seruauntes of Christ doyng the wil of God from the hart with good will euen as thoughe ye serued the Lord and not men Eph. vj. And i. Pet. ij seruauntes obey your masters with all feare not onely if they be good and curteous but also though they be froward For it commeth of grace if a man for conscience towarde God endure grief suffering wrongfully For what prayse is it if when ye be buffeted for your faultes ye take it paciently But and if when ye do well ye suffer wrong and take it paciently thē is there thanke with God Hereunto verely were ye called For Christ also suffred for our sakes leauing vs an example to follow hys steppes In what so euer kynde therefore thou art a seruaunt during the tyme of thy couenauntes thy maister is vnto thee in the stede and rowme of God and God thorough hym feedeth thee clotheth thee ruleth thee and learneth thee His cōmaundementes are Gods commaundementes and thou oughtest to obey hym as God and in all thinges to seeke his pleasure and profite For thou art his good and possession as hys Oxe or hys Horse in so much that who so euer doth but desire thee in hys hart from him without his loue and licence is condēned of God which sayth Exod. xx See thou once couet not thy neighbours seruauntes Paule the Apostle sent home Onemus vnto his maister as thou readest in the epistle of Paule to Philemon In so much that though the sayd Philemon with his seruaunt also was cōuerted by Paul obeyed vnto Paule and to the worde that Paule preached not hys seruaunt onely but also himselfe yea and though that Paule was in necessitie and lacked ministers to minister vnto hym in y t bondes which he suffered for the Gospels sake yet would he not retaine the seruaunt necessary vnto the furtheraunce of the Gospell wythout the consent of the mayster O how sore differeth the doctrine of Christ and his Apostles from the doctrine of the Pope and of his Apostles For if any man wyll obeye neither father nor mother neither Lord nor maister neither King nor Prince the same needeth but onely to take the marke of the beast that is to shaue himselfe a Monke a Fryer or a priest and is then immediatly free and exempted from all seruice and obedience due vnto man He that will obey no man as they will not is most acceptable vnto them The more disobedient that thou art vnto Gods ordinaūces the more apt meete art thou for theirs Neither is the professing vowing and swearyng obediēce vnto their ordinaunces any other thyng thē the defiyng denying forswearyng obedience vnto the ordinaunces of God ¶ The obedience of Subiectes vnto kinges Princes and rulers LEt euery soule submit himself vnto the aucthoritie of the hyer powers There is no power but of God The powers that be are ordayned of God Whosoeuer therefore resisteth the power resisteth the ordinaunce of God They that resist shal receaue to themselues damnation For rulers are not to be feared for good workes but for euill Wilt thou be without feare of the power Do well then and so shalt thou be praysed of the same For he is the minister of God for thy wealth But and if thou do euill then feare For he beareth not a swearde for nought For he is the minister of god to take vengeaunce on them that do euill Wherefore ye must needes obey not for feare of vengeaunce onely but also because of conscience Euen for this cause pay ye tribute For they are Gods ministers seruing for the same purpose Geue to euery man therefore hys dutie Tribute to whom tribute belongeth Custome to whom custome is due feare to whome feare belongeth honour to whome honour perteineth Owe nothing to any man but to loue one an other For he that loueth an other fulfilleth the lawe For these commaundementes Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnes Thou shalt not desire and so forth if there be any other commaundement are all comprehended in thys saying Loue thyne neighbour as thy selfe Loue hurteth not his neighbour therfore is loue the fulfilling of the lawe AS a father ouer his children is both Lorde and iudge forbidding one brother to auenge hymselfe on an other but if any cause of strife be betwene them will haue it brought vnto hymselfe or his assignes to be iudged and correct so God forbiddeth all men to auenge themselues and taketh the aucthoritie and office of auenging vnto himselfe saying Vengeance is myne and I will rewarde Deut. xxxij Which text Paule alleageth Rom. xij For it is impossible that a man should be a righteous an egall or an indifferent iudge in hys owne cause lustes and appetites so blinde vs. Moreouer when thou auengest thy self thou makest not peace but stirrest vp more debate God therefore hath geuē lawes vnto all nations and in all landes hath put kinges gouerners and rulers in hys owne stede to rule the world thorough them And hath commaunded all causes to be brought before them as thou readest Exod. xxij In all causes sayth he of iniury or wrong whether it be Oxe Asse shepe or vesture or any lost thing which an other chalengeth let the cause of both parties be brought vnto the Gods whome the Gods condemne the same shall paye double vnto his neighbour Marke the iudges are called Gods in the Scriptures because they are in Gods rowme and execute the commaundements of God And in an other place of the sayde chapter Moses chargeth saying see that thou rayle not on the Gods neither speake euill of the ruler of thy people Who so euer therefore resisteth them resisteth God for they are in y ◠rowne of God and they that reliste shall receaue the damnation Such obedience vnto father and mother mayster husband Emperor King Lordes and rulers requireth God of all nations yea of the very Turkes and Infidels The blessing and rewarde of them that kepe them is the life of thys worlde as thou readest Leuit. xviij Keepe my ordinaunces and lawes which if a man keepe he shall liue therein which text Paule rehearseth Rom. x. prouing thereby that the righteousnes of the law is but worldly and the rewarde thereof is the lyfe of thys worlde And the curse of them that breaketh them is the losse of thys life as thou seest by y ◠punishment appointed for them And whoseuer keepeth the lawe whether it be for feare for vayne glory or profite though no man rewarde hym yet shall God blesse him aboundantly and send hym worldly prosperitie as thou readest Deut. xxviij What good blessinges accompany the keping of the lawe and as we see the Turkes farre exceede vs Christen men in worldly prosperity for their iust keeping of their temporall lawes Likewise though no man punishe the breakers of the lawe yet shall God send hys curses
