vnto him that is signified by them Saint Ciprian therefore saieth full well Before prayer the priest with a preface prepareth the hartes of the brethren saying vnto them Lift vp your heartes that when the people aunswereth We lift them vp vnto the Lorde thei may be put in minde to thinke of nothing else but of the Lorde Chrisostome also saith Clamamus in conspectu sacrificij Sursum corda We crie a loude in the sight of the oblation Lift vp your hearts S. Augustine vpon the Psalmes saith Let vs lift vp our heartes if ye be risen againe with christ he saieth vnto the faithfull he saieth vnto them that receaue the body and blood of our Lorde If ye be risen againe with Christ sauour those thynges that are aboue where Christe is at the right hande of God seeke for the thinges that bee aboue not for the things that be in earth Their owne manipulus curatorum saith thus Before the Canon the Priest saith Lift vp your hartes As if he woulde saie who so will receaue this Sacramente ought to haue his hearte lifted vp vnto God. But lette vs graunt vnto them by waie of disputation that the naturall body and blood of Christe bee really present vnder the formes of bread and wine yet we shall alwaies bee in feare to commit Idolatrie if at least their doctrine be true For they saie excepte the Priestes doe pronounce the wordes of consecration which words they be in doubt of them selues and cannot wel tel which they be vpon the creatures of bread and wine Cum intentione consecrandi That is with an intent and mynde to consecrate they be not made the body and blood of Christe but remaine still nude nude and bare creatures of bread and wine Therefore Holtcot saieth vpon the maister of sentences Laicus adorat hostiam non consecratam The laie people saith he worshippeth a wafer that is not coÌ„secrated And therfore that perill and daunger of Idolatrie may be auoyded at all tymes Thomas de Aquino in a certaine booke geueth vs counsell that we worship it with a condition saiyng Lorde if thou be there I doe worship thee if thou be not there I worship thee not Is not this a sure and certaine doctrine thinke ye and most worthy to be mainteined with fire and sworde and with suche sheddyng of innnocent blood Repeâ—t then ye Magistrates and rulers of the people and be sorie in your heartes that euer ye consented to the death of so many Martyrs that in these our daies haue been most cruelly put to death for the truethes sake and crie God mercie betimes lest ye with the beaste and hir false Prophetes whose slaues ye are now become though some of you perceaue it not be cast for euer into the lake that burneth with fire and Brimstone which is the seconde death There be some in the world that alledge Saincte Ciprian to proue that the Sacrament must be worshipped And these wordes of his doe they bryng foorthe The Sacramentes as muche as in them is can neuer be without the proper vertue nor the diuine maiestie can in any wise absent it self from the misteries It foloweth then saie they that they must be worshipped sith that the diuine maiestie is neuer absent from them I would faine aske these greate doctours of diuinitie why they doe not then worship the water of baptisme wherin we are apparelled with Christ renewed with the holy ghost and receiue free remission of our synnes I am sure that the diuine maiestie of God is no more absent from the Sacrament of baptisme then from the Sacrament of the body and blood of Christe And yet none of them all will graunt that the water of baptisme should be worshipped Christ our sauiour who is the trueth hymselfe and can not lie doth saie in his Gospell He that loueth me keepeth my worde and my father shal loue hym and we will come to hym and dwell with hym Againe He that eateth my fleshe and drinketh my blood dwelleth in mée and I in hym These also are sainct Iohns wordes whosoeuer confesseth that Iesus is the sonne of god God dwelleth in hym and he in God. By these textes we doe learne that God the father God the sonne and God the holy Ghoste dwelleth in all the faithfull beléeuers yea I dare saie a thousande tymes more effectuously then in the inuisible elementes of water or bread or of wine And yet no godly honour ought to be doen vnto them for that were a plaine Idolatrie Christe our Sauiour saiyng Thou shalt honour the Lorde thy God and hym onely shalte thou serue and worship Now all men maie see that the saiyng of Saincte Ciprian helpeth them nothyng for to maintaine their Idolatrous worshippyng of the sacrament excepte they will also graunte that the water of Baptisme and euery true christian man must be worshipped also But peraduenture some man wil aske will ye haue no maner of honour to be doen vnto the Sacramentes I doe aunswere that we doe sufficient honour vnto them when we doe receaue them with an vnfained faith and as Christ hath instituted them submitting our selues obediently vnto his holy institution and ordinaunce If we doe otherwise we receaue them vnworthely â–ª to our vtter vndoing and condemnation If then S. Ambroses saiyng after they receaue the Sacrament vnworthely that handle the misteries otherwise than Christ hath instituted If they be also guiltie of the body and blood of the Lorde that come to this holy Supper not obseruyng the institution of hym that is the aucthour of it where shall our Pope catholiques become How shall they escape damnation For none in all the whole worlde if we consider well what hath been saide before doe more abhominably and shamefully breake the ordinaunce of God then they doe Can they therefore haue a deuout mynde towardes hym that saieth Ye shal not doe euery thing as ye thynke best but that whiche I commaunde you that shall ye doe onely I am the Lorde your god Adde nothyng vnto it nor take ought awaie from it but leauing them to the righteous iudgement of hym that with the fire of his wrath did consume Nadab and Abihu in the sight of all the people bicause that thei had offered straunge fire which the lorde had not commaunded them I will goe through by the helpe of God with the rest of their obiection We saide before that thei eate the bread of the Lorde and drinke his Cup vnworthely that come to the holy misteries not hauing truly examined themselues or that come to them without true faithe in the merites of the deathe passion and blood shedding of our Sauiour Iesu Christe and that presume to take or receaue them without true repentaunce vnfeyned confession of their synnes and without amendement of their owne liues I saide also that after the saiyng of Saincte Ambrose thei
