i. Corin. iii yet so as it wer through fyre Ita peccatain hoc seculo purga vt in futuro ille ignis purgatorius The fire of purgatorye aut non inueniat aut certe parum inueniat quod exurat Clense thou so thy sinnes in this world that in time to come that fyre of purgatorye either maye not find or at the least it may finde but lytle whiche it maye burne away e. SiauteÌ„ nâ—e in tribulatione gratias agimus nec bonis operibus peccata redimimus ipsitam diu iÌ„ purgatorio illo Mark weâ—â— this igne moras habebimê° quaÌ„diu peccata taÌ„quaÌ„ lignum foenum stipula coÌ„suÌ„mantur signis dorroâ— erit quam quid potest in hoc seculo paenarum videri S Austen doubted not of purgatorye aut cogitari aut seÌ„tiri But yf we geue not god thankes in our tribulacion neyther yet redeme our synnes with good workes we our selues shall so long tyme remain in the fyre of purgatorye vntyll our sinnes be consumed like as woode haye or stuble whiche fyre shal be harder or more painfull then any payne that maye be seeÌ„ thought or felt in this world Is this to doubt of purgatorye He Tractatu â— in IohaÌ„neÌ„ sayeth in an other place that priestes at theyr Masses dooe rehearse the Sainctes and Martyrs names not to praye for them as they dooe the names of others departed that they maye reste in peace but that they woulde praye for vs to God that we might folowe theyr godlye and vertuous lyfe This is verye plainly written of holy Sainct Austen Note thys reader of the masses sacrifice and ought to perswade euerye good man to beleue as he did in this maner whiche sayeth agayne Oration bus sanctae ecclesiae et salutari sacrificio eleemosynis quae pro eorum spiritibus erogaÌ„tur non est dubitandum mortuos adiuuari vt cum eis misericordius agatur a domino quam eorum Tom x sermone xxxii de verbis apostoli i thessa ilii peccata meruerunt Hoc enim a patribus craditum vniuersa obseruat ecclesia vt pro eis qui in corporis ac saÌ„guinis Christi communione defuÌ„cti sunt cum ad ipsum sacrificium suo loco commemorantur oretur atque pro illis quoque id offerri coÌ„memoretur Quum vero eorum commendatorum causa opera misericordiae cele brantur quis eis dubitat suffragari pro quibus orationes deo non inaniter alligantur Non omnino Et de cura agenda promortuis Cap 1 ista prodesse defunctis ambigendum est This it may be Englished it is not to bee doubted that the dead are helped throughe the prayers of the holye Churche and the sacrifice whyche bryngeth saluacion and by almesse that are geuen for their soules so that our Lord should intreate them more mercifully then Read ye that say S AusteÌ„ doubted of purgatory theyr synnes haue deserued For the whole church obserueth and kepeth thys thyng taught them by tradicion of the fathers that prayer is made for them which are departed in the communion of Christes bodye and bloude when they at the sacrifice it selfe in theyr place are remembred and that same sacrifice is remeÌ„bred also to be offred for them when for theyr sake commended to GOD. workes of mercy be celebrated and doen who doubteth but that thei are helped therby for whom prayers be made to god not in vayne We must nothyng doubt at all but that these The sacrifice of the masse is ê“pitiatory thinges doe profite them Note here good reader diuers lessons against Peter Martir the other Swinglians First that Sainct Austen calleth the sacrifice of the holy Masse Salutare sacrificium a sacrifice geâ—iÌ„g to vs saluacion which is the masse to be a S Austen douted not of purgatorye sacrifice propiciatorye Secondly yâ— he saith â—hrise it is not to be doubted but that the soules departed are holp throw praiers of yâ— church yâ— sacrifice of yâ— masse almes geuen for theÌ„ to obtain the â—auor and mercy of god Atradicion vnwritâ—en in the scriptures Thirdly note that he saith that it was thaÌ„ a custom an vsage through out al yâ— catholike church which was lefte to it by tradicioÌ„ of the fathers that prayers should be saide almes geuen Christes body bloud offred iÌ„ sacrifice Doctour Thomas Cramner D Ridleâ— Latimer Rogers Thomas Hoper and semblable others at masse for the soules deê‘ted yâ— no maÌ„ should doubt but that thei were releued therby He must be theÌ„ very foolish that wil beleue Peter Martir or the makers of the articles adioined to the catechisme before named or anye other whiche doth teach the coÌ„trary to this catholique doctrine because Saint Austen declareth them to be no members of yâ— catholique church of the which he and the holy fathers The SwiÌ„glians are not meÌ„bers of the cathâ—like church but Schismatikes then wer meÌ„bers Seing our Englishe Lutherans and Swinglians that so shamefully erre in the blessed Sacrament of the aultar are so manifestly deceyued in this matier against both the Scriptures the catholique churche and also the auncient doctours why will men bee so mad anye longer to folowe them in any other of their wicked opinions For can the holy ghost be with them that are no members of Christes church but plain Schismatikes as nowe it appeareth that they be Fynally Sainct Austen writing whether Libro de cura â— mortuis ageÌ„da Cap iiii it should profite the soule yf the bodye wer buried nigh to the tumbe of a holy Martir whiche questyon Merites of worâ—es Pauline the Bishop of Nola asked of hym sayd that it should be proâ—itable because the mans frend seing him buried there should praye to the Martyr for his soule Qui affectus cuÌ„ defunctis a fidelibus exhibetur eum prodesse non est dubium his qui cum in corpore vâ—uerent taâ—a sibi post hanâ— vitam prodesse meruerunr Which affeccion and loue when faithfull meÌ„ shewe it or dooe it for the dead it is no doubt but it profiteth them that deserued whiles thei liued that such thynges might profite them after their death Who yet wil say that S Austen doubted of purgatorye He doubted not of purgatorye nor of the payne thereof but onely of the manier and the duraunce or contynuaunce Ad dulcitiuÌ„ q ii et in encâ—iridie of that payne whether that as woode abydeth longer in than hay and haye then stubble so Serm de anunabus defunctoruÌ„ some mannes soule shoulde be after suche resemblaunce longer in that payne than some others And yet he writing afterwarde of the same matter declared that he doubted not in it Rabanus li ii de institutione clericorum cap xliiii Rabanê° holdeth with this feith sayiÌ„g SacrificiuÌ„ pro fide huÌ„ defunctorum requie offerre quia per totum orbem hoc custoditur credimus quod ab ipsis apostolis traditum