commeth it that they will pay none at all But to pay tribute is a signe of subiectiō verely the cause why Christ payed was because he had an houshold and for the same cause payed Peter also For he had an house a shippe and nettes as thou readest in the Gospell But let vs go to Paul agayne Wherfore ye must needes obey not for feare of vengeaunce onely but also because of conscience That is though thou be so naughty as nowe many yeares our Pope and Prelates euery where are that thou nedest not to obeye the temporall sword for feare of vengeaunce yet must thou obey because of consciēce First because of thine owne conscience For though thou be able to resiste yet shalt thou neuer haue a good cōscience as lōg as Gods word law and ordinaunce are against thee Secondarily for thy neighbours conscience For though through craft and violence thou mightest escape and obteyne libertie or priuilege to be free from all maner dueties yet oughtest thou neither to sue or to seeke for any such thing neither yet admit or accept if it were profered lest thy fredome make thy weake brother to grudge rebell in that he seeth thee go emptie and he him selfe more ladē thy part also layd on his shoulders Seest thou not if a man fauour one sonne more then an other or one seruaunt more then an other how all the rest grudge and how loue peace and vnitie is broken What Christenly loue is in the to thy neighbour ward when thou canst finde in thyne hart to go vp and down empty by him all day long and see him ouer charged yea to fal vnder his burthen and yet wilt not once set to thyne hand to helpe him What good conscience cā there be among our spiritualtie to gather so great treasure together and with hypocrisie of their false learnyng to robbe almost euery man of house and landes and yet not therewith content but with all craft and wilenes to purchase so great liberties and exemptions from all maner bearyng with their brethren seekyng in Christ nothyng but lucre I passe ouer with silence how they teach Princes in euery lande to lade new exactions and tyranny on their subiectes more and more dayly neither for what purpose they do it say I. God I trust shall shortly disclose their iugglynge and bryng their falshode to light and lay a medecine to thē to make their scabbes breake out Neuerthelesse this I say that they haue robbed all Realmes not of Gods word onely but also of all wealth and prosperitie and haue driuen peace out of all landes withdrawen them selues from all obediēce to Princes and haue separated them selues from the lay men countyng thē viler thē dogges and haue set vp that great Idole the whore of Babylō Antichrist of Rome whom they call pope and haue conspired agaynst all common wealthes haue made them a seuerall kyngdome wherin it is lawfull vnpunished to woorke all abhomination In euery Parish haue they spyes and in euery great mans house and in euery tauerne and alchouse And thorough confessions knowe they all secretes so that no man may open his mouth to rebuke what soeuer they do but that he shal be shortly made an hereticke In all Coūcels is one of them yea the most part and chief rulers of the Councels are of them But of there Councell is no man Euen for this cause pay ye tribute that is to witt for consciences sake to thy neighbour and for the cause that foloweth For they are Gods Ministers seruyng for the same purpose Because God will so haue it we must obey We doe not looke if we haue Christes spirite in vs what is good profitable glorious and honorable for vs neither on our owne will but on Gods will onely Geue to euery man therefore his dutie tribute to whom tribute belongeth custome to whom custome is due feare to whō feare belongeth honour to whom honor perteineth That thou mightest feele the workyng of the spirite of God in thee and lest the bewtie of the deed should deceaue thee and make thee thinke that the law of God whiche is spirituall were contēt and fulfilled with the outward and bodyly dede it foloweth Owe nothyng to any mā but to loue one an other For he that loueth an other fulfilleth the law For these commaundementes thou shalt not commit adultery thou shalt not kill thou shalt not steale thou shalt not beare false witnes thou shalt not desire and so forth if there be any other commaūdement are all comprehended or contained in this saying loue thy neighbour therfore is loue the fulfillyng of the law Here hast thou sufficient agaynst all the sophisters workeholy iustifiers in the world which so magnifie their dedes The law is spirituall and requireth the hart is neuer fulfilled with the dede in the sight of god With y e dede thou fulfillest the law before the world liuest thereby that is y ◠enioyest this presēt life and auoydest the wrath and vengeaunce the death and punishment which the law threatneth to them that breake it But before God thou keepest the law if thou loue onely Now what shal make vs loue Verely that shall fayth do If thou behold how much God loueth thee in Christ and from what vengeaunce he hath deliuered thee for his sake and of what kyngdome he hath made thee heyre then shalt thou see cause inough to loue thy very enemie without respect of reward either in this lyfe or in the lyfe to come but because that God will so haue it and Christ hath deserued it Yet thou shouldest feele in thyne harte that all thy deedes to come are abundantly recompensed all ready in Christ Thou wilt say haply if loue fulfill the lawe then it iustifieth I say that that wherewith a man fulfilleth the law declareth hym iustified but that which geueth him wherewith to fulfill the law iustifieth hym By iustifiyng vnderstande the forgeuenesse of sinnes and the fauour of God Now sayth the text Roma x. the ende of the law or the cause wherfore the law was made is Christ to iustifie all that beleue That is the law is geuen to vtter sinne to kill the consciences to damne our deedes to bryng to repentaunce and to driue vnto Christ in whō God hath promised his fauour and forgeuenesse of sinne vnto all that repente and consent to the law that it is good If thou beleue the promises then doth Gods truth iustifie thee that is forgeueth thee and receaueth thee to fauour for Christes sake In a suretie wherof and to certifie thine hart he sealeth thee with the spirite Ephe. i. and. iiij And. ij Cor. v. sayth Paul whiche gaue vs his spirite in earnest How the spirite is geuen vs through Christ read the viij chapter of the Epistle to the Romaines and Gallat iij. and. ij Cor. iij. Neuerthelesse the spirit and his frutes
Christes glad tydings first through openyng of the law to rebuke all thinges and to proue all thynges sinne that procede not of the spirite of faith in Christ and to proue all men sinners and children of wrath by inheritaunce and howe that to sinne is their nature and that by nature they can no otherwise doe then sinne and therewith to abate the pride of man and to bring him vnto the knowledge of him selfe and of his miserie wretchednes that he might desire helpe Euen so doth S. Paule and beginneth in the first Chapter to rebuke vnbelefe and grose sinnes which all men see as the Idolatrie and as the grose sinnes of the heathen were and as the sinnes now are of all them whiche liue in ignoraunce without fayth and without the fauour of GOD and sayth The wrath of GOD of heauen appeareth through the Gospell vpon all men for their vngodly vnholy lyuyng For though it be knowē and dayly vnderstād by the creatures that there is but one God yet is nature of herself with out the spirit and grace so corrupt and so poysoned that men neither can thanke him neither worship him neither geue him his due honor but blind thē selues and faule without ceasyng into worse case euen vntill they come vnto worshipping of Images workyng of shamefull sinnes whiche are abhominable and agaynst nature and moreuer suffer the shame vnrebuked in other hauing delectation and pleasure therein In the second Chapter he procedeth further and rebuketh all those holy people also whiche without lust and loue to the law liue wel