice made for the redemption of soules It is holden also for a meritorious woorke whyche bryngeth Saluation vnto men as doth the Deathe and Passion of Chryste Fyfthely is that albéeit there be a certayne kynde of Communyon in the common Supper of the people yet in their Masses there is none at all For so much as the Préest whiche saith it maketh his supper all alone not admitting any one therevnto Wherefore such a supper may better be called an Excommunication than a communication For there is no communication nor communion where nothing is common and where one man alone taketh all that whiche should be distributed to al men in common Now then if there were none other faulte in the masse but only these fiue so muche lacketh it to be accompted the Supper of the Lorde that not only all the true vse of the same is there wholy ouerthrowen but also Iesus Christe is therein fully renounced by those whiche communicate there or beleue it And by the same meane the vertue efficacie of the death and passion of Christe is there vtterly of none effecte and abolished Of the proofe that euery man oughte to make of him selfe to communicate worthily at the supper and of the things required in the same Chap. 43. FVrder seing that the holy supper is ordeyned to suche an ende as hath bene alredy declared none may communicate in the same but to his condemnation which cōmeth
haue ben iustified by the workes of the lawe M. Thou wilte then saye in effecte that there is none other true and perfecte sacrificer which may offer vnto God perfecte sacrifice to make an agréement betwene him mankynde but Iesus Chryst only forsomuch as he is perfect and without sin P. Beside this reason thou haste yet to note that which we haue alreadie heretofore said that euen as the paine due to our sinnes is infinite euen so the sacrifice of Iesus Christe is of merite and vertue infinite Math. And what is the cause therof P. It is not only bicause he is without synne and without spotte as wée haue alreadie hearde but also bycause hee is the true and naturall Sonne of God and that his humane nature is ioyned to his diuine nature which is infinite of the which the humane nature taketh his vertue Ma. If this diuine nature were not ioyned with hys humane nature coulde it not giue lyfe of it self except it tooke it of the diuine nature Peter Thou haste alreadie hearde howe that his diuine nature is the fountaine And therfore Iesus Chryste hath sayde The fleshe profiteth nothyng to wit if it be considered as separate from hys diuyne nature and from hys holye Spirite but it is the Spirite whiche gyueth lyfe M. What meaneth hee by that spirit giuyng life Pe. It is the God dwelling in Iesus Chryste corporally as S. Paule sayeth to witte really and in déede reconciling the worlde to himselfe Of the perfecte obedience of Iesus Christe vvhiche maketh his office so perfecte M. WHiche is the principall cause that maketh thys Sacrifice of Iesus Chryste so perfecte in suche sorte as it hathe power to reconcile vs vnto God and to satisfie fully for vs at his iudgement Pe. The perfect obedience whiche he yelded to God his Father in the same the whiche is muche more greate and infinite than the rebellion and transgression in recompence wherof he hath yelded to GOD so perfecte an obedience Math. When was it that he made this sacrifice whereby hée hathe yelded suche obedience vnto God his father Peter When by the Eternall Spirite he offered himselfe vppon the trée of the Crosse in the whyche hée hathe borne the cursse and iudgement of God which we had deserued by oure sinnes and he hath turned that cursse to vs into a blessing bicause it is the séede of Abraham by whome GOD hathe promised blessing to all the nations of the earth M. Is it then the cause why we confesse that he hath suffered vnder Ponce Pylate and that he was crucified dead and buryed P. It is euen the same Of the office of intercessor and of Aduocate of Iesus Chryst and of the vertue of the same M. ANd when he offered vp this Sacrifice did he also then the office of intercessor praying the father for vs P. The one of the workes is not without the other For he became not pledge and suretie for vs but forthwith he was also oure aduocate and did fully handle our cause to obtaine for vs pardon of our sinnes of his father whereof he had no néede for himselfe And therfore he hathe demaunded that pardon for vs the whiche is not only graunted vs but also his iustice his innocencie his obedience and satisfactiō are accompted ours as though they were ours and as though they procéeded frō vs. M. Doth he at this present that office of mediator and aduocate P. Thinke not that he hath done it only for one time but thou oughtest to vnderstād that he maketh intercession withoute cease for vs. M. That notwithstanding he was sacrifised but once and can be no more euen as he coulde but once dye P. It followeth not therefore