M. Which is the other reason?

P. It is that when God made the alliance with his people, he did not only promise to show favour and mercy to the parents and children,¹ even to the second and third generation, but even to a thousand generations. Wherefore, albeit that the nearest parents of the child were infidels, yet notwithstanding their infidelity may not shut their child from his right, that he may have in the alliance of God, by the mean of his ancient fathers and predecessors.

P. It is that when God made the aliance with his people, he did not only promise to shew fauour and mercie to the parents and children,¹ euen to the seconde and thirde generation, but euen to a thousand generations. Wherefore, albeit that the néerest parents of the childe were infidels, yet notwithstanding their infidelitie may not shut their childe from his righte, that he may haue in the aliance of God, by the meane of his auncient fathers and predecessors.

1. 1Exod. 20. a. Deut. 5. a.

M. But seeing it is so, according to the true discipline of the church, none may then receive a man to present a child to Baptism, if that he himself be not received into the company of the faithful, and be not sufficient to be pledge for the child which he presenteth, & to fulfil the promise which he maketh for him.

M. But seing it is so, according to the true discipline of the church, none may thē receiue a man to presente a childe to Baptisme, if that he himselfe be not receiued into the companie of the faithfull, and be not sufficient to be pledge for the childe which he presenteth, & to fulfill the promise whiche he maketh for him.

M. That is an ordinary matter.

M. That is an ordinarie mater.

P. What reason should there be then to receive in matter of so great importance, any other pledge than such an one as were meet, in the which matter there is a very solemn obligation, & as it were a solemn oath before god & his Church?

P. What reason shuld there be thē to receiue in mater of so great importāce, any other pledge thā such an one as wer méet, in ye which mater ther is a very solemne obligation, & as it were a solemne oth before god & his Church?

M. Is there the like reason for those which be excommunicate, as there is for those which are as yet holden for infidels, or at the least have made no profession of the christian doctrine?

M. Is there ye like reason for those which be excōmunicate, as there is for those which are as yet holden for infidells, or at the least haue made no professiō of the christiā doctrine?

P. Yes until that they be reconciled to the church and received into the same in such sort as we have heretofore said, and as it is behovefull to be done in such a case.

P. Yes vntill that they be recōciled to the church and receiued into the same in such sort as we haue heretofore saide, and as it is behouefull to be done in suche a case.

M. I would ask thee also for what cause children are not to be as well admitted to the supper as to Baptism, by means of the alliance made with their parents, in the which they are comprehended? but I know that thou wilt answer me in such sort as thou hast heretofore done, concerning the proof which is more specially ⟨p. 392⟩required in the supper than in Baptism.

M. I woulde aske thée also for what cause children are not to be as well admitted to the supper as to Baptisme, by meanes of the aliance made with their parentes, in the whiche they are comprehended? but I knowe that thou wilte aunswere me in such sorte as thou hast hertofore done, cō cerning the proof which is more specially ⟨p. 392⟩required in the supper than in Baptisme.

P. Thou seest well that the reason is therein sufficiently apparent.

P. Thou séest wel that the reason is therin sufficiently apparant.

M. Now seeing it is so required that every one prove himself before he come to the Supper, and not that other men prove them, may not the ministers commit it to the conscience of every one which present themselves to them, to receive this sacrament without making any other proof or inquisition?

M. Now seing it is so required that euery one proue himselfe before he come to the Supper, and not that other men proue them, may not the ministers committe it to the cōsciēce of euery one which present themselues to them, to receiue this sacramente without making any other profe or inquisition?

P. Albeit that it be required that every one particularly do prove himself, yet notwithstanding, that particular examination, doth not let the examination and the proof, which the ministers and pastors ought to make of their flocks, to know not only which be sheep and which not: but also what is the condition and estate of every one of their sheep. For if they know them not, what account shall they yield?

P. Albeit that it be required that euery one particularly do proue himselfe, yet notwithstanding, that particular examination, doth not let the examination and the proofe, whiche the ministers and pastors oughte to make of their flocks, to knowe not only which be shéepe and which not: but also what is the condition and estate of euery one of their shéepe. For if they know them not, what accoumpt shal they yeld?

M. That is a good apparent reason.

M. That is a good apparāt reason.

P. On the other part if there be dogs and swine which will thorough their rashness put forth themselves, to the great contempt of God and of his church, to thrust in their polluted and filthy snouts upon ⟨p. 393⟩the lords table, to infect it with the same, shall the minister be without blame if he permit it, and do not at the least his endeavour to shut out such dogs & swine from the table of the Lord?

P. On the other parte if there be doggs and swine which will thorough their rashnes put forth themselues, to the greate contempt of God and of his church, to thrust in their poluted and filthy snoutes vppon ⟨p. 393⟩the lords table, to infect it with the same, shall the minister be without blame if he permitte it, and do not at the least his endeuoure to shut out suche doggs & swyne frō the table of the Lorde?

M. There may be also many which although they do not deserve to be accounted dogs & swine, but only for poor ignorant and silly ones, which mought notwithstanding go and thrust in with the rest, either of custom, or else thinking to do well, and yet should go to their own condemnation.

M. There may be also many which although they do not deserue to be accoumpted dogs & swyne, but only for poore ignorāt and séely ones, whiche mought notwithstanding go and thrust in with the rest, either of custome, or else thinking to do well, and yet should go to their owne condemnatiō.

P. I would also add hereunto this point, and in such a case the ministers should not be without blame of the fault which those should commit, and of the perdition of them, if that they had not first done their endeavour towards them, accordingly as they are bound.

P. I wold also adde herevnto this point, and in such a case the ministers shuld not be without blame of the faulte whiche those shoulde committe, and of the perdition of them, if that they had not firste done their indeuoure towardes them, accordingly as they are bound.