outwardly in the face of the world and condemne other gladly as the nature of all hypocrites is to thinke them selues pure in respect of open sinners and yet hate the law inwardly and are full of couetousnes and enuy and of all vnclēnes Math. xxiij These are they whiche despise the goodnes of GOD and accordyng to the hardenes of their hartes heape together for thē selues the wrath of God Furthermore S. Paule as a true expounder of the law suffreth no man to be without sinne but declareth that all they are vnder sinne whiche of freewill and of nature will liue well suffreth them not to be better thē the open sinners yea he calleth them hard harted and such as can not repent In the thyrd Chapter he mingleth both together both the Iewes and the Gentiles and sayth that the one is as the other both sinners no difference betwene them saue in this onely that the Iewes had the word of God committed vnto them And though many of them beleued not thereon yet is Gods truth and promise thereby neither hurt nor minished And he taketh in his way and allegeth the saying of the 50. Psalme that God might abyde true in his wordes ouercome when he is iudged After that he returneth to his purpose agayn and proueth by the Scripture that all men without difference or exceptiō are sinners and that by the workes of the law no mā is iustified but that the law was geuen to vtter and to declare sinne onely Thē hee begynneth and sheweth the right way vnto righteousnes by what meanes mē must be made righteous and safe and sayth They are all sinners without prayse before God and must without their own deseruyng be made righteous throughe fayth in Christe which hath deserued such righteousnes for vs and is become vnto vs Gods mercystole for the remission of sinnes that are past thereby prouyng that christes righteousnes which commeth on vs through fayth helpeth vs onely whiche righteousnes sayth he is now declared through the Gospell was testified of before by the lawe of the Prophetes Furthermore sayth he the law is holpē and furthered thorough fayth thoughe that the workes therof with all their boast are brought to nought In the iiij Chapter after that now by the 3. first Chapters the sinnes are opened and the way of faith vnto rightuousnes layd he begynneth to aunswere vnto certain obiections and cauillations And first putteth forth those blinde reasons whiche commonly they that wil be iustified by their owne workes are wont to make when they heare that faith onely without workes iustifieth saying shall men do no good workes yea and if fayth onely iustifieth what nedeth a man to studie for to do good workes He putteth forth therfore Abraham for an ensample saying what did Abraham with his workes was all in vayne came his workes to no profite And so concludeth that Abraham without and before al workes was iustified and made righteous In so much that before the worke of Circumcisiō he was praysed of the Scripture and called righteous by his fayth onely Gene. xv So that he did not the worke of Circumcision for to bee holpen there by vnto righteousnesse whiche yet God commaunded hym to do was a good worke of obedience So in likewise no doubt none other workes helpe any thyng at all vnto a mās iustifiyng but as Abrahams Circumcisiō was an outward signe wherby he declared his righteousnes which he had by fayth and his obedience and readynes vnto the will of God euen so are all other good workes outward signes and outward frutes of fayth of the spirite which iustifie not a man but that a man is iustified already before god inwardly in the hart through faith and through the spirite purchased by Christes bloud Herewith now stablisheth S. Paul his doctrine of faith afore rehearsed in the thyrd Chapter and bringeth also testimony of Dauid in the xij Psalme whiche calleth a man blessed not of workes in that his sinne is not rekened and in that fayth is imputed for righteousnes though he abide not afterward without good workes when he is once iustified For we are iustified receiue the spirite for to do good workes neither were it otherwise possible to do good workes except we had first the spirite For howe is it possible to doe any thyng well in the sight of God while we are yet in captiuitie and bondage vnder the deuill and the deuill possesseth vs all together and holdeth our hartes so that we can not once consent vnto the will of God No man therfore can preuent the spirite in doyng good the spirite must first come and wake him out of his sleepe with the thunder of the law and feare him and shew him his miserable estate wretchednes and make him abhorre hate him selfe and to desire helpe and then comfort him agayne with the pleasaūt rayne of the Gospell that is to say with the sweete promises of God in Christ and stirre vp faith in him to beleue the promises then when he beleueth the promises as God was mercyfull to promise so is he true to fulfill them and wil geue him the spirite and strength both to loue the will of God to worke there after So see we that God onely whiche accordyng to the Scripture worketh
thyng therâ—roÌ„ as Moyses euery where teacheth thee Serue God in the spirite thy neighbour with all outward seruice Serue God as he hath appoynted thee not with thy good intent and good zeale Remember Saul was cast awaye of God for euer for his good intent God requireth obedieÌ„ce vnto his woorde abhorreth all good intentes and good zeales which are without Gods word For they are nothyng els then playne Idolatry and woorshyppyng of false Gods And remeÌ„ber that Christ is the end of all thyng He onely is our restyng place he is our peace Ephe. ij chap. For as there is no saluatioÌ„ in any other name so is there no peace in any other name Thou shalt neuer haue rest in thy soule neither shall y â— worme of conscience euer cease to gnaw thyne hart till thou come at Christ till thou heare the glad tydings how that God for his sake hath forgeuen thee all freely If thou trust in thy workes there is no rest Thou shalt thinke I haue not done inough Haue I done it with so great loue as I should do Was I so glad in doyng as I would be to receaue helpe at my neede I haue left this or that vndone and such like If thou trust in confessioÌ„ then shalt thou thinke Haue I told all Haue I told all the circumstances Did I repent inough Had I as great sorow in my repentaunce for my sinnes as I had pleasure in doyng them Likewise in our holy PardoÌ„s pilgrimages gettest thou no rest For thou seest that the very Gods theÌ„ selues which sell their pardon so good cheape or some whiles geue theÌ„ freely for glory sake trust not therein them selues They build Colledges and make perpetuities to be prayed for for euer ladey â— lyppes of their beadmen or chaplaynes with so many Masses Diriges and so loÌ„g seruice that I haue knowen some that haue byd the deuill take their founders soules for very impaciencie and werines of so paynefull labour As pertainyng to good deedes therfore do the best thou canst and desire God to geue strength to do better dayly but in Christ put thy trust and in the Pardon promises that God hath made thee for his sake on that rocke build thine house and there dwell For there onely shalt thou be sure from all stormes and teÌ„pestes from all wyly assaultes of our wicked spirites which study with all falshead