li. i To. it aduersus hereâ—eâ— contra hiere iii. Iewe by incantation to synne and that she was preserued from the sinne through makyng vpon her a sygne of the crosse He also reciteth that a certayn Iewe called Ioseph drieue awaye the deuyll from a mad man by the sygne of the crosse made vpoÌ„ water and that water sprincled vpoÌ„ him Which Ioseph beyng a christen man obteyned licence of the Emperour Constantine to build vpon his despences or cost a churche in a citie named Tiberias but the Iewes by incantacion witchcraft empeched stopped his fyers to burne whiche he had made in furnases for the making of Lime and other mattier necessarye for that his buildyng The which thing Ioseph seyng to be water Holy water in a vessell and made a crosse vpon it and called vpon the name of Iesus for to helpe him against that the Iewes incautacion and the done he sprincled the fyre and the fornases with that water and than the inchauntmentes wer put away and the fyers burned Also we reade in the Historye of the churche written almost M. CC. yeares passed that a godly Bisshop called Marcellus Lib. ix cap. xxxiiii triê‘ histo an other head officer commaunded a temple of Iupiter which was the woorshipped as a god to be throwe downe with fyre which thyng whaÌ„ they went about to doe there appeared a dreadful blacke deuyll letting the fyre to burne whyche thyng the Bisshop hearyng can thyther hastely and commaunded that a vessel of water should bee brought to hym to be put vnder the aultar wher that deuyl lay Then he prayed deuoutâ—ly to god that he woulde not suffer the deuyll to vse that tiranny any loÌ„ger and after that he had prayed he made a sygne of the crosse vpon â—he water and badde hys Deacon named Holy water Equitius to putte fyre vnder that aultar and to sprincle that water there about Quod cuÌ„ fuisset factum Daemon effugit non ferenâ— aquae virâ—utem The which thyng beyng done as the historye witnesseth the Holy water Deuyll fled awaye not suffring the vertue or strength of that water We read also in the same hystory that one Iulian which had clene Lib. vi ca. i triâ— histo forsaken Christ and his faith asked of one that had a familier spyrit and vsed enchauntry whether he should obtayne the Empyre that he desired or not The which eÌ„chauÌ„ter brought Entropuâ— li. xi â—ex Romanorâ— hym down into a depe denne vnder the earth and there made inuocatioÌ„ to the Deuils and anon there appered many fearefull Deuils whyche wheÌ„ Iulian saw he made the signe of the crosse vpon his forehead and then the Deuils ranne away incontinent The deâ—â—l caÌ„not abide the crosse in â—hich oâ—re new brethreÌ„ folow hym because they could not abyde the sygne of the crosse What then shal I say of theÌ„ which haue cast down crosses What of theÌ„ which doe call the ymage of the crucifixe an ydoll and dooe abhorre it maye I not well saye that they are therin folowers of the deuyl But I wyll goe forwarde to the rehearsall of other Doctours sayinges in thys matier Saincte Hierome thus wryteth of one Paula then dead 〈…〉 Ad Eustoâ—iuÌ„ 〈…〉 quesi ipsum dominum pendentÌ„ cerneret adoâ—â—baâ— She went a pilrimage to Hierusalem prostrate or fallyng downe vpon her face before the crosse she Read ye destroyers of crosses and Roodes worshipped as though she had seen our Lord hymself hangyng vpon it Agayn saynct Hierom sayth Arme or defende thy forehead oftentimes Ad demetr 〈…〉 with the sygne of the crosse that the deuyl fynd no place in thee Sainct Basyll sayth Figura crucis signare eos qui in De 〈◊〉 saÌ„cto cap. 27 nomen domini nostri Iesu christi spem habeÌ„t quis scripto docuit 〈◊〉 To make a figure of the crosse vpon theÌ„ that haue 〈◊〉 〈◊〉 or A tradicioÌ„ not writteÌ„ in the scripture trust in the name of our Lord Iesu Christe who hath taughte by wrytyng As yf he had said it is an auncient custome of Christes churche left by tradition without any holye scripture Sainct Chrâ—â—ostome also Home xiii ad Philip sayth all thynges are made perfecte by the crosse Baptisme is also gyueÌ„ with the crosse agayne he saythe art In cap. 3. ad colosse thou a Christen man vse the sygne of the Crosse saye thou I haue this thinge only a Bouclier this only a medicyne Also he sayth yf a maÌ„ say whan he goeth out of his house I Tom. 4. Homi. 21. forsake the Deuyll and doo cleaue to thee Christe armynge hymselfe with the sygne of the Crosse neither man nor the Deuyll can hurt him Furthermore he saythe Cum regâ—neramur Homi. 55. in Matheum crux domini adest cum sacratissimo alimur cibo cum in ordine consecrandi statuiâ—ur vbique ac semper id victoriae insigne nobis assistit When Our new brethren doo not vse this in the sacramentes we are borne agayne in Baptisme the crosse of our Lorde is presente or helpeth vs whan we are nourished with the moste holy meat whaÌ„ we receaue holye orders in euerye place and at al tymes that sygne of victorie is pÌ„seÌ„t or helpeth vs I teÌ„ he saith haue thou euer yâ— crosse before Tom. 5. lermone de coÌ„tinentia Iosephe thine eyes yâ— at that time shalt deê‘te awai pure froÌ„ sine For as yâ— cloude a figure of yâ— Crosse defended yâ— Hebrues Exodi 14. that they should suffre no euyl of yâ— EgiptiaÌ„s euen so the crosse