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A12487
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The seconde parte of the booke called a Bucklar of the Catholyke fayeth conteyninge seuen chapiters / made by Rychard Smyth doctoure of diuinitie of Oxforde, & reader of the same there.
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Smith, Richard, 1500-1563.
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1555
(1555)
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STC 22817.5; ESTC S989
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46,355
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182
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saluatioÌ„ except he beleue afore and yet Dauid was not incontinente iustified and saued Saieth not the prophet Ioel that whosoeuer shall call vpon thee Ioel. 〈◊〉 name of GOD shal be saued Whiche sayinge proueth that a man muste neades firste beleue in Christ before he can be saued thorowe his prayer The same thing appeareth most euidentlye by the Publican that beleued Luc. xix before he went into the temple to praye for to pourchase his iustification and saluation throughe hys calling vpon God to haue mercye vpon hym Dyd not the Iewes beleue when S. Peter badde them Act. ii 〈◊〉 tourne to God to repent and to be baptized that they might obtayne their iustificatioÌ„ by remission of their sinnes Sayeth not Paule also let vs go with an affiaunce hope or boldnes â—eb iiii vnto the seate of Godes grace that we maye receyue mercie and finde grace for our helpe in due season Who seeth not then that we must nedes beleue and put our affiaunce and truste in God to obtayne of hym mercye and grace through our praiers afore we doe praye to him therfore Sayd not likewise Christ Quecumque petieritis in oratione credentes accipietis What thinges Math. xxi so euer ye shall aske in your prayers ye shall haue them yf ye doe beleue S. Iames saieth that we must aske in faythe yf Iaco. i. we wyll obtayne our petition Muste we not then haue fyrste a beleife in God a confidence or hope to obtayn our petition when we desier of God to forgeue vs our trespasses to saue vs and than after through our prayers and repentaunce purchase those benefites of hym S. Austen sayeth in many places of his bookes Fides primum datur ut caetera impetrentur Fayth is first of al geueÌ„ to maÌ„ that other thynges necessarie for his saluation may be gotteÌ„ through it But this is sufficieÌ„t for the confutasioÌ„ of this grosse perilous error taught of Peter Martyr Nowe I wyll refute and improue another abhominable heresie of his whiche he defendeth in his commentaries Fol 273â— vpon the fyrste Epistle to the Corinthians And it is of the baptisynge of children whiche he defendeth to be saued if they were neuer baptised but departed without baptisme The. iii. Chapter The baptisme of children against all the Swinglians and not Peter Martyr oâ—ely and the Anaâ—aptistes SAynâ—t Austen in this matter â—â—i â—or 7. Fol. 173. et 174. 175. 176. is manifestlye agaynst Peter Martyr whiche defendeth in his commentaries He made baptisme but a signe or a marke of our iustification fol. 177 178. vpon the Corinthians that a christian mans chylde hath remission of his synne and the spirite of God before he be baptised and shal be saued although he were neuer baptised Whiche doctrine is agaynst the scriptures and al the olde doctours sayinges and not onelye agaynst these sentences folowinge In paruulis gratia Dei per Aug. lib. i. cap xxxix de peccâ—â—orum et 〈◊〉 baptismum eius qui veniâ— in similitudine carnis pâ—â—â—atâ— id agitur vt euacuetâ—r caro peccati That thinge is done by the grace of Reade you that â—auonâ— Peter Martyr ouâ—â— muche God throughe the baptisme of hym whiche came in the likenes of synneful fleashe that the fleashe of synne shoulde be taken a waye Item he sayeth because S. Paule affirmeth that through Epistol lxxxix 〈◊〉 v. one mans synne Adam all were condemned the baptisme of children is not superfluous for asmuch as they which were coÌ„deÌ„ned throughe their byrthe shoulde be deliuered from that condemnation throughe baptisme Agayne he sayeth Potest Lib. i. cap. xvi de peccatorum recte diâ—i paruulos sine baptismo de corpore exeuntes in damnatione omnium miâ—issima futuros Multum enim fallit fallitur qui eos in damnatione praedicat non futuros It maye be well sayed that the children whiche do die Than Peter Martyr deceaued men and he him selfe was muche deceaued withoute baptisme shall be â—â—moste easie damnation of all others He is much deceiued himselfe and no lesse deceyueth other whiche sayeth that they shall not be damned Also he saith Periturus erat paruulus nec habiturus vitam aeternam si per Lib. i. 