Christian Questions and Answers Part 2, Catechism · Question 3 – Question 41
3. Queſtion.
But it ſeemeth that the cōſideration of that ſame latine worde Sacrament ſhould not be altogether the ſame.
Anſweare.
Neither in very deede is it. But it ſeemeth to me, that the latines borrowed this woorde, from that ſame Sacrament or othe which was woonte too bee vſed of Souldiers, wherin they ſolemnly and in certayne preſcript woordes were bound firſt to the common weale, then to the Emperor: & that plainly appeareth out of that learned and auncient writer Tertullian. For ſo he writeth in his book De Corona Militis: I think (ſayeth he) we muſt ſearch out, whether warfare bee meete at al amongſt Chriſtians. Doe wee not beleeue that it is lawfull too bring in an Humane Sacrament vponupon a Diuine, and to aunſweare to another Lorde, after Chriſt, and to renounce father & mother, and eueryevery neighboure, whom the lawe commaundeth vsus to honor and louelove next after God? By which wordes this alſo appeareth to be ſhewed, that thoſe ſame ſolempne Couenants which were woonte too bee required of thoſe that were newely entred intoo religion; Doeſt thou beleeue? I beleeue: Doeſt thou renounce? I renounce; were taken after a ſorte from that ſame Cuſtome of the warlike oath, and ſo applyed too the Baptiſme wherby Chriſtians ſware obediēce to Chriſt the Lorde and King. And heereof is that ſame ſaying of the ſame Tertullian too the Martyrs: Wee are called to the warfare of the liuing GOD, euen then when we anſweare to thoſe woordes of the Sacrament. And alſo that of Hieronymus to Helidorus Remember the day of thy nonage, wherin beyng buryed with Chriſte in Baptiſme, thou ſwareſt too the woordes of the Sacrament. Yea and the verie woorde of goyng a warfare is often vſed of Moyſes, concerning the whole worſhip of God. Now it ought to ſeem no wonder that the ſupper of the Lorde began alſo to be called a Sacrament, which both was ioyned with the Baptiſme of thoſe yt wer newly receiued into religiō, as may appeare by the 2. Apology of Iuſtine, & out of the olde bookes cōcerning their rites & ceremonies, & alſo is the pledge of the vowed & ſworn felowſhip made in baptiſme.
Queſtion.
But why was that oth called a Sacrament?
Anſweare.
Euē bicauſe ſouldiers vſing holy rites vowed & conſecrated themſelues, wt vngodly ceremonies whilſt many Chriſtian ſouldiers refuſed, they ſuffered martyrdom.
4. Queſtion.
Theſe things concerning the name do ſatiſfie me. But this doth not a little trouble me, that wheras my mind ſeemed in our firſt treatiſe to be quieted I know not how it falleth out that the very name ſacramēt being heard, it is again troubled, as thogh I know not what newe matter were further to be known of me, & ſomuch the rather becauſe there is no cōtrouerſie, that at this day more embuſieth chriſtian Churches then that.
Anſweare.
This is the craft of Sathan, wc neuer mocked & deceiued mē more being addicted to thoſe outward things, thē wt the outward worſhip of God. Now here in offence hath byn cōmitted two maner of waies. For ſome wil ſeme ſo altogether of ye ſpirit, that they deſpiſe all outward things as groſſe: others againe beleue nothing in a maner, vnles they may fele & handle it wt their hands. But they that wil heare God firſt ſpeking by his prophets, & then by his Apoſtles ſhal go to neither ſide. But herof we ſhal ſee more hereafter, that al things may be hādled in their fit place. In few words therfore thus I anſweare thee. Although God teach vsus ſpiritual & euerlaſting thinges inwardly by his ſpirit, notwithſtanding he ſemeth to hauehave ſet this law vntounto him ſelf, to teach vsus the ſame by the ſenſes, wc are giuen vsus vnleſſe it be when he would worke any thing extraordinarily in his children. Now there are fiue ſenſes as it were the meſſengers of the minde, too wit, ſeeing, hearing, taſting, ſmelling, & feeling. Of theſe God hath made ſpeciall choice of two, too wit, ſeeyng and hearing, of which I woulde gladly learne of thee, whether thou thinkeſt to excell the reſt?
Queſtion.