to vndermyne vs. And the God of all mercy geue the grace so to do vnto whom be glory for euer Amen ¶ A compendious rehearsall of that which goeth before I Haue described vnto you the obedience of children seruauntes wines subiectes These iiij orders are of Gods makyng y e rules thereof are Gods word He that kepeth theÌ„ shal be blessed yea is blessed all ready and he that breaketh them shal be cursed If any person of impaciency or of a stubburne and rebellious mynde withdraw hym selfe from any of these and get him to any other order let hym not thinke thereby to auoyde the vengeaunce of God in obeying rules and traditions of mans imaginatioÌ„ If thou poulledst thine head in the worship of thy father and breakest his commaundementes shouldest y â— so escape Or if thou payntedst thy masters image on a wall and stickedst vp a caÌ„dle before it shouldest thou therewith make satisfaction for the breaking of his coÌ„maundementes Or if thou warest a blew coate in the worshyp of the kyng and brakest hys lawes shouldest thou so go quyte Let a mans wife make her selfe a sister of the charterhouse and auÌ„swere her husband when he byddeth her hold her peace my brethren kepe silence for me and see whether she shal so escape And be thou sure God is more gelouse ouer his commaundementes then man is ouer hys or then any man is ouer his wife Because we be blynd God hath appointed in y e Scripture how we shuld serue him please him As perteynyng vnto his owne person he is aboundaÌ„tly pleased when we beleue his promises and holy Testament which he hath made vnto vs in Christ for the mercy which â—e there shewed vs loue his commaundements All bodyly seruice must be done to maÌ„ in Gods stede We must geue obedience honour tolle tribute custome and rent vnto whoÌ„ they belong Then if thou haue ought more to bestow geue vnto y t pore which are left here in Christes stede that we shew mercy on them If we kepe the commaundements of loue theÌ„ are we sure that we fulfill the law in the sight of God and that our blessing shal be euerlastyng life Now when we obey patiently and without grudgyng euill Princes that oppresse vs persecute vs and be kinde and mercyfull to them that are mercylesse to vs and doe the worst they caÌ„ to vs and so take all fortune patiently and kysse what soeuer crosse God layeth on our backes then are we sure that we keepe the commaundementes of loue I declared that God hath taken all vengeaunce into his own handes and will aueÌ„ge all vnright him selfe either by the powers or officers whiche are appointed thereto or els if they be negligent he will send his curses vppon the traÌ„sgressours destroy them with his secret iudgementes I shewed also that whosoeuer auengeth him selfe is damned in the deede doing and falleth into the haÌ„des of the temporall sword because be taketh the office of God vppon him and robbeth God of his most high honour in that he wil not patieÌ„tly abide his iudgement I shewed you of the authoritie of Princes how they are in Gods stede and how they may not be resisted doe they neuer so euill they must be reserued vnto the wrath of God Neuer the latter if they commaunde to do euill we must then disobey and say we are otherwise coÌ„mauÌ„der of God but not to rise agaynst theÌ„ They wil kil vs theÌ„ sayest thou Therfore I say is a Christen called to suffer euen the bitter death for hys hopes sake and because he will do no euill I shewed also that the Kynges and rulers be they neuer so euill are yet a great gift of the goodnes of God and defende vs from a thousand thynges that we see not I proued also that all men without exception are vnder the temporall sword what soeuer names they geue them selues Because the Priest is chosen out of the lay men to teach this obedience is that a lawfull cause for him to disobey Because he preacheth that the lay maÌ„ should not steale is it therfore lawfull for hym to steale vnpunished Because thou teachest me that I may not kill or if I do the kyng must kill me agayn is it therfore lawfull for thee to kil and go free Either whether is it rather mete that thou whiche are my guide to teache me the rightwaye shouldest walke therin before me The Priestes of the old law with their high bishop Aaron and all his successours
him in their dedes as fast as they can runne The Turkes being in number fiue tymes moe then we are knowledge one God and beleue many thinges of God moued onely by the authoritie of their elders and presume that God will not let so great a multitude erre so long tyme. And yet they haue erred and bene faithlesse these eight hundred yeares And the Iewes beleue this day as much as the carnall sort of them euer beleued moued also by the authoritie of their elders onely and thinke that it is impossible for them to erre being Abrahams seede and the childrē of them to whom the promises of all that we beleue were made And yet they haue erred and bene faythlesse this xv hundred yeares And we of like blindnesse beleue onely by the authoritie of our elders and of like pride thinke that we can not erre beyng such a multitude And yet we see how God in the old Testament did let the great multitude erre reseruyng alway a litle flocke to call the other backe againe and to testifie vnto them the right way ¶ How this word Church hath a double interpretation THis is therfore a sure cōclusion as Paule sayth Rom. ix that not all they that are of Israell are Israelites neither because they be Abrahās sede are they all Abrahams childrē but they onely that folow the faith of Abraham Euen so now none of them that beleue with their mouthes moued with the authority of their elders onely that is none of thē that beleue with M. Mores fayth the Popes fayth and the deuils fayth which may stand as M. More cōfesseth with all maner abhominatiōs haue the right fayth of Christ or are of his Church But they onely that repēt feele that the law is good And haue the law of God written in their harts and the fayth of our Sauiour Iesus euen with the spirite of God There is a carnali Israell a spirituall There is Isaac and Ismaell Iacob Esau And Ismaell persecuted Isaac Esau Iacob the fleshly the spiritual Wher of Paul complayned in his tyme persecuted of his carnall brethrē as we do in our tyme and as the elect euer dyd shall do till the worldes end What a multitude came out of Egypt vnder Moses of which the Scripture testifyeth that they beleued moued by y ◠miracles of Moses as Symon magus beleued by the reason of Philippes miracles Actes viij Neuerthelesse the Scripture testifieth that vj. hundred thousād of those beleuers perished thorough vnbelief and left their carcasses in the wildernesse and neuer entred into the land that was promised them And euen so shal the children of M. Mores faythlesse faith made by the persuation of mā leap short of the test which our Sauiour Iesus is risē vnto And therfore let them embrace this present world as they do whose children they are though they hate so to be called And hereby ye see that it is a playne an euident conclusiō as bright as the sunne shynyng that the truth of Gods word dependeth not of the truth of the congregation And therfore when thou art asked why thou beleuest that thou shalt be saued thorough Christ and of such like principles of our fayth aunswere thou wottest and felest that it is