Christian Questions and Answers Part 2, Catechism · Question 143 – Question 163
142. Queſtion.
But are not priuate perſons and thoſe which are not lawefully called, to be thought in like place & degree? Which if it bee true, certeynly the baptiſme adminiſtred by popiſhe prieſtes muſt be in vayne and ſerue to no purpoſe.
Anſweare.
Here I will not ſticke too borrowe that from the Lawyers, which maketh greatly to this purpoſe: the fault is eyther in the perſon, or in the thing or in both: in the perſon, as when the Magiſtrate is corruptly made, who notwithſtanding (as Varro witneſſeth in his fifth booke of the Latine tongue) is no Magiſtrate. But the Lawyers do more ſubtilly diſtinguiſh betweene him who is a Magiſtrate, (to wit, a lawful one) and him who is in the Magiſtracie: as when they diſpute that it is one thing too bee Proconſull, and another thing too bee in the Proconſulſhippe: another thing to be Pretor, then to exceriſe the Office of the Pretorſhip, as is ſayde of Barbarius Philippus: another thing too bee Tutor, then too exerciſe the office of Tutorſhippe: in ſo muche as that ſometimes hee that is a Magiſtrate (as for example if hee bee an outragious man) may bee a Magiſtrate indeede but yet hee can not execute the Office of a Magiſtrate. The faulte is in the act when it is not ordedered rightly, that is to ſay, when ſuche things are omitted wc are of the nature of the act it ſelfe. Nowe in the Papiſticall Baptiſme, the faulte is not in the act in which that ſame principal forme is kept, which other ſtrange and ſuperfluous thinges cannot hurte, but the faulte is in the perſon, for they are annexed to the Biſhops & too the Elders, But this fault cannot hurte the action. For (that I may come more neere too our Diuines) they that are not lawfully called vntounto the miniſtery, and yet notwithſtanding ſitte in the chayre of the Miniſterie, by the conſent of ſome men (although deceiued) albeit in reſpecte of the Perſons themſelues, they bee not true Paſtoures, yet notwithſtanding they are to be accounted in another place thē they that hauehave neither lawfull nor vnlawfull calling. So Caiphas indeede was not the lawfull high prieſt, becauſe he had by giuing of money entred into the high Prieſthood, yet notwithſtāding ſitting in the chaire of the highe Prieſthood, (albeit vnawares) he vttereth a Propheſie. And before this Biſhop ſitting in his ſeate, the Lord goeth to the temple and obſerueth thoſe diuine ceremonies that were not yet aboliſhed. So the Phariſies ſo farre foorth as they ſate in Moyſes chayre, are commaunded too be heard, which Chayre notwithſtāding the moſt of them had gotten by ambition and euill meanes. Finally ſo are thoſe thinges holden for firme whiche ſome man accounted a Magiſtrate commandeth, albeit hee were promoted thither by euill indeuours, which it is certayne happened vntounto one Barbarius Philippus a ſeruant, and yet notwithſtanding through error created Pretor of Rome. To conclude a faulty vocatiō, may hurt the cōſcience of him who hath violently broken in vppon that office, but it doeth not defile thoſe thinges which are done of him as if he were lawfully called.
143. Queſtion.
But that ſame baptiſme adminiſtred by Sacrifiſing Prieſtes is defiled with many ſpottes.
Anſwere.
Thou ſaieſt very true. But that ſame eſſentiall fourme of the Baptiſme of Chriſte, by the ſingular goodneſſe of GOD hath remayned in it, the trueth whereof cannot be hyndred by any added deuiſes.
144. Queſtion.
Should not Baptiſme then be true baptiſme, vnleſſe the pure woorde of the inſtitution were vſed?
Anſweare.
No verily, it coulde not be. For the forme geueth eueryevery thing his eſſence or beyng.
Queſtion.
But if the fault in the forme as thou ſayeſt bee ſo greate, that it defile the thing it ſelfe: doeth not a fault in the very explication of baptiſme it ſelfe doe yt muche more, in which thou art not ignorant how greeuouſly the Papiſtes offende.
Anſweare.
