speake ye a woorde it shal not be done because our lorde is with vs. Wherfore I considering most vertuous Quene the gret goodnes of God declared towarde your grace toward this whole realm couÌ„trey in restoring againe the true religion of Christ into it also seing your hyghnes ernest zeale towards the trouth exceading trauel of the same in setting it forth did thynke it my boundeÌ„ duety to put my helping hand therunto especially forasmuch as Christe our sauior said that he came into the world to beare witnes vnto the trouth died for the defence of it For which causes I haue made this boke and eÌ„titled it the bouclier of the fayth Which I haue dedicated vnto your grace most humbly beseching your highnes to take in good worth thys my labor takeÌ„ as god is my record only for the defence and declaracion of the trouth that thereby your graces subiectes which haue bene seduced deceiued by the late new prechers teachers writers may plainly see how thei wer led bi theÌ„ out of the right way into many manifest shameful errors returne again out of them vnto the catholike verity that the trouth may deliuer theÌ„ froÌ„ the peril of euerlasting daÌ„natioÌ„ at their mortal lifes Ioan. viii end bring theÌ„ to the endles ioyes of heaueÌ„ through gods gret mercy the desertes of Christ our sauiour vnto whoÌ„ with the father the holy goost be honor glory for euer euer AmeÌ„ ¶ To the good Christian Reader I RemeÌ„briÌ„g good Reader how the people of this our countrey are infected and poysoned in theyr soules by the new preachers euil sermons and wicked bookes and that as yet few bookes haue been set foorth for the confutacion of them to reduce the people agayne vnto the catholike fayth dyd thynke it my duetie to trauayle and labour theriÌ„ especially seyng euery man must make a straite accompt reckonyng to Christ at domes daye for his talentes and giftes receiued Mat xxv of god When he that hath encreased those giftes by godly vsyng of them Roma ii shall receiue a reward of god accordyng to his doynges and he whiche hath not so done shall bee punished therfore The whiche thinges with other moe moued me to write and set foorth this traicte for the defence of the truth not to enstruct the learned in Diuinitie whiche nede not much my teachyng but to teach the vnlearned to stay and establish the waueryng to assure and certify the doubtfull of the trouth to bryng theÌ„ agayne vnto the trouth of the catholike churche whiche were disceaued through ignoraunce and are williÌ„g to learne and embrace the veritye gladlye refusyng the faulsitie and vntrouth and to confounde the malicious and obstinate defendours folowers of heresy Seke here good Reader no eloqueÌ„ce which serueth as Lactance sayth the worlde and LactaÌ„tius Euse bius lib. 3. ca. 24. hist ecclesi De doctrina christiana it which the simple trouth nedeth not but the trouth playnely and rudelye taught for the edifying of the symple and rude people For what auaileth as Sainct Augustine sayth a golden keye if it cannot open the locke which I woulde haue opened And what matier is it if the key be made of woode so it can open my locke Euen so what profiteth the speakers teachers or writers eloquence yfit open not the doore or locke of the holy Scriptures vnto the people Also what hurteth his rude speaking and playne grosse manier of preachyng teachyng or wrytyng yf he thereby do open the Scriptures to the people for theyr instruccion Sayde not Sayncte Paule that he came not to preache in wyse eloquente Rhethorike woordes least therby hys preachyng of Christ i. Cor. â— â— ii and hys death should be voyd and of none effecte Why then shoulde I yf I could as well as any other manne can vse paynted termes sekyng thereby the vayn prayse of menne edifying not the people and loosyng my reward of God Wherfore I wyll be playne and vse no eloquence at all heartily Math. vi desyryng thee good Reader to accept my endeuour and traueile takeÌ„ in this enterprise to amend