A14463:2338
A14463:2338
A Christian instruction, containing the law and the Gospel Also a summary of the principal points of the Christian faith and religion, and of the abuses and errors contrary to the same. Done in certain dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Province. Translated by I.S. Seen and allowed according to the Queens Majesties injunctions.A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.
London: printed by Henry Bynneman? for Abraham Veale, 1573
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
MATTHEW. I Am sufficiently resolved concerning all that which thou hast said touching the discipline of the Church: there wan teth now but one point which yet doth concern the doctrine.
MATHEVV. I Am sufficiently resolued concerning all that whiche thou hast sayd touchyng the discipline of the Church: there wā teth now but one point whiche yet doth concerne the doctrine.
P. Which is that point?
M. Whether we ought to receive to the Communion of the Sacraments, none but such as are already so instructed in the Christian doctrine, that they have sufficient understanding of the things signified by the Sacraments, & are able to yield good reason of their faith: it seemeth to me that a man may gather of thy words ⟨p. 385⟩that not only they ought not to receive little children to the Supper, but also they ought not to baptise them, until the time they come to the age in the which they may yield reason of their faith, and understand what their baptism doth signify.
M. Whether we ought to receiue to the Communion of the Sacramentes, none but such as are already so instructed in the Christian doctrine, that they haue sufficiente vnderstandyng of the things signified by the Sacramēts, & are able to yelde good reason of their faith: it séemeth to me yt a man may gather of thy woords ⟨p. 385⟩that not only they oughte not to receyue litle children to the Supper, but also they ought not to baptise them, vntill the time they come to the age in the whiche they may yelde reason of their faith, and vnderstand what their baptisme doth signifie.
P. Thou hast here to note, that there is difference between receiving of children to baptism, and receiving of them to the Supper.
P. Thou hast here to note, that there is difference betwene receyuing of children to baptisme, and receyuing of them to the Supper.
Mat. What difference findest thou in it?
Mat. What difference fyndest thou in it?
P. In that that Saint Paul doth require of those which would communicate at the Supper, that they should prove them selves, to know whether they be meet or no, and that they be disposed to receive the same, accordingly as this holy Sacrament doth require, which thing is not so required in Baptism.
P. In that that Saincte Paule doth require of those which wolde communicate at the Supper, that they shoulde proue them selues, to knowe whether they be méete or no, and that they be disposed to receyue the same, accordingly as thys holye Sacramente doth require, whiche thing is not so required in Baptisme.
Math. What wilt thou conclude thereby?
Math. What wilte thou conclude thereby?
Peter. That if it must be that every man prove himself before he go to the Supper, it followeth then that they are not yet capable of that proof which are not so far forth instructed, as they may prove and examine themselves, as is meet.
Peter. That if it must be that euery man proue himselfe before he go to the Supper, it followeth then that they are not yet capable of that proofe whiche are not so farre foorthe instructed, as they may proue and examine themselues, as is méete.
M. I Understand by that which thou hast heretofore said, that none can well prove and examine himself, to communicate worthily at the supper, except that first he understand what mysteries and secretes this Sacrament containeth, and for what cause it was ordained. But forsomuch as Baptism is also a seal of the doctrine, the which it doth confirm, is it not therefore also needful that he which should be baptised, be first instructed in the doctrine whereof it is a Sacrament, and that he may yield reason of it?
M. I Vnderstand by that which thou hast heretofore saide, that none can well proue and examine himselfe, to communicate worthily at the supper, except that first he vnderstand what misteries and secretes this Sacramente conteyneth, and for what cause it was ordeyned. But forsomuch as Baptisme is also a seale of the doctrine, the which it doth confirme, is it not therefore also néedefull that he which shuld be baptised, be first instructed in the doctrine whereof it is a Sacrament, and that he may yeld reason of it?
P. If the person be of that age, that it be capable of the doctrine, that which thou sayest is required. But there is other consideration in the person of little children, borne of faithful parents, which are already received into the Church.
P. If the person be of that age, that it be capable of the doctrine, that whiche thou saist is required. But there is other consideration in the person of litle children, borne of faithfull parents, which are alredy receiued into ye Church.
M. But because these children are no more capable of the promise made in baptism, than the children of infidels, what reason is there rather to ⟨p. 387⟩baptise the one than the others.
M. But bycause these children are no more capable of the promise made in baptisme, than the children of infidells, what reason is there rather to ⟨p. 387⟩baptise the one than the others.
P. If the children of the faithful were no more capable, than those of the infidels, there were reason in that which thou sayest.
P. If the children of the faithfull were no more capable, than those of the infidells, there were reason in that which thou saist.
M. I see not wherein the one sort are more capable than the others, unless thou show it me more plainly.
M. I sée not wherein the one sorte are more capable thā the others, vnlesse thou shew it me more plainly.
P. Thou must understand that the promise which God hath made in Baptism,1 containeth the promise of the alliance, the which God hath made with his people, in the which he comprehendeth not only the faithful which thorough faith are admitted into this alliance, but also their children and the children of their children.
P. Thou must vnderstād that ye promise which God hath made in Baptisme,1 conteyneth the promise of the aliance, ye which God hath made with his people, in the which he comprehēdeth not only the faithfull whiche thorough faith are admitted into this aliance, but also their childrē and the children of their children.