but that the vertue of his sacrifice which he hath once offered for vs and also his prayer which he made in the same be such considering they be infinite that they do extend from the one end euen to the other ende of the worlde and from the beginning euen to the ende of the same For Iesus is before yesterday and to day and for euer M. If Iesus Christ do make incessantly intercession for vs in such sorte as thou sayst it is then requisite that he be perpetually in Heauen before the Father not onely in hys diuine nature but also in his humane nature in the whiche he hath satisfied for vs and for whose cause he is our intercessor mediatoure and aduocate P. If he were not risen againe and ascended into Heauen we mighte not onely not hold him for our mediator and aduocate but also we mought not accompt him for oure lorde and oure king M. For what cause P. For that that he shoulde not haue ben victorious of our enimies whiche are the world the fleshe sinne death the diuell and hell and shoulde not haue deliuered vs but shoulde himselfe haue ben vāquished by them M. We are then assured of this victorie wherof thou speakest by the resurrection and ascention of Iesus Christ P. We ar not only assured but also the victorie is the frute which commeth vnto vs by that resurrection and ascention as also the perpetuall intercession by the whiche wee are assured that we haue the sonne of God in Heauen for our intercessor and aduocate Of the two commings of Iesus Christ M. HAue we yet any other pointes to cōsider vpon the work of redemption done by Iesus Christ Pet. We haue also therin to cōsider the two commings of him M. Which is the firste P. It is this same whereof we nowe speake in the which he toke our flesh to accomplish in the same all the workes whereof wée haue spoken vntill this presente Math. Whyche is the seconde Peter That wherein he shall come not in the basenesse and infirmitie of the fleshe to suffer for vs as he did in his firste comming but in glorie and maiestie to glorifye with him all those whiche thorough saith shal haue receyued him for their sauiour and redemer when he was set forth vnto them by the Gospell condemne as iudge of the liuing and of the deade all these whiche woulde not haue receyued him acknowledge him for such an one and to make al his enimies his footstoole ¶ Of the person of the holie Ghost The tenth Dialogue Of the vvoorke of viuification and of the principall pointes to bee considered concerning the holie Ghoste MATHEVV WHat is there now to be doon in the matters that we haue yet to hādle folowing those whiche wée haue already heretofore hādled P. Seing that we haue alredy sufficiently spoken of the work of redemption we may now speake of the worke of viuification and sanctification whiche is properly attributed to the holy Ghoste M. Whiche be the principall points to consider in the same P. There be chiefly two M. Which is the firste P. It is concerning the person and the nature of the holy Gost M. And the second P. Concerning his gifts and graces and the distribution of
by the whiche we haue bene sometyme taught that the very substāce of the bread and of the wine was chaunged into the very substance of the body of the bloud of Iesus Chryst which ar of the opinion that thou now settest forth M. And why do they rather folow that opinion than the other P. Bicause that they know well that opinion to be too grosse And therfore they haue recourse to that other maner of presence of the bodie and bloud of Iesus Chryste in the Supper whereof thou haste now made mention M. And what inconueniente fyndest thou in that opinion Peter I fynde not muche lesse therein than in that of Transubstantiation Math. Thou canste not saye at the leaste but that they whiche followe it doe take from the Supper the signes of the breade and of the wyne for so much as they ioyne them wyth the bodie and the bloud of Iesus Chryste the whiche they signifie Peter No more are they also so greatlye different in other matters to them that mayntain transubstantiation And therfore may we lawfully call the opiniō of such men cōsubstantiation M. What vnderstandest thou by this word of Consubstantiation P. As they which haue forged the transubstātiation do vnderstand by the same a changing of substance into an other euen so by the name of consubstantiation a man may vnderstande the coniunction of diuers substances togither Of the agreement that is betwene this opinion that of transubstantiation M. DEclare vnto me then wherin they do agrée and wherin they doe differ Peter For the first if they doe vnderstande that the bodie and the bloud of Iesus Christe bée wyth the breade and the wine in their own nature and substance and by a naturall corporall and materiall maner as the bread and the wyne are there they agrée therin with the erroure of transubstantiation M. It séemeth to mée that they drawe well to one poynte sauing