nunc cuÌ„ christo â–ª sicut 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„e 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 sublarus 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 â—â—postilicâ— lxxii disciples which Christ sent in to the worlde afore him to preache saieth that Saint Peter saied when he shoulde be crucified Quare scitoâ—e me ad hoc ipsum festâ—are ut carne exutus domino assistam Wherfore knowe ye that I make haste vnto this same thinge that I beinge vnclothed of the fleashe maye be present with our lorde Again he witnesâ—eth that S. Lib. v. â—ist apâ—â— Iohn euangelist sayd vnto one Andronicus weping muche for the death of Drusâ—ana Ita ne fleueris quasi ignores quo illa concesserit Nescis illam conuâ—rsationem esse meliorem quae in coelo est ad quam saÌ„cta fidelis Drusiana traÌ„ siuit expectans spem resurrectionis ex mortuis Doest thou so weape for her as thoughe thou knewest not whether shee is goone Doest thou not knowe that that conuersation is better whiche is in heauen vnto the whiche the holye and faiethful DrusiaÌ„ is passed out of this life looking for the risinge vp againe from death vnto lyfe Oecumenius a Greake writter expouÌ„ding these wordes of s Steuen Actes vii receaue O lorde Iesu my spirite sayeth Hinc ostenditur iustorum animas á corporibus liberatas nequaquaÌ„ in infernum desceÌ„dere sed traÌ„s mitti in manus Dei viuentis â–ª The fifte chapiter That it is lawfull and good to put fiaunce esperaunce or trust in our good workes nexte after God as in his giftes whiche thinge Luther Buâ—â—â— Peter Martyr semblable others deuiâ— Also that we maye lyue godlye for the heauenlye rewarde THe Prophet did putte trust in his good works when he sayed Memento Psal cxxxi do mine â–ª Dauid omnis mansue tudinis eius Remembre Dauid O lorde and all hys mekenes Euen so did the good kinge Eze iiii Reg. xx chias sayinge Memento domine quo modo ambulauerim coram â—e in veritate in corde perfecto c. Remembre o Lorde howe I haue walked that is to saye howe I haue liued before thee with a perfite faieth and haue dâ—ne those thinges whiche pleaseth Phil. iii. thee Sainte Paule confirmeth this doctrine when he saith Nostra conuersatio est in coelis vnde expectamus dominum nostrum Iesum Christum ce Our liuynge is heauenlye and therfore we looke for oure lorde Iesu Christe whiche wyll refourme oure vile bodyes and make them lyke vnto his glorious bodie Christe sayed Sunt Matth. xix eunuchi c. Ther be some men whiche haue chosen a continent lyfe for the kyngdome of heaueÌ„ as their stipende and rewarde Mooreouer saied not the holye Prophete Dauid Inclinaui cor Psal L. xix meum c. I haue bowed mye heart to kepe thy righteous coÌ„inaundementes for a rewarde Commendeth not sainte Paule the Colossians because they exercised Loloss i. Hebr. iâ— xii â–ª charâ—â—ee and gaue alines propter spem repositam eis in coelis for a rewarde layed vp in heauen whiche they so doing hooped to haue Saieth he not that Moyses preferringe the He. xi xii reproches which he suffered for Christes sake before the riches of Aegypte looked vpon the rewarde to come â–ª Saith he not also that Christ when he suffered looked vpon the ioyes whiche he shoulde haue by hys passion Now heare what some The doctours sâ—nâ—ences of the olde doctours saye in this matter and first saint Austens minâ—e whiche sayeth Sâ— pro remissione Tom. sâ—r lx de tempore peccatorum amore vite aeâ—eâ—nae eleemosy nà dederis â—otum dextera facit If thou doe geue an almes for to obtayne remission of thy synnes and for the loue of euerlastyng lyfe thy ryght hande doth altogether that is to saye it is well doone Saint Basyl saieth Iustus est is qui nos ad tolerandos agones Basil epist lx Lege Bas de ve ra virginitate et ad interrogationem 135. praemijs inuitat God is righteous which sterreth vs with rewardes to suffer fightes Howe often tymes did Christ moue the people to lyue godlye by promysing to them euerlasting lyfe Saith he not amongest the rest Hoc fac viues Do thou this that Luke x. is to say helpe thy neadie neighbour with almes geuinge and thou shalt