Whole Works, Tracts 2 · Tract 2
A myrrour or lookyng glaſſe wherin you may beholde the Sacrament of Baptiſme deſcribed. Anno. M. D. xxxiij.
By me Iohn Frith.
COnſideryng the manifold & lamentable errours wherewith not the ignoraunt people onelyonly, but alſo the learned (as they ſéeme) hauehave bene ſeduced long as touchyng the bleſſed Sacrament of Baptiſme. I thought it expedient therin to write my mynde. Truſtyng by that meanes to bryng agayn the blynde hartes of many vntounto the right way, and I doubt not but that Iohn. 10. 1. Cor. 2.the elect and choſē of God, that know their ſhepheardes voyce, and hauehave the ſpirite to iudge all thynges, ſhall Gods elect perceiue eaſely the ſpirituall meaning of his Sacramentes.eaſely perceiue whether this be conformable to their maſters voyce, and ſhall hereby bee moniſhed to leaue their wanderyng in the darke & lothſome wayes which leade vntounto death, and to walke without ſtumblyng in Walking in the truth bringeth reſt of conſcience. Phil. 4. Papiſtes, through the groſſe vnderſtanding of Baptiſme condemne infantes vnbap…ized.the comfortable light which bringeth their conſciences to reſt, & ſuch peace that paſſeth all vnderſtandyng.
One errour is this. They put ſo great confidence in the outward ſigne that without diſcretion they condēne the infantes, whiche dye or they be Baptiſed vntounto euer laſtyng payne, an other is this. They cleaue ſo ſtrongly vntounto the weake ceremonies, that they thinke if a dronken Prieſt leaue out a word, as Volo ſay ye, or Credo ſay Externall ſignes with out ſpiritual… ſenſe taught and beleued of the blinde papiſtes.ye, or forget to put ſpittell or ſalt in ye childes mouth that ye child is not chriſtened, yea ſo much giuegive they thereunto the beggerly ſalt, that they will ſay ſpill not the ſalt, for it is our Chriſtendome, and vſe alſo to ſweare by it. Saying by this ſalt that is my Chriſtendome. Alas what blyndneſſe is this, theſe two errours are the principall that I do entend at this tyme to confute. For when they are fallen, the other that are grounded on theſe muſt néedes decay. Firſt we muſt marke thrée thynges in eueryevery Sacrament Three thinges ought to be cōſidered in eueryevery Sacrament.to be conſidered the ſigne, the ſignification and the fayth, whiche is geuen vntounto the wordes of God. The ſigne in Baptiſme is the ploungyng downe in the materiall water and liftyng vp agayne by the whiche as by an outward badge we are knowen to be of the number of them which profeſſe Chriſt to be theyr redemer and Sauiour.
This outward ſigne doth neither Outwarde ſignes neyther miniſter vntounto vsus Gods ſpirit nor his grace.geue vsus the ſpirite of God: neither yet grace that is the fauour of God. For if thorough the waſhyng in the water the ſpirite or grace were geuē, then ſhould it folow that who ſoeuer were baptiſed in water ſhould receiue this precious gift, but that is not ſo, wherfore I muſt néedes conclude that this outward ſigne by any power or influence that it hath, bryngeth not the ſpirite or fauour of God. That eueryevery man receiueth not this treaſure in Baptiſme it is euidēt: for put the caſe that a Iew or an infidell Marke well this example.ſhould ſay that he dyd beleue, & beleued not in déede, and vpō his wordes were baptiſed in déede (for no man cā iudge what his hart is, but we muſt receiue him vntounto Baptiſme if he confeſſe our fayth with his mouth albeit his hart be farre from thence) this miſcreant now thus Baptiſed hath receiued this outward ſigne and Sacrament, aſwell as the moſt faythfull man beleuyng. Howbeit he neither receiueth the ſpirite of God, neither He that receiueth the ſigne of a ſacrament outwardly and not the ſignificatiō inwardly in hart, receaueth his damnation.yet any grace but rather condemnation. Wherefore it is euident that the exterior ſigne giueth not this gift whiche is alſo as certaine in all other Sacramentes, yea in the Sacrament of the altare whiche may be called a double Sacrament. For it is not onelyonly a remembraunce that the naturall body of Chriſte was broken and hys Note.bloud ſhed