some wil seme so altogether of the spirit that they despise all outward things as grosse others againe beleue nothing in a maner vnles they may fele handle it with 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 vs spiritual euerlasting thinges inwardly by his spirit notwithstanding he semeth to haue set this law vnto him self to teach vs the same by the senses which are giuen vs 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 which 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 the 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 the 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 onely 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 therefore Rom. 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 onely 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 vs eares to heare and as Saint Luke saith opening our heartes that wee might apply through fayth vnto our selues those thinges vnderstood with our eares which flesh and blood teacheth not 5. Question I see not yet howe these thinges should belong vnto the Sacramēts Answeare Yea but I haue sayde before that God to the end he might certifie vs of his good will in sauing vs 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 vnto vs in the holy scriptures to be layde hold vpon 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 vnto vs those same holy thinges is cleare applied to our knowledge as whē this or that is spokē vnto vs in vsual knowne wordes partly darckly and mystically spoken which also he calleth symbolical that is which is so after a certaine sort taught that it doth not by by set forth those thinges naked to be vnderstood but as it were leadeth vs 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 haue 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 which thou thinkest to be the harder is the
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
euerlasting life 21. Question And what are those same thinges signified Answeare Christ himselfe as I haue 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 vpon the bodily vnderstanding or outwarde senses or vpon 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 vnto the outward senses and are receiued of them but the thinges themselues are offered too the minde and yet notwithstanding are not receiued of euery minde albeit they be offred to the mind of al that come to the Sacraments but onely are receaued of that minde that is indued with fayth because faith is the onely 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 which are not yet fulfilled in vs. 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 vs whereto the Apostle hauing regarde he saith that Christ groweth vp in vs 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 loue 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 which a man may also cal essētial parts For in very deede whatsoeueuer is in the 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 vnto vs. Question Goe to then let vs 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 vs 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 vnto vs 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 vs 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 shal be 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 vs come to that other part to wit to the benefits of Christ which therefore are they Answeare These are declared of vs 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 vs 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 vs 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
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
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