No not ſo. For albeeit that the corruption of the doctrine bee greater and more grieuous before GOD, then the corruption of the outward forme, yet notwithſtanding it doeth not ſo muche defile the action of baptiſme it ſelfe, becauſe the faulte of doctrine ſticketh too the teacher, neyther doeth it hurte the truth of the Sacramēt otherwiſe rightly miniſtred: but the faulte of the forme is in the thing it ſelfe and therfore may be ſuch (as for example, if men offend in the Element it ſelfe, or in the worde of inſtitutiō, or in ſome rite) that is meerly that it defileth the action it ſelfe. As for example ſake, if any ſhould not baptiſe in the name of the Trinitie, or ſhoulde name the ſonne inequal, or ſhould baptiſe in the name of the Virgine Mary, or in ſteed of water, ſhould vſe (ſpecially, wittingly, and willingly) I can not tell what other thing altogether contrary, or els ſhoulde omyt ſprinkeling or dypping, certeinely this could not bee the Baptiſme inſtituted of Chriſt. But contrariwiſe if it might bee, that euen Sathan him ſelfe ſhould ſit in the chayre of the miniſtry, and ſhoulde miniſter the lawfull Baptiſme of Chriſt, it ſhoulde be the true Baptiſme of Chriſt, becauſe it dependeth neither vpō the knowledge of the miniſter nor vponupon his conſcience.
145. Queſtion.
Doeſt thou therfore thinke that they doe well, who renouncing Popery & embracing true Chriſtianitie do offer their children to the Prieſtes to be baptized of them?
Anſweare.
No not ſo.
Queſtion.
And yet thou ſayeſt that that is a true baptiſme.
Anſweare.
And yet doth not that followe heere of. For although that be auaileable that is geuen, yet notwithſtanding it followeth not that, he is without ſinne that required it. For ſeing that many things are impure in the Papiſticall rytes of Baptiſme, hee is not deuoyde of ſinne which geueth occaſion of the vſe of thē. that I ſay nothing that ſo by this means they are nouriſhed in theyr baſtardely calling, whom thoſe that ſhoulde chiefly take charge thereof, ought by Chriſtes example too driue out of the houſe of God.
Queſtion.
What thinkeſt thou thē to be done of thoſe fathers, who imbracing true religion dwell amongeſt the Papiſtes?
Anſweare.
I aduiſe thē yt they ſpare no coſt and leaue no way vnſought, that they may prouide to hauehave their children baptized purely, and that rather they defer their baptiſme, then become guiltie of thoſe corruptions.
146. Queſtion.
But what if in the meane tyme the childe dye?
Anſweare.
Surely the chylde it ſelfe, ſhall not beare the blame: and we hauehave ſayd often tymes alreadie, that it is not the want of baptiſme, but the contempt of it in it ſelfe, that maketh a man vnwoorthie of the benefite of the couenant.
Queſtion.
But the Lorde witneſſeth that it ſhall come to paſſe, that whoſoeuer is not circumcized, ſhal be cut off. Geneſ. 17. 14.
Anſweare.
If thou vnderſtande this of the ſhutting out aſwell from holy exerciſes of religion, as from ciuill fellowſhyp, becauſe it is added, from amongeſt his people, this ſhalbe the manacing, that the vncircumcized were neyther admitted to the exerciſes of religion, nor to ciuill offices. But if thou take this of the ſhutting out from the very couenaunt of euerlaſting ſaluation, this that is added, for hee hath ouerthrowen my couenaunt, ſheweth that it muſt bee vnderſtood of thoſe onelyonly which willingly and wittingly, or els through negligence, ſhall hauehave diſpiſed Circumciſion. Yea rather it is certayne, that they who lyued ſo long vncircumcized in the Wilderneſſe, Ioſuah. 5. 4: yet for all yt went to the holy congregations, and were accompted Citizens of the commō wealth of the Iewes: to wyt, becauſe that fell out not through contempte of Circumciſion, but becauſe it could not bee commodiouſly miniſtred in the Wilderneſſe. For it is not probable that Moyſes and Aaron woulde otherwyſe hauehave neglected it.
147. Queſtion.
But thinkeſt thou that there is no conſideration to be had of the age of thoſe that are to be baptized?
Anſweare.
