rather credit and beleue them than those holye aunciente great clerkes as Latymer did of late in the disputations kepte at Oxforde Latimer when he coulde not aunswere to them Saint Hierom sayeth onlye baptisme is the meane to obtaine forgeues of our sinnes and Peter Martyr saieth faith onelye is and that baptisme is onely a signe of it and no cause He saieth againe Christus baptisma Hieroni. in câ— iiâ— ad Galaâ—â— in Iordanis fluento â—dcirâ—â— quasi poeniâ—ens quuÌ„ esset à peccatis liber accepit ut coeteros edoceret mundandos esse per baptisma in filios noua spiritus adoptione regenerari Christe receaued baptisme in the ryuer of Iordane therfore as a penitent persone althoughe he was free frome synne that he myghte thereby Note this good reader well teache other menne that they must be made cleane frome the filthynes of synne throughe baptisme and be borne agayne the sonnes of God by the adoption of the holye ghost Origen was of the selfe same beleife in thys Origenes hom v. in losuâ— mattier whiche wrote this Pâ—r baptisma regenerationis expurgatae sunt animae nostrae Our soules are cleansed throughe baptisme of a newe byrthe Agayne â—e Homi. ii in Leâ—â—â—cum Cyâ—â—illus and sainte â—yrill followynge hym doe saye thus Aâ—di nunc 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 natiuitat is per regenerationem God withoute doubtaunce putteth awaye the syn of oure fyrst byrth through oure newe byrth in baptisme Chrysostome establisheth thys doctrine saying Futurum erat Chryâ—â—ost hom xxxv in euaâ— Ioannâ—s baptisma plenum maximae potestatis gratiae purgaturum peccata pro mortuo viuum 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 quidem Serm. iiii in ca. iâ— 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 solifâ—dians 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 without numbre and that it filleth Hom xxxix in Genesâ—os ca. 17. vs full of the holye ghostes grace and that it hathe no time appointed for the administratioÌ„ of it TertulliaÌ„ beleued the same sayinge Caro abluitur ut anima emaculetur The body of man is Tertul. de reâ— sur carâ—â— 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. â—pist 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. â—pi xi â–ª aquam prius à sacerdote vt possit baptismo suo peccatà hominis qui baptizatur abluere The water must be first made cleane and holye of the prieite that it â—alowinge of the foâ—te Lib. inâ— cpâ— 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. usâ— ad aquam salutarem valere in baptismo autem omnes vires nequitiae amittere Letteâ— 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 ilâ—am 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 exhortatiâ—ue ad baptismum was almoste twelue hundred yeres sence Baptisma captiuoruÌ„ est redemptio debitoruÌ„ remissio mors peccatorum animae regeneratio amictus splendens character indeprehensibilis coeli iteâ— regni coelestis conciliatio adoptionis gratia Baptisme is a raunsom Many benefites obtayned by baptisme Marke Ioaâ— 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 alij opportunum negocio quaerunt ad baptismi ve â–ª ro salutem tempus quodlibet accoÌ„modum Ho◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismâ— sit siue dies siue nox siue hora siue quodcunâ— temporis momentum Men doe seke dyuers tymes conuenient for diuers busynesses but euery season maye or shoulde be meete Our newe brethren appoynted a time to reâ—eyue baptisme 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. 〈◊〉 in psal xxviii let Synne putteth awaye grace geuen to vs throughe baptisme in whyche we are borne agayne Seruamur autem quo modo NimiruÌ„ regenerati per De exhorta ad baptisma gratiam quae confertur in baptismo We are saued but howe Vndoubtedly throughe Gods grace whiche is geuen to vs in baptisme Was not then Peter Fayth only saueth not howe be it our new brethren saye that it doth Martyr very ignoraunt when he affirmed and defended that our saluation consisted onelye in God and that baptisme is but a â—igne and an establishmeÌ„t of our saluation S.