confesse euen the same that our Sauiour Iesus Christe who alone by his holy spirite doeth sanctifie all men and euen the very babes in their mothers belly doeth there speake of the spirituall regeneration of man and of his newe birth declaryng what is requisite and necessarie for him for to be a christian that is to say howe that it is necessarie that he forsake his first generation and birth whiche is altogether corrupted accursed and naught and that he be regenerated and borne agayne by the spirite of God and by the incorruptible séede of his worde so that he must be made a new creature bearing the image of Iesu Christe the true heauenlye Adam as he did beare the image of the olde Adam And therefore he saith Except a man be borne a newe or from aboue he cannot see the kyngdome of god And then afterwardes he doeth expounde by an other sentence folowyng the selfe same thyng that he had saide before For to be borne a newe or from aboue and to be borne of water and the spirite are phrases and maner of speakinges whiche doe signifie all one thyng so that those two sentences of Christe doe differ in nothyng sauyng only that the last doth expounde the first beyng somewhat more ample and copious For sithe that our first generation and byrth is carnall it behoueth that the seconde be spirituall sith that the first man beyng of the earth is earthy it is requisite and necessarie that the seconde which is from heauen be heauenly and spirituall But this generation and chaunge can not be doen but by the spirite of god For as it is written in the same place That whiche is borne of the spirite is spirite And therfore our Sauiour Christ going about to expound the same vnto Nicodemus that he had saide before Excepts a man be borne a newe or from aboue he cannot sée the kingdome of God he doeth saie afterwardes Excepte that a man be borne of water and of the spirite he cannot enter into the kyngdome of God bicause that the spirite the aucthour of this generation is geuen from aboue who worketh this new birth in vs whiche is altogether heauenly and spirituall But paraduenture they wil saie what neede he to adde water was it not enough to name the spirite Unto whom I aunswere Wherefore did Iohn Baptiste saie speakyng of the office and ministerie of our Sauiour Christ that he should baptize with the holie ghost and with fire What neede had he sith that he had named the spirite to make any mention of fire Shall it therefore be necessarie to appointe a Baptisme of fire as they saie that some folke haue doen and yet doe at this presente daie Saint Augustine doth testifie that the heretiques Seleucus and Hermias who were Galatians did not baptize with water he telleth not wherwith they did baptize but other writers saie that they did baptize with fire Wee reade likewise that the Iacobites doe vse fire in the circumcision of their children wherwith they be wont to marke them either in the forehead or in the cheeke They saie also that the Indians Ethiopians and Persians whiche counte them selues to be Christians doe yet at this present tyme vse fire in stéede of water in their baptisme Which errour without all doubt did come of the false intelligence and vnderstandyng of our sauiour Christes wordes For they doe not perceiue nor vnderstande that fire is taken of our Sauiour Christe and also of Iohn Baptiste by a figuratiue maner of speakyng for the holy spirite of God that so they might the more liuely expresse the nature and propertie of the holy ghoste For as the fire is pure and cleane and can suffer no vncleannesse so the holy ghoste doth pourge and cleanse and lighten the consciences setting them on fire with the loue of God. For the whiche cause hee was sent vnto the Apostles in the likenesse of fierie tongues Which thyng was both foreséene forespoken of Iohn Baptiste and also meant by our Sauiour Christe If wee doe not sticke to take fire in that place for the holye spirite of God and for a more ample exposition and settyng foorth of his nature and properties wherfore should we sticke to take water here in this place for the same selfe spirite considering the conformity agreement and affinitie that the water hath with the nature and properties of the holy Ghoste yea all thynges beyng well considered it standeth with more reason then the other doth For Saint Iohn speaketh of the holy ghoste firste and then maketh mention of the fire Therefore a man might thinke that either he did vnderstande two seueral thynges or that he did expounde one thing that is plaine of it selfe by an other thyng whiche is obscure and darke But in this place our sauiour Christe doeth put the water first and then afterwards as though he would expound vnto vs his figuratiue maner of speakyng and geue vnto it a greater light he doeth declare what he will haue vs to vnderstande by the same water that is to saie his holy spirite vnto whom he geueth this name for many causes Firste bicause that as the fire is an Elemente exceadyng pure and cleane and so necessary for mans life that it is impossible that men might forgoe it So the water is very needefull beyng of a very cleare pure and cleane nature and verie meete for to represent and signifie the nature and properties of the holy ghost For as the water doeth renewe the earth maketh it fertile causyng it to bryng foorth fruite and doeth wash the filthinesse of the bodies so the holy ghost doth wash purifie refresh and water the hartes and consciences of men comfortyng them and also makyng them to bryng foorth pleasaunt fruictes and acceptable to God. And as water doeth put out fire and quenche the thirste so the holy Ghoste doeth quenche the fire of the euill concupiscences of the fleshe he doeth also quenche the thirste of the poore troubled soules satisfiyng them for euermore Secondly he would by this maner of speakyng make vs to vnderstande those ceremonies washynges and purifiynges that be conteined in the Lawe of Moyses and likewise those Prophecies whereby the holy ghoste was promised and specially by Esay and Ezechiell vnto whiche Prophecies he had nowe a respect Therfore he would declare vnto vs that those waters that were promised of God did signifie nothyng els but the aboundaunt giftes of the holy spirite of God which shoulde be powred vpon all flesh as a streame or flood of water that doeth run downe and ouerfloweth all the whole earth whiche thyng S. Peter doeth testifie to haue been fulfilled both in hymself and in all the other disciples of our Sauiour Christe in the feast of Whitsontide accordyng to the Prophecie of Ioell And for this cause our sauiour Iesus christ both in this place and whē he
did talke with the woman of Samaria and also when he did bidde them that were in the Temple that they should come to drinke those liuely waters did vse the same maner of speakinges for to declare vnto vs also to what ende he did institute the signe of water in baptisme And that this is true that I saie I doe take Iohn for my witnesse who expoundyng the wordes of his maister did saie that by those waters he did vnderstande the holy ghost which they that beléeued should receiue Thirdly by this figuratiue maner of speaking he doeth instruct and teache vs what a Christian man that is regenerated by the holy spirite of god ought to be comparyng the water and the winde whiche are creatures moste fine cleare and pure with the earth whiche is an element more grosse more heauy and more materiall These wordes then doo signifie as muche as if he should saie that in steede of that grosse earthy and corruptible man he must be renewed and made altogether a newe creature heauenly spirituall and perfect differyng asmuche from hym that is earthy and corruptible as the water and winde do differ from the earth and that this muste bee doen by the holy ghost who is that true water that worketh this purifiyng in vs. But let vs graunt vnto them that this texte ought