I thinke, Seeing, whoſe place aboue the reſt ſeemeth to bee vnſpeakeable.
Anſweare.
Thou art greatly deceaued. For albeit the ſighte ſeeme by kinde as it were too drawe neareſt the verye nature of the mynde it ſelfe, aſwell for the ſwiftnes of the eyes, as for theyr ſharpneſſe in beholding things: yet notwithſtanding foraſmuche as thou canſt ſee nothing but that wc is to be ſeen, and as a mā would ſay, ſightable, & in thoſe things themſelues which are ſeene, the moſt notable things cānot be ſeene, but in mind: and there are more things infinitely which cannot bee beholden then which may be ſeen with the eyes: & to be ſhort, ſeing whatſoeuer is conceaued in the mind may by the ſound of words, (for ſoūd is appointed to teach the mind by the eares) after ſome ſort bee expreſſed. It followeth that hearing by infinite oddes is a more profitable inſtrumēt, then ſeing, for ye knowing of thoſe thinges that are conceaued in the minde.
Queſtion.
I came that I might heare a diuine, & not a naturall Philoſopher.
Anſweare.
When thou knoweſt to what end theſe words tēd, thou ſhalt wel vnderſtād, ye I do not any whit at all decline from the ſcope and end of a Diuine. And if it be a wicked thing for them that ſpeake of Diuine thinges, too touche anye thing of naturall Philoſophie, then then thou muſt of neceſſitie blotte out in a manner al the woorde of GOD. Denieſt thou therefore that there is greater vſe of the eares, thē of the eies for the knowledge of thinges:
Queſtion.
No not ſo verily, ſeeing we learn euerie thing by hearing, and onelyonly behold thinges that are ſightable or to be ſeen, neither are we cunning in thē, vnleſſe we be by hearing taught of others, both what and what maner of things they are. But whereto tende theſe thinges?
Anſweare.
That thou ſhouldeſt knowe, that when God appointed to teach man, concerning that ſame ſecret will of his (in the knowledge whereof conſiſteth all our ſaluation) he choſe out frō amongeſt all the other ſenſes, that of hearing, as moſt fitte for that purpoſe, by which faith cōmeth, and thereforeRom. 10. righteouſneſſe and life, as the Apoſtle teacheth. And her of is that ſame authoritie and worthines of the woord of God ſo oftentimes witneſſed in the holy Scriptures.
Queſtion.
But in vaine is it vttered to them that are deafe: And thou haſt taught in thy former treatiſe, that we are altogither by nature vnapt to heare the woord of God.
Anſweare.
Now truely any man may very wel heare that is indued with the ſenſe of hearing, and alſo may vnderſtand the meaning of thoſe things he hath heard neither is he deuoyd of reaſon. But in good earneſt to agree and conſent to theſe things ſo heard and vnderſtoode, as right and true, no man can doe it, but by the peculiar grace of the holy Ghoſt, which notwithſtanding is giuen to many Reprobates for their farther iudgement. To conclude, for a man to apply the promiſe of ſaluation in Chriſt particularly to himſelf which is the verie propertie of faith, this is onelyonly giuen to the elect, which gift wee call, the regenerating grace. This foundation being layde, in deede the woord of God is not preached to them that are deafe. GOD giuing vsus eares to heare, and as Saint Luke ſaith opening our heartes, that wee might apply through fayth vntounto our ſelues, thoſe thinges vnderſtood wt our eares, which fleſh and blood teacheth not.
5. Queſtion.
I ſee not yet howe theſe thinges ſhould belong vntounto the Sacramēts.
Anſweare
Yea, but I hauehave ſayde before, that God to the end he might certifie vsus of his good will in ſauing vsus, hath alſo choſen the ſenſe of ſeeing, which was the cauſe of inſtituting the ſacraments
Queſtion.
But ſeeing theſe ſame euerlaſting and heauenly benefits, which are ſet foorth vntounto vsus in the holy ſcriptures to be layde hold vponupon by fayth in Chriſt are ſpirituall, they cannot be ſeene but in minde, yea and Chriſt himſelfe cannot nowe bee ſeene by any carnall eyes.
Anſweare.
