Vpon what condition the children of Papistes are to bee baptized also of Iewes and Turkes 135 The children of all sortes of Heretikes not to be baptized 136 The office of baptizing is commanded too the Ministers of the worde 137 Why Paule denieth himselfe to be sent to baptize 138 The Ecclesiasticall callinges of the Papistes are vnlawfull by theyr owne Canons 139 The papistes doe vainely boast of the laying on of hands 140 Baptisme administred of meere priuate men is to bee accompted no Baptisme 141 The beginning of our saluation is not deryued from Baptisme 142 Priuate men doe muche differ from those which not beyng lawfully called doe yet exercise the ministery 143 The Baptisme of the Papistes although defiled yet it is a baptisme 144 A faulte in the essentiall forme of Baptisme doeth make Baptisme of none effect but a faulte in the doctrine doeth not so 145 They are not without sinne and blame which offer their children to be baptized of sacrificing popish priestes 146 The children of the Saintes beyng dead before they can obtain baptisme are not therefore depriued of the kingdome of God 147 149 The putting off of baptisme to be reproued 148 Why circumcision was appoynted the eight day at the furthest 150 151 What is too bee determined concerning the time and place of administring baptisme 152 Concerning the rytes of baptisme and chiefly of the sprinkling and threefolde dipping 153 c. Howe the forme of baptisme is to be obserued 157 The force of baptisme is extended to the whole life of a man 158 161 Why baptisme is not iterated and often vsed and yet the supper of the Lorde is 159 Euery one that sinneth doeth not shut himselfe frō the kingdō of God 160 Howe farre foorth those which be excommunicate and shutte out of the kingdome of God Of the Supper of the Lorde and first of the sundry names of it 862 The names of the Supper of the Lorde vsed in the holy Scriptures 163 The names of the Supper of the Lorde vsed of the Fathers 164 165 Why the Supper of the Lorde is called a thanksgeuing and how farre foorth it is like vntoo a Sacrifice 166 Howe greatly Sathan hath abused it by the name of the Sacrament of the Aultar 167 Of the name of the Masse Of the Supper of the Lord it selfe 168 c. A definitiō of the Supper of the Lorde and so a certayne short declaration of the parts thereof 172 Howe that breade and that wine differ from common breade and wine 173 874 What the Sacramentall rytes are in generall and of what thinges they are signes 175 176 182 The breaking of bread is a Sacramentall ryte in the supper of the Lord which ought to be kept 177 178 The proportion and agreement of the signes with the thinges signified 179 Why there is a double Element vsed in the Supper of the Lorde 180 The vse of the cuppe is necessary in the Supper of the Lorde 181 Expedient that the Elements of the supper of the Lorde be receiued rather by the Hande than by the mouth 183 Horrible abuses put in place of the true rytes 184. What the blessing of the Supper of the Lorde is 185 Some certayne partes of the blessing are free in the Church 186 187. A certaine forme of that Sacramētal blessing is prescribed by Christ 188 The variety of certaine voyces in this forme doth not cause it to be diuerse 189 In what sense the words of the institution may be called woorking wordes to such as haue vertue in them 190 The institution of the supper of the Lord is to be recited expoūded plainly in a knowne tongue 191 The proouing of a mannes selfe in what thinges it consisteth 192 True and Perfect doe differ 193 A fault in the blessing howe farre foorth it hurteth the supper of the Lorde 194 The ouerpassing of the breaking of breade doeth not make voyde the action of the supper of the Lorde 195 196 The geuing of the signes the taking eating and drinking ouerpassed there is no supper of the Lorde 197 A fault in the person or in the doctrine or in the intention of the minister doeth not hinder to make the action lesse lawfull 198 The vnworthinesse of the commer doeth withdraw nothing from the trueth of the Sacrament 199 This conclusion is of no force The whole Sacrament is offered too euery one therefore whosoeuer receiueth the signes receiueth also Christ 200 201 Euery one heareth not the worde and vnderstandeth the mysteries neither euery one that vnderstandeth them applieth them to himselfe 202 Christ being receiued doth alwaies saue but being refused iudgeth Of the expounding of the wordes This is my bodie and this is my blood 203 That the institution of the Sacrament consisteth not onely in these wordes 204 The distribution of these propositions into their partes 205 Which is the subiect in the former proposition or sentence 206 Which is the Predicate or matter following 207 Of what sort the Attribute is 208 c. There is no Trope neither in the Subiect or in the Predicate but in the kynde of Attribution 211 Breade sacramentally signifieth the bodie and bread is the Sacrament of the bodie declare one thing 212 What the force of this sacramental Metonymie or putting of one name for another is 213 A Metonymical propositiō is more plaine and euident then a simple proposition 214 c. That these propositions are figuratiue is proued by arguments taken from the woordes themselues of the propositions and of the reason of the proposition 222 c. Other argumentes taken from the things going before and comming after also from the circumstāces and conference of other places of the scripture 231 An argument taken from the cōmon and substantiall forme of all Sacramentes 232. c. What the specifiall fourme of the Supper of the Lorde is and what the force thereof is 235 An argument from the ascention and remayning of the bodye of Christ in heauen 236. 237 An argument from the locall limitation and essentiall propertie of the glorified bodye of Christ 238 An argument from a necessary consequent Sundry questions of the Supper of the Lorde 239 At what tyme the Supper is to bee celebrated 240 In what place 241 Of the night meetings of the Christians 242 Of the celebration of the Supper of the Lord in priuate houses besides the time of the Ecclesiastical meeting 243 Common bread rather to bee vsed then sweete bread 244 245 Of that shewe carying about and worshipping vsed in the Eucharist 249 Whether all commers are to be admitted to the Supper 247 There may be a church where there is not the vse of excommunicating from the supper of the Lord. 247 The Supper of the Lorde is not to be abstained from of those which are pure because of some that bee impure 249 Euerie one is willed to come worthily to the supper 250 A preparation to a refutation here after