sene before our eyes dothe strayght with driue away al euil lustes Finally he Hom. 31 de cruce et latrone Tom. 2. the churche geueth nâ—t â—o much vnto the crosse saith the crosse is vnto vs the cause of al blessednes This hath deliuered vs froÌ„ blidnê of erroure this hath restored vs out of darkenes to light this hath ioyned vs vnto God whan we were separated froÌ„ hi. Thys Crosse giueth vs al good thiÌ„ges sufficieÌ„tly Than the signe of the soÌ„ne of maÌ„ sayth christ shal be seen iÌ„ the sirmameÌ„t hast Math. 24. yâ— seene the brightnes of yâ— sygne of the crosse which the coÌ„paygni of AuÌ„gels the multitude of ArchauÌ„gels shal beare on highe vpoÌ„ their shoulders c what excuse shal they haue wheÌ„ yâ— crosse of christ shal appear at doÌ„es day which haue destroied Crosses or caÌ„not abide to se theÌ„ Dothe not s Chrisostome geue here as much honour VpoÌ„ good 〈…〉 6. 〈…〉 hi. c. vnto the crosse as the church doth sayiÌ„g or siging before yâ— Roode or ymage of yâ— crucifix Aue crux c Haile â— crosse c. S. Cyril also writeth of yâ— roode or crucifix agaiÌ„st one Iulian â—Lib 6 conâ— Iulianum Noâ—e this which whaÌ„ he had forsakeÌ„ chryst was returned to the worshippinge of false gods reproued as heretiques now doo christeÌ„ meÌ„ for the
ought not the makers of tharticles annexed to the sayd catechisme to be ashamed of ther errour when they sayed that pourgatory was set fourth only by the schole doctours and that they inuented it S. Basill in his Masse sayeth S Basiâ—les masse maketh mencyon of praynge for soules departed Diaâ—onus viuoâ—um et corum qui dormierunt quorum vult meminit Sacerdos ait Memento domine oim qui predormieruâ— in spe resurrectionis vitâ— eterne Hic Sacerdos mentionem facit corum quorum vult viuoruÌ„ mortuoruÌ„ pro mortuis autâ— dicit pro requie remissione aiÌ„â— famuli tui N. in loco luminoso vbi auâ—ugit trâ—stitia gemitus faâ— cum quiescere deus â—oster The deacon remembrith whiche he wil both of theÌ„ yâ— are a liue also of them yâ— are dead The preist sayth in his masse RemeÌ„bre O lorde all men yâ— are dead before time in hope to rise vp agayne to euerlasting life Here yâ—â—â—iest remeÌ„breth in his praiers whome he wyll both of the dead of the liuing I pray O lorde to yâ— for the rest remission of thy seruauÌ„tes soule Richard Iohn c. Make him o our God to take his reaste in the place full of light where is nother sadnes nother groâ—ig or morninge at all S. Chrisostome hath S. Chrisostomes Masse the same in his booke of the Masse S Gregory bysshop of Nissa S. Basyls brother wrote a sermon of yâ— 1. Cor. â— soules deê“ted wherin the sayth plaily some men shal be purged by fyre after there death Who wyll yet beleue these new teachers yâ— saye there is no Purgatorie seinge the auncient Fathers of bothe the Greake churche and Latin doo so manifestly set it fourthe in their bookes but heare one or two other Doctours sayinges to conclude this matier Theodoretus which was aboue â—ii Libro 10 Cap. 6. tri part Histo hundred yeres sence thus wryteth of yâ— godly Emperour Theodosius the yonger praysing his dedes and actes The reliques of the Doctour â— Chrisostome were afterwarde caried into the kinges Citie ConstaÌ„tinople And againe the moste faythfull waxe candels people running thoroughe the sea as thorow the lande dyd couer the waters of Hosphorus Lampadibus cereis with burninge Lampes waxe candels Wherfore the Emperour layde vp secretlye thys treasor Saynctes reliques are in treasour which the Heretike vigilaÌ„tius despised as other doo nowe wickedly of s Chrisostomes reliques in that citi which Emperour beareth bothe his grandfathers name also kepeth his godlines vndefiled Is in Chrisostomi loculum defigens oculos atque frontem pro Archa dio et eu doria genitoribus suplicauit vt ignoranter deliquentibus veniam deus condonaret As he loked stedfastly vpoÌ„ the place wherin s Chrisostomes relyques were kept made huÌ„ble peticion for his father and mother Archadius Eudoxa theÌ„ departed that god wolde pardon forgeue their sinnes whiche they had coÌ„mitted ignorantly Abdias the apostles scholer which saw christe testifieth that s Andrew Lib. 3 histo apostolece prayed for one that was dead At ille graÌ„s agens narrauit Nicholaum excess isse de corpere orans vt in pace quiesceret But S. Andrew Note this gaue thankes and declared the s Nicholas was dead and he praied to God that his soule might reste in peace Lo one of the apostles praied for the dead There are manye other auÌ„cient writers and great learned fathers which doth set forth the same Doctrine by the scriptures and the custome of the Catholique churche the euer hath ben from the first beginiÌ„g of christes churche hetherto but I wyll passe ouer them because these now before alleadged in this traicty are sufficient to teache euerye man what hath ben euer the beliefe of christes vniuersall churche in this matier so that whosoeuer be not of that belife he may yet retourne agayne to the church embrase it lest he be daÌ„ned being out of the same in whyche case estate he yâ— is so abideth vnto the ende of his life caÌ„not be saued by christe whiche is the head of that his churche and the sauiour only of it as S. Paule playnly witnesseth Eph. 1. 2 5. Colo. 1. 1. Petri. 