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
downe for example sake that we may dwell still vpon the former example that the Maior or Magistrate of a Towne or Citie of whom possession is giuen vnto thee of some house deliuering thee a key vpon this condition and speaking vnto thee after this manner this keye is that same house standing in that place which I deliuer into thy handes for to bee vsed and enioyed of thee woulde not this speeche much more confirme thee then if hee shoulde say this keye bee a signe vntoo thee that I put thee into the possession of that house Now this reason is set out by Theodoret. in his Eranista in these woords Christ would sayth he that they that would bee partakers of these diuine mysteries for he speaketh of the Supper of the Lorde should take heede not to consider the nature of the thinges which they see but through this change of names to witte whereby it is brought to passe that the name of the thing signified is giuen vntoo the signe they shoulde giue credite vntoo that change which is wrought by grace That is they shoulde consider that thing not as it is by nature but howe by Gods commaundement it is vsed too signifie that thing And Augustine in the fiftieth seauen Question vppon Leuiticus Thinges sayth he which signifie somewhat are woont to bee signified by the name of that thing which they signifie Hence is that saying the rock was Christ For he sayd not the rock signified Christ but as it were that he was that that in very deed he was not by substance but by signification But of these thinges more in another place where wee will so intreate of set purpose of the right vnderstanding of the woordes of the institution of the Lordes Supper that we will also confute the contrary expositions 86. Question I would therefore thou shouldest set foorth vnto me what the vse is of these same fourmes of speeche concerning Sacraments so expounded of thee Answeare We are by this meanes taught that we attribute neither lesse nor more to the Sacramentes then is meete Now they attribute lesse vnto thē thā is meet who wil haue them only to be certaine bare remēbrances shutting out a dores both the giuing receiuing of the thing it selfe the which opinion is herein taken away because that the name of the signe is attributed to the thing signified or the name of the effect it self to the signe it selfe and againe the name of the signe to the thing it selfe signified or too the effect thereof as wee haue shewed by those examples alledged They also attribute muche lesse then these to the Sacraments who wil onely haue them to bee badges of outwarde profession which opinion is altogether vngodly and by the same reason is ouerthrowen Nowe wee are taught againe by these proper kynde of speaches to attribute no more vnto the Sacraments then is meete to shunne that miserable bondage as Sainct Augustine speaketh more then once whereby it is brought to passe that the signes are taken for the thinges signified in his third Booke of Christian doctrine Chap. 5. and 7. 87. Question But I pray thee howe many Sacramentes thinkest thou to bee instituted for the vniuersall Christiā church Answeare Two Baptisme and the Lordes Supper Question There are which rehearse manye moe yea and that amongest those which haue departed from the Antichristian Romayne Church Answeare I graunt it but yet the Papistes gayne nothing which take this occasion to slaunder vs seeing the most Papistical Diuines haue not yet agreed concernyng the number of sacraments but amongst vs there is no stryfe in the matter it selfe as we shall shewe in his place Question Let vs agree vppon this howe farre I am to proceede in demaunding Answere Although this were rather the parte of the asker then of the answearer yet notwithstandyng forasmuche as it so pleaseth thee I signifie vnto thee that I am content that the handlyng of the contrary sentence being differred thou heare what seemeth vnto mee concernyng euery one of these questions so notwithstandyng that I may answeare shortly as the matter requireth to the cōtrary reasons so farre forth as we may waye all and singular thinges whiche are sayd for the confirmation of the contrary opinions 88. Question Admyt that wee haue but onely two suche Sacramentes I demaund of thee in the first place what Baptisme is Answeare This woorde properly declareth dipping into the water by consequent washyng away of which sorte many were instituted in the lawe Hebr. 9. 10. to whiche were added afterwardes the pharasaical washings wherof mention is made in the 7. of Marke vers 4. Now by the figure * This figure is a chaunging or putting of a neare name in signification for the naturall name it selfe Antonomasia it is takē for the Sacrament by which wee are are openly professed to Christ But by translation it setteth foorth the afflictions of the godly and some greate and greeuous calamities yea and the crosse it selfe as it is taken Luke 12. 50. peraduenture fetching the Metaphor from thence for that in many places of the Psalmes especially are vnderstoode by the name of waters and of gulphes miseries wherewith a man is as it were swalowed vp To be short it is taken for the powring foorth of the giftes of the holy Ghost as Acts. 1. 5. and for the doctrine of Iohn who first baptised as Acts 18. 25. 19. 3. 89. Question Howe therefore doest thou define baptisme taken for the first Sacramēt of the Church of Christ Answeare I define it to be an holy action commaunded of Christe to the Church in which by a fitte proportion of signes we doe spiritually and through Fayth after a certayne sorte put on Christe himself with all his giftes necessary to saluation and are therein washed with him and dye with him are buryed and ryse agayne and by which our mutuall fellowshyp in Christ is ratified 90. Question And which are these signes Answeare The Elementall signe is water But the Sacramentall rytes are three the dipping into the water the remayning in the water and the commyng out of the water agayne 91. Question But there are many moe Elements and many moe rytes in Baptisme vsed in olde tyme. Answeare I answeare out of Cyprian that we must not marke what any hath done before vs or what any haue thought meet to bee done but what Christe who was before all hath done first him selfe and hath deliuered vnto others to bee done But of these thinges wee will entreate heereafter when wee shall come to the confutation of the contrary opinions 92. Question What representeth the water and what is the analogie or proportion thereof with the thing signified Answeare It signifieth the very blood of Christ and by the figure Synechdoche whole Christ him selfe who by the sheadyng foorth of his blood hath both washed away that same naturall malice and corruptiō that was in vs hath satisfied for our sinnes Now the proportion of water
