An Answer to a Great Number of Blasphemous Cavillations

But if it be so that all manner of things ought to be condemned and put away, that ether the wicked have or do give, then do I marvel that they cast not away the gold and the silver with the other goods, that they took from the wicked, and devise some other means to live by. for as these things be the creatures, and work of God, so is Baptism also. when the wicked man sweareth he abuseth the true name of God: and if the name of God be not true to him, then he offendeth not, he that killeth, robbeth or spoileth, he transgresseth the commandment of God, but if the commandment of God be not true unto him, he sinneth not. Even so if the first baptism be nothing, then the receivers of it have not offended. Wherefore then do they so much detest the first baptism, as a wicked thing, where as notwithstanding they affirm it to be nothing? Also if the marriages in times past ought to be taken as whoredom and adultery, as they say, because they were contracted of them that wanted faith, I pray you, do they not confess, them selves to be the children of harlots? Now if they be bastards and unlawfully begotten, how cometh it to pass that they enjoy their City and the possession of their fore fathers? It were mete therefore▪ seeing they be such that, they should have no enters into y• heritages of their ancestors, but that in this new kind of marriage, that they are entered into, they should get unto them selves new goods and richesse, which might bear a more honest title. for it is uncomely for these holy and religious men that they should live with the goods of harlots, and miscreants, or that they should win them to them selves from others by violence, ⟨p. 442⟩and robbery. And as touching their kingdom, which is to be laughed at, there is so much wickedness in it, and so manifest, that we shall not need to make many words of it. And truly for those things, whereof we have spoken, as we have treated more then enough, so also more then need, considering that it hath been so plentifully and largely set forth by others.

But if it be so that all maner of things oght to be cōdemned and put away, that ether the wicked haue or do giue, then do I meruell that they cast not away the gold and the siluer with the other goods, that they took from the wicked, and deuise some other meanes to liue by. for as these things be the creatures, and worke of God, so is Baptisme also. when the wicked man sweareth he abuseth the true name of God: and if the name of God be not true to him, then he offendeth not, he that killeth, robbeth or spoileth, he trasgresseth the commandement of God, but if the commā dement of God be not true vnto him, he sinneth not. Euen so if the first baptisme be nothing, then the receauers of it haue not offended. Wherefor then do they so much detest the first baptisme, as a wicked thing, where as notwithstanding they affirme it to be nothing? Also if the mariages in times past oght to be takē as whoredom and adulterie, as they say, because they were contracted of them that wanted faith, I pray you, do they not cōfesse, them selues to be the children of harlottes? Now if they be bastardes and vnlawfully begotten, how cometh it to passe that they inioye their Citie and the possession of their fore fathers? It were mete therefore seīg they be such that, they should haue no enteres into y heritages of their ancesters, but that in this new kīde of mariage, that they are entred into, they should gett vnto them selues new goods and richesse, which might beare a more honest title. for it is vncomelie for these holie and religious men that they should liue with the goods of harlottes, and miscreantes, or that they should winne them to them selues frome others by violence,