flesshe drynking of his blode Io. vi he can drawe vs no nerer nor cowâ—le vs no faster to hym then hymself to be in vs vs to dwell in hym Thus ye se howe the sacraments that is to saye the faith annexed vnto gods promises ioyned to the sacrameÌ„ts getteth vs more grace fauour encreased growing out of one promyse fygure into a nother For y â— thiÌ„g signifyed by y â— sacrameÌ„t or figured by the figure hath euer y â— promise vpoÌ„ it As in baptisme y â— holy gost is promysed vs of Christ and in the souper his bodye to be brokeÌ„ and his blode to be shed for our synnes ar promysed to vs y t worthely receyue them And therfore our faith stayed vpoÌ„ theis promyses obtayneth vs grace and sorgeuenes of synne once knowne y t God of his mere mercy withoute all our desertes maketh to vs theis promyses for Christes sake onelye And here by the waye to the questioÌ„ whether childreÌ„ dying before baptisme w t water or aftyr ere they by hearing the eâ—teriour worde conceyue faith be saued or no I answere That for because they ar contayned vnder y â— promyse of God made vnto Abraham GenÌ„ xvij to be the God of hym and of his sead of whiche sead is y â— childe seing that God is nowe the God of the gentylis and of their sead whom he calleth the childern of Abraham for his eleccioÌ„s sake therfore is euery Christen mans chylde contayned vnder the same promyse and by goddis eleccion saued dye it before or aftyr baptisme in his infancye ¶ Nowe â—hall ye see what godly doctryne our externe baptisme techeth all them that ar baptyzed â— Nowe ye not saith Paule that we who so euer be baptyzed into Iesu Crist ar we not baptyzed into his dethe Dethe therfore is the significacion effecte of the vtwarde baptisme which God neuer made the popis holy water to signifye nor to put vs in mynde of this baptisme whose exteriour acte in doping into the water techeth vs to dye with Crist y t is to saye to mortifye that olde Adam of ours to represse our sensuall carnall affectes and then are we baptized into Cristis deth to dye w t hym And when we thus dye from syn then burye we our synnes in the holes of his woundes as Paule saith we ar also buryed w t hym to ryse agen eueÌ„ to be reuyued in spirit and to lede a newe lyfe in repentance nowe rysen agen with Crist. So y t baptyme bereth in it self Cristes deth his buryall his resurreccion to be practyzed in our bodyes and soules perpetually whyle we lyâ—e Which lyfe what els is it then a perpetuall crosse euen y â— same that men call penaÌ„ce but yet not it that the preist inioyneth Here ye see that repentance or changing of our lyfe is included in baptisme is all one in effecte with it hauing hir two partes Mortificacion which they call contricion out of which there foloweth viuificacioÌ„ that is to lyue aftyr the spirit ¶ Repentance what it is with hir two partes Mortificacion and Ujuificacion as Paule calleth them Ro. viij AT last ye se howe it is come vnto theffecte of baptyme the very mystery doctrine thereof which is the dethe buryall resurreccioÌ„ of Crist to be exercysed practyzed in vs which heuey lyfe is our perpetuall penance all one in effecte w t baptyme as ye se Ro. vi Repentance therfore is the perpetual mortifiying of our flesshe of our oldeman whiche the very syncere fere and loue of God worketh in vs at the syght of our synnes seen and knowne by faith in Cristes dethe to bring for the hir worthey frutes that is to saye to lead siche a lyfe as correspondeth declareth a repentant coÌ„uerted herte Penance therfore is the repentaÌ„ce of our synnes with a chaÌ„ging of our former lyfe into a newe and beter lyuing Which beginneth of faith in Cristes dethe whereinto we ar baptized by the spirit of faith knowledging our synnes beholden in Christes woundes For many as Cayn Saule Iudas did see their synnes in the stonney tables throne agenst the grownde broken of Moses were heuye with vnfrutefull repentance in so miche that fore heuynes and shame they destroyd themselues Which declareth it playnely that they did not see their synnes in Cristes dethe y â— promysed sead to come which had dyed for them in deed had they so beleued in hym But we that se them in his dethe knowe and fele them by our faithe forgeueÌ„ whiche faithfull knowledg effectâ—ouse by loue Galat .v. dryueth vs to repentance to lament y