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
force too woorke some secrete thing effectually For that which I had sayde before now I say againe that there is no other vse of those woordes then to declare his minde that speaketh But if thou call them woorking woorks whereby is declared both what is doone of the Pastor and what ought to be doone of the flocke and also what God him selfe dooth then I will say that they are all woorking woordes For those woordes He tooke he brake and gaue to his disciples shew what Pastors ought to do Againe those woordes take yee eate yee drinke yee shewe what the flocke ought to-doe For it foloweth Do you this Finally those woordes This is my bodie which is giuen for you and this is my bloode of the newe testament which is shed for you signifie what himselfe woorketh and perfourmethin the minds of the hearers in this action by his own power alone For neither are these things rehearsed in that action of the minister of the woorde historically but that al may vnderstand that then these thinges are done which our Lord commaunded to be done 190. Question Wilt thou therefore that the institution of our Lorde bee playnely rehearsed Answeare Yea not onely playnely but in that tongue also which may bee vnderstoode of the Hearers aswell adding the exposition thereof as also exhortation that the minister bee no lette but that euery man may perceiue that which is done there himselfe For why are all those thinges sayde vnlesse it bee that they may bee vnderstoode of all the commers vnto it And why must they bee vnderstood vnlesse beeing vnderstoode they may be beleeued For this cause the Apostle requireth that euery one examine himselfe 191. Question But in what thinges consisteth this same proouing of a mans selfe Answeare First in the knowledge of Christiā doctrine especially of this mystery then the full persuasion of faith thirdly to be short in true repentance 192. Question But who hath these thinges Answeare Whosoeuer is truely a Christian forasmuche as these are the effectes of the spirite of adoption But it is one thing to haue these thinges truely another too haue them in euery thing perfect Yea if these things were perfect in vs we should neyther neede the worde nor the Sacramentes seeyng that wee vse them too the ende that they beeyng begonne in vs might bee daylie encreased 193. Question I haue hearde what thou hast saide ought to be done aswel of the Minister himselfe as of those which come to the Lordes table I aske thee therefore seeyng that the formall cause it selfe of the Sacramentes dependeth of the vse of the institution of our Lorde if any fault bee in them whether for that cause the making of the Sacrament be hindered Let vs see this therfore by parts The Benediction is principally put in the faythfull rehearsall of the institution of the Lord as I may say in a certain applying of the same vnto the signes moreouer in the exposition thereof adding exhortations and all other things wherby euery one may bee stirred vp to the vnderstanding and lawfull vse of these mysteries Therefore the ouerpassing or rather peruerting of this institution doeth so corrupt the act that it neither can nor ought to be deemed the Lordes Supper But other thinges not doone so rightly no not if there be a false exposition vsed doe not yet corrupt the action as which wholly dependeth vpon the wil and institution of the Lord. 194. Question But what thinkest thou nowe of the breaking of the breade Answeare I thinke that the ouerpassing of that doth not corrupt the act it selfe because it pertayneth not too the verie making of the Sacrament but onely belongeth too the true and altogether lawfull vse thereof as a spotte in a fayre face doth indeede hurt the beauty but yet notwithstanding it doeth not vtterly abolish the forme it selfe 195. Question And what thinkest thou of the geuing of the Sacrament Answeare Surely that the ouerpassing of the Sacrament it selfe doeth make that that which was a Sacrament doeth cease too haue the reason of a Sacrament forasmuche as the Sacraments were instituted to be vsed like as waxe sealed with a common seale doeth differ verie muche from priuate Waxe and not sealed but vnlesse it bee applied vnto an instrument it is accompted as priuate Waxe 196. Question What thinkest thou of taking eating and drinking Answeare Euen the very same 197. Question But what if there bee any faulte in the person of him that maketh the Sacrament Answeare Surely this that if hee bee a meere Priuate person the whole action is in vayne as wee haue sayde in Baptisme but if hee sitte in the chayre of the Ministerie albeeit hee bee vnlawfully called if hee keepe the institution of the Lorde wee must thinke otherwise as before we haue aunsweared concerning Baptisme For the reason is one and the like of both in this behalfe Question What if hee teache falsely or ouerflowe with vices or thinketh or beleeueth nothing lesse then that hee doeth is it therefore no Sacrament Answeare No not so Whatsoeuer the Sophisters babble of the intention as they speake of him that cōsecrateth For the making and perfecting of the Sacrament dependeth wholly vpon the institution of God by whatsoeuer Minister he doeth it 