in déede to be vnderstande of the visible baptisme what shall they get by it Doeth not the maister of Sentences hym selfe hauyng all questions that coulde be moued vpon this texte affirme that this place ought to be vnderstanded of them that could be baptized and did not estéeme it The doctours themselues perceauing what absurdities inconueniences should folowe if thei would vnderstand this texte of the outward baptisme only goe to the rigour of the letter were faine to confesse that there be .iij. maner of baptismes that is to say the baptisme of water the baptisme of the holy Ghost the baptisme of blood Wherby they doe confesse that there is some other baptisme besides the baptisme of water whereby a man maie be saued There is the baptisme of the holy ghost and of faith which can be without the baptisme of the water whervpon the maister of Sentences doth alledge S. Augustine saiyng Thou doest aske whiche is greater faithe or the water I doe not doubt but that thou wilte aunswere faith If that then which is lesse can sanctifie how much more shall that which is greater be able to doe it that is to saie faith of the whiche Christ saieth he that beléeueth in mee though he were dead yet shal he liue Here againe wil thei alledge Saint Augustine against me who writeth on this maner We doe not beléeue that any Cathechumene hath life euerlastyng though he dye in good workes except he be baptized or suffer Martyrdome Againe we doe beléeue that there is no way of saluation but for them that are baptized I thinke thei be not so ignoraunt but that thei know what their owne Doctours are wonte to aunswere to this place among whom one Holcot by name doeth openly withstande Saint Augustine sayng that his exception is not sufficient and that a man that knoweth and beléeueth in our sauiour Iesu Christe can bee saued by some other meanes then by martyrdome though he dye without baptisme Yea moreouer hee is of opinion that if a man shoulde beléeue perfectely that he were baptized although he were not yet he shoulde be out of the daunger of damnation and saieth plainely that this faithe should serue him vnto saluation though it were founded vpon a falshoode Therefore the maister of Sentences aunswering to such obiections saieth that these wordes of Sainct Augustine must be vnderstanded accordyng to the declaration that he geueth in other places where he doeth intreate more largely of this matter And therefore he doeth write that these thinges must be vnderstanded of those that had tyme to make them selues to be baptized and did it not For if any man hauyng faith and charitie would be baptized and can not beyng preuented by some necessitie the mercie and goodnes of almightie god doth recompence that whiche doth lacke of the Sacrament For when he is able to paie if he paieth not he remaineth bounde still But if he cannot and yet hath a good wil to do it god who doth not bynde his power vnto the Sacramentes shall not impute it vnto hym I haue alledged euen the very wordes as thei are written in the booke of the maister of Sentences who doeth proue also by Saint Augustine that the inuisible sanctifiyng hath been in some and hath profited them without the visible Sacramentes saiyng on this wise and maner The visible sanctifiyng which is doen and wrought by the visible Sacramente may be without the inuisible but it profiteth nothyng Yet we must not therefore contemne and despise the visible sacrament for the despiser and contemner of it can not be sanctified inuisibly And as for maister Holtcot although he doeth allowe that which the other haue written of the baptisme of blood yet doeth he sufficiently declare that he that beyng vnbaptized doeth shed his blood for the name of Iesu christ is not baptized by that blood that he hath shed but that the Churche doth holde hym for baptized bicause that he hath sufficiently declared that he did not despise baptisme but that he would gladly haue receiued it if it had been possible for hym sith that he hath shewed suche a faith in the gospell of our Sauiour Iesu Christe There is yet a place that they be wont to alledge out of a certaine booke that goeth vnder the title and name of Sainct Augustine The wordes are these holde this for a suertie and doubt in no wise of it that not onely they that doe alreadie vse reason or be of yeres of discretion but also the little infantes that begin to liue in their mothers wombe and die there with out the Sacramente of holy baptisme whiche is geuen in the name of the Father and of the Sonne and of the holy Ghost or they that without it passe foorth of this worlde after that they be borne shall be punished with euerlastyng fire For although they haue no actuall synne of their owne yet haue thei drawen by their conception and byrth the damnation of Originall synne Let them turne them selues which way soeuer they list and yet thinking to maintayne and vpholde the Lymbe of the litle infantes they do vtterlye ouerthrowe it and that vnawares to them selues For whosoeuer is aucthour of this booke that they do father vppon Saint Augustine the same that thei do alleadge and bring out of it doth vtterly cast them in their owne talke For if these wordes be true after the sence that they geue vnto them the litle infantes dying without baptisme shall not onely be depriued of the fruition of Gods glorie and of all other ioyes of heauen but also
must we be in the resurrection These wordes shal the easlier be vnderstanded if we will consider and marke that the whole life of our sauiour Christe ought to serue vs in stéede of an Allegorie wherby we should make our selues conformable vnto hym spiritually in those thynges that haue been truely and really or in very deede fulfilled in his body and can in no wise be fulfilled in ours As for an example our sauiour Christ hath been conceaued by the holy ghoste borne of the virgine Marie he hath been crucified and put to death he did rise againe the thirde daie and ascended into heauen All those thynges cannot be performed nor fulfilled in our bodies as they were in his But let vs endeuour our selues that our spirite or inwarde man maie be fashioned and made conformable vnto hym in these thinges Our bodies are conceaued and borne in synne not by the holy Ghoste nor in the wombe of a virgine as our Sauiour Christe was but they are conceaued by the carnall copulation of man and woman and of corruptible seede That wee maie therefore be conformable vnto hym in this pointe let vs come vnto his true Churche and beléeue his gospell And when we be in the true Churche of Christe whiche is both our mother and a chaste virgine wee shal be conceaued and begotten in it by the vncorruptible seede of the worde of God our heauenlie father and by the vertue of his holy spirite and shal be borne againe the children of god and made newe creatures we shall put of the olde man and put one the newe bearyng the image of the newe Adam whiche is Iesus Christ as we haue borne the image of the olde Adam and of the man of synne After that we be thus conceaued by the holy ghoste and borne of a virgine which is the true Church and spouse of our sauiour christ the residue of our life must also be conformable vnto the life of our sauiour