Quà m sit autem malum quà mque sollicite effugiendum si quis de hoc quod domino vouerit aut retinere aut repetere aliquid mortificatione pertentet exemplo sunt Ananias 〈◊〉 v. Saphyra quos de precio agri quandam partem infoeliciter subtrahentes non solum vox apostolica tanque diuini iuris peruasores incre puit sed etiam seueritas iustitiae coelestis occidit Si quis igitur rem iam deuotam carnali victus illecebra crediderit denuo reposcendaÌ„ non est legitimus rei possessor sed diuini iuris pronunciatur inuasor Nec immerito continenciae iam deuotae violator immuÌ„dus audit quod pecuniae auarus audiuit haec ille Is not thys manifestly written agaynste breakers of Marke this ye votaries and vowe breakers theyr vowes of chastity voluÌ„tarye pouertie Se we not here most manifestly what great indignatioÌ„ of god yea what great daÌ„nation in hel the votaries doe incurre which voluntarily haue broken their vowes now doe obstinatly styll perseuer in their fleshly fylthy wickednes most blyndly most boldly most desperatly drowned in carnal lust wtout recouerie or hope of ameÌ„dement Do not all men se here also how they haue falleÌ„ froÌ„ sine to sinne so that euer one sinne hath ben punisshed by an other more greuous And this is one of the greatest punishmeÌ„tes that may be But of thys matter I wyll by Goddes helpe speake more at large in another treatise Some of the auncient doctours sentences written agaynst the marririages of them whiche had made a vowe of continuall chastitie and continencie Oâ—cumenius an olde Greake writer thus hathe declaringe 〈◊〉 i. Cor 〈◊〉 these Sayncte Paules wordes If a Vyrgen doe marrie she synneth not Varginem hoc loco appellat non eam quae Deo consecrata est sed innuptam puel lam Nam quae Deo consecrata est 〈◊〉 si nupserit Christo reddit cum adulterum cui nubit When S. Paule sayth that yf a virgin marrye she offendeth not God he calleth not her in thys place a virgin whiche is whollye geuen to God by a vowe of chastitie but a damsell or a wenche vnmaried For yf she marrie Reade ye married noÌ„nes and beware of danger whiche hathe vowed chastitie or virginitie she maketh him to whome she marrieth an aduoutrer agaynste Christe her husbande The godly and good Christian Emperour Iouinian Tripar histo lib. 7. cap. 4. made a lawe that who so euer married a nonne or a virgin that had vowed chastitie shoulde suffer death therfore S. Hierom is playnlye agaynst Hierom. lib. i. contra Iouinia 〈◊〉 the marriages of theym that haue vowed chastitie writyng after this sorte vpon these wordes of Paule If a virgin doe marrie she doeth not synne 〈◊〉 Lim. v. Non illa virgo quae semet cultui Dei dedicauit Harum enim si quae nupserit habebit damnatinem quia primam fidem irritam fecit Paule sayinge yf a virgin marrye she synneth not dyd not meane that virgin whiche had once for euer geuen her selfe by a vowe of chastitie or virginitie to serue or worshyppe God For yf anye one of them shall marrye she shall be damned because she hathe broken her fyrste faythe geuen to God when she vowed to hym virginitie Peter Martyr folowynge therein the frere Decolampadius Bucer and other the Lutherians and Swinglians whiche marryed agaynst their professions and vowes affirmeth and defendeth with a shameles face that it is not lawefull to vowe continuall chastitie and that men and women may without faulte marrye althoughe they had vowed the 〈◊〉 Is this to refourme Christes religion defaced as they at the least doe pretende and 〈◊〉 it agayne to her 〈◊〉 estate and purenesse 〈◊〉 was at the beginninge of the churche But heare S. Hierem agayne sayinge Virgines quae post consecrationem nup 〈◊〉 i. contra Iouimanum serint non tam adulterae sunt quaÌ„ in cesiae The virgins whiche doe marrie after their profession are not so muche aduoutresses as synners agaynst theyr promisse made to their spirituall espouse Christ Reade hym ad Sabinianum where he sayeth that he which marrieth a noÌ„ne committeth aduoutrie agaynst Christ her spouse and husband Heare nowe Epiphanius whiche was almoste xii hundreth Epiphanius coÌ„tra apostolicorâ— haeresâ— anno do mini 369. 