Prophete Esaye intreating of them that hade chosen to liue continently as wiedowes or Math ii virgins Hic cunuchus regno caelorum vim faâ—â— et violeÌ„ter dâ—â—pâ—â— illud â—ste custos est sabbatoâ—uÌ„ contâ—mnens opera nupâ—iarum Iste â—ligit qâ—ae dominus vult vt plus offerat quam preceptum est This Euâ—â—che enforceth hymselfe to obtayne the kyngdome of heauen and violently rauisheth it Thys is the keper of the Sabbot dayes despysyng yâ— workes of mariage Thys man chooseth the thynges whyche our Lorde wyll haue done that he â—eade â—e â—etromaâ—â—â—â—ans repeâ— in â—une â—sa â—xviii myght doe more then is commauÌ„ded Also Sainct Hierome sayeth Philemon potest diâ—ere â—olâ—â—ntaria oris mei â—â—â—eplaceaÌ„t tibi dâ—mine plus que faciens quam praeâ—eptum est vincit cos qui â—antummodo imperata â—ecerunt iubentur dicere serui invtiles sumus Luke xvii Note thys quod debuimus facere feâ—â—mus Virginitas quoque maiore praemio coro natur quia praeceptum domini noÌ„ habet vltra praecepta se teÌ„dit PhilemoÌ„ may say let O lord the voluntary sayinges of my mouth please thee and he dooyng more than is commaunded Psa â—xviii passeth them whiche hath Luke xvii done onely thinges commaunded and are bid to say we be seruituers Reade this â—iligeÌ„tly agaynste our petromarâ—â—nians vnprofitable we haue done yâ— thyng which we wer bound to do Virgynity is therfore crouned with a greter reward because it is not commaÌ„ded of our Lorde it goth beyoÌ„d or further than thynges coÌ„maunded Is not this playnely spoken against Peter Martyr Martin Bucer D Thomas Cranmer D. Nicholas Cranmer Ridley and such other our new brethren which denye vtterly all suche workes that are not commaunded Opera super â—â—ogatidnis Sainct Hierome sayde to one Heliodorus which was a Monke steryng hym to lyue solitarily Non est tibi eadem causa quae caeter is dominum ausâ—ulta dicentem Math. xix Sivis perfectus esse vade c Tu autem te perfectum fore pollicirus es Nam cum derelicta Monkes ought to â—â— more ê‘fect thaÌ„ others militia te castrasses propter regna caelorum quid aliud quam perfectam sectatus es vitam Rursus iâ— dem ait Maioris gratiae est offerre quod non debeas quam reddere quod exigeris It is a thynge of a greater rewarde to offer Lib i coÌ„trâ— IouinianuÌ„ vnto God a thyng which thou owest not than to render to hym that whyche thou art requyred to dooe of duetye by the lawe of god Who wyl not beleue this holy great auncient doctour rather than oure newe brethren Of this highe perfection are or should be al religious men and womeÌ„ which haue vowed Ofinâ—â—es monasteres â—â—ief y. and professed voluntarie povrete to haue and possesse no worldly good as theyr owne proper but to liue in common Which are now thruste out of theyr monasteries how lawfully and iustly I wyl not now declare but an other time and yet this I wyll saye that the suppression of abbeys of collages and the abusing of them and of other the churche landes whiche men haue by impropriations against gods lawe haue been are coÌ„tinually a gret daÌ„mage decay vnto the honour and scruice of God the godly bryngyng vp of scholers in vertue and learning and vnto the common weale in worldly thynges For where the abbeys nouryshed many poore mens chyldren at schole emongst the which I was one or els I shoulde neuer haue bene learned they also kept hospitalitie and maynteyned many strong men to serue the realme at nede in tyme of warres where now is fouÌ„d a shepehearde and hys dogge only The abbeyes tilled much corne for the sustentacion of many men women and children but now shepe beastes are fedde there which do in a maner eate vp men women and chyldren do cause al thinges to be extreamely deare The abbaies raised no rentes whereby the tenantes lyued welthily selled euery thyng good chepe where now their laÌ„des are so improued and the rentes of them so muche augmented and encreased that the tenauntes liue but poorely and are constrayned to sell euery thyng thre times more dearely than they wer accustomed afore to dooe or els they can not pay their reÌ„tes The abbeis maiÌ„tened woods but now they are so spoyled consumed wasted that a loade of wood costeth more nowe then foure dyd when they stode collages What Note thiâ— conscience haue men thus to abuse those laÌ„des against the coÌ„moÌ„ weale which were geuen of the founders and vsed of the religious men for to the auauncing of gods honour the common weale of this realme Were it lawefull so to abuse theyr owne herytage agaynste the order of charytye Dooe they thynke neuer to make an acconmpte to GOD for thys theyr dooynge Why dooe they not remember that Christe sayeth what shall it profite Math. xvi yf a man wynne all the worlde and loose his soule but of this matter I wyl speake in an other treatise more now I returne to my purpose