christ as our spirituall conception and birth is We be not crucified and put to death as he was but we learne of him to beare the Crosse with hym and to be crucified vnto the world that the world may be crucified vnto vs as Sainct Paule writeth of hym selfe But to be crucified and dead vnto the world is to be crucified and dead vnto sinne And to be crucified and dead vnto synne is to forsake synne to haue no more acquaintaunce with it and to be no more a seruaunte vnto it then the dead bee wonte to serue the liuyng For as the dead hath no more to doe with the liuyng but are separated from them so thei be dead vnto the world that haue forsaken it for to serue the liuyng God and that will not fasshion themselues after it nor walke after the fleshe and the concupiscence of it Now it is vnpossible that they that be thus dead vnto the worlde should not liue vnto God and that the worlde shoulde not be dead vnto them As contrariwise thei that liue vnto the worlde and the worlde vnto them they are dead vnto GOD As Sainte Paul hath written of the widowe that liueth in pleasure saiyng that widowe that liueth in pleasure is dead euen yet aliue Bicause she liueth vnto the worlde and is dead vnto God that was the meanyng of our sauiour Christ when he saide to the yong man that would goe and burie his father let the dead burie their dead folow thou me wheÌ„ we die then vnto the worlde we rise againe vnto God. Againe wee practise spiritually in vs the example of the death of Christ when we doe mortifie our earthy members when we offer our bodies a liuely sacrifice vnto god when we doe slaie with the sworde of Gods worde and also burne with the fire of his spirite our concupiscences and carnal affections whiche are the brute beastes that we sacrifice vnto God that the offeryng and sacrifice of our bodies may be reasonable Therefore we dye with our Sauiour Christ when we do kill and mortifie our olde Adam we doe also rise againe with hym when we doe put on Iesus christ and be apparelled with hym when we serue to righteousnes and despise this worlde with all the pompe and pride thereof hauyng our myndes and conuersation in heauen where we doe seeke for our â—auiour Iesu Christe fittyng on the right hande of God the father The Apostles and specially Saint Paul doe teache vs that we ought after this maner to apply and set before vs the death and resurrection of our sauiour Christ of a liuely image and paterne of the Christian and spirituall life And do declare vnto vs that baptisme is a sacrament of all these thynges For the water that is powred vpon vs in baptisme it is firste and formost vnto vs a certificat signe token and seale of the free remission and forgeuenesse of our sinnes and of the holy ghost who is the liuely water that washeth and cleanseth our consciences from synne as the visible water doth washe away the filthines of the body Moreouer it is a sacrament of repentaunce which teacheth vs that as the water doeth come vpon vs as it were for to couer and ouerwhelme vs so it behoueth that our olde man of synne be drowned as Pharao and the Egiptians were drowned in the red Sea and that we must be buried with our sauiour Christe But in this that the water doth not remaine still vpon our heades nor yet drowne vs it is thereby signified vnto vs that the repentaunce and mortifiyng that god doeth require of vs is not vnto death but vnto life so that by death he maketh vs to enter into life as the children of Israell goyng through the red Sea were brought out of seruitude and boundage in to a goodly libertie And as our sauiour Christ did by his death and crosse enter into the glory of his father And so the grace and mercie of God are not only represented vnto vs in our baptisme we are not onely by it grafted in his Testament and receiued into his church but also we haue there the sacrament of the death buriyng and resurrection of our sauiour Christ and of our death buriyng and resurrection with hym We haue also there repentaunce and of remission of synnes and the summe of the whole doctrine of the Gospell and also a liuely image of al the whole christian life preached vnto vs. But to come againe to our purpose After that our sauiour Christe had by manye tokens and signes declared that he was truely risen againe for he was by the space of .xl. daies after his resurrection alwaies conuersaunt with his Apostles and disciples eatyng and drinkyng with them and biddyng them to handle and feele his body and for a further proofe or trial to put their fingers into his woundes that they might bee in no doubt but that it was the same selfe
asmuche as we haue soules fastened vnto our bodies therfore God geueth vs thynges spirituall vnder thinges visible Sainct Augustine to put all out of doubte that we eate not grosly nor drynke verily or carnally the body and blood of Christe as the Papiste affirmeth saith these wordes Non hoc corpus quod videtâ—s manducaturi estis bibiturs illud sanguinem quem fusuri sunt qui me cruciâ—igent Sacramentum aliquod vobis commendaui That is to saie Ye shal not eate this body that ye sâ—e mee to haue nor yet shal ye drinke that blod whiche they shall shed that crucifie mee it is a sacrament that I geue or deliuer vnto you therefore hee â—aide in his tracâ—es vppon Iohn Aliud est sacramentum aliud res sacramenti The sacrament is one thyng and the thyng of the sacrament is another Wherefore he geueth this lesson to all saiyng In sacramentis videndum est no quid sint sed quid significent In the sacramentes wee maie not looke what they are but what they doe signifie Nowe all men may see howe shamefully the papistes doe belye vs saying and writyng that we do make of the Sacrament but a bare figure and signe For this is our faith and beléefe that if a man doth truely examine himself that is to say ponder weigh and consider with his owne mynde whether he acknowledgeth him selfe to be a sinner or not and whether he hath an inwarde gréefe and an vnfayned repentaunce or sorow for his sinnes whether he hath forgiuen from the bottome of his heart all his enimies and reconciled him selfe vnto them that he hath offended whether he be determined to restore againe vnto his neighbour al that he hath taken away from him wrongfully by any maner of meanes whether he be mynded for the loue that he beareth vnto God to liue afterwardes vertuously according to his holy coÌ„maundements forsaking sinne and the worlde but aboue all thinges whether he hath a true faith in the mercie of God and in the name of his sonne Iesu Christ and whether he beleueth stedfastly that Iesus Christe is his only sauiour redéemer intercessour aduocate and mediatour betwixt God and him finally whether he hath a desire to liue and dye in the onely doctrine of Christ forsaking all other false and erronious doctrines with all kinde of deuillishe superstition and idolatrie and so eate of this bread and drinke of this cup our faith I say and beléefe is that such a man doeth féede most effectuously vppon the body and blood of Christe our onely sauiour and yet it néedeth not therefore that his naturall body and blood be really present vnder the formes of bread and wine For as in the holy Sacrament of baptisme if it be duely ministred and