for our redemption as the Euangeliſtes do teſtifie, but alſo it is his ſpirituall body whiche is the congregation of the faythfull as S. Paul teſtifieth: ſaying, the bread which we breake is it not the partaking (that is to ſay we that are partakers) of the body of Chriſt? For we (ſayth hée) though we be many yet are we one bread & one body. But for all that, the receiuyng of this Sacrament giueth vsus not the ſpirite of God neither yet his fauor: for the wicked receiueth it as well as ye good. Howbeit that receiuyng is to theyr dānation. Wherfore it foloweth that the outwarde ſigne giueth no mā any grace. Moreouer if the ſpirite of God and his grace were bounde vntounto the Sacramentes, then The ſpirite of God is not bounde to the outwarde ſignes of ſacramētes.where ye Sacramēts were miniſtred there muſt ye ſpirit of grace waite on, and where they were not miniſtred, ſhuld be neither ſpirit nor grace. But that is falſe, for Cornelius & all his houſhold receiued ye holy ghoſt before they were Baptiſed. In ſo much that Actes. 10.Peter ſayd may any man forbyd that theſe ſhould be baptiſed with water whiche hauehave receiued the holy ghoſt as well as we. And ſo he commaunded them to be baptiſed, in the name of the Lord, here may we ſée that as the ſpirite of God lighteth where he Gods ſpirite not bounde to any place.will, neither is he boūde to any thing. Yea and this example doth well declare vntounto vsus that the Sacramentes are geuen to be an outward witneſſe vntounto all the cōgregation of that grace whiche is geuen before priuatly vntounto eueryevery man.
So is Baptiſme giuen before the congregation vntounto hym which before he receiue it, hath either profeſſed the Religion of Chriſt, or els hath the word of promiſe, by the whiche promeſſe Infidels muſt firſt beleue in Chriſt, and after receiue Baptiſme as the …ge of your fayth… ….he is knowen to be of the ſenſible congregatiō of Chriſt and for this cauſe when we baptiſe one that is come vntounto the age of diſcretiō we axe of hym whether he beleue, if he aunſwere yea and deſire Baptiſme then is he baptiſed ſo that we require faith in hym before he be baptiſed (whiche is the gift of God) and commeth of grace, and ſo it is an outward ſigne of hys inuiſible fayth whiche before was giuen hym of God. If an infant be brought vntounto baptiſme whom his frendes offer vp willyng to ſanctifie and fulfill the commaundement and ordinaunce of God, we enquire of his frendes before the congregatiō whether they will that theyr child be baptiſed and when they hauehave aunſwered yea, thē receiueth he Baptiſme. Here alſo went before the promiſe of God that hee of his grace reputeth our infantes no leſſe of the congregation then the infantes of the Hebrues and thorough Baptiſme doth the congregation receiue him whiche was firſt receiued thorough grace of the promiſe, thus may we ſée that Baptiſme bryngeth not grace, but doth teſtifie vntounto the congregation that he which is baptiſed had ſuch grace geuen hym before, ſo is Baptiſme a Sacrament, The deſinition of Baptiſme.that is the ſigne of an holy thyng euē a token of the grace and frée mercy whiche was before geuen hym a viſible example of inuiſible grace whiche is done and geuen through the gentleneſſe of God. By this may we perceiue how groſſe theyr ignoraunce is which without diſcretion condemne the infantes that departe out of this worlde not baptiſed in our materiall water. For if that water geue no grace as I hauehave ſufficiently proued, why ſhould they condemne more before that waſhyng, then after. Beſide that the election of God is frée and foloweth Fayth foloweth our election.not our fayth, but fayth foloweth the electiō as it is writtē. And there beleued euen as many as were ordeined vntounto euerlaſtyng lyfe for Actes. 13.they that are choſen frō ye beginnyng are no doubt choſen before they had fayth, we ought not therfore to geue ſuch vnaduiſed iudgement on theſe Raſhe iudgement in miſticall matters not lawfull.children which by their age hauehave not yet heard our fayth, ſeyng Gods election is hidde from our eyes.