that they make no transubstantiation nor chaunge of the breade and of the wine into the body and bloude of Iesus Christ P. Thou séest it plainely by that whiche we haue alredy sayde thou mayest well vnderstand that such a naturall and corporall presence of the body and of the bloud of Iesus Christ in the Supper should be cleane contrary to the nature of a spirituall nouriture the whiche is there set foorth vnto vs and likewise to the māner of eating of the body and the flesh and the drinking of the bloud of Iesus Christ according to the whiche they may be eatē and dronkē for spirituall meate drinke The seauententh Dialogue is of the communication of Iesus Christ as wel in Baptisme as in the Supper VVherevnto baptisme and the signification thereof may serue to giue vs to vnderstand in vvhat sorte it behoueth vs to be nourished by the body and bloud of Iesus Christ MATHEVV I Haue well vnderstoode that thou hast sayde that we must be nourished with spirituall meate and nouriture into eternall life and that by a spirituall maner agreable to the spirituall birth and life into the which we are regenerate by baptisme and according to the testimonie of God which is set foorth vnto vs in the same concerning our regeneration P. That whiche thou sayest maye serue vs very much to the vnderstanding of the matter which we now hādle For thou doest wel know that we are not regenerate in baptisme by any corporall or material séede of the body and of the bloude of Iesus Christe nor by any naturall manner as we are naturally begotten by our fathers mothers M. I know well also that we may not enter againe into our mothers womb as Nicodeme said to Iesus christ to be borne a new once more as we are already once borne P. And therefore I doubt not but that thou doest well vnderstande that that regeneration and newe birth is wrought by a séede incorruptible spiritual and diuine by the which we are begotten into the Churche by the vertue of the holy Ghoste by whome we are regenerate into a new life In vvhat sorte vve do communicate of the body bloud of Iesus christ in baptism M. IT is not also said that Iesus Christ doth giue his body and his bloud in Baptisme as he doth in the supper like wise the water is not called therein the body and the bloud of Iesus Christe as Iesus Christ doth in the Supper call the bread the wine by the name of them P. Albeit the the water be not there called in baptisme by that name dost thou thinke for all that that the body and bloude of Iesus Christ be not there distributed and communicated vnto thée in the same as well as in the Supper M. I do not so vnderstand it P. Thou wilte then ordeyne a Baptisme withoute Iesus Christe M. Wherfore P. Bycause thou cāst not haue Iesus Christ except thou haue him wholy and very God and very man and that thou haue true communion with his body with his bloud not only in the supper but also in baptisme M. Shewe me the cause thereof P. It is bycause that the Baptisme doth no lesse sende vs to the deathe and passion and to the body and bloud of Iesus Christe than doth the Supper for somuch as that is proper to al sacramēts VVhat difference there is betvvene the baptisme and the Supper touching the communion of the body and of the bloud of Iesus Christ M. IT séemeth to me that thou speakest against that whiche thou hast sayde heretofore touching the difference which thou hast put betwene baptisme and the Supper for it séemeth that thou speakest now as though baptisme the supper were one very Sacramente and that there were no difference betwene them P. Thou makest an euill conclusion For albeit that we doe as well participate of the body and of the bloud of Iesus Christ in baptisme as in the Supper yet notwithstanding there is difference in the participation and in the manner thereof in respect of the benefites of Iesus Christ whiche are signified and communicated vnto vs as wel in the one of the sacramēts as in the other M. I haue not thē wel vnderstoode thée yet heretofore and therfore declare vnto me more easily that whiche thou now speakest of P. Although the body of Iesus Christe be not giuen vnto vs in baptisme as for spirituall foode as it is in the Supper that notwithstanding it is there giuen vnto vs in very déede as a garment of innocencie of Iustice and of holynesse to couer all our sinnes before god And therefore S. Paule saith that all those which are baptised haue put on them Iesus Christ M. And of the bloud what sayest thou P. Albeit that it be not giuen vnto vs in Baptisme as for drinke as it is in the supper yet notwithstāding it is there giuen vnto vs for a spirituall washing of our soules and consciences whereby Iesus Christe dothe purifie and clense his Church in this lauer of