worthely taken we receaue the holy ghost by whom we are renued or made newe creatures we obtayne frée remission forgeuenesse of our sinnes and are apparelled with Christ whom we do put on there and yet no man wyll say that the water is any of these thinges or that it is turned into them So in the holy misteries when we come worthely vnto them we are most wholsomly fed with the precious bodye and blood of our sauiour Christ yet if we shoulde say that it coulde not be doen vnlesse the bread and wine were transubstantiated into the very body and blood of Christ or except his body and blood be there really present vnder the formes of bread and wine we might moste iustely be likened vnto the Iewishe ruler and gouernour whiche thought that excepte Christ should come in his owne person his sonne could not be healed For christe our sauiour is able by the vertue of his holy institution and by the mightie workyng of his eternall spirite to doe all these thinges as he sitteth on the right hande of his father And for the obiections that some make out of Chrisostome where he saieth doest thou see bread doest thou see wine doe they auoyde beneath as other meates doe God forbid think not so for as waxe if it be put into the fire it is made like the fire no substaunce remainyng nothyng is lefte so here also thinke thou that the misteries be consumed by the substaunce of the body they are easyly aunswered and yet our papistes thinke by these wordes of Chrisostome that they haue the conquest because he saith that we sée no bread nor wine but as waxe in the fire they be consumed to nothing so that no substaunce remayneth If thei had rehearsed no more but the very next sentence that foloweth in Chrisostome which craftyly and deuillishly they leaue out the meanyng of the Doctour would easyly haue appeared which wordes that folowe are these Wherfore saith he when you come to these misteries do not thinke that you receaue by a man the bodye of Christe but that with tonges ye receaue fire by the Angels Seraphin Thinke that the blood of saluation floweth out of the pure and godly side of Christ and so comming to it receaue it with pure lippes casting downe your eyes liftyng vp your mindes mournyng priuily without speache and reioysing in our heartes Nowe if the papistes wyll gather of the wordes by them recited that there is neither bread nor wine in the Sacrament then we may aswel gather of the wordes that folowe that there is neither Priest nor Christes body For as in the former sentence Chrisostome saieth that we maye not thinke that we see bread and wine so in the seconde sentence he saith that we may not thinke that we receaue the body of Christ of the priestes handes Nowe if vpon the seconde sentence the papistes will say it can not be truely gathered that in the holy coÌ„munion there is not the body of Christe ministred by the Priest then must they confesse also that it can not be well and truely gathered vpon the first sentence that there is no bread nor wine But all these thynges be together in the holy Communion Christ hym selfe spiritually eaten and drunken and norishyng the right beléeuers the bread and wine as a sacrament declaryng the same and the priest as a minister thereof wherfore Chrisostome meant not absolutely to deny that there is bread and wine or to deny vtterly the Priest and the body of Christe to be there But his intent was to drawe our myndes vp towards heauen that we should not consider so much the bread wine Priest and body of Christe as we should consider his diuinitie holy spirite geuen vnto vs to our eternall saluation And therefore in the same place he vseth so many tymes these wordes Thinke and Thinke not willyng vs by these wordes that we should not fixe or set our thoughtes and mindes vpon bread wine Priest nor Christes body but to lift vp our heartes higher vnto his spirite and diuinitie without the whiche his body auaileth nothyng as he saieth hym selfe It is the spirite that geueth
Israelites were saued by the inwarde circumcision Actes 10. Cornelius Though we haue neuer so stroÌ„g a faith yet ought we not to despise the Sacramentes Matth. 3. Luk. 3. Luk. 1. Rom. 9. Iere. 1. Galat 1. The chosen among the heatheÌ„ were saued without circumcision Iona. 3. 4. Reg. 5. Iob. 24. What is the firste foundation of our election Ephe. 1.2 Rom. 8.9.10 1. Pet. 1. The efficieÌ„t The materiall The formall The finall cause of our saluation Iosua 5. Marke this ye cruell papistes The Sichemites Gen. 34. Mat. 12. Mark. â— Luk. 6. Iohn â— By baptisme the children of the christians are brought vnto Christe Mat. 21. Mark. 11. Luk. 19. What fruite their doctrine bringeth the condemne â–ª still borne children Obiection Aunswere Luk. 1â— Luk. 16. The comfort that they had in the bosome of Abraham Rom. 14. A question Obiection Iohn 3. Mark. 16. Aunswere Without faith no man can be deliuered from comdemnation What daunger it is to refuse to receaue the holy Sacramentes Augustine Example August in Io. tracta 80. These thinges are diligently to be noted and marked Chris. Ho. 27. A question A great absurditie graunted Sent. 4. dist 4. ca. Sunt August de ciuitate dei lib. 13. cap. 7. De consecrat Distinct. 4. cap. Baptismi De vnita bapt lib. 4. Lib. 4. de bapt Glossa de consecra distinct 4. S. Bapti Cyprian Luk. 23. August in Psalm 34. Rom. 10. Note this Dâ— consecrat distinct 4. ca. baptismi Senten 4. diâ—â—â—nct 4. Ambr. de obitu valenti Chanes de Sacramentis August in Ioh. tracta 80. Gen. 25. Mala. 1. Rom. 10. Iere. 1. Luk. 1. Galat. 1. The place is the thirde of Iohn Iohn 6. The Euchariste ministred vnto litle infants The maner of the Iacobites and Grekes The maner of the Bohemians and Morauians Marke what we ought to do if we should follow the fathers in al thinges The cause that the fathers did thus erre An errour of certaine fooles Iohn 6. August de ciuitat dei lib. 27. cap. 25. A mery story of the Person of Trumpington Hiero. in 1. cap. and Galat. Cypri ad Nouatianum â—omo 2. Thei may as lawfully do one as the other Hebr. â— Mat. 28. 1. Cor. 14. Argumentum minore ad marus Caâ— 100. August contra Epist. Parmeniani 2. ca. 13. Libr. contra herese 1. Gen. 22. Mala. 1. Ierem. 1. Luk. 1. Rom. 8. 9. Nora 1. Sam. 1â— Not lawfull for Midwiues to baptize in any case Howe the place of the .3 of Ioh. ought to be vnderstanded 1. Pet. 1. 2. Cor. 3.5 1. Cor. 15. Iohn 3. Phrases of Scriptures 2. Cor. 15. Iohn 3. The spirite of God worketh in vs our regeneration Obiection Aunswere Matth. 3. August lib. de Haere cap. 59. Alphons de Haere lib. 2. Bern. Luk. Cato Haere lib. 2. Why the spirite of God is called fire Actes 2. Iohn speaketh of the holy ghost first Christ speaketh of the water first The holy ghost for many causes is called by sundry names in the Scriptures Why the holye ghost is called water Psal. 50. Hebr. 6. Psal. 1. Iohn 4. What Christ woulde haue vs further to vnderstande by this maner of speaking Esai 44. Ezech. 