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
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
exposition of that doubtfull word Answeare I see that a Sacramēt in this matter is sometime called the signes only somtime the things thēselues sacramentally signified as we haue said in the first signification therefore thus I define it A sacrament is a visible signe ordeyned of God for the church by the vse wherof Christ with his benefites with respect eternal life is so by a certein fitte proportion signified that also truly and in verie deede he is sealed in the hearts of the beleeuers 13. Question I pray thee that thou wilt expounde this difinition vnto me Answeare I cal that a signe which Augustine so defineth Lib. 2. cap. 1. of christiā doctrine that he saith it is a thing which besides the shew that it offereth to the senses maketh by it selfe some other thing to come into our remembrance as water cōsidered in the vse of Baptisme besids the shew of water that it setteth before the eyes representeth vnto our minds the blood wherby our sins be washed away I add ordeined by god that I may shew partly that neither by their own nature neither by miracle but by the institutiō or dināce of god those natural things are made sacraments partly that I may teach that this change is not to be attributed to the words thēselues pronosiced but wholie to the ordination of God the which ordinance is plainly expressed in the wordes themselues 14. Question Deniest thou therefore that woorking worde as they call it Answeare If thou cal that the working word that witnesseth God to work somewhat I admit that speech If thou cal it so as though God had put some vertue in the words thēselues I reiect this dreame as altogether magical or enchanting 15. Question What vertue therefore haue these voyces words Answeare They haue this vertue to shew vnto vs the wil of God of any matter whether he promise threatē or cōmand or to bee short whether he do this or that And I say that nothing els is too be attributed to the words pronoūced of any but that they be signes of those thinges which they are said to be I adde for the Church that I may distinguish those particular momentarie sacraments which belōg to the whole company of the faithfull belong to a continuall vse from them I adde farther by whose vse that I may confute their grosse errour who dreame I cannot tell of what diuine quality infused into the signes which they should haue without the vse it selfe wherevpon haue followed infinite superstitions very ridiculous that I speake no woorse of them Question Thou sayest therfore that I may vse this example that that consecrated bread of the Lords Supper out of the action it self is common bread which notwithstanding in the action it selfe is the true Sacrament of the Lordes body Answeare I say so 16. Question It seemeth notwithstanding that many of the olde fathers being notable men thought otherwise Answeare Of this we shall see more heereafter in his proper place I adde that Christ and his benefites are set foorth vnto vs by a fitte proportion First that I may shew the thing signified by al those Sacramentes whereof we entreate as also by the simple word of God not too bee onely those benefites which wee obtayne by Christ whereof wee haue discoursed more fully in our former treatise but specially to be that Christ himselfe whom whosoeuer possesseth not he cannot obtayne any of these by him I call that a fitte proportion which causeth the thinges signified to bee offered by the signe to the vnderstanding set before the eyes For I pray thee wouldest thou paint an hearbe that thou mightst represent a man to him that woulde beholde a man Very well therefore sayde Augustine Vnlesse sayth he the Sacraments had some likenesse of those thinges they signifie they should not be Sacraments But of this we shal see more herafter Last of all I make mention of sealing folowing the steppes of Rom. 4. 11. the Apostle who not onely calleth Circumcision a signe but also a Seale that we might know that the Lorde in deed performeth that which he promiseth by the signes added thereto Now indeede that thing although it be offred vnto all yet notwithstanding the beleeuers only are made partakers therof in minde or spiritually therefore I added in the mindes of the beleeuers 17. Question But how thou doest define a Sacramēt in that other larger significatiō Answeare So I define it to be a certaine holy action ordeined of God for the church to cōtinue to the end of the world wherin God by a certayne fit proportion of the signes things signified nourisheth in vs the remembrāce of things past partly offereth vnto our mindes euen as it were setting thē before our eies heauenly things which are declared by the word of Institution added thereto and must spiritually be sealed vp by the meanes of fayth wherby to be short the separation of the children of God from the world and their mutuall felowship is ratified and confirmed 18. Question I woulde haue thee particularly to explane this definition vnto me why thou shouldest call the signe an action seeing neither the signes nor the things signified are actions Answeare Yea but certayne kinds of signes are actions as by by I will declare But admit it be no action whatsoeuer heere fall out yet notwithstanding this generall woorde is set in this definition because both the signes themselues the thinges signified are thereto referred that doing that God hath commaunded both they might bee signes vnto vs and those thinges might be bestowed vntoo vs. Now the Sacrifice is also an holy actiō commaunded to the church from aboue but only somuch differing frō this as there is difference betwixt to giue to take For in sacrifices we offer somwhat in the Sacramentes wee receaue somewhat But hereof more hereafter Question I aske not why thou saiest these are holy why from aboue to cōclude why commanded to the church For I vnderstand these things by the former But I demand why thou addest that speach euen to the ende of the world Answeare Because I thought that wee had purposed onely too entreate of the Sacraments of the Christian church which without all controuersie in the end of the world are at length too be abolished 19. Question Be it so But what vnderstandest thou by the word signes Answeare Two thinges to wit first that which they were wont to call the element that is too say that earthly and bodily substaunce as the water in baptisme and bread and wine in the Lordes Supper then the rites which are oftē vsed in the action it self which also are Sacramental neither onely ought they to be changed or omitted 20. Question And what callest thou the proportion Answeare That same agreement of the signe with the thing signified as of the washing of water with the washing of blood and of the nourishment of this life with the nourishment of