Thou ſayeſt verie true. But GOD hath found out a way whereby hee might in a manner ſet theſe thinges before our eyes, yea which were of them ſelues inuiſible and were for the greateſt part (as I may ſay) not to be vnderſtood. Nowe that thou mayſt ſee this matter more plainly, I will not ſtick to vſe a diſtinction vſed of that ſame Dionyſius whoſoeuer he were. He ſayth therfore, that partly the doctrine wherby god deliuereth vntounto vsus thoſe ſame holy thinges, is cleare & applied to our knowledge, as whē this or that is ſpokē vntounto vsus in vſual & knowne wordes: partly darckly and myſtically ſpoken, which alſo he calleth ſymbolical, that is, which is ſo after a certaine ſort taught, yt it doth not by & by ſet forth thoſe thinges naked & to be vnderſtood, but as it were leadeth vsus about by certaine thinges enterlaced and wrapped vp. And that it is ſo, the holy Scriptures plainely ſhew, as we will anon declare.
6. Queſtion.
Are therefore ſome principles of Chriſtian doctrine plainlyer and ſome darkelyer taught of God, in the Church?
Anſweare.
Surely in this point many hauehave greeuouſly offended, becauſe they tranſlated thoſe thinges to the things themſelues, that belonged to the forme and maner of teaching: as though forſooth he taught, I cannot tell what part of heauenly wiſdome to be neceſſarie to ſaluatiō to the common ſort: & another part to belong I cannot tell to what more perfect men.
7. Queſtion.
Doeſt thou ſay therefore, that no other thinge is taught of God by the eyes or in the ſacraments, then that which is perceiued by the eares, or by the ſimple word?
Anſwere.
I ſay that theſe differ not in the thinges themſelues that are taught, but in the manner of teaching.
8. Queſtion.
But to what purpoſe was it to adde that ſymbolical and obſcurer manner of teaching to that ſimple and plaine kinde, if no other thing be taught in that then in this?
Anſwere.
Yea rather that wc thou thinkeſt to be the harder, is the plainer & more effectual. For teline I pray thee if that be not more certaine vntounto thee, which thou per ceiueſt by more ſenſes, to witt both by hearing and ſeeing, thē that which thou vnderſtandeſt by hearing onelyonly:
Queſtion.
I graunt, if thoſe things whereof ſome man ſpeaketh vntounto mee bee alſo ſet before myne eyes. But what if thoſe things be not plainly ſeene, but be onelyonly ſhadowed foorth by ſome ſignes?
Anſweare.
I anſwer that then that ſhewing foorth is more effectuall, if the explication of that ſigne be added, then if it were onelyonly handled in woordes. For I pray thee if the Maior or chiefe gouernour giuing thee ye poſſeſſiō of ſome houſes in woordes, ſhould there with all deliuer into thy hād, the keys the pledg of that poſſeſſiō, whether thou woldeſt not be the more aſſured of that thing, then if he had deliuered thoſe houſes vntounto thee in vare woordes.
Queſtion
Doeſt thou ſay therfore that this ſame other way of teaching our ſaluatiō, which thou calleſt ſymbolical, becauſe it is done by certaine ſignes ſet before our eyes hath certaine words added wherin the verie ſignification of thoſe ſignes is ſet foorth?
Anſweare.
I ſay indeed, yt in this matter, wherof we now intreat, yt is, in ye ſacramēts of the church properly ſo called: For othermiſe alſo ye types, ceremonies, & images in viſions, & to conclude parables, to wc, there was notalwaies added their explicatiōs, they are referred too this myſtical diuinity. For God taught ye church more obſcurely before Chriſt was geuē to it, thē Chriſt himſelf afterwards did, & after Chriſt the Apoſtles: & alſo he inſtructed his diſciples more familiarly, then ye commō people, whē he ſpake vntounto theſe as they deſerued by parables, but opened vntounto thē the myſteriesLuke. 18. 10. of the kingdō of heauen. Nowe that thou maiſt alſo the better vnderſtād this, wil it pleaſe thee, that we deuide theſe ſacramēts or ſignes into ſeuerall kinds:
10. Queſtion.
It very wel pleaſeth me. How many kindes therefore I pray thee are there of them?