36. Actes 2. Ioel. 2. Iohn 4. Iohn 7. Sent. lib. 4. distinct 4. cap. his autem The doctors forced to confesse three maners of Baptisme De consecra distinct 4. Ca. Bapti Senten 4. distin 4. Ca. his autem August de vni Bapti Iohn 11. Obiection In the auncient Church they that had receaued the Gospell and were not baptized were called Catechuminie bicause that thei were instructed in the faith Aunswere Holcot Sent. 4. distin 4. que 1. Sent. 4. distin 4. Cap. his auâ—â—in The papistes owne doctors condemne them An example 2. Cor. 8. August in Leuiti que 88. Sent. 4. dist 4. Obiections August lib. de fide ad pet Aunswere The papistes vnwares to them selues ouerthrowe their owne Lymbe What certen of the leâ—rned called Saint Augusti for his rigour towardes infantes not baptized Augustines modestie in writing of matters of religion What moued Saint Augustine to write as he did of childreÌ„ not baptized Some make any ydol of the sacramentes Others make none account of the sacramentes Wherein the Anabaptistes exceeded Genes 22. Hebr. 11. Math. 19.14 Marke 13. Luke 18.15 August Epist. 23. Whereof confirmation did come Aug. de bap cont Don. li. 3. Cap. 16. Lib. 4. distin 7. cap. 2. The Papist doth openly mainteine an herisie of Donatus Melchiades Oyle for a Sacrament â–ª more fit for a Sallet Math. 15. An argument Aug. in Ioh. tract 80. Whereto the papistes haue brought the order of confirmation Obiection Aunswere Actes 16. â— Cor. 1. Gen. 21. This the wicked Anabaptistes can not abyde Rom. 8. â—n argumeÌ„t Luke 1. Ierer 1. Actes 10. What caused the fathers to magnifie the Sacraments so muche How at leÌ„gth they that vnderstoode not the Fathers did make plaine Idols of the Sacramentes Uaine opinions of sundrie men Chrisost. in Epist. ad Heb. Historia Tripartita De conse distinct 4. Pelagians Originall sinne Gulielmus parisiensis in lib. Summa de vitus virtut Psal. 51. Iohn 3. Iob. 14. Rom. 5. The signe the figure manye tymes are taken for the thinges that they doe signifie Gen. 17. Exod. 12. Gala. 3. Rom. 6. Actes 8. Why Luke saide Simon did beleeue How Sainct Aug. other auÌ„cient writers expounded this place of the .viij. of the Actes What profite and commoditie doth come to them that are perswaded in this doctrine Genâ— 17. What many foolishe people vsed to do in carying their childreÌ„ to ydols Reuel 14. Iohn 5.11 Eccle. 3. Luke 16. Luke 27. 1. Cor. 2. Barnarduâ— in annunciationâ— Marie Ser. 1. Rom. 5. The thirde day he rose again from death Rom. 4. 1. Cor. 15. We do part our saluation betweene Christes death his resurrection Gala. 3. 1. Pet. 1. The fruites of Christes glorious resurrection The office of Christ our Sauiour Rom. 6. Coloss. 2. 1. Cor. 15. Hosea 1â— Deut. 21. Galat. 3. 1. Cor. 15. Coloss. 1. 1. Cor. 15. How Christ is the first fruites of them that sleepe Iohn 12. 1. Reg. 17. Iesus christe hath taken a pledge of vs and hath left vs one Actes 2. Ephe. 1. Rom. 8. Gala. 4. 1. Peter 1. 2. Peter 1. Iohn 12. 1. Cor. 15. Thessal 3. Coll. 3. Rom. 6. Howe we ought to practise the whole life of Christ in our selues Psal. 51. Iob. 14. A spirituall conception and birth 1. Pet. 1. Galat. 4. Ephe. 5. Iohn 3. Ephe. 4. 1. Cor. 15. 2. Cor. 11. Ephe. 5. Gala. 6. Galat. 5. What it is to be crucified to the world Rom. 6. What it is to be dead vnto sinne Rom. 6. Ephe. 4. 1. Tim. 5. Reuel 3. Matth. 8. Coloss. 3. Rom. 12. Ephe. 6. Matth. 3. Howe we do dye with our Sauiour Christ. How we do rise with Christ. Phil. 3. Coloss. 3. The signification of baptisme What the signification of water is in our baptisme Exod. 14.
nother fol. 125. The imperfectioÌ„ of our owne workes fol. 130.2 Thre maner of powers to forgeue synnes fol. 132. Two thynges to be learned in S. Paules saiyng Ro. 8. fol. 137. The Lawe hath moe endes then one fol. 137.2 Twoo thynges to bee noted fol. 140.2 The spirite of god worketh in vs our regeneration fol. 24. V Unto whom hell is ouercome fol. 6.2 Uaine opinions of sundry meÌ„ fol. 29. Vsia fol. 73.2 VV Wherefore Christe was iudged and condemned before Pilate fol. 1.2 What the Serpent signified ibidem Why the Sacrifices of the old Lawe were offered often fol. 2.2 Why Christe was laide in a newe graue fol. 4.2 Why Christe was laide in a nother mans graue ibidem What the newe graue signified fol. 7. What was signified by the graue that was he wen out of the stone ibidem What is to bee vnderstanded when we saiâ— â–ª Christ barowed hell fol. â—â—2â— Whereto God had respecte in his sonne our sauiour fol. 5.2 What thyng caused Christ to be so heauie before his death fol. 8. What Abrahams bosome is fol. 9.2 What we learne by the third of Iohn fol. 23.2 Wherin the fire of purgatory doth differ froÌ„ the fier of hel 12.2 We are al saued by priuiledge fol. â—3 What is the firste foundation of our election fol. 18. What fruicte their doctrine doeth bryng that condemne children that dye without baptisme fol. 19. Without faith no man can be deliuered from condempnation fol. 20. What daunger it is to refuse to receiue the sacrameÌ„ts f. 20. What we ought to doe if we should followe the Fathers in all thynges fol. 22. Why the spirite of God is called fire fol. 24. Why the holy ghoste is called water fol. 24.2 What certaine of the learned called Augustine for his rigour towardes infantes not Baptized fol. 26.2 What moued Augustine to write as he did of children not Baptized fol. 27. Wherin the Anabaptistes exceeded fol. 27. Whereof Confirmation dyd come fol. 27.2 Why the Fathers did magnifie the Sacramentes so much fol. 29. What profite commeth to theÌ„ that are perswaded in this doctrine fol. 30.2 What many foolishe people vsed to doe in carriyng their children to Idols fol. 31. Wee doe parte our saluation betweene Christes death and his resurrection fol. 31.2 What it is to bee dead vnto synne fol. 32.2 What a large doctrine our baptisme doeth preache vnto vs. fol. 34. What it is to sit on the right hande of the Father fol. 35.2 What the Papistes must doe if they wyll haue vs to beleue them 47.2 What it is to receiue the Sacrament vnworthely fol. 48. Why the papists can not perceaue in what parell they bee fol. 49. Wherin the papists haue the Fathers in estimation fol. 53. Wherin we must beare with our weake brethren fol. 53. Why the sacramentes were ordeined fol. 16.2 We do make more then bare signes of the Sacramentes fol. 58.2 What honour we ought to do to the sacrament ibid. What we learne of the lordes wordes in Zacharie fol. 60. Why Christ would be baptized fol. 63.2 Who can choose but laugh at the papistes fol. 68. Why the sacramentes be called by the names of the thynges whereof they bee Sacramentes fol. 69. What this word Signum doth signifie in the .2 of Luk. f. 72.2 What it is to examine our selues fol. 57. and 76.2 Who they be that féede effectuously vppon the bodye and blood of Christe fol. 76.2 Why Christ our sauiour was man. fol. 81.2 What is the chief marke that the papistes shoote at fol. 89. Why the Apostles were called light fol. 87 2 What properties must bee in hym that we must pray vnto fol. 89.2 What was the meanyng of the Prophete Ieremie fo 96. What is signified by psalmes hymnes and songes fol. 104. What the Sunne doth signifie fol. 104.2 What the Moone doth signifiâ— fol. 105. What the Starres doe signifie ibidem We must beleue in Gods power Gods prouidence Gods goodnesse fol. 111. What the true Churche of Christe is fol. 111.2 Who can bee the heade of the Churche fol. 112. Who bee the kéepers of the keyes of Gods kyngd fo 114.2 What it is to loose ibidem What it is