3. Iohn 17. and also S. Peter resemblyng christes churche to Noes Arke or shyp wherfore I beseche God almightye the God of vnite concorde conseÌ„t and christ our sauiour whych prayd for vs to his father that we myght accorde in religion in a godly charitable vnite bothe of fayth and maners died for the purchasing of the same to grauÌ„t vs grace all together to agree in the same godly vnite to whome be honour glorye worlde with ende Amen ¶ bryefe treatyse of the sygne of the Crosse and of the Crucifyxe To the Reader WHen I saw that the crosse of Christe good Reader was not onely cast out of the Temples in this oure countrey but also ouerthrowen and destroyed cleane almost in al hyghe wayes as though it wer a thyng to be abhorred of Christen people I thought it good to set foorth in wrytyng how much the auncieÌ„t doctors of the churche of Christ regarded estemed that sgne and the ymage of the crucifixe that thereby menne myght wel see and perceyue howe shamefully they erred and wer dysceyued which dyd cast downe that sygne of the crosse or destroyee the ymage of Christ crucifyed to the intent that they myght beware of that Heresy and abhominable opynyon Take therefore in good woorth I beseke thee good reader this my labour and endeuour for yf thou so dooe thou shalt encourage me to set foorth other treatises in semblable matiers for thy instruction and edificatioÌ„ in the true faith of Christ vnto whome with the father and the holye Ghoost bee all honoure and glorye for euer and euer Amen ¶ The begynning of this briefe treatise of the crosse and the Image of Christe vvhiche the nevve brethren dyd caste downe and sette vp the hynges armes in stede of it GOd said to the angel good christeÌ„ reader passe thorow Ezechi ix the middest of the citye HierusaleÌ„ make the signe of Thau vpoÌ„ the foreheades of meÌ„ mourning sorowiÌ„g kil not al them vpon whom ye shall se Thau S Hierome expoundyng that text of yâ— prophete writeth thus Thaâ— litera crucis habet similitudineÌ„ quae in chriâ—â—anorsi frontibus pingitur et frequenti manus inscâ—â—ptione signatur The letter Thau hath yâ— likenes of yâ— crosse whiche is made in christen mens foreheades and is marked with often writing of hand Also Sainct Paule sayde god fordid Galath vi that I should glory or reioyce in anye thing but onely in the crosse of Apoca. vii our Lord Iesus Christ But nowe let vs see what the olde doctours of Christes church iudged in this matter S. Damascene saith the crosse Damas li. 4 cap. 12 17 is a buckler and harnes against the deuil that he touche vs not
confirmeth thys Lib. de bono coÌ„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 woman 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 ita vt sibi coniuges sint etiam separati 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 diuorcement 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 theyâ— diuorcement S. Austen hathe agayne semel Lib de bono coniugali cap. xâ— autem initum connubium in ciuitate dei nostri vbi etiam exprima duorum hominum coâ—ula quoddam sacramentum nuptiae gerunt quod nullo modo potest nisi alicuius eorum morâ—e dissolui 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. vij li. â—â— nuptiis ca. x. li. 2. ca. 13 de coniâ—giis adulteriâ—s et de serm dei in monte â—â— 2â—â— them He holdeth in many places of his workes manyfestlye that death onely of the man or of the woman and no other thinge or cause dissolueth and breaketh matrimonâ—e once perfited through carnall dealynge excepte they conâ—ent to vowâ— chastitie Iâ—nocentius the fyrst Pope of that name whiche was in â—ibro 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 shaâ—lefullye when they dyd â—eache preache and seâ—te forth the contrarye vnto thys doctrine grounded vpon the scriptures the counfails and olde Doctours of the churche But of this question lette this be sayed The second Chapter A confutation of an abhominable erroure 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 opinâ—on taketh cleane away mans frewyll 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 prorsus 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 atque electione siue promissione ut dicit Paulus Non omnes Fol. clxxvi qui sunt ex Israel etc. 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 gentlewoman 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 iustifie 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 maniâ—tly against Gods holye worde For touchinge the first Peter saied Thou hast O Lorde wordes of euerlastynge life Paule saied I haue showed i. Cor. xv to you the Euangelie 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 Reade â—e that do thiÌ„ke Peter Martyâ— is a greate clerke sayd against this erronious opinion For affirmeth he not here manifestlye that we do bebeue with oure hearte to pourchase our iustification 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 Dependeth it not vpon oure faieth and confession of it and of Christe Howe often tymes Mat. xv Mar. x. Luc. vii Ephe. ii sayed Christ Thy fayeth 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 Marâ—i Vltimo Tit. iii. Sainte Paule witnesseth that God saued vs by his mercie thorowe baptisme And S. Peter affirmeth also that
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
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
sauâ—â—â— blessed Passion to whom wâ—it the father the holy ghost beâ—â— prayse honouâ— for euer Amâ— The sixte chapiter That Baptisme is not onlye a signe and a marke of 〈◊〉 iustification and profession â–ª nor onlâ—â— a scale anâ— confirmation of the same as Peter Martyâ— T. Crâ—meâ— Rydleye Catechisme fo 35. 