Anſweare
I ſay, folowing Auguſtines ſtepps in this matter, that ſome are naturall, as ſmoke is a ſigne of fire: others are prodigious and ioyned with ſome miracle of which ſort the Lorde teacheth there ſhall bee ſome in the Sunne, Moone, & Starres: to conclude,Math. 24. Luke. 21. other ſome are either of the will and deuiſe of men, as a buſhe hanged vp is a ſigne that wine is to be ſolde: or of God as the rainebowe in heauen, is an euident ſigne, that the worldGen. 9. 15. ſhall neuer bee deſtroyed with the floode.
11. Queſtion.
But to what kinde doeſt thou referre the Sacraments?
Anſweare.
Surely foraſmuch as they are neithee naturall nor miraculous ſignes, they are referred to the laſt ſorte, that is, to thoſe that are voluntary, inſtituted by the wil & appointment of God.
Queſtion.
Yea, but they are natural things, eſpecially thoſe which are giuen in our Sacraments.
Anſweare.
I graunt it: but in that they are ſacraments, verily they hauehave not this of nature.
Queſtion.
They are therfore miraculous. For there is nothing more beyond nature, then that which is perfourmed in the Sacraments, and the Apoſtle ſayth, that it is a great myſterie that is ordeyned in the ſupper.
Anſweare
I treate not of miracles, which alſo are called ſignes & tokens becauſe they ſealed the power of God, & ye truth of the prophetical & apoſtolical doctrine. Mark. 16: neither of thoſe ſignes yt were ſhewed to this or that man for the cōfirming of their faith, or to the whole people (though not to a perpetuall vſe) ſuch as Manna was frō heauen, or the paſſage through the red ſea, but of the ordinarie ſacraments, ordeined for the cōtinual vſe of the whole church, wherof Auguſtine intreating in his 3 boke of the Trinitie chapter. x. and indeede expreſly naming it the holy bread: Theſe things (ſayth he) may hauehave honour as religious thinges, but they cannot bee woondered at as merueilous things. Now that which thou diddeſt alledge out of the Apoſtle, is not ſpokē of the ſignes but of the effects which follow the lawfull vſe of the ſacramentes, as I will declare in his place.
12. Queſtion.
But theſe which thou calleſt voluntarie ſignes, or ordeined by God, be they of the ſame kind?
Anſweare.
No not ſo. For ſome are only for remembrances, that is, ordeined and appointed for that vſe, that they might onelyonly be monuments of things paſt, as the xii. ſtones taken out of the bottōe of Iordan, which might be a witneſſe of the riuer dryed vp. Moreouer others, are put for ſignes, that is, ſuch as either ſet foorth a thing preſent, or a thing to come: as the rainbow in the firmament being not only a ſigne of the couenant begon with Noah, but alſo as it were a certaine pledg that neither now or euer hereafter there ſhalbe any more drowning of the whole world. To conclude, others ſome are ſo ordeined, that beſids that they call ſomwhat paſſed, to our memorie agayn, they witneſſe alſo, that that thing for the ſignification whereof they are vſed, is truely and in deede giuen vntounto vsus, and they do as it were ſeale the promiſe therof in vsus. So Chriſt breathing vponupon his Diſciples, gaue them the holy Ghoſt, inwardly in ſpiring, that which he ſignified by the outward breathing & therwithal giuing it.
Queſtion.
To what kinde therefore doeſt thou referrethem wherof we intreat?
Anſweare.
To the laſt, whereby ſomthing paſt is ſignified, ſomthing preſent is giuen, & that thing now giuen, & to be giuen, is ſealed.
Queſtion.
Wilt thou therefore, that the ſacraments wherof we ſhall intreat, be partly remēbrances of thinges paſt, and partly ſeales of things preſent, and hereafter to come?
Anſweare.
Yea euen ſo.
Queſtion.
Therefore I woulde at the length that theſe things ſhould be declared vntounto me by ſome fit difinition.
Anſweare.
I will doe aſmuch as in me lyeth: But ſo as I touch by the way thoſe olde ones, ſo farre foorth as theſe newe may and ought alſo to bee vnderſtoode by comparing them with theſe.
Queſtion.
This is the thing alſo I ſeeke.
Anſweare.
But I cannot yet ſatiſfie thee further, but with a preface.
Queſtion.