For as much as the profeſſion of faith is required of thoſe that are of the yeres of diſcretion, the more diligent that they ſhalbe in knowing the chiefe and principall pointes of Chriſtian religion, the better, they ſhal prouide for them ſelues. But the ſooner that godly parentes ſhal offer their children to bee baptized the better they ſhall doe: leaſt if it might be they ſhoulde bee depriued of this benefite.
148. Queſtion.
But yet the Male children of the Iſraelites were not circumcized before the eight day. Gen. 17. 12.
Anſweare.
Forſooth becauſe there was another lawe that letted, pronouncing thoſe to bee vncleane till the ſeuenth day, that had touched a woman in childe bedde. Leuit. 12. 2. & 15. 19.
149. Queſtion.
But it is euident that many put off Baptiſme long, ſo that euen Gregory Nazianzen the ſonne of a Biſhop him ſelfe, came not to bee baptized vntill he was euen nowe fully growen, and come to rype yeeres.
Anſweare.
This alſo manifeſteth as many other thinges doe, the negligence of many Biſhops, of vsus not in any caſe to be followed. Moreouer Nazianzen himſelfe doeth ſharpely reprooue euen this ſame putting off of Baptiſme, in his oration vponupon holy Baptiſme, with whome notwithſtanding I doe not conſent in this (as alſo I doe not in certayne other poyntes comprehended in the ſame oration) becauſe hee perſuadeth vsus to put off the Baptiſme of children to the ſpace of three or foure yeares, ſome at leſſe or more, vnleſſe (ſayeth hee) that daunger doe enforce vsus, in which they myght learne & anſwere ſome myſticall thing. For that very Lawe of Circumciſion ſheweth, that this is a moſt vayne reaſon, which was giuē aſwel as baptiſme for the ſealing vp of that couenaunt in Chriſt.
150. Queſtion.
But what tyme thinkeſt thou the fitteſt to adminiſter Baptiſme?
Anſweare.
Here in a maner it is incredible to be ſpoken, howe great confuſion was brought into the Churches vnderunder the ſhewe of order, and ſpecially into the Greeke Churches. For it is certayne, by the Acts of the Apoſtles, that at the beginning, baptiſme was miniſtred as occaſion was offred: they for the moſte parte which came vntounto Baptiſme beeing rather endued with Faith in Chriſt by miracle, then by any order of the inſtitution. Afterwardes as it ſpecially appeareth by the ſeconde Defenſory oration of Iuſtinus, the holy Ghoſt beginning to woorke by litle and litle by ordinary means, when the congregations were gathered together, baptiſme was miniſtred. Afterwardes that all things might be done in order, inſtructers being ordeyned, two dayes were at the firſt by a certayne cuſtome, then by lawe, and at length as it were by a certaine ſuperſtition appointed for the baptizing of thoſe that were ſo inſtructed. Nowe at the length, it was brought to this paſſe, that it was in a maner compted a great treſpaſſe to baptize at any other time then at Eaſter and at Whitſontide. Further vnderunder the cullour of this order appointed, to the end that they that were catechized (ſuche as were in the beginning all thoſe that were to be baptiſed as well of the Iewes as of the Gentiles) ſhould not be called eueryevery day, nor before a lawful profeſſion: it is in a manner incredible to thinke what confuſions were pulled intoo the church eſpecially, for that cauſe becauſe that whereas baptiſme in thoſe ſame that were of the yeeres of diſcretion, was the firſt entrance intoo the congregation of the Church, they coulde not preciſely wayte for the ſett time of Eaſter and Whitſontide, but they muſt thinke themſelues after a ſort condemned, who in the meane ſeaſon fell into the daunger of death. And heerevpon that, alſo enſued that they were bounde too diſcharge an infinite number from thoſe Lawes, who alſo pretended other thinges. So crept in that ſame errour to the abſolute neceſſitie of baptiſme, which opinion when it ſeemed to thruſt downe all men headlong into hell, a wiſe treacle was giuen of ſome, diuiſing a certaine place, in which they ſhoulde bee placed which were deade without baptiſme through no faulte of their owne, neyther ſhoulde they feele indeede thoſe euerlaſting paynes, neyther be pertakers of that heauenly bleſſedneſſe, which alſo Nazianzen hath taught. I omitte other infinite things which may rightly cauſe Chriſtians being better learned too bee aſhamed, and were brought in; by the meanes of thoſe thinges which at the firſt were appointed for order ſake.