36. art xxvi xxix and the aâ—thours of the catechisme and articles 〈◊〉 the 〈◊〉 kynge Edwardes the â—â— tyme 〈…〉 wickedlye doâ— saye and teache THys â—râ—â—ure good christian reader is so manifeâ—lye againste Goddes worde as nothing can be more Theâ—â— or 〈◊〉 any grace and regarde to Gods t◠〈◊〉 hys honouâ—â— and their owne soules health or saluation they wyll that yet are 〈◊〉 fâ—rceâ— with these 〈…〉 beware of them and abhorâ—e 〈◊〉 teachers of them and they that are poysoned with any such doctrine wyll forsake it and embrace againe the verie true doctrine of the catholyke churche when they shall see that their guides teachers and preachers do so euidentlie erre against the worde of GOD as they do in thys presente matter of Baptisme but to entreprinse beginne this treatise sayd not S. Iohan Baptist that Christe shoulde baptâ—se the people in the holy ghost â–ª What is that if it be Math. iiâ— not Christe as 〈◊〉 God to geue hys holye spirite thorowe grace forgeuenes of synnes to thâ—â— personage that is baptised in baptisme Agayne was â—eteâ— Martyr and the makers of the articles annexed to the aboue rehearsed cathechisme either so ignoraunt that they knewe not or so malitious against the trueth yâ— they would not beleue this christes saying Quisquis crediderit baptizatus â—uerit saluus erit Who soeuer shal Mar. vltâ— beleue be baptiâ—ed shal be saued Is not this playne enough against this heresie and also against Peter Martyr with all others the Lutherans and Swinglians whiche saye that Fayth only iustifieth not man we are iustified and saued by faieth onelye For doeth not Christe ioyne here faieth and baptisme together for the pourchasemente Reade ye that are infected with Peter Marâ—â—rs doctrine and repent in tyme. of oure saluation Seest thou not then reader that oure newe brethren were verie blinde to saye that baptisme is but a marke of our salnation and a sealyng of it onlie Wyll anye man be yet so maddâ— to followe their doctrine or to beleue their teachinge and corrupted bokes But heare Christ againe to their further reproch confutation sayinge Nisi quiâ— c. Excepte a man be borne againe Ioan. iiâ— of water and the holye ghost he shall nor entre into the kingdome of heauen What is it I beseche the Christiâ—n reader here to be borne agayn of the water and the spirite if it be not a man to be borne spiritually thorowe grace and forgeuenes of his sinues the chyld of God whiche was borne naturallye of his mother the soÌ„ne Psalm â— of Gods ire or wrathe as saint Paule witnesseth playnlye Affirmeth Ephes it Note this not also Christe heare that a manne entreth into the realme or kingdome of heauen thorowe his newe byrth in baptisme and that without it he shall not â—e can enter into it Is this baptisme to be but a Faieth one lye sauâ—th vs not as our newe brethâ—en sâ—â— it doeth signe and a coÌ„firmation of our saluation or faieth onlye to iustifie man Is it any other thing a man to be iustified than to be borne agayne throughe the workinge of the holye ghoost which is geuen to vs in baptisme â—i iii. Seest thou not theÌ„ ones again reader these Gospellers blindnesse and ignorance in the scriptures Moreouer saith not S. Paule that we are graâ—ted into Rom. vi Christes mysticall bodye the churche throughe baptisme Sayeth he not in an other place that the Corrinthians were washed made holy and iustified This is agaynst Peter Martor which saith that a child is a meÌ„bre of the churche befoâ—e he be â—e baptiseâ— in the name of our Lorde Iesu Christ and in the spirite of god meanynge by that washinge of them their baptisme See wee not then that saint Paule beleued a man to be made righteous or iustified throughe baptisme and not by â—ayeth onlye Is this baptisme then to be but Faith onely iustifieth vs not a marke of oure saluation and iustification O notable and straunge blyndnes of these proceders yea of these goâ—rs backward from the trueth and new preachers Why wynked they at thys sayinge of saint Paule Gala. iii. Ye all are the sonnes of GOD thorowe faieth whiche is in Christe Iesu Quot quot namâ—â—â— in Christo baptizâ—ti estis Christum induistis For as manye of you as be baptised in Christe haue putte on Christ What els ment saynct Paule here by puttynge on of Christ in Baptisme but the receauinge of hym by grace that we made the children of God his father not onely by faythe as this letter declareth but also by baptisme shoulde be clothed with him and our synnes so remitted throughe his desertes and speciall grace that they should be therby as it were couered and hidde from the syght of God that he voyll not looke vpon them to punishe vs for them Dyd these men neuer reade and vnderstande saynâ—t Paule affirmynge that Christ Ephe. v. cleanseth vs through the fountayne of water and the worde of lyfe to make vs glorious without spotte and wrinâ—le of synne Wyll then anyâ— learned wyse man yet beleue this doctrine Faith onely â—ustâ—â—eth vs not whiche is that only fayth iustifieth man and that baptisme is but a sygne or a marke onelye of it Adde to these sayinges thys testimoine of S. Paule Cum apparuerit benignitas c. After the â—ounteousnes and loue of oure sauioure God whiche he bare towarde man appeared he of hys mercie saued vs not of oure ryghteous workes throughe the fountayne Baptisme is not only a mark of our â—ustification but a cause of it of renewynge and regeneration or bearyng vs againe of the holye ghost whiche he powred into vs plenteousâ—ye throughe Iesus Christe oure sauiour that we beynge iustified by hys grace shuld â—e heires of eternall lyfe thorowe espetaunâ—e or hoope Who may not see here moste playnly that S. Paule affirmeth a man to beâ— saued tenewed 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 Noes â— Peter iii. arke or shyppe saued hym and feuen other from brownynge in the floude euen semblablye baptisme saueth vs