〈◊〉 passed and sayeth Tradlde unt sancti Dei apostoli pec 〈◊〉 esse post decretam 〈◊〉 ad nuptias conuerti Et scripâ—â— apostolus Si nupserit virgo non peccauit Quo modo 〈◊〉 hoc cum 〈◊〉 concordar Imo 〈◊〉 virginem dicit quae non est dicata Deo ce The holye Apostles of GOD haue The apâ—stles lawe that vowes shoulde be kepte â—aughte that it is synne to 〈◊〉 vnto marriage after vir ginifie is decreed to be kepte And the Apostle Paule hathe written If a virgin do marrye she hath not synned How thâ—â— doeth this saying of S. Paule agree with that the Apostles teachynge Yea the Apostle rather speaketh of that virgin whiche is not offered or geuen to the seruice of God by a vow of chastitie Ambrose accordeth with thys godlye doctrine wheÌ„ he sayth Melius est nubere quà m Ambrosius ad virgineÌ„ lapsaÌ„ cap. 5. 〈◊〉 i. de iustificatione virginis cap. 〈◊〉 et lib. 3. virginitate uri Hoc apostolicum dictum non ad pollicitam pertinet ad non duÌ„ velatam Coeferum quae se spopondit Christo sanctum velamen accepit iam nupsit iam immortall iuncta est viro Et iam si voluerit nubere communi lege connubij adulterium perpetrat ancilla mortis efficitur It is better to marrye then to burne Thys saying of the apostle appertaineth not to her which is promised to god by a vowe to her that is not yet couered with a vele But shee whiche hathe promised herselfe to Christe to be hys espouse or wyfe and hathe taken the holie vayle is nowe maried is nowe ioyned vnto an imortal husbaÌ„d And if she wil now marie by the commen lawe of mariage shee committeth aduoutrie she is made the bonde seruaunte of death Is it not then a great madnes to followe Peter Marryr August lib. 〈◊〉 ca. vii de peccatorum c. Lib. de hares ca. lxxxii doctour Thomas Cranmer and such others defending the heresie of Iouinian condemned by saint Austen saint Hieroin and manye other notable clerkes and to forsake these holye fathers lessons the determinations of diuers counselles Con. ElibertinuÌ„ ca. xiii sub Siluestri Con. Chalce cap. xvi established with the worde of God Our lorde God of his rendre goodnes and great mercye take this blyndnes out of mens hartes that they may retourne vnto the catholyke churche out of the which they are gone and are cleane diuided from it by a scisme mooste dainuable when they forsoke the mother churche as sainte Ireneus and sainte Cyprian calleth it whiche is Rome The greate learned man sainte
other while her husbande liueth or els she ought to be reconciled vnto her husband Also he sayeth I founde abriefe Tom. iii. epist ad AmanduÌ„ letter ioyned vnto thine Epistle and thy commentarie in whiche these wordes were written Aske or demaunde of him that is to saye of me whether a woman which her husbande being forsaken for aduoutrie another married thorow force maye without penaunce be receaued in to the communion of the churche that man yet alyue whiche she had forsaken for his aduoutrie The whiche thing when I readde I remembred thys verse of Dauid Psalm 140. They doe it to finde excuses for the defense of their synnes We al are men that fauour our owne vices and doe impute vnto the necessitie of nature that thinge whiche we doe commit through our own frewyl As if Maâ—s free wyll a youÌ„g maÌ„ should saâ—e I suffer force or violence of my bodye the heate of my fleashe driueth or inforceth me to synne The instrumentes of my priuie membres and the complexion of my bodie desier a womans companye Aunswere therefore to the sister whiche asketh of vs touchinge her estate not with mine but with the Apostles sentence Mulier quae sub viro est viuente viro astricta est legâ— quòd si mortuus fuerit vir eius liberata est á lege viri Ergo viuente viro adultera est si duxerit