â— euer we shuld coÌ„mitte that thing which as it displeaseth our so louing mercifull father so did it bring his onely so derely beloued sonne that innocent lombe gyltlesse vnto the moste paynfull passion dethe Here here this corrasye freateth vs with fere shame trowblously grating vpon our consciences syghing and crying for mercye forgeuenes y â— euer we shuld do that thing whiche can not be forgeuen with oute the preciouse bloude of the sonne of God Crist God man Aftyr this mortificacion detesting of our former lyfe our faith setting hyr sewer holde vpon this promyse of our fathers voyce oute of heueÌ„ adsewering vs that this is his derely beloued sone for whose sake he is apeaced well pleased w t vs nowe receyued into grace we ar counfortably reuyued feling certifyed for our faithes saak in Crist y â— our synnes shall not be imputed to vs nor we neuer more obbroyded of them before God When Crist therfore is puerly preched our synnes shewd vs in his dethe there verely and faithfully knowne there foloweth in all the faithfull hertes Repentance w t hir two partes as ye se Actes .ij. when Peter had preched Cristes deth resurrecioÌ„ and remission of synnes in them then were y â— peple pricked heuey in mynde crying vnto Peter and to the other disciples ye men our brethern what shal we do Repente ye sayd they and be baptized euery one of you into y â— name of Iesu Crist into y â— remissioÌ„ of your synnes ¶ Baptisme compared with the Lordis souper â—Hus passe we from baptisme vnto the passouer of y â— Lorde compared togither That as the vtwarde baptyme dothe signifye the inwarde purging of the soule by y â— holy gost thorow our faith beleuing y â— wordis of promise for by faith hertis ar purifyed Act. xv Euen so doth the vtwarde breking of the brede powering forth of the wyne geuen vs eaten dronkeÌ„ signifye put vs in mynde of the brekinge crucifying of Cristis bodye sheding of his blode geueÌ„ for our synnes eateÌ„ dronken by faith not w t our bodely tethe flesshely mouthes Also as y â— visible water signifyeth the inuisible grace so doth the visible brede brokeÌ„ wyne
y t his victory might be ours he fulfilled the lawe was the most rightwyse that his rightwysenes might be ours his wysedom kouereth our folisshnies his holynes correcketh our vnbeleif his innoceÌ„cye swaloweth vp our wykednes his redempcion setteth vs in a spirituall libertye he was made weake to make vs strong mortal to make vs immortal He descended into the erth that we shuld asceÌ„de into heuen his deth is our lyfe taketh awaye our synnes for deth worthy dampnacion he geueth vs hymself in this present souper our euerlasting lyfe saluacion he is made for vs of the father our rightwysenes our redemptioÌ„ satisfaccion c. And as Isay saith he was wouÌ„ded for our transgressions so smyten for our vngodlynes for the punisshmeÌ„t for our correccioÌ„ and peace making was layd vpon hym and by his strypes and his hurt we ar healed the Lorde layd all our wykednes vpon hym to pardon vs These therfore his present gyftis wordis cannot deceyue vs Take it eat it this is my bodye which is for you broken for in that he biddeth vs take it he certifyeth vs that he is all ours And in that he biddeth vs eat it he adsewerthe vs hymself to be all one substance with vs God and man deifying our souls sanctifying our bodyes to be glorifyed w t his in the resurreccion of our flesshe We muste therfore obserue diligently these wordes he gaue it vs bidding vs take it eat it and drink it and especially these wordis added which is for you broken which is for you geueÌ„ which for your synnes is shed For herein consisteth the peathey waight our present counforte here is that heueÌ„ly spirituall fode of our soules wherewith we ar refresshed dayly counforted confirmed for euer So oft therfore as we do celebrate this holy souper we must do it into y â— remembrance of his dethe for this incomparable benefit loue vnable to be expressed rendering to hym prayse glory thankes immortal which lyueth and raigneth with the father and holy goste for euer Amen Moreouer ye shal diligently obserue That in the scriptures where .ij. or .iij. thinges be so inseperably knit togither that ether one of them may not be diuyded from another or els one muste nedis folowe the tother It is attributed to the one that