198. Question Doest thou thinke the like of their faulte or of any vnwoorthinesse of those which do come vnto the Lords Table Answeare Yea altogether like And by these it is easie to vnderstande what corruptions haue bene brought into the Churche of God substituting in the place of the true blessing a magicall mumbling in the place of geuing and receiuing an oblation for the quicke and the dead breaking of bread being altogether taken away and geuing of thankes changed into that same horrible carriyng about and woorshipping of a most prophane peece of bread whereof we will speake in their proper place 199. Question Therefore vnworthy Ministers doe also minister the whole sacrament Answeare I graunt it Question Therefore they also that come vnwoorthily doe receyue the whole Sacrament seeyng they receiue that that is ministred Answeare I haue oftentimes greatly meruayled at the efficacie of the spirite of error in this playne Sophisticall conclusion But one errour hath brought foorth an other For this beeing graunted that both two that is to say aswel the Elementes as the thing signified that is that Christ is geuen with his giftes to the bodie and too all they haue concluded that he that receiueth the Elements receiueth also the thing But this ground of theyrs is most false For neyther the matter of the Sacrament that is to say Christ himselfe is offered to the handes and to the mouth but to the minde and fayth to wit too bee layde holde vppon spiritually as the bodily signes doe witnesse to the outward senses Question What then doest thou determine concerning this matter Answeare Forsooth that the Elementes are receiued of al but the thing signified onelie of the faithfull albeit that both
Christ 221. Question Wilt thou also rehearse the eight Answeare If that same bread be properly the bodie of Christe then it shoulde sease to bee bread forasmuch as these twoo thinges are wholly in kinde vnlike But if it cease to be bread now the sacrament shall not consist of these two thinges one earthly and the other heauenly vnlesse thou call the earthly shadowes that is to say accidences without a subiect But these being ouerthrowne the proportion of substances shal be also ouerthrowne therefore the whole reason of a sacramēt shal be ouerthrowne It must needes bee therefore that that breade be called the body of Christ figuratiuely But now I come to the other ranke of argumentes to witte drawen from those wordes which goe before and followe those former This is my bodie and from the circumstaunces and conferences of other places of the Scrypture 222. Question Tell the first Answeare I say out of the former woordes too wit he tooke and brake that this is playne that that which he tooke coulde not properly of Christe hee called his owne bodie as of whom it coulde not bee sayde that hee tooke helde and brake himselfe to himselfe but as one that gaue and brake the breade of hys body receiued in too his handes to his Disciples manifestly beholding him Therfore August that he might mollisie that same sacramental Metonymia he sayde that Christ did after a certaine sort beare himselfe in his owne handes namely least it shoulde seeme to bee a vayn Sacrament the name of the thing signified is geuen vntoo the signe The same also is to be thought of the cup as wee shall shew in his proper place into which vndoubtedly Christ had neuer yet powred foorth that same blood of his conteyned in his body 223. Question Tell the other Answeare If the body should properly be spokē of the bread and the blood of the wine then the words folowing should properly also be spoken of the bread which is geuen for you which is shedde for you both which is most false 224. Question Rehearse the thirde Answeare By that that is added Do this in the remembrance of me it is playne that the body is not properly so called of the bread nor the blood of the wine because they were there present together in the same place whereas bread wine were Nowe remembrance is not of thinges present but of thinges absent Therfore Bernard in his 33. sermō vppon the Canticles disputing of the selfe same thing opposeth Faith and the shewe that is that that is seene with the eyes and also remembrance and presence 225. Question Shew the fourth argument Answeare The same appeareth playnely by those woordes that are added 1. Cor. 11. 16. As often as yee shall doe this yee shall shewe foorth the Lordes death till hee come Verily hee that shall come is not yet come or if hee bee nowe properly come these mysteries are no longer to be celebrated Now all these thinges followe not onely if the bread be properly the bodie but also if within or vnder the Bread and Wyne hee bee present in the selfe same place where there is bread and wine 226. Question Declare the fift Answeare So I gather it from the Circumstaunce of the time At what time the Lorde sayde of that wine This is my blood which is shed for many for the remission of sinnes as yet it was not shedde foorth out of the vessell of the bodie of Christ neyther euer after is it read to be gathered in any vessel Therfore in that cuppe then there was not properly that blood of Christ shedde for vs betweene the handes of the tormentours neither nowe also is it Muche lesse therfore was that wine thē or now is that same blood properly shed for vs. But that same proposition is figuratiue which testifieth vnto vs that wee truely and spiritually through faith are partakers of Christ himselfe and of his passion and of all other his giftes 227. Question Declare the sixth Answeare I gather also by that that Chrysostome hath written that Christ hymselfe was a Partaker of those signes Hom. in Matth. 