Why ſo I pray thee ſeeing we hauehave nowe by way of preface ſpoken ſo many things already, & alſo thou haſt ſaid that in the ſacramēt we are taught none other thing, then what we are taught by the outward word.
Anſweare.
So is it needefull that we might aboyd the ſophiſticall cauilles, wc Satā ſpecially hath vſed in this behalfe, therof taking occaſion, for that, men are taken wt none more certaine baites then bodily thinges, wc when they are referred vntounto ſpirituall things wherto they ſerue, it falleth out contrariwiſe that wee meaſure ſpirituall thinges by the nature of bodily things, wc is the continuall beginning & ofſpring of idolatry: Wherfore Auguſtine wittily and truely repeated this ſentence, that it is a miſerable bondage to take the ſignes for the thinges ſignified.
13. Queſtion.
Let vsus therfore once againe vſe the expoſition of that doubtfull word.
Anſweare.
I ſee that a Sacramēt in this matter is ſometime called the ſignes only, & ſomtime the things thēſelues ſacramentally ſignified, as we hauehave ſaid in the firſt ſignification: therefore thus I define it. A ſacrament is a viſible ſigne, ordeyned of God for the church, by the vſe wherof Chriſt with his benefites, wt reſpect eternal life, is ſo by a certein fitte proportion ſignified, that alſo truly and in verie deede he is ſealed in the hearts of the beleeuers.
13. Queſtion.
I pray thee that thou wilt expounde this difinition vntounto me.
Anſweare.
I cal that a ſigne wc Auguſtine ſo defineth,Lib. 2. cap. 1. of chriſtiā doctrine, that he ſaith it is a thing, wc beſides the ſhew that it offereth to the ſenſes, maketh by it ſelfe ſome other thing to come into our remembrance as water cōſidered in the vſe of Baptiſme, beſids the ſhew of water that it ſetteth before the eyes, repreſenteth vntounto our minds, the blood, wherby our ſins be waſhed away. I add, ordeined by god that I may ſhew, partly yt neither by their own nature, neither by miracle, but by ye inſtitutiō & or dināce of god, thoſe natural things are made ſacraments: partly that I may teach that this change is not to be attributed to ye words thēſelues pronoſiced, but wholie to the ordination of God: the which ordinance is plainly expreſſed in the wordes themſelues.
14. Queſtion.
Denieſt thou therefore that woorking worde, as they call it?
Anſweare.
If thou cal that the working word, that witneſſeth God to work ſomewhat, I admit that ſpeech: If thou cal it ſo, as though God had put ſome vertue in the words thēſelues, I reiect this dreame, as altogether magical or enchanting.
15. Queſtion.
What vertue therefore hauehave theſe voyces & words?
Anſweare.
They hauehave this vertue to ſhew vntounto vsus the wil of God of any matter, whether he promiſe, threatē or cōmand, or to bee ſhort, whether he do this or that. And I ſay that nothing els is too be attributed to the words pronoūced of any, but that they be ſignes of thoſe thinges wc they are ſaid to be. I adde, for the Church, that I may diſtinguiſh thoſe particular & momentarie ſacraments, which belōg to the whole company of the faithfull, & belong to a continuall vſe from them, I adde farther by whoſe vſe, that I may confute their groſſe errour who dreame I cannot tell of what diuine quality infuſed into the ſignes, which they ſhould hauehave without the vſe it ſelfe, wherevpon hauehave followed infinite ſuperſtitions very ridiculous, that I ſpeake no woorſe of them.
Queſtion.
Thou ſayeſt therfore (that I may vſe this example) that that conſecrated bread of the Lords Supper, out of the action it ſelf, is common bread, which notwithſtanding in the action it ſelfe is the true Sacrament of the Lordes body.
Anſweare.
I ſay ſo.
16. Queſtion
It ſeemeth notwithſtanding that many of the olde fathers being notable men thought otherwiſe.
Anſweare.