again Heare what Sainct Ambrose saith Lib. de viâ—uis speakyng of these Chrystes wordes Sivis esse perfectus c If thou wilt be perfect Math xix goe and sell al thynges whyche thou hast and geue theÌ„ to the povre At vero cum iuuenis praeceptase implesse memorasset consilium ei datur vt vendat omnia et sequatur dominum Haec enim non praecepto impâ—raÌ„tur sed pro consilio deferuntur To geue all at once to the poore is not commauÌ„ded of God but only counsayled of him Sainct Ciprian which was about M. CCC yeares passed adfirmeth that virginitie is not commaunded or the chastitie of a wyedowe but onely counsayled when he sayeth Quum iam refertus est orbis et mundus impletus qui capere possunt continentiaÌ„ spadonum more viuenres castrantur ad regnum Nec hoc iubet dominus sed hortatur nec iugum necessitati imponit quando manet voluntatis arbitrium liberum Christ saith sainct CipriaÌ„ coÌ„mauÌ„ded Ciprianus de habitu â—irginum not any man to lyue chast or coÌ„tinently without the companye of a woman but exhorted and counseiled vs to lyue so leauyng the matier vnto our free wyl and libertye Were not then Peter Martir and other vf that sect and opinion very muche deceiued through ignorance of the trouth when they taught the contrary Saynct Hierome shewyng why Paule sayde that he had Hieroni a◠〈◊〉 no commaundemente of God touchyng vyrgyns but that he counsailed them so to contynew sayeth Quia vt ipse esset virgo non imperiâ—fuit sed propriae voluntaâ—â— Non enim audien di sunt qui cum habuisse vaeâ—rem confingunt cum de coÌ„tinentia disaâ—erens â—â— suadens perpetuam castitatem intulerit i Cori viâ— Volo omnes esse sieut meipsum et infra Dieo auâ—eÌ„ non
and to whome he wrote holdeth the same beleife saying as saint Austen reciteth Lib. ij cap. iiij contra duas epist pelagiorum Epist rescripta ad concil Carthag Mile uitanum Illud uero quod eos vestra fraternitas asserit predicare paruulos aeternae uitae praemijs etiam sine baptismatis gratia posse donari perfatuum est It is a verie foolishe thing that thei do preache as youre brotherhoode affirmeth that chyldren should be saued withoute baptisme It appeareth then nowe moste playnelye howe this opinion whiche Peter Martyr folowinge the Swinglians hathe taughte to defende that onelye fayth iustifieth man is against the holy worde of God and the holye doctours bothe of the Greke churche and also of the Latyne and thereby it is euident that Peter Martyr and his scolers are not membres of the catholike churche but schismatiques I beseche God of hys gracious goodnes tourne their heartes that they maye imbrace the trueth agayne and continue therin to hys honour and glorie and their own saluation But heare once agayne Origen whiche was about Orig. lib. vi Coment in ca. vi ad Rom. M. thre huÌ„dred yeres passed and writeth after this maner Pro hoc scilicet corpore peccati abolendo ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare Sciebant enim illi quibus mysteriorum secreta commissa sunt diuinorum quod essent in â—mnibus sordes peâ—cati genuinae quae per aquaÌ„ et spiritum ablui deberent That is to saye For this bodie of sinne to be defaced or put awaye the An vnwritten veritee of our beleif churche hathe receyued also a tradition of the Apostles to geue baptisme yea to children For they to whome the secretes of Goddes mysteries were committed dyd knowe that there shoulde be in all men naturall fylthines of synne which oughte to be washed awaye through water the holy ghost This authoritie is againste Peter Martyr the authours of the articles annexed vnto the Catechisme sette furthe in kinge Edwarde the vi tyme and all them that saye eyther that childreÌ„ not baptised shulde be saued or that baptisme is no cause of oure instification but fayth onely or that baptisme is but a signe or marke of our iustification or finally that the baptisme of children is set furthe in the Scripture where it is lefte to the churche by the holy Apostles without writing De eccles Hierar ca. xii only by traditioÌ„ as OrigeÌ„ here sayeth manefestlye and S. Dionise S. Paules scoler of the which S. Austen writeth thus Lib. x. ca. xxiii in cene ad â—â—eram Lib. iii. ca. xiii de lib arb Lab. iiii cap. 4. de bapti s contra donatistas Consuetudo matris ecclesiae in baptizandis paruulis nequaque sper nenda est neque ullo modo super flua deputanda nec omnino credenda nisi apostolica esset traditio The accustoinaunce of oure mother the Churche in baptisinge of children is in no wyse to be dispised nor to be reckened superfluous by anye meanes nor vtterlye to be beleued if it had not ben a traditioÌ„ of yâ— Apostles What caÌ„ our new teachers and the makers of the articles afore mentioned saye to these authorities for the defense of their doctrine that men are bouÌ„de to credite and beleue nothing but that