the fautes if thou findest any in this traict and eyther to vse the same my labours with thankes geuyng to god the father from whom all goodnes commeth Iacobi i. as s Iames witnesseth or els to setfoorth something better of thy own study More I beseche euery man whiche shall reade this my booke and principally all them that are yet of an other belyefe than I teache herein to reade this treatise other my bokes nowe printed which shal be shortly set foorth in print without al corrupted affeccion and then I doubt nothyng but they shall bee edyfyed therby For I dooe teache nothyng in this my booke but onely the faith and trouth of the catholyke churche whiche erreth not therin as the fyrst Mat. xvi vlt. CoÌ„siliuÌ„ NicenuÌ„ c. 9 generall counsayle holden at Nicea about a thousand two huÌ„dred yeres passed witnesseth saying Quod irreprehensibile est catholica defendit ecclesia The catholike church defendeth that thiÌ„g which is not reprouable And To. ii â—pist ex viii ad Ianuarum s AusteÌ„ sayth that the catholike church doth not approue nor kepe in silence nor doe any thyng against the faith or good lyfe Wherfore let theÌ„ which are gone out of this church williÌ„gly deuidyng themselues from the vnitye of it retourne home agayne to her theyr louyng mother not forgeatyng that as no manne nor woman whyche was out of Noes ship in the tyme of the floude eschaped Ciprian death euen so no manne nor womaÌ„ Austen whych is out of thys Saincte Peters shippe the catholike Churche as a Schismatike can be saued froÌ„ the peryll of that death both of body Math. 25. and soule whyche shall neuer haue ende because Christ is as Sainct Paule sayeth the sauiour of his bodye Ephesia v. whiche is the Churche and he is made the cause meritorious of euerlastyng Hebrues v saluacion onely to al theÌ„ as he witnesseth also that obey him whiche commaundeth vs to be obedient vnto hys spouse the Churche Math. xviii S. Ciprian a great goodly clarke and a blessed Martyr whyche was about M. CCC yeares passed expresseth Lib. i. epi. 3. playnly the cause of heresies schismes diuisions in religion and of the contempt of the cleargye and of Priestes when he wryteth thus Heresies schismes coÌ„tempt of priestes doe rise of that onelye that there is not one head Priest and iudge obeyed in the church of Christ as his vicaire Ne que aliunde haereses aborte sunt aut nata sunt schismata nisi inde quod sacerdoti dei non obtemperatur nec vinis in ecclesia ad tempussacerdos et ad tempus iudex vice christi cogitatur cui si secundum magisteria obtempâ—raret fraternitas vniuersa nemo aduersus sacerdotum
head to the soole of my foote loe beholde my heere ioyned together fast with bloude and vnder my bushe of heere my bloudy necke and my head cruelly crouned with thornes that the bloude raime Helpeaketh in Christes persoÌ„ hauging vpoÌ„ the crosse out of it bleadyng vpon my godly face quicke bloude on eueryesyde Looke vpon myne eyes closed and lackyng the syght Looke also vpon my chekes and my drye toungue empoysoned with gall and payle countenaunce as it What ê“fit commeth to vs by the crucifixe were of a dead corps Beholde my handes fastened to the roode or tree with nailes and my armes stretched out to the extremitye Loke also vpon the great wouÌ„d of my side and the bloude which did yssue out of it Beholde my wearye feete and the bloudy limmes of my bodye Thou weaping bowe down thy knee and honour the worshipful Referryng that honor to me whiche was crâ—cified vpon it Roode of the crosse falling downe vpoÌ„ the earth which is moyest with myne innocent bloude kisse it humblye with thy mouth and sprincle it with the teares of thine eyes And remember me sometymes in thy deuoute hearte and beare in thy mynde my commaundementes or warnynges folowe my lyfe beholdyng my paynes and sharpe death remembryng the vnnumerable dolours both of my body soule learne to suffer pacieÌ„tly aduersites to be diligeÌ„t about thine ownsaluacioÌ„ Hitherto