Of this we ſhall ſee more heereafter in his proper place. I adde that Chriſt and his benefites are ſet foorth vntounto vsus by a fitte proportion. Firſt that I may ſhew the thing ſignified by al thoſe Sacramentes whereof we entreate, as alſo by the ſimple word of God, not too bee onelyonly thoſe benefites which wee obtayne by Chriſt, whereof wee hauehave diſcourſed more fully in our former treatiſe: but ſpecially to be that Chriſt himſelfe, whom whoſoeuer poſſeſſeth not, he cannot obtayne any of theſe by him. I call that a fitte proportion, which cauſeth the thinges ſignified to bee offered by the ſigne to the vnderſtanding ſet before the eyes. For I pray thee wouldeſt thou paint an hearbe, that thou mightſt repreſent a man to him that woulde beholde a man? Very well therefore ſayde Auguſtine: Vnleſſe (ſayth he) the Sacraments had ſome likeneſſe of thoſe thinges, they ſignifie they ſhould not be Sacraments. But of this we ſhal ſee more herafter. Laſt of all I make mention of ſealing folowing the ſteppes ofRom. 4. 11. the Apoſtle, who not onelyonly calleth Circumciſion a ſigne, but alſo a Seale, that we might know that the Lorde in deed performeth that which he promiſeth by the ſignes added thereto. Now indeede that thing, although it be offred vntounto all, yet notwithſtanding the beleeuers only are made partakers therof, in minde or ſpiritually, & therefore I added, in the mindes of the beleeuers.
17. Queſtion
But how thou doeſt define a Sacramēt in that other larger ſignificatiō?
Anſweare.
So I define it, to be a certaine holy action ordeined of God for the church to cōtinue to the end of the world, wherin God by a certayne fit proportion of the ſignes & things ſignified, nouriſheth in vsus the remembrāce of things paſt: partly offereth vntounto our mindes, euen as it were ſetting thē before our eies, heauenly things, wc are declared by the word of Inſtitution added thereto, and muſt ſpiritually be ſealed vp by the meanes of fayth: wherby, to be ſhort, the ſeparation of the children of God from the world, and their mutuall felowſhip is ratified and confirmed.
18. Queſtion.
I woulde hauehave thee particularly to explane this definition vntounto me: & why thou ſhouldeſt call the ſigne an action, ſeeing neither the ſignes nor the things ſignified are actions.
Anſweare.
Yea but certayne kinds of ſignes are actions, as by & by I will declare. But admit it be no action whatſoeuer heere fall out, yet notwithſtanding this generall woorde is ſet in this definition, becauſe both the ſignes themſelues & the thinges ſignified, are thereto referred, that doing that God hath commaunded both they might bee ſignes vntounto vsus, and thoſe thinges might be beſtowed vntoo vsus. Now the Sacrifice is alſo an holy actiō commaunded to the church from aboue, but only ſomuch differing frō this, as there is difference betwixt to giuegive, & to take. For in ſacrifices, we offer ſomwhat; in the Sacramentes, wee receaue ſomewhat. But hereof more hereafter.
Queſtion.
I aſke not why thou ſaieſt theſe are holy, why from aboue, & to cōclude, why commanded to the church: For I vnderſtand theſe things by the former. But I demand why thou addeſt that ſpeach [euen to the ende of the world.
Anſweare.
Becauſe I thought that wee had purpoſed onelyonly too entreate of the Sacraments of the Chriſtian church which without all controuerſie in the end of the world are at length too be aboliſhed.
19. Queſtion.
Be it ſo. But what vnderſtandeſt thou by the word [ſignes?
Anſweare.
Two thinges, to wit, firſt that which they were wont to call the element, that is too ſay, that earthly and bodily ſubſtaunce, as the water in baptiſme, and bread and wine in the Lordes Supper: then the rites wc are oftē vſed in the action it ſelf, which alſo are Sacramental, neither onelyonly ought they to be changed or omitted.
20. Queſtion.
And what calleſt thou the proportion?
Anſweare.
That ſame agreement of the ſigne with the thing ſignified, as of the waſhing of water, with the waſhing of blood, and of the nouriſhment of this life with the nouriſhment of euerlaſting life.
21. Queſtion.
And what are thoſe ſame thinges ſignified?
Anſweare.
Chriſt himſelfe, as I hauehave ſayde before, with all his benefites neceſſary to the ſaluatiō of the particular members of the Church.
22. Queſtion.
And why doeſt thou adde that worde [ſpiritually?
Anſweare.