onlye whiche the scripture setteth furthe Woulde they that men shoulde beleue them afore these auntiet godly great learned fathers But of this matâ—ier I haue written moore at large in my booke of traditions therefore I now make an end of this chapiter wisshinge grace and the knowledge of the trueth vnto all that erre in Christes religioÌ„ that they may come at the leÌ„gth vnto yâ— ioyes of heaueÌ„ thorough Christe oure sauiours glorious passion to whome with the father and the holie ghoste be honour and prayse for euer Amen The fourthe chapiter That the soules of men departed doe not sleape but either they goe to heauen for their good workes or els to Hell for their euell before domes daye TOuchinge this matter I wyll be verye shorte because I thinke that fewe of oure countree men are infected with this opinioÌ„ Christe saied to the theife hanginge with him vpon the crosse Hodie mecum eris Luk. xxiii in paradiso This daye thou shalte be with me in paradise that is to saye as saint Austen expoundeth it verye truelyeâ— this daye of my death thy soule being departed out of thy body shall see the deite and godhead clearly Also sainte Paule saied Phil. i. Cupio disolui esse cum Christo I desire to die and to be with Christe whiche is as muche as if he had sayed when I shall departe out of this worlde I shall be streighte waye with Christ as he himselfe declareth to the Corinthians sayinge thus ii Cor. v. Scimus quod si â—errestris domus nostra c. We know that if our earthlye house of this dwelling be brooken we haue a house of God in heauen not made with mans hande Agayn he sayeth Audemus bonam uoluntatem ii Cor. v. habemus magis peregrinari à corpore praesentes esse ad dominuÌ„ We are bolde and we haue a good wil rather to be strangers from the bodye and to be present with our lorde Whiche is as muche as if he had sayed when I shall goo oute of thys worlde than I haue a house in heauen shal be preseÌ„t with our lord God Whiche saint Hierom Hieroni. To. i. epist ad Marcellam de obitâ— Leae affirmeth saying thus Nunc illa pro breui labore aeterna fruitur beatitudine excipitur aÌ„geloruÌ„ choris Now she hath the pleasure of yâ— euerlastinge blisse she is receaued with the compaignie of Angels Sainte Austen writtinge Aug. in psal 10. Phil. i. vpoÌ„ this Paules senteÌ„ce Cupio dissoluâ— c. saieth Viuit Paulus nunc cuÌ„ christo siâ—cut illi prophetae omnes viuunt cuÌ„ christo Sainte Paule liueth nowe with Christ as all those Prophetes doeth Agayne Sainte Austen speakinge of the gate or porte of paradise whiche Christe opened the daye of his death writeth thus Per haÌ„c ingressus est Petrus per hanc ingressus est Paulus per hanc omnes sancti Martyres intraueruÌ„t Thorow this port S. Peter entred into heauen through this gate s Paule weÌ„t into heaueÌ„ through thys gate al the holie Martyrs entred into heaueÌ„ Saint Basill beleued the same Basil epist 67. when he saied thus Mortuus est uir qui columna erat stabilimeÌ„tum ecclesiae imo magis ad beataÌ„uitam sublatus à nobis abscessit The man is deade whiche was the piller and the establishemeÌ„t of the churche Naye rather hee taken froÌ„ vs is goone into heauen Abdias which was of the Abdi lib. i. â—ist apostilicâ— lxxii disciples which Christ sent in to the worlde afore him to preache saieth that Saint Peter saied when he shoulde be crucified
her estate not with mine but with the Apostles sentence Mulier quae sub viro est viuente viro astricta est legi quòd si mortuus fuerit vir eius liberata est á lege viri Ergo viuente viro adultera est si duxerit alterum virum Marke this wel reader Et in alio loco Mulier alligata est legi quanto tempore viuit vir eius si autem dormierit vir Rom. vii eius liberata est cui vult nubat tantum in domino Omnes igitur causationes Apostolus amputans definiuit apertissime viuente viro adulteram esse mulierem si alteri nupserit That is to saye the woman that is maried is bounde to the lawe as longe as her husbande liueth But yf her husbande be dead she is fre from the lawe of him She is then a breaker of wedlocke yf she be maried to another husbande her first husbande being alyue And in another place S. Paule hath the same affirming that there is no cause but death â— Cor. vii onelye to breake the bonde of mariage Wherfore the Apostle takinge awaye all causes that can bee alleged determineth moste plainelye that the woman committeth aduoutrie yf she doe marrye another man her husbande liuinge S. Hierome â— Hierom. addeth these woordes there I wyll not that thou brynge forthe to me the rauishers violence the mothers persuasion the authoritie or styrringe of the father the companie of the kinsfolke the deceite of the seruitours and the contempt of them or others the endomages of the housholde goodes Quamdiu viuit vir eius licet adulter sit licet Sodomita