The children of Iſraell were a Iſraelites, Gods peculiar people.people which God had choſen from among all nations of the worlde, and gaue them Circumciſion for a token and memoriall of that election, which Sacramētes, and figures thereof, groſſely vnderſtode breede errors.circumciſion was a figure of our baptiſme, and they thought that the gentiles which were not carnally circumciſed had bene all condemned. But their opinion deceiued them for there were alſo of the Gentiles which although they were not circumciſed outwardly were electe of God & were ſpiritually circumciſed, which onelyonly is the thing that God regardeth, as Paule teſtifieth, ſaying, He is not a Iew which is a Iew outwarde, neyther is that circumciſion any thing Roma. ….which is outward in the fleſh: but he is a Iew which is hid within the circumciſion of the hart, which is the cutting off, of carnall deſires, and is the true circumciſion. This circumciſion was in price with God, wyth the which the gentiles (as Iob) were circumciſed. And in like maner may we ſay of our Baptiſme, he is not a Chriſten man which is waſhed wyth water, neither is that baptiſme which is outwarde in the fleſh: but that is the very baptiſme which God alloweth, to be baptiſed ſpiritually in the hart, that is, to ſubdue and wéed out the braunches of ſinne that it raigne not in your mortall bodies, and bring thē into bōdage vnderunder it: of ye which our Baptiſme is but a ſigne. And there are many (I doubt not) which are thus ſpiritually baptized although theyr bodies touch no water, as there were gentiles thus ſpiritually circumciſed and yet neuer cutte of the foreſkinne of theyr priuy members.
Furthermore the children of the vncircumciſion are of the people and congregation of God aſwell as the children of the Hebrewes vnderunder the law were members of theyr congregation. I take the congregation of Gods church largely taken, what it is.God in thys place euen ſomewhat largely, that is, for all them that are thought or coūted to be the members of Chriſt, as it is taken, Mathew 13. Math. 13.where Chriſte compareth it vntounto a nette which receyueth both good fiſh and euill: and agayne Mathew 25. Math. 25.where he likeneth the kingdome of heauen, that is to ſay, the congregation of God vntounto x. virgins, of the which v. were wiſe, and v. fooliſh: Gods elect Church is without ſpotte and onelyonly knowen to God.but I ſpeake not in this place of the elect ſanctifyed and inuiſible congregation, which is wythout ſpotte and wrinckle, and onelyonly knowne vntounto God which hath choſen her before the foundations of the worlde were layde, neyther is it to be eſtéemed but that God is as mercyfull vntounto vsus which are of the ſpirituall Iſraell, as he was vntounto the carnall Iſraell. S. Iohn, S. Paule and ſuch other were they not (being infantes) of the cōgregation of God elect in Chriſt Ieſu before the creation of the worlde? howbeit in theyr infancy they neither had fayth, nor yet knew any thing of this election. Mathew, Zacheus, the théef Man is vncertaine of his election vntill the holy ghoſt working in hym aſſure hym therof.and Mary Magdalene were they not likewiſe ſo choſē, yet they themſelues knew it not vntill they were lightened of the holy Ghoſt, and drawne vntounto Chriſt by our heauenly Father, neyther knoweth any man of an others election, but eueryevery man may knowe hys owne through hys fayth and will that he hath to fulfill the law of God. Of this ſenſible congregation Good and bad are of the ſenſible Church.of Chriſt was Iudas, yea and all the other which after forſooke Chriſt, neither wiſt the Apoſtles but that Iudas had bene of the elect, ſanctifyed, and inuiſible congregation of Chriſt, aſ well as Peter or Iohn: ſo that our iudgement recounteth all faythfull and choſen, that ſéeme to be, but Chriſt knoweth them that are hys, and them that ſhall forſake him.
Nowe is there an opinion riſen amōg certaine, which affirme ye childrē may not be baptiſed vntill they come vntounto a perfecte age, and that becauſe they hauehave no faithe: but verely me thinketh that they are farre from the méekeneſſe of Chriſte, and his ſpirite, which when children were broughte vntounto him, receiued them louingly, and embraced them in his armes. Mat. 9. and when his Diſciples blamed the Math. ….bringers, he called them vntounto hym, ſaying: ſuffer children to come vntounto me, and forbid them not, for of ſuch is the kingdom of heauen. Luk. 18. And Luke. ….albeit they hauehave no faith, but are only of that inuiſible congregation, that is, Infante… may be …ptiſed becauſe they be partakers of the promiſe although they as yet hauehave no fayth.wt out ſpot or wrinkel: yet as I hauehave ſaide they hauehave a promiſſe as well as the children of the Hebrewes, by the which they are of the viſible congregation, which thing only is teſtified in theyr baptiſme. So it appeareth that theſe men are ignorāt what baptiſme is. For oure baptiſme doth not teſtifie that we are of that pure congregation, which was choſen and ſanctified in Chriſte before the worlde began, which hauehave theyr names wrytten in the booke of life, of the which it is not poſſible that one ſhoulde periſhe, for then were it a falſe teſtimonie: ſéeing many whiche are baptiſed, fall afterward into perillous hereſies, and vtter deſperation which bringeth them vntounto deathe euerlaſting. And as for faith if they hauehave none when they are baptiſed, lette them pray vntounto God to giuegive it them afterwarde: for the lacke of fayth hurteth not the ſacramente, but the ſacrament may be as well miniſtred vntounto a miſcreant as to a faithfull, if he ſay that he hathe faythe, or hauehave any promiſe of God, but thys matter will I paſſe ouer: for I truſte the Engliſh (vntounto whō I wryte this) hauehave no ſuch opinions.