Lactantius writyng of vpon the ymage of Christe or the Roode and declaryng openly what Lessons and profit we may geat by the deuout and godly beholdyng of it and honouryng of the same euer lookyng with a perfecte fayth vpon Christ and honouryng hym bearyng in mynde hys bitter passion whyche he suffred vpon the Roode for our saluacion This dooyng we shall not offende God but greatlye please hym and be muche encouraged and moued to forsake our synfull lyfe and to serue god the better Whiche thyng the seuente generall ActioÌ„e 17 counsell and the seconde holden at the citie Nicea at the which wer assembled thre hundred Bisshops did approue sayiÌ„g An Do. vii C. lxxxxi We folowyng the doctrine of oure godly fathers obseruyng the tradicion of the catholique Churche in the whiche the holy ghost dwelleth doe determyne with all diligence care that ymages made after the maner and fourme of the holy crosse are to be set vp and had in holy vessels Holye vessels vestementes in vestementes in waules and tables in priuate houses in commoÌ„ wayes but chiefly the ymage of our Images of Christ of Sainctes Lord Iesu Christ and than of hys mother our Lady of Angels and al holy men That through the looking vpon those ymages all they whiche doe beholde them maye come to the memorye and remembraunce of yâ— thynges fygured and salute them geue vnto them an honorable worshipping not that the seruice or worshipping which is called in the Greke tongue Latria and is due onely to the yâ— deitie or godhead but as we come reuerently to the figure of the crosse to the holy gospels to yâ— holy smokes of encence and also to the Lightes of Lightes of the church Honour of an ymage Note this geÌ„tle redâ—r the churche For the honor done to yâ— ymage retourneth to the thyng represented by it With what face or countenaunce doest thou resist saith Leontius in his fifth boke of his defence made for christians agaynst yâ— ymage of the crosse seyng yâ— knowest that Abraham did worship Idolaters Moyses Ietro a worshipper of Idols Iacob Pharao Daniel The worshipping of the crosse Nabuchodonoser and wilt thou despise me sayd this learned maÌ„ abouâ— vii C. lxx yeares past worshipping the crosse of Christ S. Austen writeth August To v. li. 10. ca. 8 â—â—â—â—â—ii dei muche of this matter of whose sayinges this is one Moises praâ—ed his handes being stretched forth in the forme of a crosse and thereby he â—yd ouerthrow gods enemyes not Exo. xvii one of the Israelites being killed Also he saith wheÌ„ the people wer stoâ—g with fiery serpeÌ„tes for their synnes god coÌ„maunded Moises to hang vp To. v. ii â— ca viii de ciuâ—ta dei Num. xxi the figure of a braseÌ„ serpeÌ„t vpoÌ„ a poole yâ— thei beholding it might be healed again and death destroâ—ed as it wer by the signe of the crosse as s Austâ—n saith there The which being done yâ— serpeÌ„t was reserued in remeÌ„braunce A graueâ— ymage coÌ„maunded of god to be made Nume xxi of yâ— gods benefites done to theÌ„ This was a graueÌ„ image or asimilitude seÌ„blâ—ce of a creature which notwithstanding god himselfe bad Moises make Therfore he did not forbid vs to make any similitude or graueÌ„ ymage of a creature without addicioÌ„ Exâ— xx what God meÌ„t forbiddyng vs. â—o make a graueÌ„ ymage but yâ— we should not make vs any similitude or image of any creature to honour it as God as the texte of Exodus declareth plainely Agayne thys brasen serpente was a fygure of Chryst and sygnified him to be as he sayde hymselfe exalted Ioan. iii. or lifted vp vpon the crosse at yâ— time of his death whyche serpent whosoeuer did looke vpon vnderstanding by it Christ and his most bitter passion beleuing in him thaÌ„ to come and to dye for vs with a perfit faith had remission of theyr synnes not onely health of theyr bodyes Wherfore Note this why may not we christen men haue the figure or ymage of Chryst crucifyed that we beholdyng it might remember Christes death and by yâ— forsake our siÌ„nes and liue