made the Sacrament of the blood of Christ and breade the Sacrament of his bodie and wine also of his blood 38. Question But thou a little before diddest cal these partes Answeare I did so and not without cause For these twoo which are causes by themselues are also essentiall partes of the thinges as the Logicians doe very well teach 39. Question Nowe what are the endes of these Sacramentes Answeare Some chiefe endes to wit that Christ as I haue said with all his gifts may more more be sealed in vs othersome not so special as that by this badge also we shoulde bee distinguished from others that make not profession of the Christian faith should bee knit together more and more amongst our selues in mutuall loue 40. Question And is there no more Answeare Yes this also is to be added That the Sacraments are also remēbraunces of thinges past as in the ceremonies of baptisme the powring out of water doth set before our eyes as present the shedding forth of Christes blood the putting into water the cōming out his death burial resurrection also the breaking of bread in the Supper doth after a sort represēt vnto vs Christ crucified for vs. 41. Question These thinges being expounded I woulde gladly learne of thee what the knitting together of the signes the thinges signified is For thou art not ignorant that this controuersie is specially handled nowadaies Whether the body and blood of the Lord be really present yea or no that is in the same place where that bread and that wine is or whether the signes remain as some think or be abolished the accidēts onely remaining as they teache which consent with the Pope Answeare This controuersy is growen so whot and come so farre that for the deciding thereof we neede rather conscience then knowledge but the Lorde alone either by some wonderfull iudgement or some notable example of his mercie will decide it notwithstanding I will endeuour too make it playne when I shall come too speake of the Lordes Supper Now that I may answeare to that which is demanded I say that forasmuche as the thinges signified both in the simple woorde and in the Sacramentes be partly things not subsisting or standing by themselues as the forgiuenesse of sinnes the gift of sanctification the encrease of faith incorporation into Christ and suche like that the questiō of the real presence of the things signified must necessarily bee restrayned to some real beyng Now as I suppose no other can bee put but Christe himselfe And when they with whom wee agree not concerning this matter doe not themselues as I suppose think that Christ should bee deuided as those that complaine notwithstanding vndeseruedly that the same is done of vs because that we denie the reall presence of Christes bodie Doest thou thinke that the state of this question is so too bee taken Whether Christe GOD and man bee present in those places themselues where the Sacramentes are ministred Question So I haue read in some of theyr wrytinges who notwithstanding affirme this not generally of all Sacramentes but onely of the Lordes Supper Answeare I woulde not doubte too affirme the same both of the supper of the Lord and of Baptisme and also after a certayne manner of those Sacramentes which were before the comming of Christ into the Earth neither woulde I think my selfe a Christian if I should denie this 42. Question I am glad that we agree amongest our selues Answere God graunt that at length we may agree Therfore heare I pray thee It cannot be denied but that Christ according too his Godhead is euery where This likewise is without all controuersie that forasmuch as mans nature is so taken of the Woorde that GOD and Man are one reall beeyng it must needes followe if thou consider Christe as some one and singular thing that whole Christ is also euery where present and yet not as in the Sacramentes in which vndoubtedly there must be appoynted some peculiar and special manner of presence as I may so speak that they may be distinguished from other common thinges in which also hee is present The other thing that I would haue wel weighed of thee is this that which is spoken of the whole is not yet spoken of the singular parts being amōgst themselues of a diuerse kinde As for example All the whole that we call man we define to be partaker of reasō which yet thou wilte not say of no essentiall parte of man considered in it selfe And yet there is somewhat in this definition too witte reason which is attributed to that other parte of man euen to the soule Doest thou not see then that whole Christ that is Christ considered as a certaine whole and absolute thing is another thing then all belonging to Christ that is Christ whō thou shalt way particularly by his partes For in this case let it be lawful for me to atttribute also the name of a part to the Godhead 43. Question I see it very well but is there any more Answeare Yea I woulde haue this farther to be marked of thee that certain thinges doo so fitly serue for the establishing of some singuler thing that that which by no meanes can agree by it selfe to some one may yet be attributed vntoo it as it cleaueth is conioyned with another the which thing is so farre foorth true that it may also be sayde of those which yet but accidentally onely and for a time are ioyned together as for example when a King is crowned and is honored in his robes the crowne and his robes are also reuerenced but yet in respect of another thing to witte of his kingly dignitie wherof they are ornamentes not in respect of them selues For heereby it plainely appeareth that the honour and reuerence is not referred too those things because when the king hath put them off no man can endure to reuerēce them vnlesse he bee out of his wits but they are reuerenced for another to wit for the Kinges sake of whom they are worne Neither euer doth the crown or robes grow vp into one real being with the king Much more therefore shall some thing be said in respect of another which is ioyned personally with another which yet can by no meanes in respect of it selfe be attributed vnto it So there is attributed to the worde taking mans nature that which is peculiar to mans nature as when it is sayd that God suffered as also to maas nature Actes 20. 28. that which is peculiar to the woorde taking vpon it mans nature as when in mās nature at what time he talked with Nichodemus in the earth he sayd that Iohn 3. 13. he was in heauen Question These thinges thou hast handled before But thou diddest adde that this was spoken of certaine distinct woordes to witte of God and man But of the abstract to witte of the Godhead and manhoode not so Answeare Vnlesse this be so the confusion of the naturall