That I may ſhew the ſealing of theſe thinges to depende vppon the heauenly power and myſticall vertue of the holy Ghoſt, and not vponupon the bodily vnderſtanding or outwarde ſenſes, or vponupon that naturall and ſenſitiue vnderſtanding.
23. Queſtion.
Why doſt thou adde [by faith?
Anſweare.
Firſt that I may teach, that indeede the ſignes are ſet forth vntounto the outward ſenſes, and are receiued of them: but the thinges themſelues are offered too the minde, and yet notwithſtanding are not receiued of eueryevery minde (albeit they be offred to the mind of al that come to the Sacraments) but onelyonly are receaued of that minde that is indued with fayth: becauſe faith is the onelyonly inſtrument of receiuing Chriſt.
24. Queſtion.
But why doeſt thou make mention of things paſt?
Anſweare.
Becauſe our faith looketh partely too thoſe thinges which Chriſt for our ſake hath performed, & partly it beholdeth the promiſes, wc are not yet fulfilled in vsus.
25. Queſtion.
What calleſt thou Healing?
Anſweare.
A more effectuall application by the increaſe of faith. For the greater Faith is, the more excellent is the effect therof, that Chriſt with his gifts may be as it were more and more engrauen in vsus: whereto the Apoſtle hauing regarde, he ſaith that Chriſt groweth vp in vsus, & we againe in him.
26. Queſtion
But what is that ſame naturall eſtabliſhment of our felowſhip in Chriſt?
Anſweare.
So I cal that ſame ſpiritual knotte of louelove, whoſe bond is, in the right vſe of the Sacramentes, ſtrongly tyed, as it were, of members knit vntoo the ſame head, & quickened by the ſame ſpirit, aſwell by outward profeſſion, as by the acceſſe of the inward affection.
27. Queſtion.
Say therefore what is the efficient cauſe of our Sacraments?
Anſweare,
Chriſt, God, & man according to his own good wil & power, which he teſtifieth in preſcript wordes by the mouth of the miniſter.
28. Queſtion.
And what is the matter?
Anſweare.
The matter of the Sacramentes is two fold: one earthly, the other heauenly, as Ieremias witneſſeth, wc a man may alſo cal eſſētial parts. For in very deede whatſoeueuer is in ye Sacrament either it offereth it ſelfe to the outward ſēſes, & ſo is conſidered as a ſigne: or els it is a ſpirituall or a heauenly thing, and ſo is ſignified by that outward.
29. Queſtion
What thou diddeſt meane by the name of ſigne, thou haſt ſaide before, but what doeſt thou call the ſpiritual and heauenly thing?
Anſweare.
I call the heauenly thing chiefly Chriſt himſelfe, then his benefites, and laſt of all, the application both of himſelfe and of them vntounto vsus.
Queſtion.
Goe to then, let vsus ſpeake of theſe three ſeuerally: wilte thou not, as I ſuppoſe, vnderſtande by the name of Chriſt, the alone power and operatiō of Chriſt flowing intoo vsus, and much more alſo that his only righteouſnes, which by imputation is made ours?
Anſweare.
Thou iudgeſt aright, for Chriſt himſelfe muſt become ours, and muſt bee ioyned vntounto vsus, as in whom are al theſe things, that we may draw thoſe things from him, that are in him: and that appeareth plainly by the proportion. For thou canſt not be waſhed, vnleſſe water be applyed, and thou canſt not be fedde, but by taking meate and drinke.
Queſtion.
But as I geſſe, thou vnderſtandeſt Chriſt wholly, and not eyther his Diuinitie alone, or his ſoule alone, or his body alone.
Anſweare.
I vnderſtand, whole Chriſte, and all that belongeth to Chriſt. For Chriſt beyng diuided cannot be a Sauiour.
30. Queſtion.
And is there any difference in theſe.
Anſweare.
Yea indeed that there is, whereof we will ſpeake afterwardes.
Queſtion.
Goe to let vsus leaue this nowe. But if the matter be ſo, why doſt thou vnderſtande Chriſt by the name of that ſpirituall and heauenly matter? Doeſt thou it in reſpect of his Diuinitie or Soule?
Anſweare.
No not ſo. For thou ſeeſt in the Sacraments mētion to be made expreſſely, of the blood and of the body: and againe of the blood, which as they are of a bodily nature, ſo alſo they are repreſented by bodily ſignes, to wit, by water, bread and wine.