more deuoutly as wel as the Iewes had a picture of hym to come to be crucifyed and that picture was profitable to them But to Sainct Austen Austen agayne which sayth the crosse is honoured and remayneth in glorye A locis suppliciorum fecit transitum ad frontes imperatorum Tom. x viii Psa xxxvi Qui tantum honoris dedit paeniâ— suis quid seruat fidelibus suis The crosse hath made a passage In IoaÌ„ tract xxxvi from the places of paynes to yâ— foreheades of Emperors What reward doth Christ reserue for his faythfull people whyche gaue so much honor to the crosse vpon whych he suffered his paynes Agayn he sayeth Qui cruceÌ„ irrident a daemonibus tanquaÌ„ a bestâ—is deuoraÌ„tur Thei that scorne the crosse are deuoured Note thys reader of the Deuils as of beastes Also he witnesseth that a holy woman called Innocentia whiche dwelt at Li. 22. ca. 8 de ciuâ— dei the citie Charthage was cured of a caÌ„cre yâ— she had in one of her brestes and is vncurable by nature only by makyng a crosse vpon it Moreouer he writeth after this sort of the crosse Except the sygne of the crosse be put eyther to the foreheades of theÌ„ that To. ix â—râ— exviii in Ioâ—nnem beleue or to the water by which thei are borne againe or to the oyle with which creame thei are annointed
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
Homi. ii in Leâ—â—ticum Câ—â—llus and saunte Eyâ—ill followynge hym doe saye thus Audi nunâ— quantae sunt in euangelijs peccatorum remissiones Est prima qua baptizamur in remissionem peccatorum Heare now how many wayes there are in the euangeles to obtayn remissioÌ„ of sinnes The fyrst is by whiche we are baptised to pourchace forgeuenes of synne Deus abolet sine dubio uitium primae natiuitatis per regeâ—erationem God withoute doubtaunce putteth awaye the syn of oure fyrst byrth through oure newe byrth in baptisme Chrysostome establisheth thys Chryssost hom xxxv in euan Ioannâ—s doctrine saying Futuruâ— erat baptisma plenum maximae potestatis gratiae purgaturum peccata pro mortuo viâ—um effecturum Baptisme was to come full of greatest puissaunce or power and of grace whiche shoulde pourge or cleanse mens soules from their synnes and make a man alyue spirituallye whiche was deade afore thorowe sinne Agayne he saieth Aufert quideâ— Serm. iiii in ca. ii ad Ephesios deuâ— in praesenti uita iniquitates et per lauacrum regenerationis et per poenitentiam God taketh awaye mennes synnes in thys Note this againste the solifidians present lyfe bothe throughe baptisme and also throughe penaunce Iustificauit deus per lauacri Serm. xv in ca. ix ad Rom. regenerationem God hathe iustified man throughe the lauatorie of regeneratioÌ„ He saith also that oure circumcision baptisme bringeth to vs goodes Hom xxxix in Geneseos ca. 17. without numbre and that it filleth vs full of the holye ghostes grace and that it hathe no time appointed for the administratioÌ„ of it TertulliaÌ„ beleued yâ— same sayinge Caro abluitur ut anima Tertul. de resur carms â—maculetur The body of man is is washed that his soule may be made cleane froÌ„ the spottes of sinne Saint Cyprian consenteth to these fathers when he sayth thus Gratia de baptismi Lib. i. epist iii sanctificationâ— percipitur Grace is receaued throughe the halowinge of mannes soule in baptisme per baptisma spiritus sanctus percipitur The holy ghost is receaued by or throughe baptisme Oportet mundari sanctificari Lib. ii epist iii. lib. i. epi. xii aquam prius à sacerdoâ—e vt possit baptismo suo peccatà hominis qui baptizatur abluere The water must be first made cleane and holye of the prieste that it Halowinge of the foute Lib. iiii epi. vii maye throughe the washinge of it washe awai the mans sinnes whiche is baptised To be short he sayeth that all the Deuels myght and power is taken froÌ„ him in baptisme and the grace of the holye Ghooste is equallye geuen to vs in it Sciat diaboli nequitiam pertinacem Lib. 4. epist 7. usque ad aquam salutarem valere in baptismo