fruites which flowe vntoo vs out of the fleshe of Christe or out of Christe accordyng to the fleshe shutting out that same pertaking of Christe himselfe and of those thinges which he afterwardes suffered for our sake thou doest euen as if reasoning of this same bodily life thou wouldest haue them too bee nourished with meate who notwithstanding doe not in any sort receiue the substance of meats 76. Question What therefore in summe sayest thou is to be determined concerning this matter Answeare To witte that both before God himselfe promising and before the eyes of our fayth Iesus Christe was alwayes present and also the whole mysterye of performing our saluatiō the which he in very deed bestowed vpon all beleeuers al beleeuers as wel in the simple word as in the Sacramēts added to the word truely and effectually embraced For Iohn 8. 56. Abraham with the eyes of faith saw the day of the Lorde which is a subsisting of thinges which yet were not that is to which now after a certayne sort those thinges existe which in verie deede are not Notwithstanding I graunt the thing it selfe that is to say that Christ himselfe was not in act geuē vnto them according too the fleshe or as they speake indeed but by right onely Question But what meaneth this thing Answere I wil speake therefore more plainly and now I say in deede that Christ geuen with all his giftes was both signified by the simple worde and in the sacramentes of the new Testament and offered vnto vs to be spiritually by faith as wee haue sayde layde holde vppon too righteousnesse sanctification and euerlasting life that the Fathers had right to the selfe same Christ that was to be borne and to all his giftes bothe by the simple word also by the promises added to the same word that therefore the fathers were euē then truely accompted the mēbers of Christ that was to bee borne through the power of the same spirite by the same faith likewise were indeed truely iustified sanctified in him to come to conclude that theyr condition differeth from ours not indeed but as they speak in the scholes according to more and lesse For Christ is one the same things which he hath doone for our sake are the same which wee looke for from him and our faith is the same whether it respect things to come or those things that yet are not or those thinges that are already past 77. Question When I consider the maner of speeches which belong vntoo the Sacraments mee thinkes that I find somewhat to obiect against thee touching those things that thou hast spoken of the signification of the signes of the thing signified and also as touching that which thou hast intreated of our partaking with Christ Answeare Those Phrases of speech not onely Sacramentall but also figuratiue are partly proper and partly borrowes 78. Question Which are proper Answeare Those be proper which distinctly attribute that too the signe which belongeth to the signe and that to the thing which belongeth to the thing as when Circumcision is called the signe of the couenant Gen. 17. 11. Also the signe and seale of the righteousnes of faith Ro. 4. 11. And the blood of the Lambe the signe Exo. 12. 13. And the sabboth the signe of calling too memory the creation of the world sealing the peculiar cōsecration of the people of Israel Exod. 31. 13. 17. And those same twoo censures a signe calling intoo their remembraunce that same conspiracie of Dathan Abiron Num. 16 38. So the outward ministery of man considered a parte from the inwarde is said to be nothing 1. Cor. 3. 7. So the outwarde baptisme of water is properly distinguished frō the inwarde efficacie of the spirit 1. Pet. 3. 21. Question But I finde in no place that this same worde Signe is attributed too Baptisme or too the Lordes supper Answeare Why then denye them too bee Sacramentes For Sacramentes vndoubtedly are signes Yea and the Papists themselues do grant that the substance of water and the Sacramentall rites of Baptisme are signes in that same Sacrament of theirs of the Aultar they do at least appoynt the formes for signes Further the thing it selfe is most euident that that is true which Irenaeus witnesseth that I may passe ouer the other fathers that they consist of one earthly of an heauenly mater whereof it must needes bee that that be the signe of this 79. Question And what are those same Sacramentall or figuratiue formes Answeare First of all they are those thinges to which the name of the Element is attributed too the thing signified as when the Lambe is said to be the passeouer Exod. 12. 11. Question And yet there be some which say that the Pesach or Passeouer is properly spoken of the passing it selfe Answeare Go to be it so But yet verely the passyng it selfe can not be eaten therefore they must in that place at the least graunt that the Lambe it selfe is called the passeouer where the passeouer is sayde to be prepared eaten So Christ is called of Iohn the Lambe of GOD and is sayde of Saint Paule to bee the passeouer 1. Cor. 5. 7. Christians are one bread 1. Cor. 10. 17. 80. Question These thinges verely satisfie mee Go forwarde I pray thee declare vnto me the other sortes of sacramental speeches Answeare The other sorte is directly contrary to this whereby the name of the thing it selfe is attributed to the Element So the stone set vp by Iacob is called Bethel Gen. 28. 22. So the seuen kyne and the seuen eares are seuen yeares Gen. 41. 27. So the name of Iehouah in innumerable places is attributed to the Arke of the couenaunt yea and to the very Altar of Moses Exod. 17. 15. So by the name of the tongue of Canaan is vnderstoode the profession of pure religion Esai 19. 18. So the name of the holy Ghost is attributed to the Doue Iohn 1. 33. To bee shorte so the Rocke was Christ Question Yea but that same bodily Rocke was not saide to bee Christe but that same spirituall Rocke Answeare I knowe very well that same sophisticall startinghole as though forsooth this were spoken of the thing it selfe and not of the signe But what will these foolishe Sophisters answeare if I shoulde aske them whether Paul yet ment not that same Rocke whereout that ryuer of waters flowed Surely they coulde answeare nothing whereby their sophistrie should not be easily conuinced For they must needes come to this poynte that they must confesse that the name of spirituall Rocke was in respecte of that very naturall Rocke attributed to Christ in respect of the bodily Rocke that is as they them selues interprete it considered spiritually and so far forth as it was a figure Therfore they snarle them selues in their owne snares or els they must graunt that Christe was called the Rocke because he was shadowed by a spiritual significatiō taken from
