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 UHer 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 spirituall water called the holy gost Of the first baptyme it is wryten Matth. the last Go your wayes teche all maner nacions baptyzinge them into the name of the father of the sone and holy gost Of the seconde and inwarde bapty which stondeth vpon faith in beleuing the wordis of promyse It is wryten Mar. the last Whoso beleue and be baptyzed shalbe saued Of this inwarde spirituall bapt called the regeneracion frome aboue of the spirit or second birthe by faithe It is wrytē Io. iij. Uerely verely I say vnto you except a man be borne frome aboue that is to saye of y ◠water there called y ◠holy gost for so expowneth Ihon hymself in the .iiij. .vij. and Isaye .xliiij he may not come into the kyngdome of God This birthe declareth Io. also in the .i. cap. of his gospell and in .i. Io. v. saying Euery man that beleueth Iesus to be Christ is borne of God The first baptyme may be withoute the seconde as in them y ◠be cristened be not chosen as was Symon Magns Act. viij Iudas And the seconde without the first as in the elect that dye before they be baptized with water so that it be not neglected nor cōtempned of them Nether the first auayleth without the secōde The first bapt with water representeth signifyeth the secōde as it is sayd before The sacraments ar sensible signes to cōuaye the spirituall thingis signifyed by them into our hertis soulis As did the circūcision of the flesshe bring in the circuncision of the spirit into the herte Which saith Paule profiteth not yf y u kepest not the couenāt smytē in the lawe Gen̄ xvij seled w t the seal of circūcision Ro. ij When we be baptyzed into the name of the father sone holy gost It is promysed by Crist That whoso beleueth is baptyzed he shalbe saued Here is a promyse of our saluacion not for because we be baptized with water for then shulde we be saued by the creature of water and not by Crist but because we beleue the promyse of God promysing saluacion in Cristis bloude whiche beleif bringeth vs into the seconde birthe to be borne a new of the spirit Io. ii◠and .i. Io. v. Nowe whoso therowe the beleif in this promyse is borne a newe he hathe yet a nother to encrease his faithe from promyse to promyse and from faithe to faithe Rom. i. ca. that as the promyses come so groweth our faithe as the mustarde sead as in Galat. iij. cap. who so euer ye be that ar baptized of the spirit ye haue done Christ vpon you To do Christ vpon vs is to be made lyke or of one mynde with hym to be incorporated or graffed into hym Ro. vi for it folowth Galat. iij. all ye ar one in Iesu Christ which doyng on Christ vpon vs was well fygured into the grete confort of Adam and Eue vs all Gene. iij. when God to kouer their shameful nakednes made them shepes pylches cotes of shepes skynnes to endewer and defende them agenst all stormey tempestes adding vnto them saying Lo Adam is made as one of vs to knowe good and euill Here they sawe by faith the seconde persone Christ God man that innocent lombe as Isay. prophecyed lii◠and Io. bapt poynted hym with his singer Io. i. to come and to be slayne for their synnes that they and we might be kouered and clothed w t his rightwysones holynes innocencye wysedome .i. Cor. i. Syn did sette God and vs at discorde The mediatour or reconcyler y t agreeth God and man is Christ Iesus i. Timo. ij By faith we ar graffed into Christ. The hyghest felicite lyfe most blessed is to be ioyned for euer vnto God the moste hyghe goodnes Christ is comē into y ◠flesshe to ioyne all faithfull vnto the most hyghe god wherfore he is come to geue vs this most ioyouse felicite The some of the hole gospell lawe prophetis consisteth in this That God the father hath restored his faithfull vnto lyfe by his sone Christ in whō he hath ioyned and knyt vs vnto hym that with hym for his sake only we might be partakers of all thing y t good is In this some stondeth forth all our saluacion before our eyes in euery fygure ceremonye sacrament and in euery parte of the scripture but yet diuerse wayes nowe here in playne and aperte wordis and there eftsone wrapped and kouered vnder figures and sweet similitudes In playne wordis as in Io. his first ca. of his .i. epistle and of his gospell saying and that worde was made mā and dwelt in vs also that our felowship might be with the father and with his sone Iesu Crist. i. Io. i. That thei might be one also as ar we saith Crist to his father Io. xvij that is to saye that thei mought all be of one felowship with vs partakers of our comon glorye Oh holy father saith Crist now I praye y ◠not onely for theis my apostels but also for all them that ar to beleue in me thorow their preching that they mought all be of one faithe spirit of one cōsent into our glorye as ye rede Ro xb That y ◠worlde might beleue y t thou hast sent me that I haue geuē them the glorye which y u hast geuē me that they might be of one felowship consent partakers of the same glorye that we haue Io. xvij Here ye se howe the gospell tēdeth into a vnite knot whereby we ar ioyned togither with God the father Crist by his spirit Of the whiche vnite Baptisme and the Lordis souper ar the sacraments In figures also is y ◠same thing spokē in many places which fyguratyue speches as thei haue some obscurite so haue they a certayne grace ar mich pleasaunt in them selues Is when Io. expresseth this vnite societe of man w t God Crist vnder the names of father sonnes calling vs the sonnes of God goten by faithe in our seconde baptisme of the sead of the worde thorow the spirit as in Io. i. as many as haue receyued hym he gaue them power to be made the sonnes of God c. in the first pistle of Io. v. .iij. Also this vniō coniunccion of vs w t God is fygured in y ◠he calleth hymself the wynestok vs the braunches Io. xv Also by y ◠mariages in the gospell calling hymself the brydegrome vs the spowse yea by y ◠eating of his
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
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