Nowe will I procéede wyth the ſecond The ſecond thyng to be conſidered in Baptiſme.poynte of this ſacrament, which is the ſignification. The ſignification of baptiſme is deſcribed of Paule in the. 6. of ye Romaines, that as we are plunged bodily into the watēr. Euen Roma. 6.ſo we are dead & buried with Chriſte from ſinne: and as we are lifted again out of the water, euen ſo are we riſen with Chriſte from oure ſinnes, that we mighte héereafter walke in a newe conuerſation of lyfe. So that theſe two things, that is to be plunged Dipping in the water, and liftyng vp agayne of intantes, what it ſignifieth.in the water, and lifte vp againe, doe ſignifie and repreſent the whole pith and effect of baptiſme, that is the mortification of our olde Adam, & the riſing vp of our new man. What is y• old Adam? verely euē that by naturall inheritaunce is planted thorough Adams fall in vsus, as to be vnfaythfull, angrie, enuious, couetous, ſlouthfull, proud, and vngodly, theſe and ſuche other vſes wherewith oure nature is venemed, ought we withall diligence to cutte of, and mortifie, that we may daily be more pacient, liberall, and mercifull according to that oure baptiſme doth ſignifie. In ſo much that a The whole courſe of mans life is a continuall Baptiſme.Chriſten mannes lyfe is nothing els ſaue a continuall baptiſme, whych is begon when are dipped in the water, and is put in continuall vre and exerciſe, as long as the infection of ſinne remaineth in oure bodyes, whych is neuer vtterly vanquiſhed vntill the houre of death, and there is the great Golias ſlayn wyth hys owne ſweard, that is deathe, whych is the power of ſinne, and the gate of euerlaſting lyfe opened vntounto vsus, and thus is Paule to be vnderſtand. Galat. 3. where he ſaythe. All ye that are baptiſed into Galat. 3.Chriſt, hauehave put Chriſte on you, that is, you hauehave promiſed to dye wyth Chriſte as touching youre ſinnes and worldly deſires paſſed, and to become new mē, or creatures or members of Chriſt, this hauehave we all promiſed vntounto the congregation, and it is repreſented in our Baptiſme. But alas there are but few which in déede fulfil that they promiſe or rather that the Sacrament promiſeth for them. And for this cauſe it is called of Paule the fountaine of the new byrth and regeneration. Tit. iij. bicauſe it ſignifieth that we will in déede renounce & vtterly Tit. 3. Baptiſme is the fountaine of our new byrth.forſake our old life & purge our mē bers frō the workes of iniquitie thorough ye vertue of ye holy ghoſt, which as the water or fire doth clenſe the body, Euen ſo doth it purifie the hart from all vncleaneſſe: yea it is a commō phraſe in Scripture to cal the holy ghoſt water and fire, becauſe theſe two elementes expreſſe ſo liuely hys purgyng operation.