the same Rocke But what will they doe with these wordes of Saint Augustine in his 45. Treatise vppon Iohn Loe the signes changed Fayth remaining there Christ is the Rocke to vs Christ is that same that is set foorth vpon the Altar and if thou looke vppon the visible fourme it is another thing but if vpon the sensible signification they dranke the same spiritual drinke And in the 102. Epistle some tyme the thyng which signifieth taketh the name of that thing which it signifieth For so the rocke was Christ because it signifieth Christ To conclude the same interpreteth the spiritual Rocke mentioned in the 77. Psalme not Christ him selfe as they doe but suche a Rocke as shoulde signifie some spiritual thing Question Therefore proceede on Answeare So to conclude that bread is sayde to bee the body giuen for vs and that same cuppe to be the blood shead for vs. Question But who doth so expound this Answeare Amongest the rest Theodoret in his Eranista by expresse wordes wherof we shall entreate more at large in his proper place 81. Question And is there any more Answeare The third kinde of figuratiue sacramentall speache is that whereby the effect of the thing signified is attributed to the outwarde signes or instrumentes So it is sayde that the tree of life was planted in Paradise and the tree of the knowledge both of good and euill And yet was neyther life nor knowledge in those same trees as if thou shouldest cal a tree the Ague which either causeth an Ague or els driueth it away but those same trees were onely the effectuall signes of these same effectes By the same figure Circumcision is called the couenant whereof onely it was a signe as God him self expoundeth it Gen. 17. 11. 14. And that same cupp is called the newe Testament in his blood Luke 22. 20. So Baptisme is called the washing of regeneration Tit. 3. 5. So the Church is sayde to bee purged by the washing of water Ephes 5. 26. So the outward worde which being onely the Chariot as it were of the diuine power is in many places sayd to be the word of life and the incorruptible seede and to it is attributed both clensing and sanctification So the sacrifices are in many places called attonements when notwithstanding the very blood of Goates and Oxen cannot sanctifie any So also the priests themselues are sayde to sanctifie and to make an attonement for sinnes Leuit. 16. 30. When as it onely belongeth vnto God to forgiue sinnes and to make cleane So the Ministers of the Gospell are sayde to binde and to lose Matth. 18. 18. And to forgiue sinnes Iohn 20. 25. yea also to saue them selues to saue others 1. Tim. 4. 16. Of which matter if it please thee thou mayest see Augustine in his booke of questions vppon Leuiticus Chapter 84. 82. Question Is there yet remayning any other kinde of sacramentall figures Answeare There remayneth the fourth quyte contrary to that same third kynde wherby it is brought to passe on the contrary that that which is proper vnto the fignes is drawen vnto the thing signified And hereof commeth that same inwarde Circumcision or of the hearte So the fleshe or the bodie of the sonne of man is said to be eaten and his blood to be dronke which beyng bodily actions can not bee vnderstoode otherwyse then improperly of the thing signified that is to say of Christ him selfe offered either in the simple worde or in the Sacramentes least as Saint Augustine very well sayeth a foule and haynous thyng to wyt the sauadge and barbarous eatyng of mans fleshe seeme to bee commaunded And heereof come these same vsuall maner of speeches so often in the Fathers wherein it is sayd that the body of our Lorde lyeth vppon the Altar yea also that it is seene handled goeth into the mouth is made falleth vpon the grounde is consumed 83. Question Therefore makest thou it a metaphoricall bodie and a metaphoricall Supper Answeare In deede suche are the filthy slaunders of certaine men which we wil confute in their proper place For nowe I entreate generally of the Sacraments In meane tyme knowe this that wee neyther fayne any other bodie to Christ then that same true body giuen for vs nor transforme that same most holy action into those same monstrous Chimeres but onely wee say this followyng the proportion of Fayth that that same very partakyng of Christ him selfe which is altogether of the mynd and of Faith for this is the meate of the mynd not of the belly is not properly but metaphorically declared by those same bodily actions of eating and drinking 84. Question Then is it all one with thee to beleeue and spiritually to eate Christ Answeare Thou causest me yet againe to stray from my purpose If thou take to beleeue for the very action of fayth it self I consent vnto thee But if thou take it for the very habite of fayth then euen like as thou doest distinguish the teethe the instrument of eating from the eating it selfe so it must needes bee that thou discerne fayth it selfe from that apprehension of Christ through fayth which is the spirituall eating Question Proceede on Answeare I haue nowe finished those thinges which belong vnto those same Sacramentall fourmes of speaking aswell those that are proper as those that are figuratiue 85. Question But when thou shalt say that the Sacramentes were added vnto the simple word to the end the more plainly to shew foorth the promises many men meruaile that these figuratiue speeches are vsed in the Sacramentes in which the speech ought rather to be most proper and most plaine least any should be deceiued Answeare Here I pray thee marke what bold rashnesse the spirite of error hath in sclaundering and what power it hath when it pleaseth God in perswading For these men affirme that the figuratiue speeches are more obscure then those that are proper but contrarywise they themselues also teach giue manie preceptes concerning this matter that Oratours doe verie well vse figures not too darken but to set out and make more playne their speeche Now they are verie well vsed when they both adorne that that wee woulde haue spoken with a certaine dignitie and grace and better infixe it in the mindes of the hearers then if any man should vse a plaine and simple speeche Now forasmuch as the Sacraments are therefore instituted that they may leade our vnderstanding too an other thing which by Gods ordinance they signifie from that which they are by nature or rather that I may vse the words of S. Augustine against Maximinus Lib. 3. cap 18. that wee marke not what they are but what they set out and shewe because they are signes of thinges shewing one thing and signifying another who seeth not that the nature and vse of the Sacramentes is much better fixed in the minde of the hearer when the signes are sayd to bee the thing it selfe that they signifie Let vs set