licer flagiâ—ijs omnibus coopertus ab vxore propter haec scelera derelictus maritus esus reputatur cui alterum virum ascisere non licet Nec Apostolus haec propria authoritate decernit sed Christo in ii Cor. â—iii seloquente Christi verba secutus est qui in euangelio ait Qui dimitâ—it Math. xix vxorem suam excepta fornicaâ—ione facit eam maechari et qui dimissam accepiret adulter est Animaduerte quid dicat qui dimissam acceperit adulter est sâ—â—e ipsa dimiserit virum siue à viro dimissa sit adulter est qui â—am acceperit As longe as her husbaÌ„d liueth sayeth S. Hierom aunsweringe to the question before spoken of althoughe he be an aduouterer althoughe he be a synner agaynst nature or elles Note this against all yâ— who le rablement of the â—utherans and Swâ—â—glians full of all kindes of vices and be also forsaken of his wyfe for these synnes he is iudged her husbande and she maye not lawfully marrye another whiles he liueth And the Apostle decreed or determined not thys thing of his owne authoritie but he folowed Christes wordes whiles he spake in hym whiche sayeth in the Euangelie He that putteth awaye hys wyfe except it be for aduoutrie maketh her commit aduoutrie and he whiche marieth her that is so putte awaye is an aduouterer Note well what Christe sayeth He that receyueth her to his wyfe that is putte awaye from her husbaÌ„d is an aduouterer whether she had forsaken her husbande or els her husbande had forsaken her he whiche taketh her committeth aduoutrie Then S. Hierom making an end of this doubt in the whiche his iudgement was required Sayeth Ergo ista soror quae vt dicit vim passa est vt alteri iungeretur si vult corpus Christi suscipere non adultera reputari agaâ— poenitentiam ita dumtaxat vt secundo viro qui maritus appellatur sed adulter est à â—empore poenitentiae non copuletur Wherefore let this syster which as she saieth was enforced and compelled to marrye vnto an other man doe penaunce if shee wyll receâ—ue Christes body and be not couÌ„ted an aduoutresse but so onely let her doe penaunce that from the â—yme of it shee be no more coupled with the seconde man which is called a husbande but he is an aduouterer Heather to S. Hierom. Is not this manifestlie written in this mattier What maÌ„ that is wise wil not beleue S. Hierom following yâ— scriptures rather theÌ„ the lutherians hauinge for their opinion no scripture rightlye taken S. Bede our countreye man iâ—dged the same writynge thus Nulla causa est dei lege praescripta vt viuente ea quae relicta â—ib 3 in MarcuÌ„ fol. xxx est alia ducatur There is no cause written in Gods lawe This was wrytten aboue viii C. yeres past that another wyfe shoulde bee maried whiles she liued which was lefte or forsaken What madnes was in Peter Martyr Iohn Hoper and suche other of that forte to teache and defende the contrarye to thys doctrine grounded vppon the holye Scriptures the old godlye Doctours and the Counsels Is this to refourme Christes religion as they pretende to her purenes whiche they falsely affirme that she had lost here But I wil go forward for the further confutation of thys opinion Adam by inspiration of the holye Ghost sayed of hys wife Eue. Hoc nunc os ex ossibus meis ce Thys bone is of my bones and thys fâ—eashe of my fleshe for whiche thynge the man shall forsake hys father and mother and he shall cleaue faste to his wyfe and they shall be two in one fleshe The which wordes declare as Christ witnesseth that mariage ought not to be broken for anye cause touching Math. xix yâ— band knot of it Christ addeth to these wordes of AdaÌ„ and sayth quod Deus coniunxit homo noÌ„ separet MaÌ„ can not or ought not to deuide theÌ„ whiche God hathe ioyned together in matrimonye Then the Pharisees sayed to Christ Why then did Moyses bydde the man to geue hys wyfe a byl of diuorsement and so to leaue her He aunswered to them and sayed Moyses dyd permitte you to forsake youre wyues for the hardnes of your heartes but it was not so at the beginninge These wordes laste written but it was not so in the beginning of mariage declare playnlye that Christ would mariage Peter maâ—tyr saieth that God badde them forsake their wiâ—es i. Cor. vii shoulde not be broken for anye cause touchinge the bonde of it although for adâ—outrie it were broken concerninge the mans and womans keping together and the vse of mariage in rendring the duety one to an other Moreouer S. Paule sayeth Rom. vii thus The woman whiche is vnder the man or in subâ—ection to him is bounde to the man by the lawe as longe as he liueth Yf the man be deade she is losed from the lawe of him where fore whiles the man liueth if she be with an otherman as her husbande she shal be iudged a breaker of matrimonie but if her husbande were deade she is free from the lawe of the man so that she is no wedlocke breaker though she be with another man as her husbande Thys texte maketh euidently against them that saye a man may put