at verely pertayneth to the tother and one name serueth them bothe or all thre As forbecause at the preching of the gospell there foloweth some Cristen congregacion gathered togither in the beleif thereof at last thei possede y â— kingdome of heuen therfore is the gospell or the remission of synnes which foloweth the preching thereof called the kyngdom of heuen as in Mat. iij. Repent ye for nighe is the kyngdom of heuen sayd Io. bap where the kyngdom of heuen is taken for the remission of synnes or for the gospell And in the xviij who is gretest in the kyngdom of heuen there is it taken for the congregacion of the faithfull And forbecause meat is not eaten without brede therfore is brede takeÌ„ for meat and for almaner bodely sustinance In the persone of Crist where the godhed is inseperably knit to his manhed it is attributed to the manhed that whiche verely pertayneth to the godhed as in Io. iij. Noman ascendeth into heuen but he that is descended the sonne of man which is in heuen here the sonne of man is taken for thegod hed for as yet when he spake these wordis his manhed was not ascended The scripture saith Crist dyed when it was his manhed onely that suffered Now to my purpose In the signes or sacraments ther ar many thingis inseperably ioyned togither yf thei be of Cristis ordinaÌ„ce as ye se in this diuisioÌ„ order folowing wherfore euery one is called by the same name y t the tother is called which sodeÌ„ sondrely attributing of the same name subsultatory speche not knowne nor obserued make men to apere to speke strangely yea erroneously to some meÌ„ when thei bothe beleue and speke trwly and godlye ¶ In Baptime 1 The Element is water 2 The worde of institution is Go your wayes and teche all nacions baptizing them into y â— name of the father the sone and holy goste Mat. xxviij which wordes with the Element make the Sacrament 3 The worde of promyse is Mar. the last ca. Whoso beleueth and is baptized shalbe saued Faith in this promise maketh present the holy gost in y e beleuers hert now borne a newe 4 The thing is the holy gost making holy purifying renewing y e soule ¶ In the Souper of the Lorde 1 The ElemeÌ„ts ar Brede wyne 2 The wordis of institucion ar these When Iesus had soupt he toke y â— brede in his handis c. which wordis dewly spoken it is the Sacrament 3 The wordis of promyse ar these Whoso eteth my flessh and drinketh my blode dwelleth in me and I in hym Io. vi The beleif in this promyse bringeth the thing present into the herte of the faithfull receyuer of the sacrament 4 The thing is the bodye of Crist crucifyed and his bloude shed into the remission of thy synnes Nowe ar these speches trewe The sacrament of baptime is the regeneracion and the renouacioÌ„ of the holygost purifying and â—euing saluation so that it be attributed vnto the cheif thing in the sacrament which is the holy gost Lykewyse yf it be asked whether in the sacrament of the souper of y â— Lorde there be the very naturall and reall bodye of Crist thou seest it the fowerth in order and is so called for the inseperable vnion of it with y â— sacrameÌ„t wordis and element so that the brede is so called the worde is so called and y â— thing it self must nedis be called the same that it is The brede and the worde ar so called sacrameÌ„tally but the thing is so called verely really and naturallye And here is offered the questioÌ„ whether an infidele or an vnworthey wyked persone eteth the body drinketh the bloud of Crist at the souper Unto the whiche Austen answereth very wel in his .xxi. boke of the cetye of God putting difference betwixt the sacrament which standeth vpoÌ„ the Elements and wordis of institucioÌ„ betwixt y e thing which stoÌ„deth in the wordis of promyse and faith ther to ioyned And agene in a sermone of the sacrameÌ„ts of the faithfull These ar his wordis He that dwelleth not in Crist nor Crist in hym dowtlesse he nether eteth his flesshe nor drinketh his blode albeit vnto his own condemnacion he eteth and drinketh the sacrament of so grete a thinge Here ye se that one maye receyue the elements as the brede and wyne not the thing As was Symon Magus baptyzed in water receyuing the sacrament yet not the holygost renewing hym And Iudas sitting at this souper did eat the sacrament of the brede wyne but not y â— thing for