beyng an Element ordeined for the washyng away of filthinesse doeth of it selfe agree with the blood of Christ by the sheadding forth wherof onely all the filthinesses of sinne are washed away 93. Question What are those same three rytes or ceremonyes Answeare To wyt that we must be as it were dipped by a spirituall power and manner in the very blood of the Sonne of GOD by the force whereof that same wasshyng awaye of sinnes by little and little is brought to passe that so at the length we may go away cleansed as they that are defiled specially with those same spottes which cannot easily bee washed of they must bee so long washed with water vntill they receiue their first cleanesse 94. Question Forsomuch as that also was signified by the purifiynges of the law and that same benefite also was truely perfourmed in Christe nowe too bee borne too them who lawfully and rightly did vse the same what neede was there that they shoulde bee abolished that baptisme might bee appointed in their place Answeare First it behoued that they should be abolished that he might be beleued to be come already whō they shadowed too come afterwardes Againe forasmuche as they were additions vnto the Sacrifices for sinnes they ought too bee abolished together with thē Lastly their repetition or often repentance did shew their imperfection and therefore it must needes bee that another washing must come in place which should not be done againe too one person and which is the Sacrament of that washing which was once performed for euer 95. Question But what thinkest thou of that same ancient sprinkling of the blood Answeare I thinke that that did more grossely expresse represent the blood of Christ to come but yet lesse fitly forasmuch as blood doth not take away spottes but rather doth spotte thinges that are already spotted 96. Question What doest thou meane by the worde of putting on Answeare The Apostle so speaketh that he may shewe that that same power of the spirite is ioyned to baptisme whereby it is brought too passe that wee are as it were knit engraffed into Christ himselfe so as we growe vp into one bodie together with him which is the chiefest effect of baptisme Gal. 3. ver 27. And certainely it seemeth vnto me that this same manner of speaking sprang from hence that those that were growne in yeeres beyng to be baptised should put of theyr Garmentes that eyther they might put on others or else beyng become newe men might take them agayne To which Analogie or proportion the same Apostle hath respect Col. 3. 9. Ephe. 4. 22. 97. Question What doest thou signifie by the word of washing Answeare The double effect of this putting on one whereby this naturall corruption which Paule calleth sinne sinning is abolished in vs the other whereby the fruites thereof that is to say sinnes are forgeuen vs or rather are not imputed the punishment which we deserued for them beyng satisfied by Christ also his obedience beyng put in the place of them whereby he fulfilled the lawe for vs. 98. Question But too what ende are wee sayde too die to bee buryed and too rise againe into the death buriall and resurrection of Christ Answeare By that meanes the Apostle himself beyng the Author Rom. 6. 4. c. is declared both the proportion and effect of those same Sacramentall rites For so we are taught to place our whole fayth in Christ alone who died was buried rose agayne from death too euerlasting life for vs inasmuche as hee is our brother The dipping therefore into water setteth before our eyes that same bottōlesse gulf of Gods iudgement by which for our sinnes layde vppon him Christ is as it were swallowed vppe The remayning in the water in what sorte or howe shorte soeuer it be doth as it were set him before our eyes to be looked vppon holden in his Graue as it were by the chaynes of death But comming out of the water is as it were a liuely picture of his victorie whereby it came to passe that beyng dead hee ouercame death and beeyng buried hee ouercame corruption that we our selues also beyng engraffed into him by faith of which engraffting also Baptisme is a pleadge wee are become partakers of the same power wherby he performed all those things firste in himselfe 99. Question But yet that same old man to wit corruption was not in him neyther the fruits therof that is to say sinnes Answeare In very deed none of both these were in him because he was voyde of al vice most holy euen frō the very momēt of his conception For hee came to take away sinne Yet notwithstanding he had both those things vpō him taking mortality all infirmities brought into our nature through sinne except that sinne it self and to be short the punishment laid vpon him whereby wee are reconciled Nowe these rites doe teache that all these thinges are communicated vntoo vs in this Sacrament our corruption dying in vs beyng planted as it were intoo the death of Christe himselfe and our sinnes also dying with him that same stay answearing Christes buriall which is betweene the dipping in and the comming out liuely paynteth out vnto vs the proceeding of the power and benefite of Christes death by little little declaring it self in vs. Finally there foloweth the cōming out of the water agayne signifiyng our newe state and condition the first beyng abolished and aunswearing to the resurrection of Christ who as he rose agayne intoo euerlasting life death and mortalitie beyng ouercome and swallowed vp in the very graue so at the length hee will woorke the selfe same thinges in vs whereof we haue now receiued the earnest and pledge 100. Question Now I vnderstande why baptisme is called the washing of regeneration why we are baptised for the forgiuenesse of sinnes why the church is said to be cleansed by the washing of water and to be short why baptisme is called of Augustine the Sacrament of faith and of Tertullian the sealing of faith But yet I vnderstand not that which thou diddest adde concerning that mutual consociation and felowship which we haue in Christ Answeare This also is an excellent effecte of baptisme but yet a secondarie effect to wit depending vpon that same former For that same forme of baptizing intoo one and the selfe same Christ doth both separate Christians from al other men and also ioyne them together as it were one bodie vnder one and the selfe same heade amongest themselues as the Apostle speaketh 1. Cor. 12. 13. 101. Question I woulde also knowe somewhat of those correspondent figures of baptisme And first what that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth Answeare A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called figures correspōdent to figures the name of figures beeyng largely taken wherby is declared that some Sacrament is not otherwise properly so called that is an holy action commaunded to the whole Churche as a certayne ordinary thing which is the