〈◊〉 xxxiii dâ—peccatorum sacramentum baptismâ— noÌ„ crederet in vnigenitum filium The childe should haue perished and not haue had euerlastynge life yf he had not beleued throughe the sacrament of baptisme in the only begotten sonne of god Item vpon these wordes of Lib. i. cap. 27. de peccatorum Ioan. iii. S. Iohn he that hathe the son hath euerlastinge life Non igitur regnum caelorum sed nec vitaÌ„ aeternam habebunt paruuli si filiuÌ„ non habebunt quem nisi per baptismum habere non possunt Therfore younge children shall not haue the kingdome of heauen ThaÌ„ Peter Martyr â—rreth shamefully and so do all that follow him nor yet euerlastinge lyfe yf thei haue not the sonne of God Christe whiche they can not haue but by baptisme Omnino in remissionem peccatorum baptizantur et paruuli alioquin non habebunt in regno celorum uitam Younge children are Lib. v. Hypoâ—â— baptised vtterlye for to obtaine remission of their sinnes or els they shal not haue life in the kingdome of heaueÌ„ Likewise in the same boke he saieth Paruulo nisi baptis mi gratia subuenerit disperiet de populo suo If the sacrament of baptisme shall not help the infante he shall not be saued Tom. iii. lib. i. cap. xxiii de pâ—ccatoruÌ„ c. with other folke Againe he writeth Nulla ex nostro arbitrio preteâ— baptismum Christi salus eterna promittatur infantibus quam non promittiâ— scriptura omnibus humanis ingeâ—â—â—â—s preferenda Let not eternall saluation be promised to infantes after our own will without the baptisme of christ whiche saluation the scripture which ought to be preferred before all mennes wyttes promiseth Aug. Tom. ii Epist xxviii et lib. de origine â—iÌ„ae cap. xviii xxi not to them In an other place thus he saieth Quisquis dixerit quòd in Christo uiuificabuÌ„ tur etiam paruuli qui sine sacramenti eius participatione de hacuita exeunt hic profecto coâ—tra apostolicam praedicationem uenit totam condemnat ecclesiam Vbi propterea cum baptizandis par uulis festinatur curritur quia sine dubio creditur eos aliter in christo uiuificari non posse Qui autem noÌ„ uiuificatur in Christo restat ut in eadem condemnatione maneat de qua dicit apostolus per unius Rom. v. delictum in omnes homines in coÌ„demnationem Whosoeuer shall saye yea that children shal be made aliue in christ spiritually whiche doe departe out of this lyfe without any partaking of Christes sacramente of baptisme he without doubte doeth bothe againste S. Paules preachinge and also he condemneth the whole churche
but for aduoutrie and marrieth another breaketh matrimonie ergo he that putteth awaye his wyfe for aduoutrie and marieth another breaketh not matrimonye To this reason S. Austen I said answereth refuting it by another like made vpoÌ„ s Iames wordes sayinge scienti bonum et non facienti peccatum est Iaco. iiii illi He sinneth that knoweth what is good and doeth it not Thys argument made of the contrarie sense ergo he sinneth not that knoweth not what is good is nought Because a maÌ„ synneth through ignoraunce as Christ witnesseth Wherefore Christe ment that he synneth 〈◊〉 xii more greuouslye whiche putteth awaye his wife without aduoutrie and marieth another than he doeth whiche putteth her awaye for aduoutrie and marieth agayne lyke as he sinneth more that sinneth wittingâ—â—e than he which synneth ignorauntly and yet both doth offende God This S. Austen Lib. 2. cap. 10 de adulterâ—â— coniugâ—is gathereth verye godly and lernedlye out of the Euangelie of Marke and Luke whiche as it were expoundinge Matthew affirme absolutlye that who soeuer for anye cause putteth awaye his wife and marieth another committeth aduoutrie in so doynge S. Austen confirmeth thys Lib. de bono coÌ„â— iugali cap. 3. saying when he expounded S. Paules sentence to the Romaines aboue recited Confaederationem maris feminae c. The scripture so doeth coÌ„mend the ioyninge together of man man in mariage That it is not lawfull to the woman to marrie agayne another man as longe as her husbande liueth nor the man maye marye an other wife as long as his wyfe deuorsed for her aduoutrye lyueth InteruenieÌ„te deuortio coÌ„faederatio illa non aboletur nuptialis iâ—a vt sibi coniuges sint etiam seâ—parati cum illis autem adulterium committant cum quibus fuerint post suum repudium copulati The coÌ„ioyning together of mariage is not abolished or taken awaye throughe diâ—orcement betwene the man woman in so muche as that they are man wife yea when they are separated For they doe committe aduoutrie with them whome they haue maried