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 redemptiō satisfaccion c. And as Isay saith he was woūded for our transgressions so smyten for our vngodlynes for the punisshmēt for our correcciō and peacemaking 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 geuē which for your synnes is shed For herein consisteth the peathey waight our present counforte here is that heuēly 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 e 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 e 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 takē 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 the godhed 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 ordināce as ye se in this diuisiō order folowing wherfore euery one is called by the same name y t the tother is called which sodē sondrely attributing of the same name subsultatory speche not knowne nor obserued make men to apere to speke strangely yea erroneously to some mē when thei bothe beleue and speke trwly and godlye ¶ In Baptime 1 The Element is water 2 The worde of institucion is Go your wayes and teche all nacions baptizing them into y e 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 Elemēts ar Brede wyne 2 The wordis of institucion ar these When Iesus had soupt he toke y e 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 renouaciō of the holygost purifying and geuing saluacion 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 e 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 e sacramēt wordis and element so that the brede is so called the worde is so called and y e thing it self must nedis be called the same that it is The breds and the worde ar so called sacramētally but the thing is so called verely really and naturallye And here is offered the questiō 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 vpō the Elements and wordis of instituciō betwixt y e thing which stōdeth in the wordis of promyse and faith ther to ioyned And agene in a sermone of the sacramēts 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 sittīg at this souper did eat the sacrament of the brede wyne but not y e thing for 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
A frutefull treatis of Baptyme and the Lordis Souper of the vse and effect of them of the worthey and vnworthy receyuers of the Souper necessary to be knowne of all Christen men which yerely receyue the Sacrament FOr because that man consisteth of two parts bodye and soule of y e which one is sensible heuey flesshly and y e tothâ—r intellectuall subtyle and spirituall therefore hath 〈…〉 vnto vs his holye Sacraments as Baptyme his Souper in two sensible symbols or signes y t is to weit in water bread and wyne with wordes to be consecrated outewardely to moue and to stere vp our senses as our eyes and eares taste and feeling that y e thinges signifyed by y e elemeÌ„ts as by y e wasshing or doping into the water and by y e brede brokeÌ„ and wyne forthpowered and geuen to vs and that the thingis promised by the wordes myght y e more presently and deeplyer be coÌ„uayed into our hertes and mynds For as the Philosopher saith There may nothing be convayed into our vnderstaÌ„ding but it be first apprehended of some of our senses Thus therfor yet worketh God w t our weakenes lest any thing shuld waÌ„t one his parte and fayle vs which might â—â—â—pe thimbecilite and dwolnes of our flesshe So graciouse is he to condescende vnto our weaknes to make vs perfit in mynde He did miracles some tyme by bare wordes and eftsone by a sensyble instrument as when he layd claye tempered with his owne spetle vpon y e blysomes eyes to geue hym his syght Io. ix And all to feed our exteriour senses that they mought haue to holde them by hygher to clyme into our vnderstanding and faith Thus therfore doth his goodnes by theis exteriour Sacraments or elements of water brede and wyne serue our senses to moue monisshe and to counforte vs inwardly So sayd he vnto the peple of Israel by Moses For this cause haue I commauÌ„ded you this ceremonye meaning the eating of y e passh lombe that I wolde put my power and beneficence whereby I delyuered you and brought you out of bondage into your handis laye them present before your eyes that w t your handis ye might grope and feel them and with your eyes se them lest at any tyme ye shuld forget my benefyts not hauing my lawe euer in mouthe and mynde But yf we were once as we shalbe al togither spirituall immortall gloriouse et cetera clogged nomore w t this carnall burden of our corruptible foryetfull flesshe