both in heauē and in earth S. Paule in like fort hath written that he is ascended aboue all the heauens to the ende he mought fill al things that he mought fulfill all in the same M. Doest thou vnderstand that he doth accomplishe and fill all things not by his corporall presence but by his spirituall diuine presēce and vertue P. We may not otherwise vnderstand it if we do beleue that Iesus christ hath a very natural body that he be in déede gone vp into the heauens For as we haue alredy said as ther is no reason to giue him many bodies to be in manye places at a time euē so is it ouer strange to giue hym a bodye which may fill the heauen and the earth Hovve that the corporall presence of the body and of the bloude of Iesus Christ is contrary to the true communion of them in the Supper M. I Doe now remember that thou hast alredy said that the body the bloud of Iesus Christ could not be separated frō his spirit frō whence I do conclude that the body and bloud of christ Iesus cānot be receiued but to the saluation of them which doe receiue it P. None may doubt thereof M. It followeth then further that infidells cannot receiue them forsomuch as they cannot receiue them except they receiue their saluation the whyche they cannot obtaine without faith wherof they are void P. This which thou sayest dothe yet confirme more and more all that whiche we haue handled heretofore concerning the corporall presence of Iesus Christ in the Supper M. It is also the cause why I did againe set foorth thys matter For if the body and the bloude of Iesus Christ be corporally in the supper in suche sorte that whosoeuer receiueth bodily the bread and the wine therein receiueth also the body and the bloud of Iesus Christ corporally there shall follow thereof many things which séeme to me very contrary as well to the office of Iesus christ as to the nature of this Sacrament of the Supper P. Thou sayest very truthe and I am very glad to here of thée that which thou thinkest M. For the firste we shall be constrayned to confesse that a man maye in the Supper receiue the body and the bloude of Iesus Christe without faith and without his spirite for the vnfaithfull whiche shall receiue the bread and the wine shall no lesse receiue the body and the bloud of Iesus Christe than the faithfull P. Beholde there a very straunge consequencie M. Moreouer if a man may receyue them without faithe they whiche shall receiue them in such sorte shal receiue thē either to their saluation or condemnation if they receiue thē to their saluation it must néedes followe that a man maye obtaine saluation without faith if they do receiue thē to their condemnation it must then followe that the body and the bloude of Iesus Christe do bring in this Sacramente against their nature deathe in stéede of life whiche is also against the nature of the Sacramente for it was not ordeyned to bring death to man but life VVhether a man maye conclude of the vvords of Sainct Paule that a man may receyue the body and the bloud of Iesus Christ in the supper to condemnation P. THou concludest very well but they which houlde the opinion againste the whiche we dispute at this presente make no difference to affirme that the infidels receiue in the supper the body the blud of Iesus Christ that they receyue thē to their condēpnation For they build themselues vpō that which s Paule hath saide That who so eateth in the supper the bread drincketh the wine of the lorde vnworthily doth eate and drinke his condempnation M. I know well that those mē affirme that which thou saist But I cannot well agrée their opinion with the matters the which we haue alredy handled And as touching that which they alledge of S. Paule he sayth not who so shall eate the body and drincke the bloud vnworthily shal receiue his condempnation but he saith he that shall eate of this bread shall drinke of this cup. P. Thou hast also to note beside this that there is difference betwene receiuing the supper vnworthily to receiue it without faith and as touching the word of condempnation it may be also taken in diuers maners but wée will now no longer dwell vpon these two pointes It is sufficient for vs to knowe that the bodye and the bloud of Iesus Christ cannot bée truely receyued but by the faythfull Of the principall difference that maye be betvveene the transsubstanciation of the bread and of the vvine into the bodie and the bloud of Iesus christ and the bodily coniunction of them together M. I Do well vnderstand by all the reasons testimonies which thou hast brought out of the holy scriptures that we may seke no corporal nor carnall presēce of Iesus christ neither in the supper nor yet in all thys visible worlde but only a spirituall and diuine presence Wherfore whē I haue well considered the whole I finde no great difference betwene them that affirme that the bread and the wine be conuerted transubstanciated into the bodie blud of Iesus christ in the supper by the vertue of the sacramentall wordes those which affirme that albeit that the bread the wine remayne still in their owne