alterum virum Marke this wel reader Et in alio loco Mulier alligata est legi quanto tempore viuit vir eius si autem dormierit vir Rom. vii eius liberata est cui vult nubat tantum in domino Omnes igitur causationes Apostolus amputans definiuit apertissime viuente viro a dulteram esse muâ—ierem si alteri nupserit That is to saye the woman that is maried is bounde to the lawe as longe as her husbande liueth But yf her husbande be dead she is fre from the lawe of him She is then a breaker of wedlocke yf she be maried to another husbande her first husbande being alyue And in another place S. Paule hath the same affirming that there is no cause but death 〈◊〉 â—or .vii. onelye to breake the bonde of mariage Wherfore the Apostle takinge awaye all causes that can bee alleged determineth moste plainelye that the woman committeth aduoutrie yf she doe marrye another man her husbande liuinge S. Hierome 〈◊〉 Hierom. addeth these woordes there I wyll not that thou brynge for the to me the rauishers violence the mothers persuasion the authoritie or styrringe of the father the companie of the kinâ—folke the deceite of the serâ—tours and the contempt of them or others the endomages of the housholde goodes Quam diu viuit vir eius â–ª licet adulter sit licet Sodomita licet flagitijs omnibus coopertus ab vxore propter haec seelera derelictus maritus eâ—us reputatur cui alterum virum ascisere non licet Nec Apostolus haec propria authoritate decernit sed Christo in ii â—or â—iii se loquente Christi verba secutus est qui in euangelio aiâ— Qui dimitâ—it Maâ—h xix vxorem suam excepta fornicatione facit eam maechari et qui dimissam accepiret adulter est Animaduerte quid dicat qui dimissam acceperit adulter est â—iue ipsa dimâ—serit virum â—iue 〈◊〉 viro dimissa sit adulter est quieam acceperit As longe as her husbaÌ„d liueth sayeth S. Hâ—erom aunsweringe to the question before spoken of althoughe he be an aduouterer althoughe he be a synner agaynst nature or elles Note this against all the whole raâ—iement of the Lutherans and Swinglians full of all kindes of vices and be also forsaken of his wyfe for these synnes he is iudged her husbande and she maye not lawfully marrye another whiles he liueth And the Apostle decreed or determined not thys thing of his owne authoritie but he folowed Christes wordes whiles he spake in hym whiche sayeth in the Euangelie He that putteth awaye hys wyfe except it be for aduoutrie maketh her commit aduoutrie and he whiche marieth her that is so putte awaye is an aduouterer Note well what Christe sayeth He that receyueth her to his wyfe that is putte awaye from her husbaÌ„d is an aduouterer whether she had forsaken her husbande or els her husbande had forsaken her he whiche taketh her committeth aduoutrie Then S. Hierom making an end of this doubt in the whiche his iudgement was required Sayeth Ergo ista soror quae vt dicit vim passa est vt alteri iungeretur si vult corpus Christi suâ—câ—pere non adultera repuâ—ari agat poenitentiam ita dumtaxat vt secondo viro qui maritus appellatur sed adulter est à tempore poenitentiae non copuletur Wherefore let this syster which as she saieth was enforced and compelled to marrye vnto an other man doe penaunce if shee wyll receaue Christes body and be not couÌ„ted an aduoutresse but so onely let her doe penaunce that from the tyme of it shee be no more coupled with the seconde man which is called a husbande but he is an aduouterer Heather to S. Hierom. Is not this manifestlie written in this mattier What maÌ„ that is wise wil not beâ—eue S. Hierom following the scriptures rather theÌ„ the lutherians hauâ—â—ge for their opinion no scripture rightlye taken S. Bâ—de our countreye man iudged the same writynge thus Nulla causa est dei lege Lib. â—in MarcuÌ„â—ol xxx praescripta vt viuâ—nte ea quae relicta est alâ—a ducatur There is no cause written in Gods lawe This was wrytten aboue viij 〈◊〉 