83. But if his body shoulde be spoken properly of that bread which Christ did eate and his blood of that Wine which Christ dranke then shoulde Christ properly eate and drinke himselfe 228. Question Shew the seuenth Answeare I geather out of other places of the scripture that this is not a proper proposition For as often thinges vnlike are attributed to the same subiect it must needes be that some of these be taken properly and some figuratiuely which I set foorth by examples thus The Gospell is called the power of God to saluation Rom. 1. 16. And in the beginning of the same chapter it is called the doctrine reuealed from aboue concerning the Sonne of God which two forasmuche as they are diuerse it must needes bee vnderstoode that one bee spoken properly and the other figuratiuely It is geathered not darkely out of Iohn the 17. 3. that Fayth is the knowledge of the true God of Iesus Christ whereby we are saued The same is defined also to be the groūd of those things which are not Therefore one of these Heb. 11. 1. must needs be spoken poperly the other figuratiuely Iohn is not Elias Iohn 1. 21. And he is that Elias that shal come Mat. 11. 14. Therfore in one of those we must needs grant that there is a figure It is playne that Herode was properly a man The same also is called a Foxe one of these therefore must be vnderstoode to be spoken figuratiuely Of which infinit examples might be alleaged yet notwithstāding these are not alleaged by me as though they were to be expounded by the same figure but to shew that that I haue sayd is true to wit as often as vnlike thinges are spoken of the same Subiect the one of them must bee a proper attribution the other figuratiue But the cup that is to say the wyne conteyned in the cup is sometime saide to be blood sometime saide to bee the Testament in blood and yet notwithstanding it is plaine that the selfe same is properly the licoure of the Wine as it is called of Christe It is not therefore properly mans blood and much lesse also it is properly the last Testament of ones wyll that shall dye but it is called blood because it is the Sacrament of his blood whereby that same couenaunt or Testament of the remission of sinnes and of euerlasting life is stricken with vs the same also is the Testament in blood because it is the pleadge of his Testament which is sealed and ratified by the blood of the Lord As the Lorde also in Moses in the same place when had called Circumcision the couenant himselfe doeth afterwardes interprete it too bee the signe of the couenant 229. Question Shew the eight Answeare The conference of that place the 1. Cor. 10. 16. with the wordes of Christ in which he calleth
that same bread his bodie that same cup his blood where that same bread is called the communion of his body that same cup the communion of his blood doeth altogether shewe that bothe these sayinges are figuratiue or at least wise one of them too witte eyther that of Paule or that of Christ Question To wit that of Paule is to bee expounded out of the proper saying of Christ Answeare Therefore at the length thou arte brought too confesse that whosoeuer doeth mainteine and defende figures in the controuersie of the Sacraments doe not ouerthrowe the Testament of the Sonne of GOD. But to the matter It is easie too shewe out of our seuenth Argument and out of that that went next before that both these were figuratiue whether thou doe interprete that out of this or this out of that as for example both these Propositions This cup for this Wine is my blood and this wine is the communion of my bloode nowe the like is too bee thought of breade it is diuers from this this wine is the licour of the vine which notwithstanding thou must needes say is most proper and therefore so stoutly to bee maintened because as we haue saide ouerthrowing or taking away the substaunce of the signe the foundation of the analogy or proportion shoulde also bee taken away and ouerthrowen Question I would answeare that both Christ and Paule passed this ouer as a thing sufficiently knowen For to what purpose shoulde he haue taught his Disciples that that bread which he held in his handes was breade and that wine But vndoubtedly it behooued him to teach them that which otherwise they woulde neuer haue beleeued too witte that those thinges also which hee helde in his handes and gaue them in vnder or with Bread and Wyne was his body and his blood Answeare Therefore thou must needes determine that the figure Synecdoche is in these woordes This breade and this cuppe and therefore whilest thou studiest to auoyde figures thou fallest into a figure But we will way this Synecdoche in his place to wit when we shal come too the confutation But thou in the meane time shalt not so escape For with what manner and with how great coniunction soeuer thou shalte couple those two vnlike thinges in themselues indeede togeather suche as are the bread and the body wine and the blood yet notwithstanding thou shalte neuer bring to passe that the one may properly be sayd to be the other No neyther in the coniunction can one be sayde to be the other but eyther of them must bee made a certayne thirde thing Therefore this at the least must bee a proper proposition in or vnder or with this bread and wine is my body blood It remayneth therefore that thou confesse that both this saying of Christe and that of Paule whether thou interprete this out of that or that out of this be figuratiue 230. Question Howe therefore doest thou thinke this place of Paule shoulde bee expounded Answeare First of all they are to be confuted who take the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth common for distribution which the matter it selfe cryeth out too be most absurd forasmuch as bread and wine are substances but distribution is an action and Paule himselfe expounding that vseth a woorde that signifieth to participat and the scope it selfe of the Apostle requireth that it declare a communion and not a distribution Moreouer it is woonder that they who allowe no trope in the matter of the Sacramēt that they can in this place interpret the cōmunicating of the body for the bodie communicated or distributed that is cā