autem omnes vires nequitiae amittere Lette a man knowe that the dyuels stubborne euelnes or malice is stronge continually vnto the water of saluation but in baptisme he loseth all his power to do euyll Quos parentalis labes infecerat sic lauat baptismus vt Marke this sayinge nec actualis nec originalis macula aliqua post ablutionem illam vestigia derelinquat Baptisme doeth so cleane washe theym whiche Adams synne had infected or defiled that no spotte nother of originall synne nor of TheÌ„ the coÌ„cupisence remaininge in the chylde baptised is no synne actuall after that washynge away of fylth leaueth any print token or signe Is this baptisme to be but onelye a marke of our iustification or a sealynge of it Is this faythe onelye to iustifie vs and baptisme to bee no cause of our ryghtuousnes and iustification O how blinde are these brethren whiche doe teache that semblable other wicked doctrine Our lord geue them grace to recule and retier to the trouth from their heresies Heare S. Basyll whiche Bas de exhortatione ad baptismum was almoste twelue hundred yeres sence Baptisma captiuoruÌ„ est redemptio debitoruÌ„ remissio mors peccatorum animae regeneratio amictus splendens character indeprehensibilis coeli iâ—er regni coelestis conciliatio adopâ—onis gratia Baptisme is a raunsom Many benefites obtayned by baptisme Marke Ioan. iii. of prisoners a forgeuenes of debtes the death of synnes a regeneration of the soule a bright apparell a figure that can not be perfitlye perceaued the iourneye of or to heauen the purchasyng of the heauenlye kyngdome the grace of adoption or chosynge of a man to be the chylde of God and hys heyre He hathe also these sentences amongest manye moe Tempus aliud aliâ— opportunum negocio quaerunt ad baptismi vero salutem tempus quodlibet accoÌ„modum Hoâ— 12. â—â— 13. de baptismo sit siue dies siue nox siue hora siue quodcunque temporis momentum Men doe seke dyuers tymes conuenient for diuers busynesses but euery season Our newe brethren appoyâ—ted a time to receyue baptisme maye or shoulde be meete to receaue saluation throughe baptisme whether it be daye or nyght houre or anye other shorte tyme. Agayne he sayeth Peccatum gratiam nobis per baptismi regenerationem datam abo Hom. 2. in psal xxviii let Synne putteth awaye grace geuen to vs throughe baptisme in whyche we are borne agayne Seruamur autem De exhorta ad baptisma quomodo NimiruÌ„ regenerati per gratiam quae confertur in baptismo We are saued but howe Vndoubtedly throughe Gods grace whiche is geuen to vs in Fayth only saueth not howe be it our new brethren saye that it doth baptisme Was not then Peter Martyr very ignoraunt when he affirmed and defended that our saluation consisted onelye in God and that baptisme is but a signe and an establishmâ—t of our saluation S. Martiall Epist i. cap. 5. S. Peters disciple sayeth Reuiuiâ—cit anima per baptisma Iam sanctificati mundati estis aqua regenerationis The soule of maÌ„ waxeth alyue throughe baptisme You are now made holye and cleane from the fylthynes of synne by or with the water of baptisme in whiche ye are borne agayne S. Gregore Hieroms mayster affirmeth the same thynge sayinge Lauacrum corum qui peccauerunt non Craâ—ione in s lauacrum qui peccant remissionem continet His scoler Eucherius was of the same belief which wrote thus Salutis vnda nos à primi parentis culpa absoluit The water In libros reguÌ„ of saluatioÌ„ louseth vs from the synne of our first father Adam whiche is originall synne Erred not then Peter Martyr when he taughte at Oxforde that a Christian mans chylde obtayneth remission of original fynne before he bee baptized and that he shall be saued yf he be not baptized at all Whyche doctrine ryseth of that other that fayth onelye doeth iustifie vs. Arator an olde writer holdeth Lib i. cap. iiâ—â— in act apostoâ— with thys catholyke doctrine sayinge Si soluere cura est Faecundi crenient a mali faelicibus vndia Extinâ—tâ—â— reâ—â—rate genâ—â— spes