to bynde fol. 115. Wherof the certitude of gods worde doth depende fol. 118.2 When the Churche can not erre fol. 122.2 When the Churche can and doeth erre ibidem Whole vniuersall Churche doeth neuer fall awaie from God. ibidem Why it is called the inuisible Churche fol. 122. We muste not deuide our selues from the Churche bicause the wicked are among vs. fol. 123. Whence this worde iustificare hath been borowed and what it signifieth fol. 124. Why God doeth crowne his giftes in vs. fol. 129.2 What the nature of merite is fol. 130.2 What we are as long as we are without the spirite of god fol. 135. What this worde Apochripha is fol. 135.2 What this word CanoÌ„ is ibi Why the faithfull are saide to be free fol. 141. What thyng caused Christ to be so heauie before his death fol. 8. What Christes goyng downe to hell is fol. 9. Without faith no man can be deliuered from condemnation fol. 20. Whereto the Papistes haue brought the order of confirmation fol. 28.2 What it is to bee crucified to the worlde fol. 32. Wherefore the Sacramente was instituted fol. 56.2 What greate absurdities doe come of the doctrine of traÌ„substantiation fol. 67.2 What Christe meant by the keyes fol. 114. FINIS
Gods promises Now the maister and teacher of trueth the aucthour of light the well and fountaine of wisedome knowledge and vnderstandyng This is he that doeth pourge and cleanse vs from all filthines and ouersprinckleth vs with his sanctitude and holines that we may be made the worthy temples of almightie god This is he that with his effectuall wateryng doeth make vs fruictfull vnto righteousnes for to bryng foorth aboundauntly the fruictes of our faith that our heauenly father may be glorified through our good workes conuersation and outwarde liuyng For the whiche cause he is many tymes called water as in these places of the prophete All ye that are a thirst come vnto the waters Againe I will powre water vpon hym that is a thirste and Riuers vpon the drie lande Wherunto the saiyng of Christe doeth agree where he biddeth them that bee a thirste to come vnto hym and to drinke of the waters of life Although he be other whiles so called for the efficacie streÌ„gth power and vertue that he hath to pourge and make cleane where the Lorde promiseth in Ezechiell to washe his people with cleane waters The same is he that consumeth and burneth awaie the inordinate lustes concupiscenses of our flesh kyndelyng our heartes with the diuine loue of GOD and of heauenly thynges wherefore he is called by God right fyre Finally this is he that by his inspiration doeth make vs wholie to liue vnto God so that we be no more ledde by our owne sensualitie but folowe onely his motion and guidyng Therefore is it saide of Barnarde verie well Quid bonus in nobis spiritus operatur monet mouet docet monet memoriam mouet voluntatem docet rationem That is to saie what good doth the spirite or holy Ghost in vs he doth warne moue and teache he doth warne our remembraunce he doeth moue our willes and teache our reason Therefore if there be any goodnesse in vs it is the fruicte of his grace and vertue But all our giftes without hym are méere darkenesse of the mynde and wicked peruersenesse of the hearte And as I doe beléeue that all the giftes and benefites that we doe receaue of God through his onely begotten sonne our sauiour Iesu Christ are by this holy spirite printed grauen and sealed vp in our heartes and myndes so do I beléeue that all the Canonicall bookes of the olde and newe Testament were written and sette forthe vnto vs onely by his diuine inspiration and that the doctrine that is conteined in them without all other is sufficiente vnto Saluation as the blessed Apostle doeth testifie saiyng Continue in the thinges that thou hast learned whiche also were committed vnto thée seyng thou knowest of whom thou hast learned them and for as muche also as thou haste knowen the holy Scriptures of a childe whiche bee able to make thee wise vnto Saluation through the faithe whiche is in Christ iesu For all scripture giuen by inspiration of God is profitable to teach to improue to amende and to instructe in righteousnesse that the man of God maie be perfecte and readie vnto all good workes Wherevnto Chrisostome doth agree saiyng what soeuer is required vnto saluation all the same shall ye finde in the holy scriptures And in an other place He hath at his tyme saieth he reueiled and opened his woorde by the preachyng that is committed vnto me And this is the preachyng the Gospell doeth conteine all thynges bothe present and to come honor godlinesse faithe to be shorte he hath comprehended all thynges in the woorde of his preachyng Againe he saieth what so euer is required for our saluation is alreadie conteined in the holy scriptures he that is ignoraunte shall finde there what he maie learne he that is stubborne and a synner maie finde there scourges of the iudgemente to come he that is troubled maie finde there ioyes and promises of euerlastyng life thorowe the beholdyng of whiche he maie be stirred to good workes Sainct Augustine saieth reade the holy scriptures wherin ye shall finde fullie what is to bée folowed and what to bee auoided Athanasius also saieth the holy scriptures saieth he beyng inspired from God are sufficiente to all instruction of the truthe Lyra one of the Popes owne doctours hath these wordes Like as in a merchauntes shippe are carried diuerse thinges necessarie for mans life So in the holy scriptures are conteined all thynges needefull to our saluation Who so euer then doeth affirme and saie that the doctrine of the holie ghoste whiche is conteined in the canonicall bookes of the olde and newe Testamente is not sufficiente vnto saluation and that besides it wee haue neede of mens traditions and doctrines as though without them we could not haue in the sacred booke of God a sufficient instruction in thynges that pertaine to life euerlastyng Or who soeuer saieth affirmeth that this holy spirite doeth teache and set for the any other worde or doctrine then is conteined in the sacred bookes of God I dare boldely affirme that the same man is not lead with the same holie spirite who is the lorde and giuer of life and who procéeding from the father the sonne should leade vs into all truthe and bryng into our remembraunces whatsoeuer Christ our Sauiour the heauenly wisedome of the father hath taught and set forthe for the saluation of mankind but with the spirite of errour I meane with the spirite of sathan the deuill who to the vttermoste of his power causeth men to contemne despise and sette at naught the holie commaundementes of almightie God that thei maie set vp their owne traditions and dreames and all vnder the title name and colour of the holie ghoste Wherefore it is moste needefull and necessarie that wee haue alwaies before our eyes the saiyng of the blessed Euangeliste saincte Ihon where he saieth Dearely beloued beleue not euery spirite but proue the spirites whether thei bee of God or not Also S. Chrisost. saith agréeyng with the same Many saith he do boast of the holy ghost but they that do vtter and set out their owne phancies and dreames do pretende him in vaine for as Christ doth witnesse that he speaketh not of him selfe but out of the lawe the Prophetes Si quid praeâ—er Euangelium sub titulo spiritus obtrudatur ne credamus Quia sicut Christus legis Prophetarum impletio est ita est spiritus Euangelij If any thyng be brought vnto vs vnder the name of the holie ghost saieth he besides the Gospell let vs not beleue it For as Christ is the fulfillyng of the lawe and the prophetes so is the holie ghost the fulfillyng of the Gospell For without that spirite we haue neither eares to heare nor eyes to see it is that spirite that openeth and no man shutteth The same shutteth and no man openeth The same spirite opened the sicke womans hearte that she should