confound the action with the effect For neither in good sooth doe they this well because they referre this distribution to the word of breaking as though Paule had written the bread which we distribute is the body cōmunicated For the word of breking ought to be taken properly in this action as wee haue shewed before and it appeareth by the word he gaue which is added to the woorde hee brake in the narration of the Euangelist Question What therefore thinkest thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called Answeare Commmunion and felowship which is the true signification of his word it differeth somwhat frō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysost noteth although Paule vseth the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently one for the other Such as the Communion is therefore that is to say the naturall societie of all men in the common nature of flesh blood as between themselues with Christ himselfe such is the communion by the goodnesse of God betwixt al the faithful Christ into whom they are engraffed and incorporated Question But by what maner of speach may that breade bee said to be that same felowship and communion Answeare With the Logitians it is called a causall affirmation whereby the proper effect is attributed to the proper cause whether it bee materiall or efficient which manner or fashion is to be referred to the fourth maner of affirming by it selfe as they speake in the schooles Now a figuratiue speach is when the effect is put for the cause or else forsooth for the very efficient cause as for example when Christ is called the resurrection the life for the rayser and giuer of life or the cause of resurrection life or for the materiall cause as when Paule sayeth You are my glory or reioycing the is to say the matter of my glory or reioycing or for the instrumental which also is it self efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say being as it were an vnder seruer as when the Gospel is said to be the power of God to saluation that is to say the instrument that God vseth effectually too saue vs. So also in this place that same Breade and that same wine are sayde to be that communion that is to say the instrumentes whereby that same consociation and felowship of ours is wrought and ratified in vs. Now this same instrument is sacramentall or rather symbolicall and not the verye efficient cause which is the holy Ghost Therefore as that same figuratiue proposition of Christe This bread is my body is expoūded by this This bread is sacramental my bodie so also this saying of Paul This bread is the communication of my bodie is to be expounded by this proper This bread is the Sacramental instrument of our consociation and felowship with the bodie of Christ For there the figure is onely in the Copulatiue that knitteth the matter together to wit a Sacramental Metonymie or translation but heere also in the attribute is a figure which they call Metalepsis too witte putting the effecte for the cause 231. Question But canst thou besides bring forth any other argumentes Answeare Yea that can I. And first of all that same from the essentiall and constituting fourme of all the Sacramentes which is in summ that they may consist of the
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
respect or phrase of speeche habite of wordes added so farre foorth as they settle them as it were in the vnderstanding of the hearers 50. Question I pray thee declare this vnto mee more plainly Answeare Knowe thou that the copulation of the Sacramentes and of the thinges signified by the Sacramentes are altogether like For as Augustine sayde very wittely The Sacramentes are as it were some visible woorde as that which the wordes sounde too the eares the same they shew to the eyes Therefore they question most fondly heere of the reall presence seeyng that reall presence or rather of the matter and substance it selfe in a certaine place the Sacramentall presence are not indeede continually repugnaunt and contrary but yet notwithstanding they so farre foorth differ betwirte themselues that that also which in very deede yet is not yet is sacramentally present whereto Paule hauing regarde he sayeth that the Fathers did eate the same meate 1. Cor. 10. 3. 4. and drinke the same drinke too witte Christ And it is so farre off that this Sacramentall knitting shoulde bee in vayne that contrariwise as we shall say in his place it is more effectual thē any naturall copulation 51. Question But who maketh this mutuall or respectiue copulation Answeare The will of God declared in the word of institution Question Wilt thou therefore that wee entreate of consecration Answeare I woulde rather for certayne special causes referre all this to the treatise of the Lordes Supper 52. Question Doe they not therefore make frustrate the signes whosoeuer teache that the thing signified is absent frō his substance Answeare Surely they do not make them void vnlesse we say that they are vain words whereby we doe no lesse ingraue in the mindes of the hearers thinges absent then things present Question Who then make them voyd Answeare They that teach that the Sacramēts are only bare memorials of things pastor badges of Christian mutuall felow shippe or that the thinges which are signified by them are not truely offred to be layde holde vpon with the instrument of Fayth as it were by the hande 53. Question Now I would thou shouldest declare vnto me what manner of partaking that is both of the signe of the thing signified Answeare I suppose thou canst not doubt of the first parte of this question For seeing the signes are bodily thinges they are also naturally receiued by the instruments of the body of all that come thereto 54. Question Let vs therefore speake of that other parte of this question that is of the partaking of the thing signified Answeare We haue shewed that Christe himselfe with his giftes is the thing