The Infidel, when he heareth of the Water of Baptism, thinketh it to be only plain water: but I, that believe in Christ, do not only, and simply see Water, but I see the cleansing of •he Soul by the Spirit of God: I consider Christs Burial, his Resurrection, our Sanctification, our Righteousness, our Redemption, our Adoption, our Inheritance, the Kingdom of Heaven, and the fullness of the Sprite. For the things, that I see, I judge not with my bodily eyes, but with the eyes of my Mind. Now, will M. Harding say, that Chrysostom only for a countenance, speaketh thus honourably of the Sacrament of Baptism, meaning notwithstanding, it is nothing else, but Bare Water? Certainly S. Augustine saith, In Sacramentis videndum est, non, quid sint, sed, quid Significent.1 In Sacraments we must consider, not, what they be in deed, but, what they Signify. If that every thing, according to M. Hardinges judgement, must needs be accounted Bare, wherein Christs Body is not Really Present, then is the Sacrament of Baptism a Bare Sacrament: & M. Hardinges Book must likewise of necessity seem a Very Bare book: onlesse perhaps he will say,2 Christs Body is Really enclosed in it. Plato saith, It is the greatest part of Wisdom, to discern, Aliud, & Idem, One, and the same thing, from an Other thing.3 For of error herein evermore riseth all Confusion. But S. Augustine saithe, Aliud est Sacramentum, aliud res Sacramenti: The Sacrament is One thing: and the Substance of the Sacrament, which is Christs Body, is an other thing. And least M. Harding should shift of this matter, and say, as his manner is, that the Sacrament is nothing else, but the Outward Form, and Appearance, or show of Bread, and Wine,4 Rabanus Maurus hath prevented him in this wise, Sacramentum in alimentum Corporis redig•tur: The Sacrament is turned into the nourishment of the Body. Therefore these two things being diverse, and sundry, the one the Token, the other the thing tokened: The one Christs Body, and the other the Sacrament of the same Body: The one Naturally feeding the Body, the other Supernaturally feeding the Soul: it were great Confusion, either to make them both one, or else by error to take the one for the other.5 And for that cause S.
The Infidel, when he heareth of the Water of Baptisme, thinketh it to be onely plaine water: but I, that beleeue in Christe, doo not onely, and simply see Water, but I see the clensinge of •he Soule by the Spirite of God: I consider Christes Burial, his Resurrection, our Sanctifica••on, our Righteousnes, our Redemption, our Adoption, our Enheritance, the Kingedome of Heauen, and the fulnes of the Sprite. For the thinges, that I see, I iudge not with my bodily eies, but with the eies of my Minde. Now, wil M. Hardinge say, that Chrysostome onely for a countenance, speaketh thus honorably of the Sacrament of Baptisme, meaninge notwithstandinge, it is nothing els, but Bare Water? Certainely S. Augustine saithe, In Sacramentis videndum est, non, quid sint, sed, quid Significent.1 In Sacramentes we must consider, not, what they be in deede, but, what they Signifie. If yt euery thinge, according to M. Hardinges iudgement, muste néedes be accompted Bare, wherein Christes Bodie is not Really Presente, then is the Sacrament of Baptisme a Bare Sacrament: & M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke: onlesse perhaps he wil say,2 Christes Bodie is Really inclosed in it. Plato saithe, It is the greatest parte of Wisedome, to discerne, Aliud, & Idem, One, and the same thinge, from an Other thinge.3 For of errour herein euermore riseth al Confusion. But S. Augustine saithe, Aliud est Sacramentum, aliud res Sacramenti: The Sacrament is One thinge: and the Substance of the Sacrament, whiche is Christes Bodie, is an other thinge. And least M. Hardinge should shifte of this mater, and say, as his manner is, that the Sacrament is nothinge els, but the Outwarde Forme, and Appearance, or shewe of Breade, and Wine,4 Rabanus Maurus hath preuented him in this wise, Sacramentum in alimentum Corporis redig•tur: The Sacrament is turned into the nourishment of the Bodie. Therefore these twoo thinges beinge diuerse, and sundrie, the one the Token, the other the thinge tokened: The one Christes Bodie, and the other the Sacrament of the same Bodie: The one Naturally féedinge the Bodie, the other Supernaturally feedinge the Soule: it were great Confusion, either to make them bothe one, or els by errour to take the one for the other.5 And for that cause S.
- 1Augustin. country Maximinum. li. 3. ca. 22.Augustin. contr• Maximinum. li. 3. ca. 22.
- 2Plato.
- 3Augustin. in Johan. tractat. 26.Augustin. in Iohan. tractat. 26.
- 4Rabanus Ma• rus. li. 1. ca. 31.
- 5Augustin. De Doctrin. Christ. li. 3. ca. 5.