powered forth and geuen vs signifye represent the inuisible fauour beneuoleÌ„ce of our heuenly father whereby thorow Cristis deth our syns be forgeueÌ„ vs. And as the vtwarde baptyme byndeth vs by our owne profession to stonde to our promyse before God to forsake the deuill and all his suggestions and to cleue to one God vnto whom we ar nowe consecrated to mortifye our flesshe to pourge our spottes to continewe and contende into a more pure and perfyt lyfe euen so when we sit downe at the holy souper we bynde our selues into one loue and beleif in the promyse there rehersed that he gaue vs his bodye to be broken for vs And we bynde our selues to geue hym thankis perpetuall and euer to perseuer in our religion and faithe and in a louing Cristen concorde that we all there present mought euer more be made one brede one cuppe one bodye ioyntly cowpled togither as members vnto Criste our onely supreme heade spirituall ¶ The passage frome vnder the lawe vnto the grace of the gospell FOr a more perfyt preparacioÌ„ vnto our newe passouer lombe Criste ye shall knowe that whylis we passe ouer this transitory lyfe ether ar we vnder the lawe or els vnder grace as for them that ar vnder nether lawe nor grace yet wilbe called moste graciouse and grace it self nor yet of siche that so exalt them selues aboue God and his lawes that they suffer syn to haue siche dominioÌ„ ouer them that it ledeth them into what so euer they lust frely w t oute all punisshmeÌ„t for to do what they lyste and desyer I speke not of fering nether god nor man But yet ye shal note that there be two maner of lawes A polityk lawe made by men a spiritual lawe which ar the commandements of God A man may be a iuste ciuyle man aftir a certayn ciuile iustice as were the Haithen Turkes and Saracens and yet very infidelis Also a man may apere to hymself to other to be iuste aftir the iustice rightwysenes of the lawe of the commandementis which Paule calleth our owne rightwysenes Ro. x. and Crist calleth it the rightwysenes of the pharisais yet before god a very dampnable ipocryte as were the pharisayes Paule hymself before his conuersion as nowe ar all y t wilbe iustifyed by their workis thiÌ„king themselues holyest of all men The offyce of the polityk lawe is with fere of punisshment by the swerde to refrayne euill men from thefte murther aduoutry iniuryes or trowbling of the comoÌ„peace which lawe is geuen as saith Paule i. Timo. i. to the iniuste wyked not to the iuste iustitia politica et ciuili aftir the ciuile iustice The spiritual lawe emonge many offyces hathe theis eueÌ„ to shewe a maÌ„ his synnes then to feare hym for so offendiÌ„g god so to encrease syn for where is no lawe there is no transgression It worketh wrathe and the punisshment of God Nowe let vs se who is vnder this lawe Some there be that beleue y â— this lawe of the commandemeÌ„ts whiche is called spiritual because it requireth our affectes altogither mortifyed from all euill thoughtes desyers as baptisme techeth vs they fulfil it so loÌ„ge as they coÌ„mitte no open or externe acte wherfore nether the ciuyle swerde nor the ecclesiastical censure may punissh them for as Moses faithe they lyue by or in them yea they thus lyuinge in the externe face vtwarde shewe of the doyng the dedis of the lawe think themselues holyest most honest perfyt of al men How abhominable so euer their thoughtis hertes be with in themselues polluted with inwarde sheding of innoceÌ„t bloude wronges desaytes falsehed lying pryde enuye malyce concupiscence almaner filthynes vntyll theise secrete sores and venome brekeforth into lyght yet then ar they not with oute some fayer excuse appareÌ„t colour no lesse then AdaÌ„ Eue pretexed their synnes with their brode fygge leaues so far of ar these ipocrytes to coÌ„fesse their faultes Under this degre of the lawe ar all they y t apere to themselues and to siche lyke to fulfill the lawe right well to do more to to merit heuen by their dedis to breke into it like geauntes sell their ouerplus of their merits to the .v. folisshe virgens which were shut out at the gaâ—es whyles thei went to bye of their ouerplus oyle Under this degre of the lawe was Paule hymself whylis he persecuted the Cristianes and yet he lyued withoute the lawe Rom. vij that is to saye the lawe did not hir first