signified of which giftes some of them are made ours by imputation but the others are wrought in vs and cleane too vs. I say therefore that these seeing they are meere qualities as they are offered to the mindes onely so they are layde holde of by the onely instrument of the minde yet indued with fayth which is the onely hande of the mind to embrace the promises of GOD. This whole partaking therfore is euery maner of way spirituall For that whereof we are partakers is of a spirituall nature and is wrought by a spirituall instrument yea and the whole action of this instrument is spirituall 55. Question But thou canst not say the same of Christ as who is not being a qualitie according to either nature or any such like thing Answeare Yea but first of all concerning the very person of the woorde I suppose that it were a verie wicked thing too thinke that we could be partakers of it otherwise then by vertue and operation For otherwise wee also shoulde become Gods by nature and so that place 2. Pet. 1. ver 4. is to be expoūded and all suche other like places as all Interpreters of anie name or credite agree Question I agree to it and I detest that dotage of the Manichees renewed by Seruetus thinking God to be so present in all thinges that hee is also a parte of them But what sayest thou of the humane nature of Christ Answeare Neyther doest thou as I suppose thinke the substaunce thereof in very deede too bee ioyned with our Soule For what is more foolishe then this souldering and sealing together of mindes But thou wilte not saye that the substaunce of the Soule can be layde holde vppon by any Organe or Instrument of the bodie 56. Question But what shal we thinke the same of the very bodie of Christ Answeare I graunt that bodily thinges may bee participated by bodily senses but I vtterly reiecte that reall touching and cleauing together of the bodie of Christe with our bodies as a Monster then which nothing can bee faigned more false and lesse fitte for the ende of the Sacramentes pretende they what they wil for the maintenance of this dotage Question Therfore say why thou callest that false Answeare Because nowe it can by no meanes bee made too agree with the trueth of the limited fleshe of Christe and it is altogether contrary to the whole historie of the Gospell as I shall shewe in his place Question And why serueth it not for the end of the Sacramentes Answeare Because the whole Sacramentall Action is wholly referred too euerlasting life and therefore it must needs bee that this partaking must bee wrought by the mynde and by Fayth and not by the Instrument of the bodie Wherefore also as the outward signes are sette foorth too the outwarde senses so the thing signified is set foorth to our vnderstanding and faith 57. Question But if thou take away the partaking of the substaunce it selfe then in steade of the bodie and soule of Christe or in steede of Christ himselfe thou onely placest the vertue of him Answeare Yea but I doo not take away that same partaking of Christ him selfe For euen like as the bodie is nourished with meate in this life and that must first be taken in verie deede so also I determine which also I haue sayde before that wee muste partake of Christ him selfe so as we must bee made one with him in very deed that that same liuely iuyce may be deriued out of him into vs. For he neyther saide This is my merite or this is the fruite of my passion but this is my bodye Neyther said Paule that we were only baptised into the death of Christ but that we also did put on Christ or that the bread which Rom. 6. 34. 2. Cor. 10. 16. we breake was the partaking of his benifites but the partaking of his body Therefore that I may returne to the matter I doo not take away the body it selfe that I may place the vertue therof insteed of the thing signified now that which is signified by the sacramēts that very self same thing is giuen to the ende we should be partakers thereof in very deede neither doo I denie that we are partakers of Christ indeede But I affirme this partaking or laying hold of or
am altogether persuaded so for the self same Christ yea the same whole Christ both in his audible worde and also in his visible wordes that is to say in the Sacraments is set foorth to the selfe same ende 68. Question I had almost quite forgotten that which I woulde gladly haue asked of thee to wyt howe it is that Sainct Augustine writeth as thou hast cyted that the Sacramentes can worke no suche astonishment as miraculous thinges doe if that same mystery of the vniting of Christ and his Church together be so wonderfull Answeare I haue answered vnto that alreadie that it is one thing to aske of the Sacramentes themselues another thing of those thinges which God doth worke by the vse of them Augustine therefore doeth very well forbyd whether we respect the nature of the Sacramentes or the Sacramentes them selues that they should bee numbred amongest miracles because it is not straunge neyther also against the order of naturall thinges that some thing for the analogie and proportion and also by the couenaunt of men shoulde bee vsed for the signifying of some thing altogether differing from the nature thereof For I beseeche thee what miracle is it that the betrothing of maryage to come shoulde be signified by a Ryng and putting into possession of houses should not onely be signified by the deliuering of a Keye but also confirmed There is the lyke reason altogether to bee had of the Sacramentes although not particularly yet generally albeit those thinges which God worketh in vs if wee rightly vse the Sacramences doe exceede the vnderstandyng euen of the very Angels them selues 69. Question But that which thou hast spoken of our Sacramentes doest thou also thinke of those same olde Sacraments Answeare I say both twayne in those thinges which are as I may say of the substāce of the Sacrament it selfe doe altogether agree but they