action in the congregation eyther of some whole church or of some particular finally not to bee celebrated of any one priuatly but in common whereof we shall speake afterwardes when we shall dispute agaynst the abuses of the holie Supper 171. Question What callest thou the elementes Answeare That same bread that wine 172. Question Why doest thou adde that same bread and that wine Answeare That I may distinguish holy things from common things For so also Paule speaketh 1. Cor. 11. 16. 17. Question But in what thing consisteth this difference Answeare Not in the substance but in the qualitie and vse For common bread common wine are sette before vs that they may nourishe this life but that same bread and that same wine are therefore giuen vs that they might be both signes seales of the communicating of that body geuen for vs and of the blood shed for vs and that into euerlasting life 173. Question And what are those same rites belonging vnto the Sacrament Answeare Touching that that belongeth vnto the minister to blesse too breake too powre out to geue concerning that that belongeth to the guestes too take too eate to drinke 174. Question And what is signified aswel by these elementes as by those ceremonies sacramētally Answeare Surely that bread is the sacramētall signe of that body geuen for vs and that wine of that blood shedde for vs finally both two of whole Christ as of our euer lasting meate The blessyng was appoynted not so muche to signifie some mysterie as partly to confirme those which came to the Lordes Table partly to perfect that same Sacrament and partly to celebrate some solempne action of thankes giuing Of which matter it shall be meete to entreate apart Now the breaking of the bread is a signe of the passion of Christ 175. Question Whence doest thou geather this For there are which referre this specially to the vse of vnleauened or sweet breades which it is manifest was not very thick and for the cutting wherof there needed no knyfe Moreouer they say also that to breake bread by the Hebrew phrase signifieth as much as to distribute plentifully to giue bread Answeare Both the things that these men say is very true but this same last is by no means agreeable to those things which the Lord did commaunded to be done For it is written he brake he gaue wereby there can not be vnderstood by the name of breaking the distributiō of bread Now I graunt that some other and I adde further that housholders were wont yea besides the vse of vnleauened bread to breake bread to the vse of their housholde But the Apostle manifestly sheweth that this ryte albeit it was common yet it became sacramentall and that by reason of those same mentioned punishments which the lord suffered for our cause for so much as hee wrote in steed of these wordes that is giuen that is broken 176. Question Yea but one bone was not broken in him Answeare I graunt it but yet verely hee was torne and rent both with the tormentes of minde and body and there is nothing more vsuall in the woorde of God then this Metaphor whereby it is also sayd that the heart is brused broken Nowe this giuing or outwarde offring of the signes is to be taken as if Christe himselfe should giue him selfe vnto vs with his owne hande to be vsed and enioyed and shoulde insinuate himselfe wholy vnto vs which thing also in verie deede he perfourmeth inwardly by the power of his holy spirite vnles that our vnbeliefe hinder it Now the outward receiuing wherby we lay holde vpon the elements as with the hand it answereth the inward receiuing by fayth that betwixt vs and Christ there may be perfected and concluded as it were a certaine bargayne Christ demaunding Wilt thou receiue me inwardly by fayth euen as I doe outwardly deliuer thee these same seales of my promise by my minister into thy handes And fayth answering I wil Lord and by fayth I receiue thee euen as this hand receiueth these seales giuen vnto it Nowe the eating of that breade and the drinking of that wine declareth the applying of Christe layde holde vpon by fayth whereby it is brought to passe that being truely made partakers of him we more and more drawe out of him whatsoeuer belongeth to our saluation 177. Question But what is the proportion and the analogie of these signes with the thinges signified Answeare This analogie or proportion is manifest in it selfe For seeing that breadeand wine is most fit aboue other meats for the nourishing of our bodies they do most fitly set forth him vnto vs in whō onely euerlasting life resteth But the breaking of breade and the pouring foorth of wine doeth as it were set before our eyes those infinit torments that the Lord suffered for our sakes that wee might in a maner looke vpon him with our very eyes hanging bloodie vpon the Crosse and instilling into vs out of his pierced side euerlasting life Hitherto belongeth that same saying De consec dist 2. When the offering is taken whiles the blood is poured out of the cuppe into the mouthes of the faythful what other thing is set foorth thē the offering vp of the Lords body vpon the crosse and the pouring foorth of his blood from his side Finally the eating and drinking doeth so expresly and in a manner so liuely declare as it were our transformation into Christe him selfe and his insinuation againe into vs whereby he him selfe liueth in vs and we againe in him that nothing can be more euident For what can be more nearely ioyned vnto vs then that which we eate and drynke as that which is transformed chaunged into our selues 178. Question But yet thou hast saide nothing of our mutuall consociation into one body Answeare That also appeareth by the whole ceremony For seeyng that we take one and the selfe same meat from one and the self same table wee professe that wee are of one and the selfe same Housholde and wee promyse eche too others our mutuall helpes by this solempne ceremony Hitherto also belongeth that same analogie and proportion of bread wyne made of many graines into one body which liuely setteth as it were before our eyes our mutuall knitting and growing vp together as mēbers vnder one heade Wherefore also Augustine calleth this mysterie the bonde of loue which is expounded plainely by the Apostle 1. Cor. 10. 17. 179. Question But why are there two Elementes giuen in the Supper and but one in Baptisme Answeare Because Christ in Baptisme is set forth vnto vs as a Lauer water also onely suffiseth to washe away filthines But in the Lords supper forasmuch as Christ is set forth vnto vs as that heauenly nourishment and this life needeth not onely eating but also drinking not without cause not onely bread but also wine is giuē in the supper of the Lorde that we might knowe that wee ought to seeke our