awaye his wyfe for aduoutrye marye an other For he saieth that the wyfe is so bouÌ„de to her husbande during hys naturall lyfe that he beinge yet aliue if she marie to another man she breaketh mariage she is an adâ—outresse he sayeth not she is bounde to him by the lawe vntiâ— he committe aduoutrie but as longe as he liueth Whiche is to be vnderstand of the newe law and of the bonde of mariage of the same lawe whiche can not be losed vntyl deathe of the one partye as sainte Panle affirmeth i. Cor. vii saying againe The wyfe is bouÌ„de by the lawe to her husbande as longe as her husband â—iueth Yf her husbande do slepe that is to saye if he doe dye she is at libertie to marye with whome she wyll onelye in oure lorde that is to a Christen man and godly Saint Hierom saint Austen saâ—nt Bede and manye other greate leaâ—ned meâ— and more godlye then Peter Martyr Iohan Hoper and suche others are soo haue as it appeâ—eth afore taken these places of â—ainte Paule as I haue vsed them here nowe What â—un beâ— moore plainâ—ye spoken of saâ—nte Paule then this is against Peter Martyr Iohn Hoper and suche others that defende the contraâ—ie opinion in thys mattier Agayne saiâ—t Paule saâ—eth i. Cor. vii vnto them whiche are maried I commaunde not but our lord doeth that the wife departe not i. Cor. viâ— from her husbande Yf she be separated let her abide vnmarried or let her be reconciled vnto her husbande againe And let not the husbande put away his wyfe from him excepte it be for aduoutrie as Christe sayeth and if he put her awaye for that cause yet let him remayne vnmarried as yâ— wife must neades doe This mente sainte Paule as the letter it selfe declareth euideÌ„tly And also saint Austen Serâ— duÌ„i in â—â—nte cap. xxv xxvi xxvii saâ—â—t Hierom ChrysostoÌ„ Origen and manye other auncient and noble clerkes Paule ment not of a womans departing froÌ„ her husbande for anye lyghter â—â—use than for aduoutrye as Peter Martyr sayeth faâ—slye that he did for that was the onlye cause whiche Christe did excepte and it is not lawefull for any other cause the wyfe to forsake her husbande and to bee from him because she is bounde to cleaue vnto him and to rendre his duetie to him as Paule witnesseth and not to defraude him of it A couÌ„sell called Mileuitane at the whiche saint Austen was present determined thys controuersie sayinge Placuit ut secundum Cap. xâ—â— euangelicam apostolicam disciplinam neque dimiss us ab uxore neque dimissa á marito alâ—eri coniungatur sed ita maneant aut sibimet reconcilientur quod si contempserint ad poenitentiam redigantur It pleaseth vs that accordinge to thee learninge or doctrine of the Gospell and of Mat. xix i. Cor. vii thapostle nother the husbande forsaken of his wyfe for aduoutrie nor the wyfe whiche is put awaye of her husbande for the like crime be maried to another but let them so remayne vnmaried or be reconciled amongest them selfes The whiche lawe or act if they do or shal despise let them be broughte to doe penaunce Thys was also enacted of many other counsels and Aphricanum cap. lxix namelye in the counsell holden in Aphrica of CCâ—viâ— byshops at the whiche saint Austen was presente Origen was of the same â—om iii. â—omi vii in Matth. minde and iudgemente when he saied Scio quosdam qui praesuÌ„t ecclesijs extra scripturaÌ„ permisis se aliquam nubere uiro priori uiuente contra scripturam quideÌ„ â— Cor. vii fecerunt dicentem Mulier alligata est legi quamdiu uiuit uir eius IteÌ„ Rom. vii uiuente uiro adultera uocabitur si iuncta fuerit alteri uiro I knowe Idem habet Augus lib. ii cap. xii de coningijs adulterinis that certen rulers of the churches haue with out yâ— scripture suffered a woman to marye her first husbaÌ„de being alyue they haue done it playne agaynst the scriptures saying A woman is bounde to the lawe as longe as her husband lyueth Also Paule sayeth the woman shal be called a breaker of wedlocke if shee marye an other manne her husbande being yet a lyue Hether to Origen which wrote a boue thirtene hundreth yeres paste afore oure tyme. Christe mente euen the same thinge saying Who soeuer putteth awaye his wyfe excepte it Mat. 5. 