differ in certaine circumstances 70. Question Shewe me therefore how they doe agree Answeare First of all they agree in the efficient cause For Christ our onely lawgiuer appoynted both these and them further they agree in the inwarde thing it selfe For Christe was that same tree of lyfe in Paradise that same Lambe slayne from the beginnyng of the worlde that same Paschall of the Fathers takyng away the sinnes of the worlde that same spirituall Rocke that same meate and drynke of the Fathers which thyng also is to be thought of those same types and figures and to bee short of all the olde Sacraments For very ryghtly and truelye sayeth Augustine in the six and twentie Treatise vppon Iohn that the Sacraments of the Fathers in respect of the signes were diuers from oures but concernyng the signification they were alyke They agree also in the worde concernyng the substaunce albeit the voyces be not the same For there is signified in the worde of institution that Christ and his gifts are offered vnto vs in either to the Fathers as to come but to vs which come already moreouer in both two there is found the selfe same instrument of applying him and the same Fayth in diuerse signes as the same Augustine saith in his 45. treatise vpon Iohn Also the selfe same end and effect is in both of them For Circumcision was both the signe and the seale of righteousnes by faith Rom. 4. 11. And the Fathers were circumcised in Christe with the circumcision of the heart made without handes Col. 2. 7. 71. Question But in what thinges differ they Answere Firste they differ in the signes by which I vnderstande the Sacramentall rytes them selues which we haue more spiritual fewer lesse laborsome further in the playnesse of the word which in ours is much more clearer whervpō also groweth another difference in the very measure of the efficacy and operation it selfe For the more playne and manifest the woorde is the more ought wee to be moued and therfore the more effectual ought our faith to be Wherto also belong the woordes of the selfsame Augustine that our Sacrament are fewer easier more significant and more full of Maiestie to which also that may bee added that these differ in this because they were instituted onely vntill the comming of Christe but ours shall take no end but with the worlde 72. Question If it bee so as thou sayest it appeareth vnto me that the state of the Fathers was mightier in twoo greate thinges then ours First because they had more then because they had more significant helpes of faith then wee Answeare But I pray thee whethers weakenesse of the bodie wouldest thou iudge to be greater his that hath need of two staies to vphold his going or his which leaning vpon one staffe doth easily goe anie whither Question Surely I woulde thinke him twofolde weaker then the other Answeare Euen so perswade thy selfe of the estate and condition of those fathers For the multitude of Sacraments sheweth not that theyr condition was the better but contrariwise that it was worse For neither should our faith if it were strong ynough of it selfe neede the Sacramentes 73. Question But certainly it seemeth that there was in those Sacramentes a more playne Analogie or proportion of the signes with the thinges signified For in very deede the flesh and blood of those slayne sacrifices did more playnely represent the fleshe and blood of Christe crucified then bread and wine and Manna falling downe from heauen did after a sorte more liuely set before our eies the incarnation of the word also the water flowing out of the opened rocke the blood of Christe flowing out of his wounded side then the breaking of bread the powring out of wine into the cup. Answeare In good sooth those not yet done but to be done ought to bee represented too the fathers by a more grosse proportion then vnto vs bicause that it is farre harder to beleeue thinges to come then already done and witnessed by a sure and playne historie Therefore as thou hast sayde those signes did signifie the thing to come more grossely palpably But in this thou art specially deceiued that thou thinkest the more grosse the Analogie or proportion is that the more significant it is Question Why so Answeare Because the thinges signified by the Sacramentes are heauenly which fleshe and bloode teache not but that same onely Maister of trueth the holie Ghost wherevppon all Beleeuers are sayde by Esay and by Christ himselfe Esay 5. 14. Iohn 6. 4 5. to be taught of GOD. Therefore the efficacie of the Analogie or proportion dependeth vppon the woorde whereby is sette foorth both what it is and whereto it tendeth Question Wilt thou bee so good as to sette downe some similitude whereby I may more fully vnderstand what this matter meaneth Answeare Verily I am very well content that also the mouthes of the Sophisters may be shut vp If thou beyng altogether ignorant of these mysteries shouldest see some circumcised what wouldest thou thinke of it Question Surely I would thinke the Parents to
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