true And when he asketh how thou knowest that it is true aunswere because it is written in thyne hart And if he aske who wrote it aūswere the spirite of God And if he aske how thou came first by it tell him whether by readyng in bookes or hearyng it preached as by an outward instrumēt but that inwardly thou wast taught by y ◠spirite of God And if he aske whether thou beleuest it not because it is written in bookes or because the Priestes so preach aunswere no not now but onely because it is writtē in thyne hart and because the spirite of God so preacheth and so testifieth vnto thy soule And say though at the beginning thou wast moued by readyng or preachyng as the Samaritans were by y ◠wordes of the woman yet now thou beleuest it not therfore any lēger but onely because thou hast heard it of the spirite of God and read it written in thine hart And concernyng outward teachyng we alledge for vs Scripture elder thē any Church that was this xiiij hundred yeares and old antenticke stories which they had brought a slepe where with we confounde their lyes Remēber ye not how in our owne tyme of all that taught Grammer in England not one vnderstode the Latin toung how came we thē by the Latin toung agayne not by them though we learned certaine rules principles of them by which we were moued had an occasion to seke further but out of the old authours Euen so we seke vp old antiquities out of whiche we learne and not of our Church though we receaued many principles of our Church at the begynnyng but more falsehead then truth It hath pleased God of his exceding loue wherewith he loued vs in Christ as Paul sayth before the worlde was made and whē we were dead in sinne and his enemies in that we did cōsent to sinne and to liue euill to write with his spirite ij conclusions in our harts by which we vnderstād all thyng that is to were the fayth of Christ and the loue of our neighbours For whosoeuer feleth the iust damnation of sinne and the forgeuenes and mercy that is in Christes bloud for all that repent forsake it and come and beleue in that mercy the same onely knoweth how God is to be honoured and worshipped and can iudge betwene true seruing of God in the spirite and false Image seruing of God with workes ▪ And y e same knoweth that sacramētes signes ceremonies and bodely things can be no seruice to God in his person but memorials vnto men and a remēbraunce of the testament wherewyth God is serued in the spirite And he that feeleth not that is blynde in hys soule and of our holy fathers generation and maketh God an Image a creature worshippeth him with bodely seruice And on the other side he that loueth his neighbour as himselfe vnderstandeth all lawes and cā iudge betwene good and euil right wrong godly and vngodly in all conuersation deedes lawes bargaines couenaunces ordinaunces and decrees of men and knoweth the office of euery degree and the due honour of euery person And he that hath not that writen in his hart is popishe and of y ◠spiritualtie which vnderstādeth nothing saue his own honour his own profite what is good for himself onely and when he is as he would be thinketh y ◠all the world is as it should be ¶ Of worshipping and what is to be vnderstand by the worde COncerning worshipping or honouring which two termes are both one M. More bringeth forth a difference a distinction or diuision of Greke wordes
fayned of our scholemen which of late neither vnderstode greke latine or hebrue called doulia hyperdoulia and Laâ—ria But the difference declareth he not nor the properties of the wordes but with confused termes leadeth you blindfolde in hys maze As for hyperdoulia I woulde fayne weâ—e where he readeth of it in all the scripture and whether the worship done to hys Lord the Cardinalles hat were doulia hyperdoulia or idololatria And as for doulia and latria we fynde theÌ„ both referred vnto God in a thousand places Therefore that thou be not beguiled wyth falshod of sophisticall words vnderstand that the wordes which the scripture vseth in the worshipping or honouring of God are these loue god cleaue to God dread serue bow pray and call on God beleue and trust in God and such like Which wordes all we vse in the worshipping of man also how be it diuersly and the differeÌ„ce thereof doth all the scripture teach God hath created vs and made vs vnto his owne likenes and our sauiour Christ hath bought vs wyth hys bloud And therfore are we Gods possession of dutie and right and Christes seruauntes onely to waâ—…e on his will and pleasure and ought therefore to moue neither hand nor foâ—e nor any other member eyther hart or mynde otherwise then he hath appointed God is honoured in his owne person wheÌ„ we receaue al things both good bad at his hand and loue his lawe wyth all our hartes and beleue hope and long for all that he promiseth THe officers that rule the worlde in Gods stede as father mother master husband Lord and Prince are honoured when the lawe which almighty God hath committed vnto them to rule with is obeyed Thy neighbour that is out of office is honoured when thou as God hath commaunded thee louest hym as thy selfe countest hym as good as thy selfe thinkest hym as worthy of any thing as thy selfe and commest louingly to helpe hym at all hys neede as thou wouldest be holpe thy selfe because God hath made him like vnto hys owne image as well as thee and Christ hath bought hym as well as thee If I hate the lawe so I breake it in myne hart and both hate dishonour God the maker therof If I breake it outwardly then I dishonour god before the worlde and the officer that ministreth it If I hurt my neighbour then I dishonour my neighbour and him that made him and him also that bought him wyth hys bloud And eueÌ„ so if I hate my neighbour in mine hart then I hate him that commaundeth me to loue him and him that hath deserued that I should at the lest way for his sake loue him If I be not ready to helpe my neighbour at hys nede so I take his due honour from him dishonour him him that made him and him also that bought him with his bloud whose seruaunt he is If I loue such thinges as God hath lent me and committed vnto mine administration so that I can not finde in myne hart to bestow them on the vses which God hath appointed me then I dishonour God and abuse his creature in that I geue more honour vnto it theÌ„ I shuld do And then I make an idole of it in that I loue it more then God and hys commaundement and then I dishonour my neighbour from whose nede I withdraw it In like maner if the officer abusyng his power coÌ„pell the subiect to do that which God forbiddeth or to leue vndone that which God commaundeth so he dishonoureth God in withdrawyng his seruaunt from him maketh an Idole of his owne lustes in that he honoureth them aboue God he dishonoureth his brother in that he abuseth hym contrary vnto the right vse which God hath created him for and Christ hath bought him for which is to wayte on Gods coÌ„maundementes For if the officer be otherwise mynded then this the worst of these subiectes is made by the haÌ„des of him that made me and bought with the bloud of hym that bought me and therfore my brother and I but his seruaunt onely to defend him and to kepe him in the honour that God Christ hath set him that no man dishonour him he dishonoureth both God man And therto