Selected quad for the lemma: cause_n
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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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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.