the Elementes and the things signified are ministred to all 200. Question Thou saydest also in the beginning that the simple worde doth consist in two thinges to wit in the woordes themselues and in the thinges signified by the woordes and that there fore the Sacramentes are so farre off from the simple and naked woorde that they also are set before our eyes therefore are called of Augustine visible words And therfore it may bee yea that the most wicked doe vnderstand aswell the outward word it selfe as the thinges signified by it to wit this by the sounde but those by the vnderstanding Why therefore doest thou not thinke the like also in the Sacramentes too witte that both the Sacramentes and the thing signified the Bread and the Wine yea and Christe too bee receiued of all of some too witte of of the beleeuers too life but of others too witte of the vnwoorthie to damnation Answeare First that which thou sayest too wit that of whomsoeuer the outward woord is hearde that they shoulde also perceiue that which is signified by it thou knowest is not alwaies true For it hath no place in them who speaking in a strange tongue so heare that they doe not vnderstand which falleth out to most men vnder the papacie Yea how manie doe heare those that speake vntoo them in a knowne tongue who yet notwithstanding vnderstande not the very meaning of those things that are spoken For therefore we goe to schooles and to Schoolemaisters not onely too learne the tongues but especially that wee may vnderstande in deede those things whose soundes we perceiue wel ynough Now this thing is much more to be acknowledged in diuine then in common matters and by their owne nature more agreeable to this our vnderstanding But goe to let vs graunt that that in the simple woorde and in the Sacrament there is hearde and also vnderstoode of all that which is signified by both yet for all that I will not graunt that the thing signified that is to say Christ is receiued of any others then of those that receiue him woorthily that is to say that come vnto him with fayth For this receiuing which by a Sacramental figure as we haue sayde before in the woords of eating drinking is signified by the effect is called of the Apostle the communion or spiritual vnion doth not only respect the hearing of our eares nor our vnderstanding onely but declareth that which is the onely propertye of fayth alone to witte the spirituall application of Christ himselfe 201. Question Is not this the selfe same thing that some say to wit that aswell the bread the wine as also the very bodie of Christ and his blood is receiued both of woorthy and vnwoorthy but that the fruite of Christ is onely receiued of them which are indewed with faith Answeare No not so the which I shall easily shewe thee by a fitte similitude For let vs put the case that there is not onely declared by woordes to some sicke man of some learned Phisitiō in an vnkowne tongue but also in very deed some such medicines set foorth which are required to the curing of him and that the sicke man doeth neyther vnderstande what the Phisition sayeth nor what is offered vnto him And the Phisition hath doone his parte who notwithstanding hath done that hee hath doone in vayne Suche are they who come altogether vnwoorthie too the Lordes Table beeyng altogether ignoraunte of those thinges that are there sayde and ministred too whome neuerthelesse the whole Sacramentes are sette foorth Yea lette vs put the case in the seconde place that the sicke man in deede heareth what the Phisition sayeth yet vnderstandeth not the meaning of his sayinges eyther because hee is not attentiue or else because hee is not skilfull of those thinges whereof hee heareth the Phisition entreating Suche are they also who come themselues vnwoorthely too the Lordes table too witte with a mynde not rightly prepared to vnderstande those things which are doone there Let vs further put the case that the sicke man doeth well vnderstande both his Speeches and whatsoeuer the Phisition geueth him but yet notwithstanding despyseth the thinges hee hath both hearde and well vnderstoode Nowe I demaunde of thee whether thou canst rightly say that suche tyme of sicke men eyther of the first or second or thirde sorte doe receyue the medicines that are offered them Question No not so For the firste sorte neither receyue the woorde nor the thinges the other onely vnderstand the woorde finally the thirde sort though they vnderstand both yet in verye deede they neglecte bothe the woorde and the thinges Answeare Thou thinkest rightly For it is one thinge too vnderstande that whiche is sayde another to apply that to thy selfe which thou vnderstandest This Phisition of whome I speake is hee that rightly administreth the Sacramentes the Elementes and Sacramentall Ceremonies rightlye set forth is the talke of this Phisition The medecine that is offered is Christ him selfe with his giftes the onely remedie against death only to be applyed vnto vs by the iustrument of faith as al the scripture witnesseth Herupō gather how greatly they are deceiued which deceyue both themselues and others who reason so that they saye when the whole sacraments that is as well the signes as the very body and blood of Christ himself are ministred to al commers that it is also receiued of al albeit the fruites of the Sacrament are receiued of the faithful alone as though forsooth Christ could otherwise be receyued then to euerlasting life 202. Question Yea but doth not Christ also iudge as he dooth saue that is to say is hee not set foorth aswell to iudgement of vnbeleeuers as for the saluation of beleeuers Answeare Yes verely But being receiued he saueth but beeing neglected he iudgeth Therfore it is not truely said that he is receiued of some to life but of other some to death albeit indeede hee be the sauiour of life vnto some to wit to them of whom hee is receiued by fayth but to other some a sauour of death to witte too them of whome hee is not receiued For deathe is not of Christ who is alwayes life but of the contempt of Christe 203. Question I pray thee let vs come at the length too that of whose exposition this controuersie seemeth chiefely to depend to witte to the verie true and natiue exposition of the woords of the institution Answeare And which doest thou thinke too bee that same institution Question Too witte this is my bodye that is giuen for you and this is my bloode of the newe Testament which is shedde for many for the forgiuenesse of sinnes Answeare But I say that the institution dooth comprehend not onely what is geuen But also what is prescribed both too the minister and too those which come to these mysteries For all these thinges must concurre in this action Question That I may admitte this yet notwithstanding I thinke that there is