if any subiect thinke any otherwise of y t officer though he be an Emperour then that he is but a seruaunt onely to minister the office indifferently he dishonoureth the office and God that ordemed it So that all men what soeuer degree they be of are euery man in his rowme seruauntes to other as the hand serueth the foote and euery member one an other And the aungels of heauen are also our brethren and very seruauntes for Christes sake to defend vs from the power of the deuils And finally all other creatures that are neither aungels nor man are in honour lesse then man and man is Lord ouer them and they created to serue him as Scripture testifieth and he not to serue them but only his Lord God and his Sauiour Christ ¶ Of worshippyng of Sacraments ceremonies images reliques and so forth NOw let vs come to the worshippyng or honouryng of Sacramentes ceremonies images and reliques First images be not God and therefore no confidence is to be put in theÌ„ They be not made after the image of God nor are the price of Christes bloud but the woorkemanshyp of the craftes maÌ„ and the price of money and therfore inferiours to man Wherfore of all right man is Lord ouer them and the honour of theÌ„ is to do man seruice and mans dishonour it is to do them honourable seruice as vnto his better Images then and reliques ye and as Christ sayth the holy day to are seruauntes vnto man And therefore it foloweth that we can not but vnto our damnatioÌ„ put on a coate worth an huÌ„dred coates vpoÌ„ a postes backe and let the image of God the price of Christes bloud go vp downe therby naked For if we care more to cloth the dead image made by maÌ„ and the price of siluer then the liuely image of God and price of Christes bloud then we dishonoure the Image of God and hym that made him and the price of Christes bloud and hym that bought hym Wherfore the right vse office and honour of all creatures inferiours vnto man is to do maÌ„ seruice whether they be images reliques ornaments signes or Sacramentes holydayes ceremonies or sacrifices And that may be on this maner no doubt it so once was If for an example I take a peece of the crosse of Christ and make a litle crosse therof and beare it about me to looke theron with a repentyng hart at tymes wheÌ„ I am moued therto to put me in remembraunce that the body of Christ was broken and his bloud shed theron for my sinnes and beleue stedfastly that the mercyfull truth of God shall forgeue the sinnes of all that repeÌ„t
for the deedes that pertayne vnto our neighbours and vnto the common wealth we haue not regarded at all as thynges which seemed no holy workes or such as God woulde not once looke vppon And therfore we left them vnsene to vntill they were past remedy or past our power to remedy thē in as much as our slowbellies with their false blessinges had iugled away from vs that wherwith they might haue bene holpen in due season So that y ◠silly poore man though he had haply no wisdome to expresse hys mynde or y t he durst not or y ◠M. More fashioneth his tale as he doth other mens to lest out the truth sawe that neither Goodwinsandes nor any other cause alleaged was the decay of Sandwich hauen so much as that the people had no lust to mainteyne the common wealth for blynde deuotion which they haue to popeholy workes ¶ The solutions and answeres vnto M. Mores first booke IN the first chapter to beginne the booke wythal to bring you good lucke and to geue you a say or a taste what truth shall follow he fayneth a letter sent from no man The second Chapter In the second chapter besides that it is vntrue this vse to haue bene euer since the tyme of the Apostles he maketh many sophisticall reasons about worshipping of saintes reliques and Images yet declareth not w t what maner worship but iuggleth with the terme in comune as he doth with this worde church and this worde fayth when the wordes haue diuers significations for all faithes are not one maner fayth and so forth and therefore he beguileth a mans vnderstanding As if a man sayd the boyes will was good to haue geuen his father a blow and an other woulde inferre that a good will coulde be no sinne and conclude that a man might lawfully smite hys father Now is good will taken in one sence in the maior and in an other in y ◠minor to vse schollers termes therfore the conclusion doth mocke a mās wit Then disputeth he the seruaunt is honoured for the masters sake and what is done to the poore is done to Christ as the popishe shall once feele for their so robbing them And the xii Apostles shall haue their seates sitte and iudge with Christ as shal all that here preach hym truely as they dyd and Mary that powred the ointment on Christes head before hys passion hath her memoriall and therefore we ought to set candles before Images First I aske hym by what rule hys argument holdeth And secondarily I answere that the true worshipping of Saintes is their memoriall to follow them as they did Christ And that honour we geue them and so do not ye papists but folow the steppes of your father the Pope as he doth the steppes of his father the deuill And as for sticking vp of candles I aunswere that God is a spirite and in the spirit must be worshipped only Faith to his promises and loue to his lawes and longing for the life that is in his sonne are his due honour and seruice All bodyly seruice must be referred vnto our selues and not vnto the person of God immediatly All outwarde thynges which we receaue of God are geuē vs. to take our partes with thankes and to bestow the rest vppon our neyghbours For God vseth no such thynges in his owne person but created thē for to gene thē vs that we shoulde thanke hym and not to receaue them of vs to thanke vs for that were our praise and not his Fasting watching wolward goyng pilgrimage and all bodely exercise must be referred vnto y t taming of the fleshe onely For as god deliteth not in y ◠tast of meat drinke or in the sight of golde or siluer no more doth he in my fast and such like that I should referre them vnto hys person to do him a pleasure withall For God in himselfe is as good as he can be hath all the delectation that he cā haue And the refore to wish that God were better then be is or had more pleasure then he hath is of a worldly imagination And all the spirites that be in heauē are in as good case as they can be and haue all the delectation they can haue and therefore to wishe them in better case or to studie to do them more pleasure then they haue is fleshly mynded popishnes The pleasure of them that be in heauen is that we harken to god and keepe his commaundementes which when we do they haue all the pleasure that they can haue in vs. If in this life I suffer hell gladly to win my brother to folow God how much more if I were in heauen should I reioyce that he so did If in thys worlde when I haue neede of my neighbour by the reason of myne infirmities yet I seke nought of him saue his wealth onely what other thing should I seke of hym if I were in heauen where he can do me no seruice nor I vse any pleasure that he can do me THe deuill desired to haue his imaginations worshipped as God his popishe children desire the same compell men so to honour them and of their deuelishe nature describe they both God and his Saintes And therfore I say all such fleshly