Wherefore retourne ye Swinglians and Lutherans to the Catholyke churche and forsakynge youre errours and 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 Certayne of some of the auncient writers mindes and iudgementes touchynge the force and strength of baptisme against Peter Martyr al the whole nombre of the Swinglianâ—â—â—utherans which do affirme that it is but onely a siâ—ne and a confirmation of our iustification and no cause thereof Saint Austen writeth after Sermo xvi â—â— verbis apost thys manier Vnusquisqueâ—am in iustificatione constitutus accepta scilicet remissione peccatorum per â—auacrum regenerationis accepto spiritu sancto proficiens de die in We dooâ— receaue forgeuenes of oure sinneâ— the holye ghost in and by baptisme diem uideat ubi sit Let euer maÌ„ whan â—e is iustified and remission of his syâ—ues beyng receaued thorowe the fountaine of baptisme in which man is born Agayne and also when he hath the 〈◊〉 Ghoost throughe the same baptisme take heede loke or considre in what â— staâ—e he is profitinge or goinge for warde daylye in grace and vertuous lyuâ—nge Thys is veraye plainlye written but heare hym agayne writing more playnlye in Toâ— Libâ— contra luâ—anum Pelagianum thys matter lustificatosin hac uita secundum ista tria conferâ—ur prius lauacro regenerationis quo remittuntur cuâ—cta peccata Deinde congressione cum uitijs à quoâ—â—â— reatu soluti sumus Tertio dum neâ—stra exauditur oratio qua dicimus Dimitte nobis debita nostra ce That is to saye iustification is Mat. â—â— geuen to vs in thys life by these We are iustified â—y iâ— thinges â—nd not by faith only as our neâ— ghoos peâ—â—rs do sai falslye three thynges Fyrste throughe baptisme in the whiche we are boriâ—e agayne and aâ— our sinnes 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 once petition is gratidusiye harde Forgâ—ue vs O father whiche acte in heauen oure trespasses committed againste the as wee do forgeue them that trespasse againste vs. Aqua exhibet forinsecuâ— Grace is gâ—uen by baptisme sacramentum gratiae spiritua operatur intrinsecus beneficiâ—m gratiae soluens uinculum culpâ—â— reconcilians bonum naturae regenerat hominem in vno christo eâ— uno Adam generatum The water exhibiteth outwardly the sacrament of grace and the holye ghoste worketh in wardelye the benefite of grace loosynge thâ— bonde of synne and reconâ—â—â—â— the goodnes of nature it doeth regenerat a man in oâ— thorowe one Christe begotten of one Adam What can our brethren Faith onlie iustifieth not man say to this which defende that faieth onlye iustifeth man â–ª 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. de moribus Manichaeorum caâ—xxxv The renewinge of the newâ— 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 indulgentiam 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 shaueth enâ— that the rootes of them remayn â—tyll Baptisma abluiâ— peccata omnia prorsus omnia dictorum factoâ—um Lib. i. ca. xiii contra duas epist palogâ—â—norum 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 set furth the faieth and religion of the fathers and of the olde catholyke churche He that lusteth to reade more of thys matter in sâ—inte Austens Lib. de sâ—mbâ—â— ad catech lib. â— â–ª cap. x. workes let hym goo to the places alleaged here and noted in To. ix tract v. in primam Io. epist To. x. ser 128. de tempore tract 80. in Io. the maâ—gent of thys treatise he shall be fullye satisfied of his beleife herin not withstanding that these sentences alreadye recited maye satisfie euerye good man â— Heare nowe what was sainte Hieroms beleife in thys mater whiche sayeth Euâ— gelij mihâ—placet religio vt baptiâ—â— Hierom. in ca. i. Esaiae mini in sanguine meo per 〈◊〉 regenerationis 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 â—auatotie of regeneration whiche onlye can remitte synnes accordyng to thys saying of Christe Excepte a man dâ— 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 〈◊〉 to thys playne sentence Wyll they arrogantlye denye these doctours sayinges and those that follow here desiring that men shoulde 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 Christâ—s baptisma in â—ord a 〈…〉 〈…〉 in 〈…〉 quasi poeniteâ—s quâ—â—esset â— peccâ—tis liber accepit ut câ—teros edoceret mundandos esse per baptisma in filios noâ—ra spiritâ—â— adoptionâ— regenerari Christe reâ—eaued baptisme in the ryuer of Iordanâ— therfore as a penitent persone althoughe he was free frome synne that he myghte thereby Note this good reader well teache other â—enne that they must be made cleane frome the filthâ—nes 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 â— in Iosua mattâ—er whiche wrote thâ—s Per baptisma regenerâ—tion is expurgaâ—ae sâ—nâ— animae nostrâ— Our sâ—ules are cleansed throughe baptisme of a nowe byrthe Agayne he
vn a remitti Debita supplicii post crimina velle renasci S. Alchymus Archebyshop of An. domi â—â— â—â—b 5. cap. 23. â—â— Genes 〈◊〉 an antiâ—â— writer hath thus 〈◊〉 purgata sacris debetur culpa 〈…〉 nouaÌ„ parientis lympha lauacri â—râ—â—post vetâ—ros quos â—didit Eâ—a reâ—â—us Clâ—â—dius Varius Victor whiâ—he was aâ—oute xiâ— hundred yeres passed hathe sette furthe Lib â— in Gen. this godlye doctrine when he wrote thus Posse perire hominâ—s docuit mergentibus Vndis 〈…〉 flammis aâ— vâ—â—dis posse renâ—sci S. Pauline that was in Austens tyme and wrote to hym Natali x. fâ—licis is in thys matter agaynst Peter Martyr and suche others writynge thus Sic pariâ—er templuâ—◠〈◊〉 hostiâ— gâ—atâ—â—â—ontem â—onsque nouus renouans homines c. Euseâ—ius confirmeth this catholike L. b. 9. capit â—â— Euangelâ—câ— demonstra doctrine when he saith Non amplius per legitima sacriâ—icia Mosaicae legiâ— remissiâ— illiâ— peccatorum conciliatur sed per lauacri purgationeÌ„ quod in collecta ex gentibus ecclesia tradebatur Remission of synne is no longer purchased of theym throughe the lawfull sacrifices of Moyses lawe but throughe the cleansynge of the fountaine of baptisme which was geuen in the churche assembled of the Gentils Thys is playnelye sayde and as playne is thys sentence pronounced and published in the fyrste counsayle holden at the â—itle oâ— Nâ—ceâ— almoste twelue hundâ—ed yeres â—eâ—ce Conâ—iteor vnâ—â—â— baptisma in remissionem peccatorum That is to saye Note this reader I do confesse or acknowledge that there is one baptisme or that a man must be ones baptised to obtain remissioÌ„ of sinnes Thys is the Crede and beleife Ephes iiii Peter martyr and the new brethreÌ„ beleue not as the holye catholyke church doth of al christian nations and therfore I maye well conclude