at all Hesichius also saieth The grace of God is giuen onely of mercie and fauour Et fide comprehenditur sola And is embraced and receiued by onely faith Saint Chrisostome saieth Illi dicebant qui sola â—ide nititur execrabilis est hic contrà demonstrat eum qui sola fide nititur benedictum esse They saide who so staied himselfe by only faith is accursed Contrariwise Saint Paul proueth that who so staieth hymselfe by onely faithe he is blessed Hierome also hath these wordes ignorantes speakyng of the Pharisies quod sola fide iustificat deus se ex operibus legis quam nunquam custodierunt iustos esse putantes They not knowing that God iustifieth onely by faith and supposyng themselues to be iuste by the workes of the lawe whiche they neuer obserued they would not submit themselues vnto the remission of synnes least thei should seeme to haue been synners Saint Hilarie hath these wordes in Mathewe and vppon this text Râ—mittuntur tibi peccata tua thy synnes are forgeuen thee and writeth on this maner Moâ—et scribas remissum ab homine peccatum hominem enim tantum in christo Iesu coÌ„tuebantur remissum ab eo quod lex laxare non poterat Fides enim sola iustificat That is to saie It moueth the Scribes that synne was forgiuen by man For they did onely beholde man in Christe Iesu and that to be forgeuen of hym whiche the lawe could not release For faith onely doth iustifie This is the herisie that we teache according to the holy scriptures and learned fathers of the catholique Churche But they obiect againe that good workes deserue bicause it shal be rewarded for saie they S. Iohn saith their workes folowe after them And Christe saieth to his disciples he that geueth a Cup of colde water to any of these little ones for my â—ake shall not loose his rewarde And sainct Paule saieth your worke shall not be in vaine in the Lorde Christ saieth againe Reioyce and be glad for your rewarde is greate in heauen and â—â— the Hebrewes it is saide God is not vnrighteous that hee shoulde forget our labour Wee graunt good woorkes haue their rewarde But the same rewarde standeth in mercie fauour and not in duetie Therefore we saie consideryng the weakenesse and synfull corruption of our nature there can be no works in vs so pure and perfect that we may therby of right and of duetie deserue euerlastyng life For God hath a kyngdome an inheritaunce for children and not a rewarde for bounde seruauntes and slaues Therfore Gregorie Nanzianzene saith if thou he a bound seruaunt or a â—laue then feare the whip If thou be a hirelyng then looke onely for thy rewarde but ouer and besides this if thou be a childe then reuerence God as thy father Doe well bicause it is good to obeie thy Father Yea and although thou shalt haue nothing els yet euen this shall be thy rewarde that thou hast been obedient to thy father Therfore we must saie saieth christ when we haue doen whatsoeuer I commaunde you saie ye we are vnprofitable seruauntes Hilarie to this purpose hath these wordes If we fast once saieth he we thinke we haue satisfied If out of the barnes of our householde store wée giue somewhat to the poore wee beleue we haue fulfilled the measure of righteousnesse But the Prophete hopeth all of God and trusteth of his mercie Sainct Basile also saieth He that trusteth not to his owne good deedes nor hopeth to bee iustified by his woorkes hath the onely hope of his saluation the mercies of god Augustine therefore saied verie well Qui diligit aliud preter te Minus diligit te O God he the lesse loueth thee that loueth any other thyng besides thee But before we declare how good déedes are rewarded Let vs see what good woorkes these are that the Papistes doe so muche talke of shall bee rewarded or that deserueth euerlastyng life Firste thei teache vnto the pleople that are ignoraunte to heare Masse euery daie deuoutely to lye prostratâ— before deade Images to mumble out a nomber of prayers vnto Sainctes to goe on Pilgrimages to builde vp Chaunteries and Churches and to cause Trentalles of Masses and Diriges and other trumperie to bee saied for the deade Item to giue largely of their substaunce and gooddes to idell Priestes Monkes Friers and Nonnes to giue money gold siluer and silke to make crosses chalices coapes vestementes and other like plaierly garmentes to furnishe out the stinckyng Masses to saie our Ladies Psalter to praie vpon Beades to vse obserue and kepe Pharisaicall fastynges with the Popishe idle holie daies and solempne feastes and to receiue holie breade holie water holie palme holie asshes and holie fire holie creame holie candelles and holie oile c. These are the good woorkes and beste woorkes that they haue set forth to bee doen of all people and who soeuer speaketh againste those woorkes they are taken for enemies to GOD and as rancke heretiques but all those good woorkes of the papistes are not required nor yet commaunded of God to bee dooen therefore thei dooe rather deserue the name of synne and of detestable abhomination before God then of good workes The true good woorkes are voide of all superstition thei are alligated or bounde neither to place nor to the persones nor to tyme for thei are as certaine fruites of our whole life testifiyng of the goodnesse of our harte and expressyng the nature of our heauenly father which not onely of the faithfull but of the very infidelles are rekened and taken for good workes and minister occasion vnto them to glorifie our father whiche is in heauen The workes of faithe workyng through Charitie and loue are good woorkes For GOD doeth worke them in vs and by vs them doeth our sauiour Christe set out saiyng I was an hungred and ye gaue me meate I was thirstie and ye gaue me drincke I was naked and ye clothed me I was harbourlesse and ye harboured me I was sicke and in prison and ye visited me The Apostle also doeth sufficiently teache vs what be the good woorkes that God doeth require of vs but what should I alledge one or twoo textes sithe all the whole Scriptures do euerywhere exhort vs still vnto good workes what those good workes are S. Paul doeth declare when he saith We are the workmanship of god created in christ Iesu vnto those good workes that God hath prepared for vs to walke in If any man should aske me nowe what bee those good woorkes that he hath prepared for vs to walke in I would aunswere that all those woorkes that God doeth bidde and commaunde vs in his holie and sacred worde are those good workes that he hath prepared for vs for to walke in And those I saie and beleue ought onely to be called good workes and none other And therefore