imaginations as to fast the wensday in the worship of S. Iohn or of S. Katerine or what Saint it be or to fast Sayntes eues or to go a pilgrimage vnto their images or to offer to them to do them pleasure thinkyng therby to obteyne their fauour and to make special adnocates of them as a man would winne the fauour of an other with presentes and giftes and thinking that if we did it not they would be angry are playne Idolatry image seruice for the saint deliteth in no such And when thou stickest vp a candle before the image thou mightest with as good reason make an holow bely in the image and powre in meate and drincke For as the Saint neither eateth nor drinketh so hath he no bodyly eyes to delyte in the light of a candle An other is this God geueth not the promises that are in Christ for bodyly seruice but of his mercy onely vn to his owne glorie Yea and of the fathers goodnesse do all naturall childrē receaue Aske a litle boy who gaue him his gay coate he aūswereth his father Aske him why and he annswereth because he is his father and loueth hym and because he is his sonne Aske hym whether his father loue hym and he sayth yea Aske him how he knoweth it and he sayth because he geueth me this or that Aske him whether he loue his father he sayth yea Aske him why he sayth for his father loueth hym and geueth him all thing Aske him why he worketh he aunswereth his father wil so haue it Aske him why his father geneth not such and such boyes coates to Nay saith he they be not
whence 38â— a Heretikes alledged by Rochester for his purpose 129. b Heretikes falleÌ„ out of the mist 295. a Heretikes all termed that resist the Popes tyranny 315. a Hierome 311. b. agaynst Popish Bishops and Priestes 150. a Hildericus 348. a Historicall fayth much inâ—eriour to feelyng fayth 267. a Holy dayes 181. b. and 274. a. their ordinaunce 248. a Holy dayes and offryng dayes how first they came vp 133. b Holy Church hath borne a swynge 289. b Holy ghost 5. a. shall rebuke y â— world 247. a Holy straunge gestures like Apishe play 282. b Holy water what it signifieth 276. a Honoryng God what 269. b Honour Gods name how we must â—22 a Honour superfluous 374. a Honour due to rulers â—69 b. to our neighbours ibidem Honor of Christ abrogate with trust in Saintes â—â—6 b Honour double due to vertuous Bishops 53. b Hope her office 188. b Hope certaine in Christ saueth 91. b Hope loue fayth inseparable 185. b Horsley 318. a House what it meaneth 406. 〈◊〉 Houshold must be cared for 84. a Humilitie of the Apostles 2. a. aduanuceth to heauen 456. a Hunne a Marchaunt 318. a Hunnes a kynde of people 351. b Husbandes how to rule their wiues 54. b Husbandes must rule their wiues by Gods word 121. a Husband in Gods stede to his wife 108. a Hypocriticall prayers 13. b. blynd reasons 274. a Hypocrisie of Papistes 181. a. must not be rebuked 142. a. condemned of Paule generally 44. a Hipocrites their holines 245. a. blind 114 a. howe they read Gods lawe 24. a. what deedes of mercy they taught 138. b. why they extoll their workes 244. b. how they bynd and louse 134. a. how they apply Gods punishement 105. a. neede Iohn Baptist 264. a Hypocrites sit in Christ seate 263. a. loue offrynges 161. b. causers of all wickednes 105. a. must be salted 196. a. lyue altogether by theft 141. a I. IAmes reproueth false frutes 333. b Idolatry 239. b. 424. a. 425. b. and 443. a Idolatry of mans ImaginatioÌ„ bringeth confusion 161. a Idolatry to worshyp Images 273. a. set vp the shauelynges 398. b Idolatours all before we came to Christ 312. b Idolatrous persons their worshyp 299. b Idols abhorred of God 8. b Ierome a brother of Grenwich hys entent 60. a Ierusalem the first seate of the hygh Byshop 347. a. destroyed 282. b Iesus 408. a. signifieth a Sauiour 174. a. our aduocate 393. b. a true Messias 420. a. calleth to hys father for vs. 393. b. the way to his father 431. a. procureth all thynges for vs. 280. a. looke more in this word Christ Iewes require signes to confirme their belefe 425. a. committed Idolatry 298. a. their obstinate blyndnes 459. b. accused Christ falsely 304. a. procured their owne vengeaunce 〈◊〉 how 340. b. rebuked of incredulitie 458. a. rebuked of Christ and why 298. b. enforced by Scripture to acknowledge Christ 275. b. their harts how hardned 30. a. locked froÌ„ the vnderstaÌ„dyng of scripture 33. a. iustified by fayth 273. a Iewes and Gentils how they differ 44. a. instructed of ceremonies 12. a. deliuered by Christ from errour â—â—5 b. conuerted to Christ 275. a. saued by fayth in Gods promise 12. b. captures to their workes 274. a Iewishe murmuryng reproued of Christ 458. b. their incredulitie taxed 438. a Iewish state in traditions more easie then the Christians 277. b Ignoraunce of Scripture whence 278. a. excuseth not 245. b. promoted Popery 182. a. made vs seruauntes to ceremonies 278. b. her fruites 277. a Ignoraunce of More 406. a. of the Apostles 26. a Ignoraunt who 404. b. Popishe Priestes 278. a Incredulitie chief of all sinnes 43. b Infidels mocke our domme ceremonies which quench fayth 132. a Infirmitie of our nature 13. a. how to be cured 171. a Inseparable the loue of God our neighbour 420. a Institution of the Sacrament 440. a. of the Lordes Supper 444. b Institution of the paschall lambe 439. a Instruction necessary for all preachers 43. b Interdiction 135. a Introductions into the Scriptures 390. a Images how well vsed 270. b. disalowed in the primitiue Church 325 a. not tollerable in Churches 325. b seruauntes to man and not econtrâ— 270. b. forbidden of God 8. b. must be abstaynod from 22. a Imageseruice abhorred of GOD. 401. b Imaginations Papall are Idolatry 280. a. carnall without Gods spirite 26. b Imaginations of man confirmed by Saintes miracles 30. a. alter not God 83. a Imperiall power and the Popes vertue perished together 351. a Impure harted who 193. b Iohn Tisen seruaunt to the Bishop of London a secret Ambassadour 456. b Iohn Baptist 263. b. expounded the law truly 264. b Iohn Baptist and our Lady were sinners 336. a Iohn the xij Pope 352. a Ionas his sacrifice 28. b. prayeth out of the Whales belly 28. b. moued the Heathen to repentaunce with preachyng 30. b Ionas afrayde 27. a. deuided within him selfe 27. a. an vnmeete message of hym selfe 26. b Ionas beyng carnall fled from God ibid. confesseth his sinnes 27. a Ioseph an example of Gods wonderfull workyng 98. a Israelites haue a kyng geuen them 118. a. mo in nuÌ„ber then the Iewes 298. a. howe comforted of Moses 98. a Iudas 251. a. 310. a. perished 337. a Iudas a Priest a Cardinall and a Pope 146. a Iudges 122. b. are called Gods 110. a. must be learned 138. a Iudgementes Papall Concernyng sinne 311. b. not indifferent 341. a Iudgements hypocritical of Scriptures 389. b Iudgyng of false miracles intollerable to Papistes 364. a Iudgyng rebuked of some sort 237. a Iugglers 108. a Iugglyng with wordes 279. b. with textes 357. b Iugglyng termes of Papistes 254. a. of More 330. b Iust who 335. a Iustification 17. a. 332. a. onely commeth by fayth 10. a. 14. a Iustification by fayth lothsome to Papistes 18. a. not by merites 17. a. of our selues 17. b IustificatioÌ„ commeth not by workes though they be neuer so glorious 153. b Iusticiaries bond children of the law 167. b Iustifiyng signifieth Gods fauour 117. a K. KEy 184. a. of the Scripture 388. a Keys of knowledge 357. a. what they be 123. b. promised payd ibid. are the law of God 138. b. counterfetted to be auoyded 123. a Kepers of the commaundemeÌ„t in the state of grace 402. b Kernell of all fruites faith 243. a Kindlyng first of Purgatory 398. a King Lewes 369. a King Iohn 249. b King Henry of Windsore 298. a King HeÌ„ry the iiij an vsurper 338. b King Henry the viij with his army abused 369. b. called defender of the fayth 349. b King Herold 362. a King of Fraunce made a Monke 348. b King is annointed 393. b. Gods gift though a tyraunt 178. b. a great benefite though neuer so euill 112. b. in gods rowme in this world 111. a hath Gods authoritie 213. b. may correct the spiritualtie 214. b. Lord of body and goodes 214. a. cannot priuiledge the spiritualtie to sinne 111. b. is bound by office