against Peter Martyr and the makers of the afore recited catechisme and the articles aâ—iâ—yned to the same that they are not membres of Christes holyâ— churche because they saye that baptisme is but a signe token marke and confirmation of our iustification and of the remission of our synnâ—s but that they are forgeuen vs by fayeth onlye before we be baptised yea wee beinge chyldren latelye borne hauing no fayth of our owne Saint Ambrose agreeth herein Ambros in i. Cor. with the other fathers speaking of our wasshing in baptisme of our being halowed in baptisme Faâ—eth onlye boeth not iustifie man but baptisme also oâ— oure iustification obtained therin as Paule witnesseth in that place Haec omnia beneficia puâ—â—tatis in baptismate consecuti noscuntur quod est fundamentuÌ„ eâ—angelicae â—eritatis Illic enim omnibus peccatis depositis ab luitur câ—edenâ— iustificatur in nomine domini spiritu dei nostri filius deo adoptatur The peâ—ple are knowen to haue gotten all these benefites of purâ—nes in baptism Note this râ—ader diligentlye whiche baptisme is the fouÌ„dation of the trueth of the eâ—angell For in baptisme he that beleueth is wasshed cleane from his synnes and is iustified in the name of our lorde and thorowe the spirite of God is chosen the sonne of God al hys synnes being put away from hym Seest thou not here playnelye â–ª reader The vertue â—nd streÌ„gth of baptisme that saint Ambrose expounding saint Pauls wordes declareth that he mente that we are iustified in baptisme and do receaue therby the holye ghost obtayne remission of al our sinnes â—â— are made the sonnes or chyldren of God by adoption whiche altogether Peter Martyr denieth vngodlye Ought he then to â—e credited beleued in his other opinions whiche doeth so ignorauntlye erre in this mattier againste the holye scriptures the general couÌ„selles the doctours the auncient custome and the beleife of the catholike churche Heare the holye man Leo the fyrst Pope of that name which Leo. sermone primo de natiâ—â—tate Christi was aboue M. C. yeres synce and saieth Per baptismatis sacramentum spirituâ— sancti faâ—â—us â—s templum Thou arte made the temple of the holye Ghooste throughe the sâ—â—â—amenâ— of baptisme Maximus an anuâ—ieâ—t great learned man was of the Homi. de symbolo apost same bâ—leife when he wrote thus Sancta â—st ecclesia quae baptismi sacramento peccatorâ—m contag soâ—â— deterâ—a terrarum in colas transmient ad coelum The church is holye whiche sendeth the dwellers of the â—arthes vnto heauen throughe the sacrament of baptisme the infectioÌ„ of synnes being therby wyppâ—n or taken awaye This is manifestlye spoken of those holye doctours I passe ouer all the reste of the olde doctours sentences boeth because thâ—se are sufficiente to persuade euery man that is not obstinatâ—â—e geuen to abyde in his errour and also for that that I woulde not be ouer tedious to the reader Our lorde of hys infinite goodnes moste â—endre merâ—ye graunte them grace to amende and to forsake thys wicked errour and all others their abominable opinions and to retourne agaynâ— vnto Christes catholyke church leauinge their schisme to the honoure of God and the saluation of their own soules which Christe bought most dearlie with the shed â—ynge of hys precious bloude â–ª â–ª The preface to the vii chapiter That vowes ought to bekent both of men also of womeÌ„ which is against Peter Martyr the whose â—ablement of the new brethren and especially against the maried monkes Chanons Freers and Numeâ—â—â— WHen I perceaued reader that manye whiche hadde made vowes to God of perpetual chastitee wer maried thorowe the entâ—cement and aâ—luringe of the deuell the fleashe and the world and that their doinges was againste the worde of God to their owne vttermost daÌ„nation I thought it good and nedefull breifelie to treate of thys mattier that they whiche are offendours therin mighte playnlye seâ— in what perell they stande and auoide it in tyme. And for as muâ—he as many men especiallye suche as are detained and empeched with many great affayres delite in thinges brefelye seâ—furthe I wyll vse in thys treatise a breuitee of wordes and alleage but a certain of the olde doctours sentences writteÌ„ in thys controuersie But I wil commence and begynne with the scriptures and then addresse to theÌ„ the holye fathers mindes therof that euery man may see therby both that thys doctrine is not newe as oure newe men saye and also howe abominablye M. Luther the frere MarteÌ„ Bucer the frere Peter Martyr the chanon of saint Austens rule Iohan Hoper the white moâ—â— Couerdaâ—e the frere Ferreâ— the â—hanon â—â—â—emblable others â—otaries erred brought manye moo into their errours and heresies God permittynge them so euidentlye and shamefullye to fall for the punishement of their sinnes as he suffered the Gentyles to runne headlynge as it were into vices moâ—st detestable and into a reproued minde as saint Paule Rom. â— witnesseth so to be auenged on them for their former offeÌ„fes But I wyl set vpon this entreprise and dispatche it breifelye because