then nedeth it not vs any more to be thus fed with siche sensible elements symbols rytes or Sacraments ¶ A Sacrament instituted of God what it is A Sacrament therefore is an outwarde sensible signe whereby God declareth and testifyeth vnto the worthey receyuers thereof his good mynde beneuolence and fauour vnto vs whereby also he sustayneth and helpeth y e weaknes of our faith Or a Sacrament is a testimonye of his graciouse goodnes declared vnto vs by that sensible signe Or els Sacraments are not els but visible exemples of the fauour of God of his beneuoleÌ„ce good mynde towerd vs instituted of God and of noman adsewered certayne testimonyes and holy rememberances of his promises which vnder terrene erthy sygnes represent and as it were before our eyes layeforth celestiall gyftis call awaye our mynde eueÌ„ frome the terrene sygnes elemeÌ„ts vnto heauenly thoughtes SacrameÌ„ts also there ar but two of Christis ordinaÌ„ce institucion Baptyme y e Lordis souper euen the verye badges cognyzances of y e ChristeÌ„ societe fraternite Ryght well therfore did Austen wryte in his .c. xvlij pistle vnto Ianuarium That as God the father did conseigne gather vnto hym the Iewes by the badges lyueryes of circuncision eating of the passouer lombe So did Christ as it were with the newe lyueryes and cognyzances of Baptyme and the Souper gather and retayne into his seruyce the societe chirche of the newe peple euen the Christianes And the vse or action or dewe ministracioÌ„ of these sacrameÌ„ts do excercyse our faith and maketh vs the more adsewered of his good will towerd vs as dothe y e seall added to the obligacioÌ„ adsewer vs more certaynely of the mans boÌ„de promise to be performed God promised Abraham to be his God also y e God of his sead GenÌ„ xvij vpoÌ„ this coÌ„dicioÌ„ y t he his shuld walke innoceÌ„tly before hym which is wholly to depeÌ„de by faith hope vpoÌ„ his plesures Which promise had bene ynoughe had AbrahaÌ„ his sead ben all spirituall not forgethfull nor doutfull thereof in their teÌ„ptacioÌ„s hauing euer in mynde bothe to haue beleued the promyse of God so fauourablye made without any deseruing before so to haue ben euer in will to performe his parte that is to weit to walke innocently before God But because the weakenes of our faith namely in so stronge temptacioÌ„s the oblyuiouse fraylte of our flesshe requireth as god well knoweth some sensible signe or sacrameÌ„t more preseÌ„tly to certifye confirme vs to be put euer in mynde of his so ientle a promise lo therfore a none he addeth y e sacrameÌ„t of circuÌ„cisioÌ„ vnto AbrahaÌ„ as a seall added to god his promise obligatory nowe wryteÌ„ in Abrahams his seadis flesshe Pau. thus testifying saying And Abraham receyued the signe of circuncision euen y e seall obligatory whereby God bownde hym self to iustifye hym and all his sead for their feithes saak ¶ A declaracioÌ„ by the waye of comparison of y e olde sacrameÌ„ts with the newe NOwe as vnder the grace of the Gospell Baptyme succeded in the stede of circuncision eueÌ„ so doth the lordis souper folowe in the place of the olde passouer as the more mylde ientle and sweter sacrameÌ„ts then were the olde blodye circuncision passe lombe which were neuer celebrated but bloude was shed bothe in the of kutting of the foreskyn of the chyldes preuey member and also in the slaying of the passh lombe with whose blode the doors and wyndows wer strykeÌ„ and crossed Also as by Baptyme we be iniciated we professe and be coÌ„seigned vnto the worship of one God into the faith of one the same Christen religion eueÌ„ so by the same faithe and loue expressed at the lordis souper we declare our selues to perseuer in our profession now incorporated into Christ as the very members of y t mystik bodye whereof Christ is onely the head By the circuncision and the passouer eting God marked and sealled to hym the Iewes By baptyme the souper Christ gathereth sealleth to hym the gentyles and Iewes to as many as wyl beleue ¶ A declaracion of Baptyme by the waye of a diuision THer ar two maner of Baptismes the vtwarde locion or wasshing with the water and wordis of institucion And the inwarde wasshing of the soule with the