yeres past that another wyfe shoulde bee maried whiles she liued which was leâ—te or forsaken What madnes was in Peter Martyr Iohn Hoper and suche other of that sorte to teache and defâ—â—de the contrarye to thys doctrine grounded vppon the holye Scriptures the old godlye Doctours and the Counsels Is this to refouâ—â—ne Christes reâ—igion as they pretende to her purenes whiche they falsely affirme that she had lost here â–ª But I wil go forward for the further confutation of thys opinion Adam by inspiration of the holye Ghost sayed of hys wife Eue. Hoc nunc os ex ossibus meis ce Thys bone is of my bones and thys fleashe of my fleshe for whiche thynge the man shall forsake hys father and mother and he shall cleaâ—e faste to his wyfe and they shall be two in one fleshe The which wordes declare as Christ witnesseth that mariage ought not to be broken for anye cause touching Math. xix the band knot of it Christ addeth to these wordes of AdaÌ„ and sayth quod Deus coniunxit homo noÌ„ separet MaÌ„ can not or ought not to deuide theÌ„ whiche God hathe ioyned together in matrimonye Then the Pharisees sayed to Christ Why then did Moyses bydde the man to geue hys wyfe a byl of diuorsement and so to leaue her He aunswered to them and sayed
Moyses dyd permitte you to forsake youre wyues for the hardnes of your heartes but it was not so at the beginninge These wordes laste written but it was not so in the beginning of mariage declare playnlye that Christ would mariage Peter maâ—tyr saieth that God badde them forsake their wiueâ— i. â—or vii shoulde not be broken for anye cause touchinge the bonde of it although for aduoutrie it were broken concerninge the mans and womans keping together and the vse of mariage in rendring the duety one to an other Moreouer S. Paule sayeth Rom. vii thus The woman whiche is vnder the man or in subiection to him is bounde to the man by the lawe as longe as he liueth Yf the man be deade she is losed from the lawe of him â–ª wherefore whiles the man liueth if she be with an other man as her husbande she shal be iudged a breaker of matrimonie but if her husbande were deade she is free from the lawe of the man so that she is no wedlocke breaker though she be with another man as her husbande Thys texte maketh euidently against them that saye a man may put awaye his wyfe for aduoutrye marye an other For he saieth that the wyfe is so bouÌ„de to her husbande during hys naturall lyfe that he beinge yet aliue if she marie to another man she breaketh mariage she is an aduoutresse he sayeth not she is bounde to him by the lawe vntil he committe aduoutrie but as longe as he liueth Whiche is to be vnderstand of the newe law and of the bonde of mariage of the same lawe whiche can not be losed vntyl deathe of the one partye as sainte Paule affirmeth i. â—or vii saying againe The wyfe is bouÌ„de by the lawe to her husbande as longe as her husband liueth Yf her husbande do slepe that is to saye if he doe dye she is at libertie to marye with whome she wyll onelye in oure lorde that is to a Christen man and godly Saint Hierom saint Austen saint Bede and manye other greate learned men and more godâ—ye thâ—n Peter Martyr Iohan Hoper and suche others are soo haue as it appereth afore taken these places of sainte Paule as I haue vsed them here nowe What can bee moore plainlye spoken of sainte Paule then this is against Peter Martyr Iohn Hoper and â–ª suche others that defende the contrarie opinion in thys mattâ—er Agayne saint Paule saieth i. â—or vâ—â— vnto them whiche are maried I commaunde not but our lord doeth that the wife departe not i. Cor. viiâ— from her husbande Yf she be separated let her abide vnmarried or let her be reconciled vnto her husbande againe And let not the husbande put away his wyfe from him excepte it be for aduoutrie as Christe sayeth and if he put her awaye for that cause yet let him remayne vnmarried as the wife