19. be for her aduoutrie and marieth another wyfe he breaketh mariage and committeth aduoutrie And he whiche marieth her so put awaye for aduoutrie coÌ„mitteth aduoutrie For Christ teacheth vs here three leessons The firste is that a man maye i. not lawfullye put awaye hys Lira wyfe and that concerning bed and bourde onelye but for her aduoutrie onelye and for no other cause at all The seconde is ii that if he forsake his wyfe for aduoutrie coÌ„mitted of her than he maye not marrye agayne as longe as she lyueth as sainte i. Cor. vii Rom. vii Paule intreatynge of the same mattier witnesseth playnlye The thirde lesson is that whosoeuer iii. marieth a woman diuorsed from her husbande for aduoutrie he committeth aduoutrie because he marrieth another mans wife for the band of mariage remaineth styll and shall as longe as bothe parties lyue These thre thinges are directly agaynst the beleife of the Pharisies which thought that it was lawfull for them to put awaye their wyues for euerye lighte cause and to marrye agayne and that he committed not aduoutrie whiche married a woman so put away from her husbande S. Austen aunswereth to an argument made vpon Christes wordes after this Tom. vi lib. ii cap. viii de adulterinis nuptiis cap. x. xiâ— maner Who so euer putteth awaye hys wyfe 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 â—lli 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 â—uc xii more greuouslye whiche putteth awaye his wife without aduoutrie and marieth another than he doeth whiche putteth her awaye for aduoutrie and marteth agayne lyke as he sinneth more that sinneth wittinglye than he which synneth ignorauntly and yet both doth offende God This S. Austen Lib. 2. cap. 10. de adulterinâ—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 whosoeuer for anye cause putteth awaye his wife and marieth another committeth aduoutrie in so doynge S. Austen
Peter Martyr was not catholyke Lib. iii. car xii de peccatorum depart before they maye be baptised can haue forgeuenesse of their sinnes if thou wilt be cathoâ—yke Nec paruuli de quibus libet sanctis iustisque procreati originalis peccarireatu absoluuÌ„tur nisi iÌ„ christo fuerint baptizati pro quibustaÌ„to impensius loqui debemus quanto prose ipsis minus possuÌ„t Younge chyldren that be borne of neuer so holye and righteous parentes are not absolued from originall sinne excepte they be Peter Martyr teacheth the coÌ„trarie baptized in Christ for whom so muche the moore we oughte to speake bycause they canne not speake for them selfe Nos dicimus aliter infantes salutem Aug. Tom. x. Serm. xiiii de verbis apost uitaÌ„ aeternam non habituros nisi baptizentur in Christo We saye that younge chyldren shall not haue otherwyse saluation and life euerlastinge except they be baptized in Christe Partrulus non baptizatus pergit in daÌ„nationeÌ„ Apostoli enim sunt uerba Ex uno c. Et domini est seÌ„tentia Rom. v. Ioan. iii. Lab. de gene x. cap. xliiii Lege Aug. epi. 47. 107. 15â— 90. 102. nisi quis renatus fuerit c. Cui noÌ„ resistit nisi non christianus The younge childe not christened goeth into damnation For Paule sayth Throughe one mans syn all are damned and oure lorde sayeth Excepte a man be borne agayne of the holye ghoste and Tract xxxviii in Ioan. de gen ad literam lib. x. cap. xiiii ser de teÌ„p xlv water he can not enter into heauen The whiche thinge no man agayne saieth but he that is no christen man Howe blinde is then Peter Martyr to saye that a christen mans chylde is iustified before it be borne and christened and that it shal be saued if it were not christened Remembred he not that Dauid and saint Paule sayeth We are Ephe. ii Rom. v. i. Cor. xv borne originallye the sonnes of Gods wrathe and in syn Can anye person whiche is dead throughe Adams offense as Paule witnesseth all men are be made alyue with oute hys owne faieth in Christ or els the fayeth of his Godfathers and the church applied to him by the scrament of faieth baptisme Saint Austen testifieth euideÌ„tlie in sondrie places of his workes Lib. i. cap. xiij contra duos Pelag. Lib. de peâ—cat cap. xxvii that original sinne hurteth al children not yet baptized and that they are not gotten of christen parents in that that their parents are baptized whiche thinge toucheth the soule but in that that they are men and women they are begotten borne in sinne and shal be damned for euer excepte they be throughe baptisme borne agayne the sonnes of God Sainte Cyprian was of the same belefe saying Ad remissionem Lib 3. epist 8. ad fidum â–ª peccatorum accipiendam hoc ipso facilius ad baptisma accedit quód illi remittantur non propria sed aliena peccata The younge chylde commeth to baptisme so muche the more easly to receaue remission of his sinnes because Originaâ—â— sinne came froÌ„ Adam an other mans sinne not hys owne is there forgeuen hym Peter Martyr defendeth that the chylde hath remission of his sinne before he be baptized Oh blindnes of the man and of his scholers Sainte Aâ—brose is of the same iudgemente sayinge Neque Lib 2. cap. 8. de vocatione gentium credi fas est eos qui regenerationis non adepti sunt sacramentum ad ulluÌ„ beatorum peruenire consortium ueruntamen quare tanta infantium multitudo non regeneratorum á perpetua alienatur salute noÌ„ conturbabitur cor nostrum si firma Read ye SwingliaÌ„s and Martyrians stabili fide