Now hauehave we expounded the ſignification The ſignification of Baptiſme, that is to ſay, baniſhyng the old mā and puttyng on the new acquired onelyonly by fayth.of Baptiſme which ſignificatiō we may obtaine onelyonly by fayth, for if thou be baptiſed a thouſād times with water & hauehave no fayth it auayleth thée no more towardes God, the it doth a Gooſe when ſhe ducketh her ſelfe vnderunder the water. Therefore if thou wilt obtaine the profite of Baptiſme thou muſt hauehave fayth, that is, thou muſt bee ſurely perſuaded that thou art newly borne agayne not by water onelyonly, but by water and the holy ghoſt, Iohn. iij. & thou art▪ become ye Iohn. 3.child of God & that thy ſinnes are not imputed to thée, but forgeuē through ye bloud & paſſion of Chriſt, according vntounto the promiſe of God. This fayth hauehave neither ye deuils, neither yet the The wicked diſtruſtyng in Gods promiſes diſpayre.wicked. For the wicked cā not beleue ye remiſſiō of their ſinnes, but fall vntounto vtter deſperation and make God a lyer as much as in thē is. For they beleue not the teſtimony which he gaue his ſonne, and this is that teſtimony, that all which beleue on hym hauehave euerlaſtyng lyfe Iohn. v. And the deuils Iohn. 5.can not beleue it, for they hauehave no promiſe made vntounto them. Thus Chriſtes bloud is the ſtrēgth of our Baptiſme.through Chriſtes bloud, wherof our Baptiſme hath his full ſtrength and vigour, are we regenerate and made at one with the father. For by our firſt naturall byrth, we are the children of wrath. Epheſ. ij. and the enemyes of God. Roma. vj.Roma. 5.
Finally baptiſme is an ordinaunce inſtitute of God (and no practiſe of mans imagination) put in vſe in Chriſtes time, and after his reſurrection commaunded to be miniſtred vntounto all that beleeue, whether they were Iewes or Gentiles. For Chriſt Matthew the laſt.ſayth to his Apoſtles, Go ye & teach all nations baptizing them in the name of the Father, & of the Sonne Math. 28.and of the holy Ghoſt. Wherfore although it ſéeme neuer ſo exterior a thing, yet ought it to be had in great Cauſes why the Sacramēt of Baptiſme ſhold bee had in great reuerence.price and much reuerence becauſe it was commaūded of God to be done. Beſide that it is an outward ſigne or witneſſe vntounto the cōgregation of the inuiſible promiſe geuen before by grace vntounto eueryevery priuate man, and by it doth the congregation receiue hym openly to be coūted one of thē which was firſt receiued by faith, or through the grace of the promiſe: it putteth vsus alſo in remembraūce that we (aduertiſing the kyndneſſe of God and our promiſe in Baptiſme) may learne to dye and mortifie our rebellyng members, otherwiſe gyueth it no grace, nether hath it any ſecret vertue as we hauehave ſufficiently proued, and therfore is he ſore to blame that ſo vnaduiſedly condemneth theſe infātes iudgyng his brother which is in Gods hand, yea and peraduenture baptiſed in Chriſtes bloud. For Gods election is vnknowen to man. Now will I endeuour my ſelfe to ouerthrow and vtterly put out the ſecond errour whiche hath long raigned and ſeduced many: and that is of them which ſo ſtrongly ſticke vntounto the weake ceremonies. Concerning the ceremonies of Baptiſme, yea and all other, we muſt behaue our ſelues wiſely as charitie teacheth vsus, ſéekyng the profite of many, that they may be ſaued. We muſt cō ſider Sundry ſortes of mē which we hauehave conuerſation withall diuerſly affected.that we hauehave our conuerſation with men in this world of the which the moſt part know not God. Some are young, ſome weake, ſome peruerſe, and ſome ſtiffenecked and obdurate vntounto the young ceremonies, which although they be not noyſome vntounto the fayth, nor contrary to the word of God, yet will it be hard to finde ſuch. They are good and expedient Ceremonies of ſome ſortes are as guides vntounto the knowledge of God.(as milke) to leade the young tenderly into the more perfite knowledge of God. The ſecond ſort are the weake vntounto whom in all thynges it behoueth vsus to hauehave reſpect & beare their infirmities by charitie: for their ſake Actes. xv. dyd Paule circumciſe Timothe, yea and for their ſake hée Actes. 