hathe saued the Sayeth not alsoo Paule Ye are saued by grace thorowe faieth Manye tymes Peter Martyr affirmeth that onelye faieth doth iustifie man and saue him nowe he sayeth that his saluation coÌ„sisteth onlye in Gods election promisse mercye and grace What disagreinge is thys with himselfe Is it anye meruaile that he agreeth not with vs Whiche agreeth not with him selfe what mad men are they that wyll yet folowe his vngodlye opinions when he erreth thus playnly so shamefully against the scriptures Dauid sayeth Thou o Psal xvi Psal xxxvi Psal xxxi Lorde sauest them that truste or hope in the And God saueth them whiche haue their affiaunce in him And they shall obtayne mercye of God which doe truste in him S. Paule sayeth that AbrahaÌ„ did beleue against hope vnder hope to be iustified and saulued and that hope is the helmet of saluation and yet Ephe. vi Peter Martyr was not ashamed to saye that oure saluation standeth onelye vpon God Christe sayed who soeuer beleueth and is baptised shal be saued Marci Vâ—â—imo Tit. iii. Sainte Paule witnesseth that God saued vs by his mercie thorowe baptisme And S. Peter affirmeth also that baptisme saueth vs Peter Martyr sayeth that oure saluation commeth onlye of God O ignorant Baptisme is not amaâ—â—e onelye of our iustification but a cause of it man he saieth that onelye faieth saueth vs and that baptisme is but a signe marke or seale of oure iustification and saluation But Christe sainte Paule sainte Peter affirme that we are saued by baptisme â–ª What follie is it then to geue â—redence to Peter Martyr or to anye other of that seâ—te the Swinglians and Sacramentaries which are deceaued after semblable maner Dauid prayed to God that Prayer saueth vs. Psal â—xxxv he might be saued saying SaluuÌ„ me fac deus meus sperantem in â—e Saue me o my God whiche do truste in the. Is this our saluation to depende only vpon God Howe blynde are they whiche saye that Peter Martyr was a singuler learned man in diuinitee and that his commentaries are verye learned lie made Hathe not affection blynded them But heare further the Prophete Iâ—ell sayeth Ioelis 〈◊〉 We obtain oure saluatioÌ„ by prâ—â—er and by not faâ—eth onlâ—e Who soeuer shall call vpon thee name of God shal be saued declaringe therby that our saluation consisteth in prayer and Peter Martyr Wylliam Tyndall and the Italian Barnardine say that it is onlye in God and nothinge in vs nor in oure doinges God saieth by his prophet Conuertiminiad me salui Isaye xâ—v We are saned by penaunce and not by faith onelye i. Loâ— vâ— eritis oeÌ„s fines terrae Tourne ye to me all the coastes of the earth ye shal be saued Saint Paule sayeth that repentaunce worketh in vs oure saluation Howe ignoraunte are these men then Zacheus promised to Christ Luc. xix Wee are iustified by almes not by faieth onlye to geue halfe of his riches to the poore aâ—d if he hadde done wronge to anye man to restore to him foure tymes so muche Than Christe sayd Hodie salus facta est huic domui quia hiâ— filius Abrahe est Thys daye health or saluation is coÌ„men to this house because he is alsoo the chyld or sonne of Abraham Whiche oure sauiours wordes declare that we are saued by restoring of goodes gotten wroÌ„gfully by almes not by onely faith that our saluatioÌ„ staÌ„deth not only in god as Pe. Martyr most falsely saieth that it doeth Ionas the Prophet saied Quaecun 〈◊〉 uoui reddam prosalute mea domino I wyll rendre Uowes to oure Lorde for my saluation euerye thinge that I haue vowed But Peter Martyr sayed oure saluation consisteth onelye in God that no man is bouÌ„de to perfourme hys vowe made vnto God that he maye be saued One of the causes of thys his erroure was that he was a Chanon of saint Austens ordre and yet married a wyfe not withstandynge he had vowed chastitie And God requireth of Psal â—xxv vs the perfourmauÌ„ce of all godly vowes as the holie scripture Eccle. v. witnesseth playnelye The prophete sayed I wyll shew to the o man what thing Miâ—h vi is good and what oure Lorde doth require of the. Truelye to doe right or iustice to loue mercie and with care to walke before God that is to serue him diligentlye This is the voice of our