synce theyr diuorcement S. Austen hathe agayne semel autem initum connubium in Lib de beno eeâ—â—ugali cap. xv ciuitate deinostri vbi etiam exprima duorum hominum copula quoddam sacramentum nuptiae geâ—â—â—â—â—â— quod nullo modo potest niâ—i alicuius eorum morte dissoâ—uâ— The marryage once entred or begonne in the citie of oure GOD where yea of the first couplynge together of man and woman the mariage beareth a certaine sacrament or a signe of a holye thynge whiche bande can not be vndone but by deathe of one of Tom. viâ—â—i dâ— nuptiis ca. x. li. 2. ca. 13. de comâ— gâ—is adulterâ—â—s eâ— de serm dei in monte ca 25â— them He holdeth in many places of his workes many festlye that death onely of the man or of the woman and no other thinge or cause dissolueth and breaketh matrimonie once perfited through carnall dealynge excepte they consent to vowe chastitie Innocentius the fyrst Pope of that name whiche was in Libro decretorum suorum cap. vi S. Austens time hath the same Wherefore we see euidentlye that Peter Martyr and Iohn Hoper whiche was a white monke and suche others erred shamefullye when they dyd teache preache and sette forth the contrarye vnto thys doctrine grounded vpon the scriptures the counsails and olde Doctours of the churche But of this question lette this be sayed The second Chapter A confutation of an abhominable â—rroure of Peter Martyrs settynge furth which WilliaÌ„ Tyndale taught in his preface vpon the Epistle to the Romaines before his translation which is that our saluation coÌ„sisteth only in god and nothinge in vs whiche wicked opinion taketh cleane away mans fre wyll from hym THys great Prophet of oure newe brethren amongest many other detestable opinions and sayinges whiche he hath in his commentaries written vpon the fyrste Epistle to the Corynthians thus he setteth furth Est prorsuâ— vt nostra ita liberotum nostrorum salus ex mera dei electione et misericordia c. Bothe oure saluation and our childrens also is vtterlye of the onely election and mercie of God Agayn he affirmeth the same with these wordes Tantum ex Rom. ix dei gratia atâ— electione siue promissione ut dicit Paulus Non om Foâ— clxxvi nes qui sunt ex Israel et c. Nostra salus constat Oure saluation coÌ„sisteth onely sayeth he of or by the grace of God his election or promes as S. Paule saieth All that are of Israell c. Is not this a perillous doctrine and a pestilent errour whiche Wylliam Tyndall taught in his preface vppon the Epistle to the Romaynes and one Barnardyne an Italian in his booke written in the ItaliaÌ„ tongue translated in to Englishe by a younge gentle woman This opinion is not onelye agaynste mans free wyll but also against manye euidente places of the scripture For if oure saluation standeth onelye in Gods election Gods promisse mercye and grace than it consisteth not in anye worke of man not in the hearinge of Goddes worde not in his faieth not in hys repentaunce or penaunce not in hys prayinge to God for the pourchasinge of it not in geuinge of Faith onely doth not iâ— stifie man almes not in fastinge not in his fiaunce to God or hope of saluation not in the receauing of baptisme not in the dreade of God not in charitee finallie not in good workes whiche all together are manistly against Gods holye worde For touchinge the first Peter saied Thou hast O Lorde wordes of euerlastynge life Paule saâ—ed I haue showed i. Cor. xv to you the Euangelâ—e thorowe the whiche ye are saued Whervnto agreeth that he sayeth I am not a shamed of the Euangelie for it is the power of God Rom. x. to the saluation of euery man that beleueth Agayne he affirmeth the same thinge sayinge Thys worde is the worde of fayeth whiche we doe preache For if thou confesse with thye mouthe that Iesus is our lord and beleue with thy heart that God raised vp him from death thou shalt be saued Corde enim With his hart that is to say frely and volentarilie creditur ad iustitiam ore fit confessio ad salutem For a man dothe beleue with his hart to receaue righteousnesse and confesseth with his mouth to obtayne saluation What can be more plainlye sayd against this erronious Reade ye that do thâ—â—e Peter Martyr is a greate clerke opinion For affirmeth he not here manifestlye that we do beâ—eue with oure hearte to pourchase our iustification â–ª and with our mouthe confesse or acknowledge Christe and his trueth that we maye be saued Is it then true that oure saluation dependeth onlye vpon Gods election promisse grace mercy â–ª Dependeth it not vpon oure faieth and confession of it and of Christe Howe often tymes Mat. xv Maâ— x. Luâ— vii Ephe. ii sayed Christ Thy fayeth