15.had leuer to captiue his libertie and neuer eate fleſh nor drinke wyne thē to offende one of them. The thyrde kynd of men are perfite I meane not ſo perfit that they are cleane without ſinne hauyng no remnauntes of old Adā aſſailyng them for ſuch are there none, but onelyonly Chriſt: but I call thē The perfection of man.perfite which hauehave perfit knowledge in the vſe of thynges whiche know, that what ſoeuer entreth into the belly deff…eth not the man, which know Math. 15.that all ſuch thynges be pure vntounto thē that are pure Tit. i. whiche know Tit. 1.that if we eate we are nothyng the better, or if we eate not we are nothyng the worſe. 1. Cor. 8. theſe are 1. Cor. 8.frée betwene God & their conſciēce, & may vſe all thinges: howbeit they are Weake conſciences eyther by breaking of any auncient cuſtome, or neglecting ceremonies not to be offended. 1. Cor. 8.yet bounde as cōcernyng their neighbour whiche is weake and hath not the knowledge, yea bound vnderunder the payne of ſinne to abſtaine from woū dyng of their cōſcience, for he ſinneth againſt God that woundeth an other mans conſciēce. 1. Cor. 8. The fourth kynde are ſelfe willed and obſtinate which put confidence in ſuch indifferent thynges. For I thinke them not néedefull vntounto our ſaluation. Then The obſtinate which put truſt in thinges not needefull to ſaluation muſt be reſiſted.ought we to reſiſt in the face, and not to yeld an inche vntounto them, as Paule geueth vsus example, which would not for theyr pleaſure circumciſe Titus but vtterly reſiſted theyr obdurate ignoraunce. If thou make this diuiſiō, thou ſhalt know how to behaue thy ſelfe towardes all men, but now it is méete that we ſhewe thée whiche are the ceremonies of Baptiſme.
The ceremonies of Baptiſme are eaſly expreſſed if thou know what the ſubſtaunce of it is, and how the Apoſtles miniſtred it: and where may we hauehave that better expreſſed then Actes. viij. where Philip baptiſed the Eunuch, Actes. 8.chamberlaine to the Quéene of Cādace, this Eunuch did knowledge that Ieſus was the ſonne of GOD which is the ſigne of our fayth, and deſired Baptiſme and Phillip at the Philip the Apoſtle vſed not ſo many outward ceremonies in Baptiſme as papiſtes doe.next water they came to, waſhed hym in the name of the father and of the ſonne, and of the holy ghoſt. There will no man deny but that that Baptiſme was as full, & as good as ours, & yet was there neither fonte nor holy water, candle, creame, oyle, ſalt, godfather, or godmothers, or any other, popatrie. Wherfore we may cōclude that all theſe thinges are but ceremonyes that is to ſay exterior thynges whiche make Baptiſme neither the better nor worſe of a myte, thus ſay I not to hauehave theſe ceremonies that want iudgemēt diſanulled, which are not noyſome to our fayth, for feare of offending the weake, but onelyonly that thou mayeſt know how to vſe them, as indifferent and to put no confidēce in them. For then ſhould they hurte and vnquiet our conſcience, if thorowe negligence, or otherwiſe any thinge were vndone, and ſo ſhoulde they be an occaſion to plucke vsus from Chriſte, which were inſtitute for a meane to bring vsus vntounto him. Therfore the Seniours and miniſters of Miniſters muſt be circumſpect in the vſes & abuſes of ceremonies.the congregations ought to inſtructe their flockes to take theſe thinges indifferent, which neyther ſaue nor damne, whether they be done or vndone. And if they perceyue the people cleaue to ſore to them, then ought they to ſéeke out a tyme conuenient, and to abrogate or alter thoſe ceremonies, or elles they can not eſcape the wrath of God. For they that ſéeke health in ſuch ceremonies are fallen from grace and treade vnderunder theyr …te the bloude of Chriſt, vntounto their condemnation. But theyr bloude ſhal be required at your hādes, which better ſhould hauehave inſtructed them. And as concerning the abrogation or alteration of ceremonies, we hauehave a …i 33.godly enſample of the Sabaoth. The Sabaoth was inſtituted and cōmaū ded of God to be kept of the chyldren Exod. 20. Deut. 5.of Iſrael. Notwithſtanding becauſe it was a ſigne or a ceremony, and did ſignifie vntounto them that it was God which ſanctified them with his ſpirit, and not themſelues wyth theyr holy workes. And becauſe alſo that all ceremonies and ſhadowes ceaſed whē Exod. 31.Chriſt came. So that they might be done or left vndone indifferētly. Our Sabaoth abrogated for feare of ſuperſtitionforefathers, which were in the beginning of the church, did abrogate thys Sabaoth to the entent that mē might hauehave an enſample of Chriſtē libertie, and that they might know that neyther the kéepyng of the Saboth, nor of any other day, is neceſſary according to Paule. Ye obſerue dayes, Gallat. 