of Iuye it is a signe and signifieth that there is wine to bee sold And this sacrament signifieth vnto vs and poynteth out before our eyes that as verely as that bread is broken so verely was Christes body broken for our sinnes and as that bread is distributed vnto vs so is his body fruite of hys passion distributed vnto all his faythfull And as the bread comforteth the body so doth y e fayth in Christes death comfort our soules And as surely as we haue that bread and eate it with our mouth and téeth know by our senses that we haue it within vs are partakers therof no more néede we to doubte of hys body and bloude but that thorough fayth wee are as sure of them as we are sure of that bread As it is sufficiently declared in my booke Agayne you may perceyue how wickedly they report on vs which affirme that we dishonour it whiche geue it the right honour that it ought to haue And you doe playnly dishonour it whiche geue vnto it the honor that is onely due vnto God We geue it the same honour that we geue vnto the holy Scripture and word of God because it expresseth vnto our senses the death of our Sauiour and doth more déepely Print it within vs. And therefore we call it an holy Sacrament as we call Gods word holy Scripture And we receiue this Sacrament with great reuerence euen as we reuerently read or heare preached the holy word of God which cōteineth the health of our soules And we graunt that his body is present with the bread as it is with the word and with both it is verely receiued eaten through faith But if we should knéele downe and pray vnto the holy Scripture men might coūt vs fooles might lawfully say that we doe not honour the scripture by that meanes but rather dishonour it For the right honour of a thyng is to vse it for that intent that it was instituted of God And hee that abuseth it to any other purpose doth in déede dishonour it And lykewise it is in the Sacrament which was instituted to kéepe in memory the death of Christ which if we doe any otherwise honour then we doe the holy Scripture vnto y t which we may in no wise make our prayers I say that then we should vtterly dishonour it Auoyde therfore this poynt of Idolatry and all is safe Finally we say that they speake well faythfully whiche say that they goe to the body and receiue the body of Christ and that they speake vilanously and wickedly whiche say that they onely receiue bread or the signe of hys body for in so saying they declare their infidelitie For the faythful will reckon that hée is euill reported of and reputed for a traytour and an other Iudas if mē should say of hym that hée dyd onely receiue the Sacrament and not also the thyng whiche the Sacrament doth signifie For albeit hée onely eateth the bread and sacrament with hys mouth and téeth yet with hys hart and fayth inwardly hée eateth the very thyng it selfe which the Sacramēt outwardly doth represent And of this spryng the maner of speakynges that the olde fathers doe sometyme vse which at the first sight mought séeme contrary to our senses But if they bée well pondered it may soone bée séene how they should be taken For many times when they speake of the Sacramēt and outward eating they apply vnto y e Sacrament and outward eatyng the fruite conditions of the inward eatyng thyng it selse because that in a faythful man they are so ioyntly ioyned that the one is neuer without the other As by example Mary is named the mother of God and yet she is not the mother of hys Godhead by the which part onely he is called God but because she is his mother as touching his māhode the Godhead is so annexed with the māhode that they both make but one person therfore is shée called the mother of God whiche in déede if it bée wisely weyed shalbée founde to bée abused speach And yet neuerthelesse it may very well bée vsed if men vnverstand what is ment thereby but if thorough the vse of this speach men shoulde fall into such an errour that woulde affirme our Ladye to bée in déede the mother of his Godhead thē necessitie should compell vs to make a distinction betwéene the nature of his Godhead and the nature of hys manhode and so to expoūde the matter vnto them and bryng them home agayne into the right vnderstanding As we are now constrayned to doe in this Sacrament because you misconstrue the sayinges of the Scripture Doctours Which notwithstandyng if a man vnderstand them say very well And many such maner of speaches are contayned in the Scripture As where Christ sayth Ioh. 3. There shall noman ascend into heauen but hée that discendeth from heauen the sonne of man which is in heauen This text doth say that the sonne of man was then in heauen when hée spake these wordes vnto Nicodemus here on earth which thing all wise men cōsent to bée vnderstanded propter vnitatem personae That is to say for the vnitie of the person For albeit his godhed was in euery place at that time yet was not his manhode by the which hée was called the sonne of man in heauen at that time And yet Christ sayde that it was in heauen for the vnitie of his person For his Godhed was in heauen and because the Godhed and manhode made but one person therefore it was ascribed vnto y t manhode which was onely verified vppon the Godhed as S. Augustine ad Dardanum doth diligently declare And likewise in the sacrament of Baptisme because the inwarde working of the holy ghost is euer annexed in the faithfull vnto the outwarde ceremony therefore sometime the fruite of the inwarde Baptisme is ascribed vnto the outward worke And so the scripture vseth to speake of the outward baptisme as though it were the inwarde that is to say the sprite of God And therfore S. Paul saith that we are buried with Christ thorough baptisme And yet as S. Augustine expoundeth it y t outward Baptisme doth but signifie this buriall And agayne Paule sayth as many as are baptised haue put Christ vppō them And yet in déede our outward baptisme doth but signifie that wée haue put Christ vppon vs. But by the inwarde baptisme which is the water of life and spirite of God wée haue in déede put him vpon vs liue in him and hée in vs. Which notwithstanding is very false for all the outwarde baptisme in them that receiue it not in fayth And vnto them it is but a bare signe whereof they get no profite but damnation And here you may euidently perceiue how it is sometyme in scripture ascribed vnto the inwarde worke and ceremony which is onely true in the outwarde veritie And this place shall expounde all