signifyed by y e sacramēt or figured by the figure hath euer y ◠promise vpō it As in baptisme y e holy gost is promysed vs of Christ and in the souper his bodye to be brokē and his blode to be shed for our synnes ar promysed to vs y t worthely receyue them And therfore our faith stayed vpō 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 questiō whether childrē dying before baptisme w t water or aftyr ere they by hearing the exteriour worde conceyue faith be saued or no I answere That for because they ar contayned vnder y ◠promyse of God made vnto Abraham Gen̄ xvij to be the God of hym and of his sead of whiche sead is y e childe seing that God is nowe the God of the gentylis and of their sead whom he calleth the childern of Abraham for his elecciōs 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 shall ye see what godly doctryne our externe baptisme techeth all them that ar baptyzed KNowe 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 euē 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 lyue Which lyfe what els is it then a perpetuall crosse euen y ◠same that men call penāce 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 viuificaciō that is to lyue aftyr the spirit ¶ Repentance what it is with hir two partes Mortification and Uiuificacion 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 resurrecciō 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 mortifiyng of our flesshe of our olde man 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 are pentant cōuerted herte Penance therfore is the repentāce of our synnes with a chāging 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 e promysed sead to come which had dyed for them indeed had they so beleued in hym But we that se them in his dethe knowe and fele them by our faithe forgeuē whiche faithfull knowledg effectuouse by loue Galat .v. dryueth vs to repentance to lament y ◠euer we shuld cōmitte 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 t euer we shuld do that thing whiche cannot 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 heuē adse wering 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 t 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 resurrecciō and remission of synnes in them then were y e 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 e name of Iesu Crist into y e remissiō of your synnes ¶ Baptisme compared with the Lordis souper THus passe we from baptisme vnto the passouer of y e Lorde compared togither That as the vtwarde baptyme dothe signifye the inwarde purging of the soule by y e holy gost thorow our faith beleuing y e 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 dronkē signifye put vs in mynde of the brekinge crucifying of Cristis bodye sheding of his blode geuē for our synnes eatē dronken by faith not w t our bodely tethe flesshely mouthes Also as y e visible water signifyeth the inuisible grace so doth the visible brede brokē wyne powered forth and geuen vs signifye represent the inuisible fauour beneuolēce of our heuenly father whereby thorow Cristis deth our syns be forgeuē 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
ordinance there is nothing not so miche as the name or very litle lefte of what vnworthey sorte ar these men God se to it be iuge Cypriane in his pistle vnto Cecilium warneth ernestely sharpely y t in the administraciō of the sacraments we shuld not in any wyse nor in nothing swarue from y e precepts of the gospel But the disciples shuld obserue that at their master Crist taught did it And he denyeth also those men worthey to be called ether the frends or disciples of Crist whiche violate or breke their masters commandemēt or altere his ordināce as did certayn men in his tyme put onely water into the cuppe when Crist cōsecrated wyne no water of whom Crist testifyeth in his gospell saying ye ipocrytes ye cast away my cōmandements to setfast your owne tradiciōs I wylnot here tell y t at euery man knoweth euen the licenciouse fraude of them which to nourissh their own priuate filthy lucre filthyer idyl bellyes haue turned this holy souper not without a grete mystery celebrated in the euening which tyme the apostles euer aftir obserued this comon communion for many togither to receyue into a priuate I wilnot saye chorlissh breakfast selling it vnder y e cloke of their owne merits And somiche the more gilty of the lordis body blode ar they for that they entreate handle behaue themselues so filthely so cruelly that y e scripture in euery place cryeth so out agenst them y t their indignite lothely vnworthenes nether may nor ought no lenger to be suffred Also Chrysostom saith y t they ar not only gyltye of the blode of Crist whiche in tēples by the abuse of holy sacramēts seke folowe terrene vnlawfull lucre cōuerting y e honorable religiō into thoccasion of vngodly merchandise but also thei that bye sell y e giftis of god when thei shuld know it writē That