Queſtion.
But what doeſt thou gather of theſe?
Anſweare.
That for as 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 vntounto 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 vntounto the verie end of baptiſme it ſelfe, which it is plaine alſo that wee keepe in the ſimple ſprinkling of water vponupon 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 onelyonly perſon. But generally I think we ought not to ſtryue, either of one or of threefolde dippyng or ſprinckling: which alſo ſeemed vntounto 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 vsus: to witte, that we neyther fall into the impietie of Magitians, who faigne a certaine vertue in ſome certain wordes, foraſmuch (as we hauehave ſaid before) as wordes in them ſelues, hauehave nothing els but the force of ſignification: neyther let vsus thinke likewiſe that it is lawfull for vsus 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 hauehave 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 hauehave 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 hauehave ſayde) want not a vocation although it bee faultie. And ſeeyng that Infantes hauehave 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 vntounto them, which afterwardes are come to theyr groweth, doe depende vponupon preachyng and Fayth, which doe ſucceede in theyr tyme. But the calling vponupon 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 onelyonly 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 ye 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 vponupon the Trinitie?
Anſweare.
To what purpoſe I pray thee are theſe thinges, the Lord hath commaunded in this myſtery, that we ſhould not call vponupon the perſonall proprieties, but vponupon 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 onelyonly 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 vntounto 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 vntounto the bearers. And when they bee come vntounto the actuall fourme it ſelfe (as I may ſay) of the adminiſtration, whether they ſay, I baptiſe thee: or whether, let the ſeruaunt of Chriſte be baptized, it maketh no matter, ſo that the fourme of the action it ſelfe which they exerciſe bee kept. But notwithſtanding that I may ſpeake plainely as the matter is, the fourme kept in the Latine Churches ſeemeth vntounto mee to come more neerely to the commaundement of the Lord, and to be more fitte to confirme the faith of him which is to be baptized.
Queſtion.
Why ſo?
Anſweare.
Becauſe the Miniſter ſpeaking of himſelfe, when he ſayeth in the firſt perſon: I baptiſe, and then addeth the Pronoune, thee, doeth make the mynde of him which is to be baptized more attentiue, aſwell to marke the outwarde action as though GOD himſelfe were preſent, doyng the ſelfe ſame thing by himſelfe, which the Miniſter witneſſeth by his worde: as alſo too apply the the promiſe vntounto himſelfe properly and peculiarly.
157. Queſtion.
But the child which is baptiſed, vnderſtandeth none of theſe thinges.
Anſweare.
I graunte it, but hee ſhall vnderſtande it in his tyme: becauſe, as I ſayd before, the vertue of theſe wordes through out the whole lyfe of them, that are baptized, ſheweth his power in all Tentations, ſo that we being at the very point of death may and ought euen with this onelyonly buckler beat backe all thoſe later temptations of Sathan, Auaunt Sathan for when I was yet deaf I heard one that ſayde vntoo me, in the name and by the commaundement of my Sauiour, I baptiſe thee N. in the name of the Father, of the Sonne, and of the holy Ghoſt. This ſame baptiſme is vntoo me a ſure pleadge that I am cleanſed from all my ſinnes, and endued with the righteouſneſſe of my Chriſt, together with whom I dying and beeyng buried, I hauehave nowe begonne to ariſe agayne in my minde and ſhal fully at the length alſo riſe againe in my fleſhe to euerlaſting life.
158. Queſtion.
But foraſmuch as wee ſinne eueryevery moment, and our ſinnes are waſhed away by baptiſme, howe commeth it to paſſe that baptiſme is not oftē miniſtred to one eſpecially ſeeyng wee miniſter the Supper of the Lorde oftentimes.
Anſweare.
It is enough that we are once regenerated and entred intoo the Churche from whence none that is electe is caſt out. But to bee fed once in the Churche ſuffiſeth not.
159. Queſtion.
Yea, but doe not ſinnes ſhut vsus out of the kingdome of God?
Anſweare.