must neades doe This mente sainte Paule as the letter it selfe declareth euideÌ„tly And also saint Austen Sâ—rm dnÌ„i in â—â—onte cap. xxv xxvi xxvii saint Hierom ChrysostoÌ„ Origen and manye other auncient and noble clerkes Paule ment not of a womans departing froÌ„ her husbande for anye lyghter cause than for aduoutrye as Peter Martyr sayeth falslye that he did for that was the onlye cause whiche Christe did excepte and it is not lawefull for any other cause the wyfe to forsake her husbande and to bee from him because she is bounde to cleaâ—e vnto him and to rendre his duetie to him as Paule witnesseth and not to defraude him of it A couÌ„sell called Mileuitane at the whiche saint Austen was present determined thys controuersie sayinge Placuit ut secundum Cap. xvii euangelicam apostolicam disciplinam neque dimissus ab uxore neque dimissa á marito alteri coniungatur sed ita maneant aut sibimet reconcilientur quod si contempserint ad poenitentiam re digantur It pleaseth vs that accordinge to thee learninge or doctrine of the Gospell and of Mat. xix i. Cor. vii thapostle nother the husbande forsaken of his wyfe for aduoutrie nor the wyfe whiche is put awaye of her husbande for the like crime be maried to another but let them so remayne vnmaried or be reconciled amongest them selfes The whiche lawe or act if they do or shal despise let them be broughte to doe penaunce Thys was also enacted of many other counsels and Aphricanum cap. lxix namelye in the counsell holden in Aphrica of CCxviâ— byshops at the whiche saint Austen was presente Origen was of the same Tom iii. homi vii in Matth. minde and iudgemente when he saieâ— Scio quosdam qui praesuÌ„â— ecclesâ—s extra scripturaÌ„ permisiâ— se aliquam nubere uâ—ro priori uâ—uente contra scripturam quideÌ„ i. Cor. vii fecerunt dicentem Mulier alligata est legi quamdiu uiuit uir eius IteÌ„ Rom. vii uiuente uiro adultera uocabitur si iuncta fuerit alteri uiro I knowe Idem habet Augus lib. â—i cap. xii de coâ— ingus adultes rinis that certen rulers of the churches haue with out the scripture suffered a woman to marye her first husbaÌ„de being alyue they haue done it playne agaynst the scriptures saying A woman is bounde to the lawe as longe as her husband lyueth Also Paule sayeth the woman shal be called a breaker of wedlocke if shee marye an other manne her husbande being yet a lyue Hether to Origen which wrote a boâ—e thirtene hundreth yeres paste afore oure tyme. Christe mente euen the same thinge saying Who soeuer putteth awaye his wyfe excepte it Mat. 5. 19. be for her aduoutrie and marieth another wyfe he breaketh mariage and committeth aduoutrie And he whiche marieth her so put awaye for aduoutrie coÌ„mitteth aduoutrie For Christ teacheth vs here three leessons The firste is that a man maye 〈◊〉 Lâ—â—a not lawfullye put awaye hys wyfe and that concerning bed and bourde onelye but for her aduoutrie onelye and for no other cause at all The seconde is that if he forsake his wyfe for aduoutrie coÌ„mitted of her than he maye not marrye agayne as longe as she lyueth as sainte i. Cor. vii Rom. vii Paule intreatynge of the same mattier witnesseth playnlye The thirde lesson is that who iii. soeuer marieth a woman diuor sed from her husbande for aduoutrie he committeth aduoutrie because he marrieth another mans wife for the band of mariage remaineth styll and shall as longe as bothe parties lyue These thre thinges are directly agaynst the beleife of the Pharisies which thought that it was lawfull for them to put awaye their wyues for euerye lighte cause and to marrye agayne and that he committed not aduoutrie whiche married a woman so put away from her husbande S. Austen aunswereth to an argument made vpon Christes wordes after this â—om vi lib. ii cap. viii de ad ulterinis â—optiâ—s cap. x. xiâ— maner Who so euer putteth awaye hys wyfe
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.