thīg frely to be geuē which thei frely receyued wherfore nedis must thei be giltye of y e body of the Lorde which inuyte compell men for their giftis in bying selling to do that thing which violateth subuerteth y e doctrine tradiciō of crist And sewerly Ambrose speking of the vnworthey eaters saith Those men to be vnworthy of y e Lorde aftir thapostles mynde which wotherwise celebrate this mystery then it was delyuered of the Lorde for he may not be deuoute godly which presumeth and taketh it otherwyse then it was geuē of the firste autour It wolde gladly be knowne what shuld be answerde vnto theis holy fathers which all with one voice deteste dampne this violated ryte abuse of the sacramēt thus deformed so prophanely abused popisshly celebrated as ye se it this daye which also vtterly denye it y t it is lawfull Cristis cōmandement instituciō abrogated despysed to be turned into y e doctrynes decrees of mē And that thīge which was once done iustly according to the scriptures in all chirches so manye yeres we may not suffer it to be altered of men by no autorite of scriptures by no example of the olde holy doctours by no iuste cause but onely for the filthy lucre vnreasonable giftis of a fewe hyerlings to stond still thus violated deformed and prophaned Thei therfore vnworthely eat his flessh drink his blode whiche thirsting the innocent blode of Cristes pore chirche persecute sley those good men that speke or write agenst their blody actes deadis of whō the prophete Isay saith Swift ar their feet to shede blode Nether take they the wordis of the apostle any lesse flesshly then did the blody caparnaites take Cristis when they sayd How may this man geue vs his flesshe to eate It is therfore manifest that theise blodye flesshly eaters drīkers receyue Crist w t as vnpure hertis as filthy mouthes as did thei that nayled him to the crosse woūded his body gaue hym gall to drinke Also it is manifest that the gylte syn cōsist not nor is not cōmitted in the bodely towching of his naturall bodye but by the contempt abuse of so holy a sacramēt As contrary wyse the frute therof stondeth not in the towching vse of his corporall present bodye but in the spiritual enbrasing therof by faith wherby the spirit of faith eteth verely the flessh of crist and verely drinketh his blode Aftir this maner somtyme mē were called gilty of the maiestye or traytours which contumeliously despysed the glorye or dignite of the Romās And they called iniuriouse vnto y e emprowr that threwdown his image or rased his picture or any letters from hym which thīg was as haynously takē as though thei had layd violent hādis vpon themprowr himself And euē so ar thei verely gilty goddis maiesty and traytours to hym whiche violate cōtempne the institucion lawe of hym do contrarye to y t thing which he cōmāded ordened So ar thei gilty y e bodye blode of crist which coming to his table nether w t the dewe honour vnto the lorde nor w t that discipline that the souper requireth nor w t the same mynde faithe y t the body blode is receyued prosecute not this mystery instituted of y e lorde but ether negligētly litle regarde it or vtterly cōtempne it as thei were wonte whiche as the Apostle writethe Crucifye Crist a fresshe in themselues set forthe the blode of the couenāt for a laughing stok tredīg it vnder fote by which they were sanctifyed for it is sayd That y e greter the maiestye is y e greuouser is the syn the more is the indignite vnworthines committed agenst it Also these Iewes gētyles ar giltye of the mistik bodye of Crist which draw forth and shed the blode of his chirche which is euē y e very blode of Crist And thus ar the wyked couetuouse curates called in scripture giltye the blode of Crist which fede not their flok with the sode of goddis worde but famisshe them for hunger And thei ar innocent of the blode which w t all diligence fede Cristis chirch redemed with his blode with the worde of God And thei ar giltye of the body bloud y t beleue not for so is eting takē Ezech. iij. where he is cōmanded to eate the bok And they ar vngilty aftir Austen y t eat the flesshe drinke y e blode of the Lorde according to Cristis saying I am that lyuing brede which am comedown from heuen whoso eat of this brede he shall lyue euer And at last as it were by y e waye to take awaye y t carnal sense of the trāselemented symbols which the papistik scolemencal transsubstanciaciō of the brede wyne that is to saye adnihilacion or naught making of them destroying the substāce of them bothe so y t their remayneth nomore brede