No not ſo. For ſo none ſhoulde remayne in the Churche, foraſmuche as eueryevery one is a lyer that ſayth, he hath no ſinne. Ourſinnes therefore indeede, yea our leaſt ſinnes deſerue a ſhutting out from the kingdome of God: but to the elect enioying the fauour of GOD, they are not imputed. Therefore Sainte Paule ſaide not Rom. 8. 1 that there is no ſinne, but that there is no condemnation too them which are in Chriſte Ieſus.
Queſtion.
Let vsus therefore ſinne, that grace may abounde.
Anſweare.
Yea but Chriſtian fayth can by no meanes admit this. For it beleeueth nothing but that the worde of promiſe offereth. Now there is no promiſe of pardon, but to thoſe that repent and amend, and none are further of from repentance and amendment then they that wittingly abuſe the patience of GOD to ſinne. Therefore the gift of true repentance is alſo properly belonging to the elect.
160. Queſtion.
But what wilte thou ſay of thoſe that are excommunicated? For the lawfull iudgementes of the Churche by the woorde of Chriſte done in the earth are ratified in the heauens. Matth. 18. 18. Nowe they that are excommunicated are caſt out of the middeſt of the Churche. 1. Cor. 5. 1. and therefore out of the kingdome of God.
Anſweare.
No man can more doubte that the iudgement of lawful excommunication is ratified in the heauens, then if the Sonne of GOD himſelfe ſhould pronounce the ſentence, foraſmuche as the Churche doeth that which it doeth in his name. Yet notwithſtanding thou gayneſt not that thou ſtriueſt for. For neither the excommunicate perſons are ſimply too be compared too braunches, nowe once ſimply cut of from the Vine, but too vnfruitful branches wc draw not iuyce out of the Vine, and therefore at length too bee cutte off from GOD, vnleſſe they ſhortely ſprowte agayne which appeareth by the fruites of repentaunce, euen like as it falleth out too bowes, which in the Winter time bee as they were dead, and yet notwithſtāding in the ſpring time receiue their former hewe and liuelineſſe againe. For thoſe ſame giftes of God are without repētance. Now if ſo bee any continue vntounto the laſt in their ſtubborneſſe, it is a token that they were indeede for a time outwardly in the church, but they were neuer of the Churche. For they had abidden with vsus (ſayth Saynt Iohn) or at leaſt after theyr errour they had returned1. Iohn. 2. 14. vntounto vsus agayne, if they had been of vsus.
161. Queſtion.
But now if Baptiſme be therefore not to be often miniſtred to one, becauſe the firſte entraunce intoo the Churche cannot be fruſtrate, why in like manner ſufficeth it not once too hauehave receiued the Supper, foraſmuch as he that is truely once incorporated into the body of Chriſt, can neuer altogether fall out of it?
Anſweare.
We hauehave told the cauſe already. For it is ynough once to bee borne agayne, but not to be once nouriſhed: bicauſe as in this corporal life we muſt oftentimes take meate, by the iuyce whereof wee may be nouriſhed: ſo beeing incorporated into Chriſt, that wee may more and more be quickened in him, the often ſealing of that incorporation, and as it were the nouriſhing of fayth is profitable. Notwithſtanding theſe thinges in this ſimilitude are altogether diuerſe, bicauſe this meate is corruptible which we vſe to the vpholding of this life, and therefore after the olde, another newe alwayes ſucceedeth: but the inwarde meat which is giuen in the holy ſupper, is incorruptible, and therefore when the Supper is often vſed, neyther is newe meate receiued, nor that ſame firſt meat as it were before reiected receiued agayne, but the ſame meate which we had taken before, is more and more as it were engraffed in vsus, and by fayth are ſtrengthened, that ſo muche the more effectually we may bee nouriſhed with that, (that is too ſay, with Chriſt, to euerlaſting life.
162. Queſtion.
This bee ſpoken hitherto of baptiſme. Nowe let vsus come too the other Sacrament of the Chriſtian Churche. Howe ſhall wee call that?
Anſweare.
Paule calleth it the Supper of our Lorde. 1. Cor. 11 20. becauſe that at the firſt it was celebrated towardes the Euening by the Lorde, which alſo was a long time obſerued in the Chriſtian Churche. Hee likewiſe calleth it the Table of the Lorde. 1. Cor. 10. 21.