4.tymes, and monethes, I am afrayde of you that I hauehave laboured in vayne towardes you. Howbeit, becauſe it was neceſſary that a day ſhould be reſerued, in the which the people might come together to heare the worde of God, they ordayned in the ſtede of ye Sabbaoth which was Saterday, the next day folowing which is Sonday. And although they myght hauehave kept Sabaoth kept on the Sonday.the Saterday wyth the Iewes as a thyng indifferent: yet did they much better to ouerſet the day, to be a perpetuall memory that we are frée and not bounde to any day, but that we may do all lawful workes to the pleaſure of God and profite of our neighbour. We are in maner as ſuperſticious in the So…s they were in the Saterday, ye… we are much madder. For the Iewes hauehave y• word of God for theyr Saterdaye, ſithe it is the ſeuenth daye, and they were commaunded to kéepe the ſeuēth day ſolempne. And we hauehave not the word of God for vsus but rather agaynſt vsus, for we kéepe not the ſeuenth day as ye Iewes do. But the firſt which is not commaunded by Gods lawe: but Paule byddeth that no man iudge vsus as concernyng holy day meates, and ſuch other exteryour thyngs, yea and Coll. 2.in no wiſe will he that we obſerue them, countyng them more holy then other dayes. For they were inſtitute that the people ſhould come together to heare Gods worde, receyue the ſacramentes, and geue God thankes. That done, they may returne vntounto their houſes and do their buſineſſe aſwell as any other day. He that thinketh that a man ſinneth which worketh on the holy daye, if he be weake or ignoraunt, ought better to be inſtruct, and ſo to leaue his holde. But if he be obſtinate and perſeuer in hys ſentence, he is not of God, but of the deuill, for he maketh ſinne in ſuch as God leaueth frée. Accordyng to thys enſample, would I that our ceremonies were altered, becauſe (as I hauehave ſayd) the people ſéeke health in them. And what vilany can they do more to Chriſtes bloude?
And as concerning Godfathers & Godmothers, they promiſe for theyr Godchildren that they ſhall mortifie the roote of ſinne which ſpringeth in the bodies, and ſubdue theyr luſtes vnderunder the lawe of God. They promiſe alſo that they will inſtructe and bryng vp theyr Godchildren in the fayth of Chriſt: which office pertayneth vntounto theyr parentes, for they are cōmaunded of God to teach their children. So that the parentes ſhould Exod. 13. Deut. 4. and. 5.be either alone, or at the leaſt ye chiefeſt Godfather. But now a dayes the fathers may not be ſuffered to know any thing themſelues. How ſhoulde they thē inſtruct their children? They kéepe the ſcripture and word of God from you, and beare you in hand that it is hereſie. Alas how long wyll you lacke vnderſtanding? perceyue you not yet that they would kéepe you in darcknes becauſe you ſhoulde not eſpye theyr priuy practiſe and ſleightly conueyaunce? Are you ſo mad that this bleſſed worde which made the euill good, will make the good euyll? thynke you that thys holſome medicine which healeth all infirmities, is now chaūged into ſuch a nature that it will poyſon you? Are ye ſo ſimple and childiſhe to ſurmiſe that this godly doctrine which diſcloſeth all hipocriſie, and confoundeth all hereſies, ſhould make you to erre and fall into hereſies? I pray God geue you eyes to ſée, eares to heare, and open your hartes that you may perceyue what his pleaſure is. For ſurely ignorauncie ſhall not excuſe you (as Ezechiell Ezech. 3. and. 30.ſpeakyng in the perſon of God) ſayth vntounto ye curates. Thou ſonne of mā, I hauehave made thee an ouerſear vntounto ye houſe of Iſrael, thou ſhalt heare the worde of my mouth, and ſhalt ſhewe it them from me. If I ſay vntounto the wicked thou ſhalt ſurely die, and thou ſhew hym not, nor exhort him to turn frō his wicked way that he may lyue: then he ſhall dye in his wickednes, but I will require his bloude at thy hande. Yea, and if the righteous turn from his righteouſnes and do iniquitie: he ſhall die although thou ſhewe it hym not, he ſhall die in hys ſin, but I wyll require his bloude at thy hand. Take hede you curates vntounto your charge, and let no man excuſe himſelfe thorough ignoraunce.
FINIS.