offyce in shewing hym his syn Werfore he saithe of hymself in that state of the lawe That hym self was a lyue but the lawe and synne were dead because the lawe not yet doing hir office in shewing hym his syn worked not the fere of god nor shewed hym his wrathe nor dethe nor punisshement for it for the spirit of the lawe as yet moued not his penne vpoÌ„ his herte But nowe let the lawe come not wryteÌ„ in walles nor stones nor papyr but wryten in thyne herte with the fynger of the lawe geuer and tell the thy synnes shewing the whose hygh maiestye thou hast offeÌ„ded so greuously Let hir worke in the hir seconde office in fering and trowbling thy conscieÌ„ce w t dethe dampuacion hell then is the lawe and syn bothe a lyue in thy herte thyself ded witnes is Paule Ro. vij Here is a sodeÌ„ contrary mutacion sed dextere excelsi but of the right hande of God This is the seconde degre of beyng vnder the lawe now y â— lawe accuseth it maketh angry bothe thyself with thyself with the iugements punisshmeÌ„ts of God it maketh y t god apereth to be wrath w t the to working now in the as Isay saithe a strange worke to worke his owne whiche is to bring the frome vnder the lawe to be vnder grace but yet thou knowest it not because y u art yet ded So loÌ„g as a man is thus wrought of the Lorde he is in preparing hym vnto repentance leading hym vnto grace for the lawe in this degre is the vssher or scolemaster Gala. iij. that ledeth or taketh forthe the trowbled conscience vnto Crist calling hym saying Come ye vnto me all that ar pressed with burden I shall ease you Mat. xi Nowe is the grace of the gospell offred the on the whiche yf thou settest fastholde by faithe so art y u now vnder it certifyed of the benevolent fauour grace of god towerdes the so mercifully calling the continually his armes spred abrode to enbrace the. And yet to drawe the more nyghe vnto Crist to his father Thou hearest this thy fathers voyce saying vpon Crist. This is my derely beloued sone for whose saak onely I am apeaced wel pleased with the. And for because as one promyse foloweth a
satan saith Io. xiij entred into hym aftir Crist had raught hym the morsell of brede ¶ What it is worthely or onworthely to receyue the sacrament FIrst ye shal knowe that there cometh no frute vnto any receyuers of any sacrament but onely vnto them that call into mynde the deth of Crist with holy deuoute remembrance y t he was crucifyed for their synnes wassheth them awaye w t his blode geuing hym thaÌ„kis immortal hygh prayse glorye in this sweet remembrance and faith Onely vnto siche men Crist commendeth and hathe committed his body Onely vnto these meÌ„ he draweth forth his blode For these meÌ„ onely was he offred vp on the altar of y â— crosse So that they doutelesse slip from y â— trwth that beleue Iudas to haue had receyued the same thing that the other apostles receyued For they eat not verely y â— flesshe of the Lorde which in hym dwel not nor he in them for Io. euangelist euen the next gest at Cristis elbowe sitting at his messe testifyeth that assone as Iudas had receyued y e soppe the deuill entred into hym for his gest into his soule Item yong infantes and men bestraught albeit they be the membres of Crist yet may they not w t frute receyue it for these persones may not rightly remember the mystery of their redeÌ„ption nor dewly examyn proue themselues before nor geue thaÌ„kis therfore which thinges ar cheifely required at the cebracion of this holy feaâ—te Paule biddeth euery maÌ„ proue trye inserche and examyn hym self before he eateth of this brede and drinke of this cuppe for yf we had trwly examined our selues we shuld not haue had ben so punisshed of the Lorde Whose mynde is that they ar with out perell that descende into their owne selues and with grete detestacion of their synnes desyer to be the same that they heare that is to saye the meÌ„bers of y e bodye of Crist. Nether vnaptely is this probacion of our selues called the parte of the commemoracion when there can be no commemoracion with out the iuste probacion of our selues First therfore let vs examyn our selues by y â— twyche stone squyer of goddis commandements which as a glasse shall shewe vs to our selues to be nothing els in all our dedis lyfe wordis thoughtes but greuouse sinners Then let vs trye our