substāce yet notwithstāding the body blud of Iesus christ be there also present with thē in their proper and natural substāce not only spiritually but also corporally substancially as are the bread the wine P. There is no great difference but in that that the one sort thinking to auoid the absurdities which follow the opinion of the others do fall into other absurdities which are nothing lesse of the which we will no more speake here bycause the matter woulde be to long whereof we haue alredy sufficiently spoken Of the vnion that is betvvene Iesus Christ and his members signified by the breade and the vvine in the Supper M. I Am very well contented for thys time with that which thou hast said and therefore shewe me now what properties the bread and the wine haue yet which are agreable to this Sacramente of the Supper beside that whiche thou hast already said P. I haue already sayd that those signs were agreable to this sacrament bycause they be apte to represent the spirituall nouriture by the bodily M. I doe very well remember thys pointe P. Thou hast also to note vppon the same that as one lofe and one vessell of wine are made of many graines gathered togither euen so doe they in the Supper represente vnto vs how that al the children of God which are dispersed are gathered broughte togither in one and vnited with Iesus Christ their head by his deathe as Saincte Iohn doth witnesse M. Thou wilte then saye that that vniō which is made of many graines in one lofe or in one wine
doth signifie vnto vs the vnion that is betwene Iesus Christ and his Church to witte betwene the head and the mēbers P. It signifieth not only the vnion which is betwene Iesus Christ and his members but also the vnion which is and ought to be betwene all the members of his body which cannot be vnited with their heade Iesus christ nor haue him for their head if they be not vnited among themselues the one with the other for Iesus Christ may not be deuided And therefore Sainct Paule hath saide to the same purpose that we are all one bread and therefore we do also euery of vs part take of one very bread and one very cuppe Hovv the supper is the sacrament of vnion and of charitie and of the admonition that vve haue in the same M. SEing it is so it followeth then that the supper is vnto vs a Sacrament of the vnion charitie that all the faithfull ought to haue the one with the other P. That is not to be douted therfore thou must note that euē as baptisme doth admonish vs of the perpetual repentāce mortification which ought to be among vs al the time of our life euē so hath the supper this propre vnto it that it putteth vs in mynd of the vnion charitie wherby we ought to be ioyned the one with the other without the which we can not be christiās forsomuch as Iesus Chryst setteth it foorth vnto vs for a marke wherby his disciples shuld be knowne M. Seing it is so I think assuredly also that we cānot communicate at this holy sacramēt of the supper but to our cōdemnatiō if we haue not this charitie vnion amongst vs. P. It is easie to iudge The 19. dialogue is of the proofe that euery man ought to make of himselfe before the supper Of the principall points vvhich are required in the proofe that is required of euery man before he go to the Supper MATTHEVV M. SEing that we be lyghted vpon the matter of thīgs required wherwith worthily to communicate in the supper declare vnto me now in what sorte wée ought to proue oure selues according to the doctrine of S. Paule to the end wée receiue not this Sacrament vnworthily and to our condemnation P. Thou maist wel know by the matters which we haue alredy handled what it is to receyue the Supper worthily or vnworthily and to saluation or condemnation and how euery man may proue himselfe to communicate thereat as he ought M. I graunte that which thou sayest but I shall vnderstande and comprehende it better if thou doest declare vnto mée briefly the principall pointes whiche are chiefly required in this proofe P. Seing that Iesus Christe is dead for oure sinnes and that therfore all Sacraments doe sende vs to the same death to obtaine forgiuenesse of the same it followeth well that we can not communicate worthily at the Supper except we acknowledge first our selues to be sinners suche as we are and do confesse that we haue deserued by meane of our sinnes eternall death and damnation and that wee can not be deliuered from them but only by the death of Iesus Chryst M. I doe well vnderstand alredie this poynt P. If thou do well vnderstand this thou vnderstandest well also that that acknowledging cōfession can not be in vs without that true repentance wherof we haue alreadie spoken whiche can not be without true amendement of life M. I vnderstand wel also that other pointe P. Thou haste well vnderstoode how that true faith can not be separated frō true repētance For the knowledge of our sins should serue vs to smal