lorde to the citie Et salus We are saued by the feare of god â—rit timentibus nomen eius And healthe or saluation shal be to them whiche feare his name Is this our saluation to confist onlye in faieth or in God onely Malachie the prophet treating malach 〈◊〉 of Christes coÌ„ming saieth And the sonne of righteousnesse shall ryse vnto you that feare my name and saluation in his fethers Zacharie saied by the inspiration of the holie ghoste 〈◊〉 His mercie shal be froÌ„ progenie to progenie vnto theÌ„ that feare his name Salomon saied Timor domini fons uiâ—â— The dread Prou. xiiii of oure lorde is a fountayne of lyfe Agayne feare putteth awaye sinne Was not then Peter Martyr plainlie ignorant to saye that oure saluation staÌ„deth onelye in God or that onelye Fayth doth not only iâ—stifie vs. faieth is the meane to obâ—ayne of God oure iustification and saluation S. Paule saieth Gala. v. that that faieth auaileth which doeth worke by charitee and that with oute charitee faieth can not saâ—e vs. He also sayeth the womaÌ„ shal be saued thorow i. Tim. 〈◊〉 bearing of children if she do continue in faieth charitee and holynes with sobriete Also he said vnto Timothe the byshop i. Tim. iiii Take hede to thy selfe and vnto learninge or teachinge of the people and continue therin For if thou so doe thou shalte saue thy selfe and them that heare thee Brieflye he saieth Worke ye youre owne saluation with feare and tremblinge O howe blinde then was Peter Martyr to saye that oure saluation consisteth onelye in God or in faieth alone and not in vs and the workes of oure freewyll aidid of God by hys especiall grace But I wyll make nowe an ende of this traiâ—te and in an other booke set furth dyuers other shamefull errours and detestable heresies of this man and of some others also Moreouer Peter Martyr saieth Ilico ut quis credit salutem habet iustificatur Strayghte after a man beleueth he is boeth saued and also iustified Whiche hys sayinge is clearlye agaynste the scriptures alleadged in the laste chapiter and these also Miserere mei deus etc. Haue mercie vpon me o God accordinge Psalm I. to thy great mercye and after the multitude of thye mercyfull workes put thou awaye mine iniquitie Who can denye but Dauid the prophet beleued when he thus praied seeing S. Paule witnesseth that no man â—om x. can praye or call vpon God for remission of his sinnes and hys
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 the catholyke churche out of the which no maÌ„ can be saued Origen beleued euen as these other fathers did part of whose sentences are nowe recited for Hom. xiiii in Lucam he saith thus vpoÌ„ these wordes of Iob. No man is cleane from the filthynesse of sinne no althoughe hys lyfe were but of one daye vpon the earth Et quia Ca. 25. 〈◊〉 70 per baptismi sacramentum natiuitatis sordes deponuntur propterea baptizantur 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 of water and the holye Ioan. iii. ghoste he can not entre in to the kingdome of heauen Innocentius the first which was in S. Austens tyme and to whome he wrote holdeth the same beleâ—â—â— saying as saint Austen reâ—â—teth Lib. ij cap. iiij contra duas epist â—â—ripta 〈◊〉 〈◊〉 uitaâ—â—â—â—m pelagiorum â–ª Illuduâ—ro quod eâ—â— vestra fraternitas asserit predicare paruulos aâ—ternae 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 playneâ—ye howe this opinion whiche Peter Martyr folowinge the Swingliaâ—s 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 â–ª and also of the Latyue 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 M. thre huÌ„dred yeres passed Orig. lib. vi Coment in ca. vi ad Rom. and writeth after this maner Pro hoc scilicet corpore pecâ— cati abolendo ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare Sciebant enim illi quibus mysteriorum secreta commissa sunt diuinorum quod esâ—ent in omnibus sordes peccâ—ti â—enuinae quae peraquaÌ„ eâ— 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 iustification 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 only by traditioÌ„ as OrigeÌ„ here De eccles Hierar câ— xii sayeth manefestlye and S. Dionâ—se S. Paules scoler