omne iudicium dei iustum esse credamus nec appetamus habere cognitum quod uoluit esse secretum ut ubi in uestigari non potest quare ita iudicet sufficiat scire quis iudicet ce Yt is not lawefull to be beleued that they whiche are not baptised do go to heaueÌ„ But yet we neade not to trouble our selues to thinke whye so great a number of babes vnchristened shuld not be saued if we doe surelye and stedfastlye beleue that all Gods iudgementes he righteous and desire not to knowe that thinge whiche God would haue secrete that where it can not be searched out why he doth so iudge it shoulde be sufficient to knowe who iudgeth Saint Gregorie Nazianzene In. S. LauacruÌ„ saint Hieroms maister sayeth Melius est infantes si periculum aliquod imminet non dum rationis coÌ„potes sanctificare quà m non signatos initiatos uita excidere It is better that younge chyldren whiche haue not yet the vsage of reason be made holye through baptisme if ther be anye daunger at hande rather than they shoulde loose euerlastinge lyfe being not christened before they doe departe oute of this lyfe Sainte Austen woulde that To. xvi ser xvâ— de tempore baptisme of chyldren should not be differred but be ministred to them as sone as they are borne Also he saieth that saint Cyprian not makinge a newe decree Lib. iii. epi. viii Lib. i. ca. xx de origine aiÌ„ae ad Hieroni. of it but kepinge the most stedfast faieth of the churche to correcte them whiche iudged that the chylde shoulde not be baptised before theight daye of hys birthe saied that the soule not the bodye shoulde perishe if he were not baptised and he with other byshoppes thought that the chylde streighte after hys birthe mighte be well baptised Sainte Hierome confirmeth this belefe saying Infantuli baptizaÌ„tur Lib. 3. dialogoruÌ„ contra Pelag. AdlatuÌ„ idem ut eis peccata in baptismate dimittantur Younge chyldren are baptized that their sinnes mayeÌ„ be forgeuen by it What can Peter Marâ—yr and his disciples saye to this Wyll they haue vs beleue them before the scriptures and the olde godlye doctours of Christes churche What blyndnes is this Oure lorde of his tendre and greate mercie open their eyes that they may see the trueth of his word seing it recule and retourn again to yâ— catholyke churche out of yâ— which no maÌ„ can be saued Origen beleued euen as these other fathers did part of whose Hom. xiiii iâ— Lucamo sentences are nowe recited for he saith thus vpoÌ„ these wordes of Iob. No man is cleane from the filthynesse of sinne noâ— althoughe lâ—ys lyfe were but of Ca. 25. iuxta 7â— one daye vpon the earth Et quia per baptismi sacramentum natiuitatis sordes deponuntur propterea baptizâ—ntur paruuli Nisi enim quis renatus fuerit c. Because the filthynes of mans naturall birthe is put away thorowe the sacrament of baptisme children are for that cause also baptised For excepte a man be borne agayne Ioan. iii. of water and the holye ghoste he can not entre in to the kingdome of heauen Innocentius the first which was in S. Austens tyme
Homi. ii in Leâ—â—ticum Câ—â—llus and saunte Eyâ—ill followynge hym doe saye thus Audi nunâ— quantae sunt in euangelijs peccatorum remissiones Est prima qua baptizamur in remissionem peccatorum Heare now how many wayes there are in the euangeles to obtayn remissioÌ„ of sinnes The fyrst is by whiche we are baptised to pourchace forgeuenes of synne Deus abolet sine dubio uitium primae natiuitatis per regeâ—erationem God withoute doubtaunce putteth awaye the syn of oure fyrst byrth through oure newe byrth in baptisme Chrysostome establisheth thys Chryssost hom xxxv in euan Ioannâ—s doctrine saying Futuruâ— erat baptisma plenum maximae potestatis gratiae purgaturum peccata pro mortuo viâ—um effecturum Baptisme was to come full of greatest puissaunce or power and of grace whiche shoulde pourge or cleanse mens soules from their synnes and make a man alyue spirituallye whiche was deade afore thorowe sinne Agayne he saieth Aufert quideâ— Serm. iiii in ca. ii ad Ephesios deuâ— in praesenti uita iniquitates et per lauacrum regenerationis et per poenitentiam God taketh awaye mennes synnes in thys Note this againste the solifidians present lyfe bothe throughe baptisme and also throughe penaunce Iustificauit deus per lauacri Serm. xv in ca. ix ad Rom. regenerationem God hathe iustified man throughe the lauatorie of regeneratioÌ„ He saith also that oure circumcision baptisme bringeth to vs goodes Hom xxxix in Geneseos ca. 17. without numbre and that it filleth vs full of the holye ghostes grace and that it hathe no time appointed for the administratioÌ„ of it TertulliaÌ„ beleued yâ— same sayinge Caro abluitur ut anima Tertul. de resur carms â—maculetur The body of man is is washed that his soule may be made cleane froÌ„ the spottes of sinne Saint Cyprian consenteth to these