31. Queſtion.
And why doſt thou cal that thing ſpirituall and heauenly?
Anſweare.
Not becauſe they are of a ſpirituall & inuiſible ſubſtance: or bicauſe they are now endued with heauenly glory, as the Apoſtle ſaith that our bodies ſhalbe ſpirituall & heauenly, to wit, in glory, & not in ſubſtance: but becauſe they are ſette foorth in theſe myſteries, not to our bodily ſenſes, & after a bodily maner. For neither can our bodily ſenſes doe otherwiſe, but (as the words teach) to be beholden in minde, and to be laid hold vppon by the hand of fayth.
32. Queſtion.
Theſe are then but myſteries in imagination?
Anſweare.
So I ſee ſome gather: but howe vndeſeruedly they ſo conclude, I will then ſhewe, when I ſhall come to that queſtion: How we may be partakers of thoſe thinges ſignified?
Queſtion.
Therfore let vsus come to that other part, to wit, to the benefits of Chriſt: which therefore are they?
Anſweare.
Theſe are declared of vsus in the former treatiſe. But they both may and ought, keping the Analogie or proportion of the ſignes and thinges ſignified be brought to two certayne heades, too wit, to waſhing away and too nouriſhment, whereof that is eſtabliſhed in the myſterie of Baptiſme, and this in the myſterie of the Lordes Supper.
33. Queſtion.
And what calleſt thou waſhing away?
Anſweare.
The forgiueneſſe of ſinnes, in place wherof ſuccedeth the obediēce of Chriſt, and the aboliſhing that is begon of the corruption of nature, to which ſanctification now begon in vsus, is oppoſed.
34. Queſtion.
And what calleſt thou nouriſhing?
Anſweare.
The growth, as it were, and increaſe of theſe.
35. Queſtion.
Now there remaineth the thirde, which thou diddeſt call the applying of theſe benefites.
Anſweare.
So I call that ſame as it were a certayne inſinuation, which is by the power of the holy Ghoſte woorking in vsus: but is ſignified by Sacramentall, not vaine and vnprofitable rites: to wit, by the bodily waſhing through the putting into the water and comming out agayne, and alſo as well by the bodily both eating of breade and drinking of wine.
36. Queſtion.
But what is the forme of the sacraments?
Anſweare.
Euen that ſame outwarde action duely and lawfully obſerued, and alſo that inwarde action of the holy Ghoſt.
37. Queſtion,
But doeth this forme change the ſubſtance of the ſignes?
Anſweare.
No not ſo. For they ſhould ceaſe too be ſignes, if they were changed into any other ſubſtaunce: becauſe the Analogie or proportion, wherein conſiſteth the whole conſideration of the Sacramēts, ſhoulde periſhe. There is therefore a Sacramentall chaunge, but not a ſubſtantiall, that is, not conſiſting in the chaunge of the thing it ſelfe, but in the vſe thereof changed, as when water is made the Sacrament of the blood of Chriſt, and breade the Sacrament of his bodie, and wine alſo of his blood.
38. Queſtion.
But thou a little before diddeſt cal theſe [partes.
Anſweare.
I did ſo, and not without cauſe. For theſe twoo which are cauſes by themſelues, are alſo eſſentiall partes of the thinges, as the Logicians doe very well teach.
39. Queſtion
Nowe what are the endes of theſe Sacramentes?
Anſweare.
Some chiefe endes to wit, that Chriſt (as I hauehave ſaid) with all his gifts may more & more be ſealed in vsus: otherſome not ſo ſpecial, as that by this badge alſo we ſhoulde bee diſtinguiſhed from others that make not profeſſion of the Chriſtian faith, & ſhould bee knit together more and more amongſt our ſelues in mutuall louelove.
40. Queſtion.
And is there no more?
Anſweare.
Yes, this alſo is to be added. That the Sacraments are alſo remēbraunces of thinges paſt: as in the ceremonies of baptiſme, the powring out of water doth ſet before our eyes as preſent, the ſhedding forth of Chriſtes blood: the putting into water & the cōming out, his death, burial, & reſurrection: alſo the breaking of bread in the Supper doth after a ſort repreſēt vntounto vsus, Chriſt crucified for vsus.