TO return again then to the point whereupon I was,1 I conclude that as the water of baptism cannot be the Sacrament, nor the sign of baptism, but only in the administration of the same, even so is it of the bread and of the wine in the Supper. For the sacramental ⟨image 29⟩words, both of the one and of the other sacrament, have no more respect to the matter of the signs, nor less to the persons which are capable in the baptism, then in the supper: as S. Augustine hath very well understood it. For if he had said of the supper only, that the element is made a Sacrament, when the word is joined unto it,2 the Romaine doctors might more justly serve them selves with his testimonies to prove the difference which they make between the baptism and the supper, saying that the sacramental words of baptism have regard, and do belong to the persons which men do baptize, and not at all to the matter of the sacrament, which is the water and the sign thereof: and that those of the supper have regard and do belong to the matter of the same, to wit, to the bread and to the wine and not to the persons, as they do in baptism.3 Whereupon they do conclude, that the bread consecrated by them is no less a sacrament, being kept in a box, pyx, or hutch, then when they do administer it in their supper. And therefore they do alway call it the sacrament of the altar, and the body of the Lord, and the body of God, as well in their pyxes and hutches, as in the administration of their supper.4 And we on the contrary, do say and prone forth with by the very words of Jesus Christ, that if it were so in deed, that the ⟨image 29⟩bread and the wine should be transubstantiated into the body and into the blood of him, as the transubstantiators do affirm, yet for all that they can not make the same by their transubstantiation, if that forth wc they do not distribute it, & that they be not communicated, as Jesus Christ hath done and commanded. For they can not do that which he hath done and hath commanded to be done in that matter, doing the clean contrary to that which he hath done and commanded. For the minister can not have the virtue which the Lord hath given to the ministry of his Apostles, and of their true successors, if it be not the very same ministry.
TO returne againe then to the point whereupon I was,1 I cōclude that as the water of baptisme cannot be the Sacrament, nor ye signe of baptisme, but onely in the administration of the same, euen so is it of the bread and of the wyne in the Supper. For the sacramentall ⟨image 29⟩wordes, both of the one and of the other sacrament, haue no more respect to the matter of the signes, nor lesse to the persons which are capable in the baptisme, then in the supper: as S. Augustine hath very well vnderstoode it. For if he had saide of the supper onely, that the element is made a Sacrament, when the worde is ioyned vnto it,2 ye Romaine doctors might more iustly serue them selues with his testimonies to proue the difference which they make betweene the baptisme and the supper, saying that the sacramentall wordes of baptisme haue regarde, and doe belong to the persons which men doe baptize, and not at all to the matter of the sacrament, which is the water and the signe thereof: and that those of the supper haue regarde and do belong to the matter of the same, to witte, to the bread and to the wine and not to the persons, as they do in baptisme.3 Whereupon they do conclude, that the bread consecrated by them is no lesse a sacrament, beeing kept in a boxe, pixte, or hutch, then when they doe administer it in their supper. And therefore they do alway cal it the sacrament of the altar, and the body of the Lorde, and the bodie of God, as well in their pixtes and hutches, as in the administration of their supper.4 And we on the contrary, doe saye and prone forth with by the very wordes of Iesus Christe, that if it were so in deede, that the ⟨image 29⟩bread and the wine should be transsubstantiated into the bodie and into the bloud of him, as the transsubstanciatours do affirme, yet for all that they can not make the same by their transsubstā tiation, if that forth wc they do not distribute it, & that they be not communicated, as Iesus Christ hath done and commaunded. For they can not do that which he hath done and hath commaunded to be done in that matter, doing the cleane contrary to that which hee hath done and commanded. For the minister can not haue the vertue which the Lord hath giuen to the ministerie of his Apostles, and of their true successours, if it be not the very same ministery.
- 1Conclusion.
- 2•pinion of •he Romanists.•pinion of •he Roman•istes.
- 3Conclusion.Conclusiō.
- 4Note this.