uoueris domino deo tuo non tardabis reddere quia requiret illud dominus deus tuus si moâ—atus fueris reputabitur tibi in peccatum nolueris polliceri abâ—que peccaâ—o eris Quâ—d autem egressuÌ„ est deâ—â—bijs tâ—â—s â—bseruabis facâ—es Marke this ye voâ—aries and repente the breache of your vowes in time siduâ— promisisti domino deo tuo propria voluntate ore tuo soâ—utus es When thou haste vowed a vowe vnto thy Lorde God thou shalt not be slacke to paye it because thy lorde God wyll require it of thee and if thou shalt be slowe or slacke to perâ—â—â—me thy vowe thou shalt sinnâ— If thou wilt not make a vowe thou shalte be withoute synne concerninge this pointe But thou shalte kepe and doe that thing whiche is ones gone out of thy lyppes as thou haste promised to thy lorde God and haste spoken with thyne owne free wyll and mouthe Oh how manifeste is thys texte againste the breakers of their vowes of chastitee volunâ—arie pouerte obedience Reade this and all other that are good godlie as these thre are Why remembre they not that Christ would not suffre a man which he had called to be a preachour of hys worde to burie his Matth. viii Theâ—ph Luc. ix owne father declarynge therby that euerye man shoulde serue God in hys owne vocation and not leaue it or do any thinge repungnaunt to the same Doeth not Christ exhort vs to remeÌ„bre Luc. xvii Gen. xix Lothes wyfe that we looke not backewarde from our vâ—caâ—ioÌ„ and callinge Sayed not Christ also to one that sayed I wyll Luc. ix followe the o Lorde but let me first take my leâ—ue of them that are at home in my house No man putteth hys hande to the plowe and loketh backe or behynde him is apt to the realme or kingdome of God And doth not thei loke behinde theÌ„ which forsake their profession kinde of lyfe wyllingly chosen to serue God in Saint Paule commauÌ„deth yea Christe speakinge in i. Cor. vii ii Cor. xiii him that euery man shoulde a byde in hys owne vocation Dothe they so that breake their vowes of chastitee pouertie Did not saint Peter by the puissaunce and power geuen to him of God stryke Ananias and Saphyra to death for breaking Act. v. Fulgentius epistola i. Cyprianus lib. i. ca. xxv aduersus Iudaeos their promisse and vowe made to the holye ghoost whiche was in reseruinge to themselfes a piece of the money gotteÌ„ by sale of their fielde where they hadde promised to geue the whole vnto thapostles for their sustinaÌ„ce the pooers as then had done manye good men willynglye Act. iiii without any commaundement of God followinge therin onely Christes counsell Saint Basyl Matth. â—ix Lib. de institutione ad vitam perfectam proueth by thys place that men ought to kepe all their vowes of virginitie contineÌ„ce chastite pouerte of abstineÌ„ce of fasting and semblable others Sainte Bede whiche was Lib. i. ca. xxiii hist anglorum our countreeman and liued aboue DCCC threscorre yeres passed witnesseth that sainte Anno. do â—8 Gregorie the first Pope of that name sente one sainte Austen with almost fourtie other learned good men into thys our couÌ„tree Englande to conuerte it vnto the fayth of Christ agayne and that when the kinge Edilberthus and manye others haddâ— receaued the faieth of Christe the saied Austen was made byshop of Cantorburie and that then he wrote to the Pope Gregorie to be instructed of hym howe the Byshoppes and the cleargie shoulde lyue amongest the people or howe manye portions shoulde be made of the thynges whiche thorowe the Lib. i. ca. xxvii hist ecclese Anglorum faithful peoples oblatioÌ„s came to the aulter and howe the byshop shoulde vse himselfe in the churche Vnto whiche demaundes the Pope sainte Gregorie made thys aunswere The accustomauÌ„ce of the apostles seate Howe byshops shuld despende their goodes at Rome is to teach byshoppes created or made that of euerye stipende which coÌ„meth to them foure partes or portions ought to be made one for the byshop and hys familie and to receaue straungers and to kepe hospiralitie with The seconde for the nourriture sustentation of yâ— cleargie The thirde part should be geuen to the poore people The fourthe ought to be reserued and despended vpon the repayringe of hys churches But for as muche as saieth he thye brotherhoode hathe ben instructed in the rules of solitarie lyuinge Religious men albeit they were byshoppes oughte to haue nothinge proper and of religion you may not lyue seuerallye from youre clerkes ye must ordeyne this conuerlation thus leade your lyfe in England as the fathers did euen at the beginnynge of Christes churche amongest the Act ii et iiii whiche euerye thinge that they had was commen and they had nothinge propre Thys leasson gaue that holye father sainte Gregorie the Pope vnto that byshop whiche was afore a religious persone and to his companions that were monkes Whiche counsell beinge grounded Note this vpon the scriptures their vowe all religious men women oughte to followe vpon payne of damnation But I wyl recite some of the olde godlye The olde doctours vppon vowes fathers sayinges written of them against priestes pretensed mariages that they may see euidentlye howe they erre in the defense of them and that they stande in daunger of euerlastynge damnation continuynge in that opinion S. Fulgentius writeth these Fulgentius epiprima de debito coniâ—gali wordes Sayncte Paule pronounceth that my dowes are in daunger of damnation because i. Tim. v. they haue a mynde to marrye after they haue pâ—â—fâ—ssed chastitie Quà m sit autem malum quám â—â— folliâ—â—e effugien dum si quis de hoc quod domino vouerit aut â—et inâ—re aut repâ—tere aliquid mortificatione pâ—rtentet exemplo sunt Ananias Actes v. Saphyra quos de precio agri quan dam partem infoeliciter subtralientes non solum vox apostolica tanque diuini iuris peruasores increpuit sed etiam seueritas iustitiae coelestis occidit Si quis igitur rem iam deuotam carnali victus illeâ—e bra crediderit denuo reposcendaÌ„ non est legitimus rei possessor sed diuini iuris pronunciatur inuasor Nec immerito continentiae â—am deuotâ— viâ—l aâ— of immunâ—â—â—â—udit quod pocuniae auaâ—â—◠〈◊〉 haec ille Is not this manifestly Marke this ye votaries and possessours of church lanâ—es goods written agaynst breakers of their vowes of chastâ—â—â—e and voluntarye pouertie See we not also here dothe by the scripture and also by S. Fulgentius that no man maye lawfullye take agayne to hys owne vse that thyng whiche he gaue to the churche the seruice of God or to the poore people Howe much lesse is it then lawfull for anye other man to enioye suche goodes reuenewes rentes houses possessions or landes geuen of godlye people