purpose if it were not ioyned with a sure trust of forgyuenesse of the same M. That is playne P. Nowe séeing we can not obtain that remission but only by the death of Iesus Chryst and that the Supper is ordeyned to witnesse vnto vs and to assure vs more fully it is therfore easy to iudge that none maye communicate at this holy sacrament without true faith by the which he holdeth himself assured to obtaine the grace which is promised witnessed vnto him in the same M. Thou wilt then say in effect that it is néedful for those whiche dispose themselues to communicate at this sacrament to note diligentely whether they haue true repentance and true faith in Iesus Chryste or no. P. To the ende that the proofe may be the more full and perfect thou shalt ioyne also to these two pointes charitie of the which we euen now did speak by meane wherof all the faithfull are vnited and conioyned the one with the other euen as they be vnited conioyned by fayth with Christ Iesus their head For euen as true repentāce can not be without true faith euē so true faith cānot be without true charitie as wée haue sufficiently alreadie declared M. I vnderstand wel also séeing the Supper is a Sacrament of vnion and charitie as thou hast alreadie declared it that he is not capable of the same that hath not true charitie P. Beholde they are the thrée points to wit repentāce faith and charitie whiche comprehende all the rest that maye be required in the proufe of any man. VVhether it be requisite that euery man haue perfecte repentance faith and charitie before he go to the Supper M. NOwe I haue yet one difficultie vppon these thrée pointes the whiche thou sayst are chiefly required in the proofe of those which will communicate at the Supper P. Shew me that difficultie M. Tell me firste if there be any man that in this mortall life may haue perfecte repentaunce perfecte faithe and perfecte charitie P. If we could haue those vertues so perfecte that nothing coulde be more added therevnto then were wée no more mortall men and shoulde no more néede neyther the preaching of the Gospell nor yet the Sacramentes Mat. Why so Bycause we shoulde then haue all the things for the which al the ministerie of the Churche was ordeyned of God and shoulde be already like to the Angels in such sorte as we shall be after our resurrection when we shall be fully refourmed to the image of Iesus Christ and fully glorified with him M. And yet thou sayest that we cannot worthily communicate at the supper except we bring with vs true repentāce a true faith and a true charitie Pet. That same is not at all against that which I haue nowe sayde VVhat differēce ther is betvvene true perfect repentance faith charitie M. IT must néedes be then that thou put differēce betwéen true perfect repētāce true faith charitie P. Euē so thee is differēce M. What is it P. To make thée the better to vnderstād it I wil shewe thée it by exāmple M. I like well the maner of declaration P. Take then for exāple a yong chyld wilt thou say that he is a perfect man M. No till such time as he be come to the age in which men do accōpt the perfection
receiued of him in Iesus Christ and to communicate dayely in the same more and more and to yelde him thankes by the meanes of hys holy Sacramentes euen as he hathe commaunded Fynally hée hathe also ordeyned them to separate vs in matter of Relygion from euery assemblie and from all persons whiche followe any doctrine or relygion contrarye to hys and to make common and solemne profession and protestation of the Fayth that wée haue in hym and of the doctrine and Religion whiche wée follow Of the obedience that all men doe owe to the ministerie of the Gospel and of those whiche doe despise it and of the protestation and profession of the christian doctrine whervnto euery one is bound Chap. 32. FOrsomuche as it is so it is certain that God hath bounde all men to that ministerie wherfore all they that will be accompted for true Christians are bounde to yelde themselues obedient to the same chiefly in thrée thyngs The firste is in hearing the doctrine which is sette foorth to the Churche by the meane of that holye Ministerie The seconde is in making cōfession and profession of the same by the Communion of the sacramentes whiche are as dependaunces and as the markes of Christians when they are administred according to the order after the whiche they were ordeyned by the Lorde The thirde is in submitting him selfe to the christian discipline the which the Lorde hathe ordeyned for the policie according to whiche he wil that his churche be gouerned not after the lawes and traditions of men but according to hys pure word The which discipline and pollicie is so necessarie that without it the ministerie of the Church can not be honored and mainteyned as is requisite but that of necessitie all must be there in confusion Wherefore all those that will not be