of the which S. Austen writeth thus Lib. x. cae xxiiâ— in cene ad 〈◊〉 ram Lib. iii. câ— xiii de lib arb Lib. iiii cap. 4. de baptiâ—â— contra donaâ—â— Consuetudo matris ecclesiae in baptizandis paruulis nequaâ— sper nenda est neâ— ullo modo superflua deputanda nec omnino credenda nisi apostolica esset traditio The accustomaunce 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 the 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 auncieÌ„t godly great learned fathers But of this mattier 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 the 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 doâ— not sleaâ—e but either they goe to heauen for their good â–ª workes or els to Hell for their â—uell before domes daye TOuthinge 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 Hodâ—e mecum eris in paradiso This daye thou Luk. xxiii shalte be with me in paradise that is to saye as saint Austen expoundeth it verye truelye this daye of my death thy soule being departed out of thy body shall see the deâ—te and god head 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 〈◊〉 Cor. v. Scimus quod si terrestris do muâ— 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 dominâ— 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 Hierâ—â— To. i. epist ad Marcellam de obitu Leae affirmeth saying thus Nunc illa pro breui labore aeterna fruitur beatitudine excipitur aÌ„geloruÌ„ choris Now she hath the pleasure of the 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 dâ—ssolui c. saieth Viuit Paulus
mercie saued vs not of oure ryghteous workes throughe the fountayne Baptisme is not only a mark of our iustifiâ—ation but a cause of it of renewynge and regeneration or bearyng vs againe of the holye ghost whiche he powred into vs plenteouslye throughe Iesus Christe oure sauiour that we beynge iustified by hys grace shuld be heires of eternall lyfe thorowe esperaunce or hoope Who may not see here moste playnly that S. Paule affirmeth a man to bee saued renewed borne agayne and iustified by baptisme and the holye Ghoste also to bee geuen to vs in it Where was then these mens learnyng in the scriptures when they so ignorauntlye taughte the contrarye sayinge that baptisme is but a token marke seale and confirmation of our iustification Fayth only iustifieth not man and saluation and that only fayth doeth iustifie vs Oure Lorde tourne theyr heartes to his trouth agayne out of thys straunge blyndnes in whiche they are Finallye touchyng the rehearsall of the Scriptures saith not s Peter that as Nâ—es i. Peter iii. aâ—ke or shyppe saued hym and seuen other from drownynge in the floude â–ª euen semblablye baptisme saueth vs â–ª Wherefore retourne ye Swinglians and Lutherans to the Catholyke churche and forsakynge youre errours and â–ª naughtye opinions embrace the trueth agayn whiche the holye notable doctours hath taught vs in theyr bookes as it appeareth manifestlye by some of theyr sentences whiche I haue annexed to these scriptures that thereby men maye playnelye see that oure newe brethren are not membres of Christes catholike churche nor beleue as those fathers dyd whiche are nowe Sainctes in heauen 〈◊〉 of some of the auncient writers miâ—des and iudgementes touchyâ—ge the â—â—â—ce and strength of baptisâ—â— against Peter Martyr al the 〈◊〉 〈◊〉 of â—â—â—e Swinglians 〈◊〉 wâ—â—â—h do affirme that it is but onely a signe and a confirmation of our iustification and no cause thereof Saint Austen writeth after thys manieâ— Vnusquisâ—â—am in Sermâ— xvi 〈◊〉 verbis apost iustificatione constitutus accepta scâ—licet remissione peccatorum per â—auacrum regenerationis accepto â—piritu sancto proficiens de die in diem uideat ubi sit Let euer maÌ„ We dooe râ—ceaue forgeuenes of oure sinnes the holye ghost in and by baptisme â—han he is iustified and remission of his synues beyng receaâ—â—â—â— thorowe the fountaine of baptisme in which man is born agayne and also when he hath the holye Ghoost throughe the same baptisme take heede loke or considre in what estate he is profitinge or goinge forwarde daylye in grace and vertuous lyuinge Thys is veraye plainlye