signe and the thing signified or as Irenaeus speaketh of an earthly and heauenly thing But nowe neyther can that that is signified be spoken of the signe nor the signe of the thing signified but by the figure of Metonymie and therefore the propositions of the first kinde are declared by the verbe signifieth vnderstand of the sacramental signification to which also the giuing or ministration is alwayes adioyned but the latter by the Verbe Passiue as this breade is my bodye that is This breade sacramentally signifieth my bodie my bodie is this breade that is my bodie sacramentally is signified by this bread Now that this is the essentiall fourme of all sacramēts it appeareth by the verie name of sacramentes as witnesseth Augustine in these woordes in his 5. Epistle It were ouerlong saith hee to dispute of the varietie of signes which when they belong to holy thinges are called sacraments It appeareth also by this that that is common to all sacraments As in the tree of life in that it is a sacrament there is considered the outward thing and the signe the visible plant the spiritual heauenly thing Iesus Christ life In the tree of the knowledge both of good and euell a naturall plant also and the experience of good and euill in Circumcision the cutting off the foreskinne and the taking away of sinne the imputation of righteousnes and regeneration in the passeouer the Lambe and Christ in the rock of the desert the rocke and Christ pouring out bloode in the Baptisme of the cloude the cloudes and the sea and the blood of Christ in Manna breade giuen by miracle and the flesh of Christ In the Sabboth the seauenth day with ceasing from woorke and the mortification of the flesh and euerlasting life In the Sacrifices the offering slayne and the oblation of Christ made by himselfe in the Sanctuarie the entrance intoo into the Temple and heauen in the Tabernacle the woorke made with hand and the bodie of Christ in the Cherub in the Images ouer the Arke and the Angelles in the propitiatory or mercie seate the gilded couering and Iesus Christ So in the appearing of the doue the doue and the holy Ghost in baptisme water with washing and the blood of Christ washing vs in the fierie tongues the naturall fire and the holy Ghost Finally euen so in the Supper of the Lorde breade and wine the signes and the body and bloode our Lorde the thinges Sacramentally signified Question But manie of these are rather types then Sacramentes Answeare Admitte it be so yet this notwithstanding is the fourme of all symbolicall speeches concerning God Therefore in the verie writings of the Apostles they are called Signes Seales Types Figures parables shapes resemblances And of the Fathers also besides that they are called figures they are called mysteries types significations similitudes darke speeches and mysticall Symbolles and by suche like names Question What doest thou therefore conclude of all these Answeare That neyther the thing signified can be sayde of the signe nor the signe of the thing signified otherwyse then by translation and that that is so vsuall in the scriptures as that they neuer in a maner speake otherwise 232. Question But the Supper of the Lorde hath a certaine proper and speciall fourme which maketh that the same is not too bee thought of that whiche is to bee thought of the other Sacraments Answeare Albeit that this specially belong vnto those confutations which I woulde differ to their proper place notwithstanding that the force of the former argument may appeare more clearely go too let vs speake somewhat also nowe cōcerning this matter Indeede I graūt that the Supper of the Lorde hath his peculiar fourme whereby it differeth from the rest aswell olde as newe Sacramentes But to what ende is this For these fourmes which are called discerning fourmes because they doe discerne the specials of the same generall they doe not take away the constituting in which of necessitie all the specialls must be constituted that they may bee referred to the common general So for example sake a liuing creature is the common essential fourme and substance of all fourmes perteyning to that gender Now reason is the fourme whereby man is sundred from all other kindes of liuing creatures Nowe wilt thou say that this same speciall fourme doth bring to passe that that same generall to wit liuing creature should not be layde altogether by the same reason of man and of other liuing creatures And I pray thee how if that which is called differentia or proprium for nowe I doe not distinguish betwixt these should altogether take away the same attribution of gender should the distinction consist of gender and difference Therfore that same speciall difference of the lords Supper whatsoeuer it be can not bring to passe that that same common reason which maketh a Sacrament altogether by the same meane should lesse be spoken of the Lords Supper then of other Sacramentes Nowe that same common reason as we haue shewed is that the outwarde signe should signifie another thing sacramentally Nowe nothing is a signe of it selfe forasmuch as a signe is in the kynde of those thinges which are conferred with another therfore that same remaineth common without exception to all Sacraments that the thing signified is not the signe because these two must bee in very deede and therefore the thing signified can not be sayde of the signe but transitiuely But furthermore here I will demaund of thee what manner of difference thou makest this to be Question One in the Subiect an other in the attribute the third in the very meanes of the attribution Answeare And what in the Subiect Question Because the Elements of the Supper of the Lorde are diuers from the Element of Baptisme Answere Be it so But what in the Attribute Question Because the bodie and blood of our Lord are the signified thinges of the Supper of the Lord. Answeare Thou art deceyued For in Baptisme also the blood of the Lorde is the thing signified But what in the attribution Question Because onely the Elements of the Lordes Supper are sayde in the words of the institution to be the very body and the very blood of our Lord. Answeare And what wylt thou conclude thereof Question Forsooth that in Baptisme the very blood of Christ is not present and giuē but onely the fruit of the blood shead but that in the Supper the body it self and the blood it selfe is present and offered to the mouth it selfe Answeare Whether these thinges are truely sayde or no we will see in theyr place But I pray thee doest thou not marke that thou playest the Sophister Question Why so Answeare Because thou chaungest the questions For wee did not demaund whether the matter of the Lordes Supper and of other Sacramentes were one and the same but whether in another kynde of attribution that same matter of the Lordes Supper whether it bee onely the fruite or it be Christ himselfe