subiecte to those thinges declare them selues to be rebells to god to his church and vnworthie to be accōpted true members of the same and true Christians Of the number of Sacraments of the true Christian Church Chap. 33. AS concerning Sacramentes whiche oughte to be holden properly for lawfull sacraments he hath ordeyned two in the Christian Churche the firste is Baptisme the other is the supper The others that haue bene added to these by the Papistes may not be accompted for true and lawfull Sacraments for so much as they haue no certayne foundation in the word of God without the which no Sacrament is lawfull Of baptisme and of the true vse of the same Chap. 34 AS for baptisme it is a sacramente in the which the lord doth represent vnto vs our regeneratiō Whereof the baptisme is as the seale and as a visible testimonie whereby he testifieth vnto vs first that he receyueth vs into his house which is his Church and that he doth aduowe vs to be his children and to be heires of his kingdome After that he doth testifie to vs also that he hath purged and clensed vs from our sinnes by the bloud of his owne Sonne and that he hath regenerated vs as newe creatures by his holy spirite as the water which is the signe of this holy sacrament doth testifie and represente in dede For that representation is not vaine withoute the truth true communication of the things spirituall whiche it doth represente towards those that be faithfull which haue the instrumente to receiue them to wit faith without the which we may haue no communication with Iesus Christ Of the baptisme of yong children Chap. 35. ANd albeit that the little children can not haue faith by the hearing of the word of God as the great may yet notwithstanding this sacramente doth not apperteyne only to those that are of years and are capable of the preaching of the Gospell and haue alredy made profession of their faith or are in age to do it but it belongeth also to their children bicause they be comprised in the aliāce the which their parents haue with God thorough the vertue of the promise that he hath made them Wherefore the Catabaptists and all others that reiecte litle children from baptisme do them wrong and do frustrate in that respecte the vertue of God his aliance for the Children of the Christians are in no worse case thā were those of the Iewes whome God woulde not haue shut forth from circumcision in steade whereof the Christian Churche hath now baptisme Of the children that are borne dead and of the true foundation of the saluatiō of all men Chap. 36. ANd although that this sacrament bée ordeyned to that end it followeth not for all that that we must thinke that the little children whyche dye by the will of God before they can receyue this outewarde Baptisme be in any daunger of their saluation only for want of this baptisme forsomuche as it hapneth not thorowe contempt of this holy Sacramente For their saluation nor that of any man whatsoeuer is not tyed to the visible signes of baptisme nor of the Supper but dependeth of the onely election and grace of God by meane of the benefite of Iesus Chryst and of the vertue of his holie spirite and then he communicateth this benefite to his electe in suche tyme and by suche meanes as please him and worketh in them at all tymes according to his good pleasure For he may sanctifie them euen in their mothers bellie as he hathe done many whereof wée haue apparant witnesse in the holy Scriptures Of the administration of the Sacraments and to whom it belongeth Cha. 37. ANd séeing that the Lorde hathe giuen the charge of administration of the Sacraments euen vnto those selfe same to whome he hath committed the administration of his worde then is it not lawfull for any to administer them but for suche only to whom that charge is giuen by iust and lawfull vocation of God and of his Churche in the which it is not lauful for any man to take in hand any thing without lawfull vocation Of the Baptisme administred by women and of the errour that therein is Chapter 38. WHerfore they are greatly to be blamed and chiefly women whiche take in hande to baptise children For the baptism whiche they take in hande to administer hathe none other foundation but onely vppon the ignorance that is in them of the true vse of Baptisme and vppon the superstition wherein they haue ben nourished For according to the doctrine of the Papistes men haue thoughte that the saluation of little children hath ben tied and knit to the outward and visible Baptisme and not to the inuisible inward baptisme of the holy ghost whiche inward baptisme is the true substance of the true baptisme wherof the outward signe is a figure and representation Of the Supper of our Lorde and of the true vse thereof Chap. 39. AS for the Supper it is also ordeined first to confirme vs and as it were to seale vs in the same the remission of sins the which we obtain by faith