written but heare hym agayne writing more playnlye in Toâ— lib. contra 〈◊〉 Pelagâ—anum thys matter Iustificatoâ— in haâ— uita secundum â—sta tria confertur prius lauacro regenerationis quo remittuntur cuncta pâ—â—â—ata Deinde congressione cum uitijs à quoâ—â— reatu soluti sumus Tertio dum no stra exauditur oratio qua dicimus Dimitte nobis debita nostra ce That is to saye iustification is Mat. vi geuen to vs in thys life by these We are instified by in thinges â—nd not by faith only as our new ghoosâ—elâ—rs do sai falslye three thynges â–ª Fyrste throughe baptisme in the whiche we are borne agayne and aâ— ou◠〈◊〉 are forgeuen vs. Secondlye we are made righteous by fightinge with our vices from the gylte or faulte of whiche we be loosed Thirdlye iustification is geuen to vs when thys oure petition is gratiouslye harde Forgeue vs O father whiche arte in heauen oure trespasses committed againste the as wee do forgeue them that trespasse againste vs. Aqua exhibet forinâ—ecus Grace is geuen by baptisme sacramentum gratiae spiritus operatur intrinsecus beneficiâ—m gratiae soluens uinculum culpae reconcilians bonum naturae regenerat hominem in vno christo ex uno Adam generatum The water exhibiteth outwardly the sacrament of grace and the holye ghoste worketh inwardelye the benefite of grace loosynge the bonde of synne and reconciling the goodnes of nature it doeth regenerat a man in or thorowe one Christe begotten of one Adam What can our brethren Faith onlie tustifieth not man thren say to this which defende that faieth onlye iustifeth man and that baptisme is but onelye a marke of our iustification and a seale of it Heare him agayne saying Illo sacrosancto lauacro in choatur renouatio noui hominis Lib. i. demoâ—iâ—us Maâ—â—â—ae orum caâ— â–ª xxxv The renewinge of the newe man is begon throughe the holye lauatorie or fountaygne of baptisme Dicimus baptisma dare Then oure new brethreÌ„ are not catholyke meÌ„ but playne scismatikes in dulgentiam omnium peccatorum et auferre crimina noÌ„ radere We catholyke men doe affime that baptisme geueth to vs remission of all oure synnes and taketh cleane away our sinnes not as it were to shaue them that the rootes of them remayn styll Baptisma abluit peccata omnia prorsus omnia dictorum facto Lib. i. ca. xiii contra duas epist â—alogiâ—â—â—â—rum rum ac cogitatoruÌ„ siue originalia siue addita c. Baptisme wassheth awaye all synnes vtterly al of wordes deedes thoughtes whether thei be originales or added that is to saye or actuall Baptisme putteth awaye oure synnes and not faieth onlye synnes coÌ„mitted by mans owne acte and free wyll Howe shamfully then are Peter Martyr and all the newe brethren deceaued whiche saye that baptisme is no cause of our iustification but faieth onelye and that baptisme is but a marke of it and a confirmation and yet say that they do setfurth the faieth and religion of the fathers and of the olde catholyke churche He that lusteth to reade more of thys matter in sainte Austens workes let hym goâ— to the pla Lib. de 〈◊〉 ad catech lib. 〈◊〉 cap. x. ces alleaged here and noted in the margent of thys treatise â—o ix tract v. in primam Io. epist To. x. ser 128. de tempore tract 80. in Io. he shall be fullye satisfied of his beleife herin notwithstanding that these sentences alreadye recited maye satisfie euerye good man Heare howe what was sainte Hieroins beleife in thys mater whiche sayeth EuaÌ„ gelij mihiplacet religio vt baptize mini in fanguine meo per lauacruÌ„ Hieroni. in ca. i. Esaiâ— regeneration is quod solum potest dimittere peccata iuxta illud Nisi quis renatus fuerit c. The religion of the Euangelie sayeth HieroÌ„ in Christes persone pleaseth me that ye be baptised in my bloude through the lauatotie of regeneration whiche onlye can remitte synnes accordyng to thys saying of Christe Excepte a man be borne againe of water and the holie ghost he Ioan. iii. Note this reader shall not entre into the kyngdome of heauen What can Peter Martyr and his followers saie to thys playne sentence Wyll they arrogantlye denye these doctours sayinges and those that follow here desiring that men shoulde