fathers when he sayth thus Gratia de baptismi Lib. i. epist iii sanctificationâ— percipitur Grace is receaued throughe the halowinge of mannes soule in baptisme per baptisma spiritus sanctus percipitur The holy ghost is receaued by or throughe baptisme Oportet mundari sanctificari Lib. ii epist iii. lib. i. epi. xii aquam prius à sacerdoâ—e vt possit baptismo suo peccatà hominis qui baptizatur abluere The water must be first made cleane and holye of the prieste that it Halowinge of the foute Lib. iiii epi. vii maye throughe the washinge of it washe awai the mans sinnes whiche is baptised To be short he sayeth that all the Deuels myght and power is taken froÌ„ him in baptisme and the grace of the holye Ghooste is equallye geuen to vs in it Sciat diaboli nequitiam pertinacem Lib. 4. epist 7. usque ad aquam salutarem valere in baptismo autem omnes vires nequitiae amittere Lette a man knowe that the dyuels stubborne euelnes or malice is stronge continually vnto the water of saluation but in baptisme he loseth all his power to do euyll Quos parentalis labes infecerat sic lauat baptismus vt Marke this sayinge nec actualis nec originalis macula aliqua post ablutionem illam vestigia derelinquat Baptisme doeth so cleane washe theym whiche Adams synne had infected or defiled that no spotte nother of originall synne nor of TheÌ„ the coÌ„cupisence remaininge in the chylde baptised is no synne actuall after that washynge away of fylth leaueth any print token or signe Is this baptisme to be but onelye a marke of our iustification or a sealynge of it Is this faythe onelye to iustifie vs and baptisme to bee no cause of our ryghtuousnes and iustification O how blinde are these brethren whiche doe teache that semblable other wicked doctrine Our lord geue them grace to recule and retier to the trouth from their heresies Heare S. Basyll whiche Bas de exhortatione ad baptismum was almoste twelue hundred yeres sence Baptisma captiuoruÌ„ est redemptio debitoruÌ„ remissio mors peccatorum animae regeneratio amictus splendens character indeprehensibilis coeli iâ—er regni coelestis conciliatio adopâ—onis gratia Baptisme is a raunsom Many benefites obtayned by baptisme Marke Ioan. iii. of prisoners a forgeuenes of debtes the death of synnes a regeneration of the soule a bright apparell a figure that can not be perfitlye perceaued the iourneye of or to heauen the purchasyng of the heauenlye kyngdome the grace of adoption or chosynge of a man to be the chylde of God and hys heyre He hathe also these sentences amongest manye moe Tempus aliud aliâ— opportunum negocio quaerunt ad baptismi vero salutem tempus quodlibet accoÌ„modum Hoâ— 12. â—â— 13. de baptismo sit siue dies siue nox siue hora siue quodcunque temporis momentum Men doe seke dyuers tymes conuenient for diuers busynesses but euery season Our newe brethren appoyâ—ted a time to receyue baptisme maye or shoulde be meete to receaue saluation throughe baptisme whether it be daye or nyght houre or anye other shorte tyme. Agayne he sayeth Peccatum gratiam nobis per baptismi regenerationem datam abo Hom. 2. in psal xxviii let Synne putteth awaye grace geuen to vs throughe baptisme in whyche we are borne agayne Seruamur autem De exhorta ad baptisma quomodo NimiruÌ„ regenerati per gratiam quae confertur in baptismo We are saued but howe Vndoubtedly throughe Gods grace whiche is geuen to vs in Fayth only saueth not howe be it our new brethren saye that it doth baptisme Was not then Peter Martyr very ignoraunt when he affirmed and defended that our saluation consisted onelye in God and that baptisme is but a signe and an establishmâ—t of our saluation S. Martiall Epist i. cap. 5. S. Peters disciple sayeth Reuiuiâ—cit anima per baptisma Iam sanctificati mundati estis aqua regenerationis The soule of maÌ„ waxeth alyue throughe baptisme You are now made holye and cleane from the fylthynes of synne by or with the water of baptisme in whiche ye are borne agayne S. Gregore Hieroms mayster affirmeth the same thynge sayinge Lauacrum corum qui peccauerunt non Craâ—ione in s lauacrum qui peccant remissionem continet His scoler Eucherius was of the same belief which wrote thus Salutis vnda nos à primi parentis culpa absoluit The water In libros reguÌ„ of saluatioÌ„ louseth vs from the synne of our first father Adam whiche is originall synne Erred not then Peter Martyr when he taughte at Oxforde that a Christian mans chylde obtayneth remission of original fynne before he bee baptized and that he shall be saued yf he be not baptized at all Whyche doctrine ryseth of that other that fayth onelye doeth iustifie vs. Arator an olde writer holdeth Lib i. cap. iiâ—â— in act apostoâ— with thys catholyke doctrine sayinge Si soluere cura est Faecundi crenient a mali faelicibus vndia Extinâ—tâ—â— reâ—â—rate genâ—â— spes