liue euer Why then maye not I leafullie lyue well vpon hope of that euerlastinge lyfe whiche he promiseth to vs that doe well and continue in doinge well vnto our liues end as Paule dyd Saint Paule saieth Non sunt condigne passiones c. The afflictions or tribulations Rom. ix of this lyfe are not worthye the glorie to come Whiche he wrot to prouoke vs to suffre aduersitees patientlie hopyng to obtain thereby that reward This is manifestlye taught by the scripture sayinge Fiducia Tob. iiii â–ª magna erit omnibus coram Deo summo eleâ—mosyna facientibus eam S. Chrisostome expresseth the same playnelye writynge Chrisost hâ—m vâ—u Math. thus Vnusquisâ— nostrum in nulla re alia spem suam nisi post dei misecordiam in morum honestate constituat Let euerye one of vs put his affiaunce and truste in no other thynge nexte after Gods mercie but in the honestie of maners Agayne he sayeth Homi. lxvi in Ioannem Math. xx expoundinge these Christes wordes Non est meum dare vobis ce Dominus illo compellebat in gratia Dei primum deinde in Iaboribus proprijs omnem salutem spem gloriae reponere Our Lorde moued vs thither to put first all our saluation all our hope and esperaunce of the glorie to come in Gods grace and then afterwarde in our owne labours Thirdelye To â—ii coÌ„tione â–ª 4. delazaro he writeth after this sorte Ingens bonum in tuis ipsius benefactis collocare speÌ„ It is a very good thynge to putte truste in thyne owne good dedes Vt scires quód eleemosina est beneficium opusque tuuÌ„ non simpliciter iâ—â—â—norum amicitijs sed in amieitijs per maÌ„mona pâ—rtis Christus iustâ—â— te coÌ„fidere dicens Facite vâ—bis amicos etâ—
haue vs beleue them before the scriptures and the olde godlye doctours of Christes churche What blyndnes is this Oure lorde of his tendre and greate mercie open their eyes that they may see the trueth of his word seing it recule and retourn again to the catholyke churche out of the which no maÌ„ can be saued Origen beleued euen as these other fathers did part of whose sentences are nowe recited for Hom. xiiii in Lucam he saith thus vpoÌ„ these wordes of Iob. No man is cleane from the filthynesse of sinne no althoughe hys lyfe were but of one daye vpon the earth Et quia Ca. 25. 〈◊〉 70 per baptismi sacramentum natiuitatis sordes deponuntur propterea baptizantur paruuli Nisi enim quis renatus fuerit c. Because the filthynes of mans naturall birthe is put away thorowe the sacrament of baptisme children are for that cause also baptised For excepte a man be borne agayne of water and the holye Ioan. iii. ghoste he can not entre in to the kingdome of heauen Innocentius the first which was in S. Austens tyme and to whome he wrote holdeth the same beleâ—â—â— saying as saint Austen reâ—â—teth Lib. ij cap. iiij contra duas epist â—â—ripta 〈◊〉 〈◊〉 uitaâ—â—â—â—m pelagiorum â–ª Illuduâ—ro quod eâ—â— vestra fraternitas asserit predicare paruulos aâ—ternae uitae praemijs etiam sine baptismatis gratia posse donari perfatuum est It is a verie foolishe thing that thei do preache as youre brotherhoode affirmeth that chyldren should be saued withoute baptisme It appeareth then nowe moste playneâ—ye howe this opinion whiche Peter Martyr folowinge the Swingliaâ—s hathe taughte to defende that onelye fayth iustifieth man is against the holy worde of God and the holye doctours bothe of the Greke churche â–ª and also of the Latyue and thereby it is euident that Peter Martyr and his scolers are not membres of the catholike churche but schismatiques I beseche God of hys gracious goodnes tourne their heartes that they maye imbrace the trueth agayne and continue therin to hys honour and glorie and their own saluation But heare once agayne Origen whiche was about M. thre huÌ„dred yeres passed Orig. lib. vi Coment in ca. vi ad Rom. and writeth after this maner Pro hoc scilicet corpore pecâ— cati abolendo ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare Sciebant enim illi quibus mysteriorum secreta commissa sunt diuinorum quod esâ—ent in omnibus sordes peccâ—ti â—enuinae quae peraquaÌ„ eâ— spiritum ablui deberent That is to saye For this