selues whether for our synnes we be sory in herte vnfaynedly repentaÌ„t ful minded to practize our baptyme in mortifying our affectes changing our lyfe by faith burying our synnes in Cristes woundis with hym to ryse agene into a new state of lyuing Let vs trye our selues to knowe vnder what degre of y â— lawe we be as it is before expressed Serche whether y u beist as glad to forgeue all y â— haue hurte the euen as thou woldist be forgeueÌ„ of god Loke whether y u canst espye thy nowne secrete birthe poyson and loue to thy self sought in all thy dedis thoughtes aâ—d wordis rather then the glory of God profyt or edifying of thy neighbour And nowe se whether thou haste or desyerst to haue that faith and loue which God commandeth the to haue to hym and to thy neighbour be heuye that thou hast them not in y t perfeccioÌ„ wherein thou arte bownde to haue them that pacience confidence constancye humilite temperance chastite and a wyll in all thingis coÌ„formable vnto goddis wil. and yf y u aknowlegest theis thy nowne synnes imperfeccion vnfaynedly yet art thou a membyr of the body of Crist as writeth Paule and mayst sit downe with fere and reuerence geuing thaÌ„kis to God for this inestimable benefyt of our redempcion But this iuste probacion as our papistis neuer practyzed it in themselues so neuer yet taught it they their flockes Whylis we therfore thus expende proue our selues consydering who we were by Adams fall from what perellis and euillis we ar by Crist delyuered vndeserued of vs what gyftis ar geueÌ„ vs vnloked fore agene what we professed at our baptisme into whose disciplyne we entred what bataile we toke in haÌ„de vnto what a capitayne heerd man by it we were conseigned anoynted called CristiaÌ„s of the name of Crist vnto whom we were professed and our selues yielded and yet in all this probacion and rememberance of our selues of our benefitis by Crist we must apere to our selues insufficient vnworthely with condigne thankis to haue remembred and beleued all these benefyts and we therfore in our selues euer to confesse vs vnworthy w t the Centurion that Crist shuld entre into our houses But be it in case we might w t any vtwarde fayned probacioÌ„ deceyue all men before whom we testifye our indignite and declare our faith yet caÌ„not he be deceyued which onely sercheth inseeth hertes and raynes whiche also is the mynde and spirit of that bodye which is compacte and framed of the congregacioÌ„ of all faithfull men Also as the Apostle warneth vs to mortifye our bodyes to be buryed and to ryse with Crist so exhorteth he vs to not suffer synne to raigne in vs. He commandeth vs to purge and to make vs clene from that olde leuayne and to be purifyed by faith But verely full colde and vngodly is the probacioÌ„ that dependeth of mennis lawes and decrees â—ith he saith They ought not to be rekened well proued which coÌ„mende and prayse themselues but thei whom the lorde coÌ„meÌ„deth which coÌ„mendeth non but siche as allowe approue his will known by y â— scriptures Let not therfore this saying of Dauid neuer go from thy mynde Blessed is y â— maÌ„ whom y u techest o Lorde oute of thy lawe enstructest hym And yet albeit y t in these men whiche thus proue themselues so eat worthely there is coÌ„tinual batail w t syn which they here aboute in their bosoms yet eteth he not vnworthely which takeÌ„ holden with the spirit of penance endeuowreth aspyreth vnto this one thiÌ„g That as he is dede with Crist from syn euen so as I sayd before he stryueth to aryse agene with hym into a newe lyfe not yielding hymself to syn any more to haue dominion ouer hym but ouercometh thinfirmite of his flessh with the vertewe power of the spirituall lawe that mortifyeth affectes For a CristiaÌ„s lyfe is a continuall bataile And as it is a gloriouse thiÌ„g to fight haue victory eueÌ„ so to be ouercome it is not onely shame in the tentes of the Cristen felde but also dethe and dampnacion Wherfore the flesshe and bloude of Crist eueÌ„ for this cause specially ar asked at the Lordis table of them that ar faithfull that as waryers and soldiers ar fed and anoynted with oyle euen so ar Cristis waryers fed strengthened with the excellent vertewe of the sacraments that they might continewe and be strong in batail and resist the engins of temptacions so that ther