consisteth in the vvill of the beleeuers, dothe not make the ehylde fayth∣full, yet dothe the Sacrament of that fayth make him faithfull: for euen as it is ansvvered that he dothe beleeue, so is he also called faithfull, not by signifying the thing it selfe in his minde, but by receyuing the Sacrament of the thing.
By these two authorities it is manifest that Interrogatories were ministred to infantes, at the time of their Baptisme, and that they had sureties, which we call godfathers, that answered for them and in their name.
T. C. Pag. 134. Sect. 1.
As for S. Augustines place (although I can not allow his reason that he maketh, nor the proportion that is betweene the sacrament of the body and bloude of our Sauiour Christe, and his body and bloude it selfe of one side, and betwene the sacrament of Baptisme and fayth of the o∣ther side: saying that as the sacrament of the body of Christe, after a sorte is the body: so the bap∣tisme of the sacrament of fayth, is after a sort fayth, whereas he should haue sayd, that as the sup∣per beyng the sacrament of the body of Christe, is after a sorre the body of Christe, so baptisme be∣yng a sacrament of the bloude of Christe, is after a sorte the bloud of Christe. For fayth is not the subiect of Baptisme, as the body and bloude of Christ is the matter of the supper.) Yet I say that S. Augustine hath no one worde to approue this abuse of answering in the childes name, and in his person, but goeth about to establishe, an other abuse, which was, that it was lawfull for those that presented the chylde, to say, that it beleeued, so that it is lyke, that the minister did aske those whiche presented the infant, whither they thought that it was faythfull, and did beleeue, and those which presented it, sayde it was so: wherevpon this question rose, whither it was lawfull to say, that the chylde beleeued.
Io. Whitgifte.
I neuer hearde that any learned man as yet mislyked this place of Augustine, but I knowe they haue vsed it as a moste manifest testimonie, agaynst Transub∣stantiation, and the Reall presence, and as a true declaration wherefore the sacra∣mentall breade and wyne be called the body and bloude of Christe, beyng but the sacramentes of the bodie and bloude of Christe. And nowe you with vnwashed handes not vnderstanding the place, presume to giue a blinde and vnlearned cen∣sure, vpon so worthie and learned a Father, euen there where he speaketh moste soundly and learnedly: But howe should your arrogancie else appeare? The supper is a sacrament bothe of the body and bloud of Christe, the breade of the body and the wine of the bloude, as S. Augustine there sayeth: and Baptisme is truly called by him the Sacrament of fayth, bycause it is Signaculum iustitiae fidei, as Circumcision the figure of Baptisme was, accordyng to the worde of the Apostle ad Rom. 4. and therefore in reprouing S. Augustine, for callyng it the Sacrament of fayth, you séeme to be ignorant of this place of the Apostle. To this saying of Augustine, doth that of Tertullian in his booke De Poenitentia very well agrée, where he speakyng of Bap∣tisme sayeth, Lauacrum illud obsignatio est Fidci, That washyng is the sealyng of faythe. And Chrysostome opere imp. Homil. 5. in Matth. sayeth also that Baptisme is the seale of fayth, neyther did euer any man before you mislike this kinde and phrase of speache, that baptisme is the sacrament of fayth.
S. Augustines woordes be euident, that there were questions in Baptisme mo∣ued in the name of the infant, whiche coulde not be, vnlesse there were also answe∣ring to the same.