bodie of sinne to be defaced or put awaye the An vnwritten veritee of our beleif churche hathe receyued also a tradition of the Apostles to geue baptisme yea to children For they to whome the secretes of Goddes mysteries were committed dyd knowe that there shoulde be in all men naturall fylthines of synne which oughte to be washed awaye through water the holy ghost This authoritie is againste Peter Martyr the authours of the articles annexed vnto the Catechisme sette furthe in kinge Edwarde the vi tyme and all them that saye eyther that childreÌ„ not baptised shulde be saued or that baptisme is no cause of oure iustification but fayth onely or that baptisme is but a signe or marke of our iustification or finally that the baptisme of children is set furthe in the Scripture where it is lefte to the churche by the holy Apostles without writing only by traditioÌ„ as OrigeÌ„ here De eccles Hierar câ— xii sayeth manefestlye and S. Dionâ—se S. Paules scoler of the which S. Austen writeth thus Lib. x. cae xxiiâ— in cene ad 〈◊〉 ram Lib. iii. câ— xiii de lib arb Lib. iiii cap. 4. de baptiâ—â— contra donaâ—â— Consuetudo matris ecclesiae in baptizandis paruulis nequaâ— sper nenda est neâ— ullo modo superflua deputanda nec omnino credenda nisi apostolica esset traditio The accustomaunce of oure mother the Churche in baptisinge of children is in no wyse to be dispised nor to be reckened superfluous by anye meanes nor vtterlye to be beleued if it had not ben a traditioÌ„ of the Apostles What caÌ„ our new teachers and the makers of the articles afore mentioned saye to these authorities for the defense of their doctrine that men are bouÌ„de to credite and beleue nothing but that onlye whiche the scripture setteth furthe Woulde they that men shoulde beleue them afore these auncieÌ„t godly great learned fathers But of this mattier I haue written moore at large in my booke of traditions therefore I now make an end of this chapiter wisshinge grace and the knowledge of the trueth vnto all that erre in Christes religioÌ„ that they may come at the leÌ„gth vnto the ioyes of heaueÌ„ thorough Christe oure sauiours glorious passion to whome with the father and the holie ghoste be honour and prayse for euer Amen The fourthe chapiter That the soules of men departed doâ— not sleaâ—e but either they goe to heauen for their good â–ª workes or els to Hell for their â—uell before domes daye TOuthinge this matter I wyll be verye shorte because I thinke that fewe of oure countree men are infected with this opinioÌ„ Christe saied to the theife hanginge with him vpon the crosse Hodâ—e mecum eris in paradiso This daye thou Luk. xxiii shalte be with me in paradise that is to saye as saint Austen expoundeth it verye truelye this daye of my death thy soule being departed out of thy body shall see the deâ—te and god head clearly Also sainte Paule saied Phil. i. Cupio disolui esse cum Christo I desire to die and to be with Christe whiche is as muche as if he had sayed when I shall departe out of this worlde I shall be streighte waye with Christ as he himselfe declareth to the Corinthians sayinge thus 〈◊〉 Cor. v. Scimus quod si terrestris do muâ— nostra c. We know that if our earthlye house of this dwelling be brooken we haue a house of God in heauen not made with mans hande Agayn he sayeth Audemus bonam uoluntatem ii Cor. v. habemus magis peregrinari à corpore praesentes esse ad dominâ— We are bolde and we haue a good wil rather to be strangers from the bodye and to be present with our lorde Whiche is as muche as if he had sayed when I shall goo oute of thys worlde than I haue a house in heauen shal be preseÌ„t with our lord God Whiche saint Hierom Hierâ—â— To. i. epist ad Marcellam de obitu Leae affirmeth saying thus Nunc illa pro breui labore aeterna fruitur beatitudine excipitur aÌ„geloruÌ„ choris Now she hath the pleasure of the euerlastinge blisse she is receaued with the compaignie of Angels Sainte Austen writtinge Aug. in psal 10. Phil. i. vpoÌ„ this Paules senteÌ„ce Cupio dâ—ssolui c. saieth Viuit Paulus
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.