her estate not with mine but with the Apostles sentence Mulier quae sub viro est viuente viro astricta est legi 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 adulteram esse mulierem 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— Cor. 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 â— Hierom. addeth these woordes there I wyll not that thou brynge forthe to me the rauishers violence the mothers persuasion the authoritie or styrringe of the father the companie of the kinsfolke the deceite of the seruitours and the contempt of them or others the endomages of the housholde goodes Quamdiu viuit vir eius licet adulter sit licet Sodomita licer flagiâ—ijs omnibus coopertus ab vxore propter haec scelera derelictus maritus esus reputatur cui alterum virum ascisere non licet Nec Apostolus haec propria authoritate decernit sed Christo in ii Cor. â—iii seloquente Christi verba secutus est qui in euangelio ait Qui dimitâ—it Math. xix vxorem suam excepta fornicaâ—ione facit eam maechari et qui dimissam accepiret adulter est Animaduerte quid dicat qui dimissam acceperit adulter est sâ—â—e ipsa dimiserit virum siue à viro dimissa sit adulter est qui â—am acceperit As longe as her husbaÌ„d liueth sayeth S. Hierom 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 yâ— who le rablement of the â—utherans and Swâ—â—glians 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 suscipere non adultera reputari agaâ— poenitentiam ita dumtaxat vt secundo viro qui maritus appellatur sed adulter est à â—empore 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 receâ—ue Christes body and be not couÌ„ted an aduoutresse but so onely let her doe penaunce that from the â—yme 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 beleue S. Hierom following yâ— scriptures rather theÌ„ the lutherians hauinge for their opinion no scripture rightlye taken S. Bede our countreye man iâ—dged the same writynge thus Nulla causa est dei lege praescripta vt viuente ea quae relicta â—ib 3 in MarcuÌ„ fol. xxx est alia ducatur There is no cause written in Gods lawe This was wrytten aboue viii C. yeres past that another wyfe shoulde bee maried whiles she liued which was lefte or forsaken What madnes was in Peter Martyr Iohn Hoper and suche other of that forte to teache and defende the contrarye to thys doctrine grounded vppon the holye Scriptures the old godlye Doctours and the Counsels Is this to refourme Christes religion as they pretende to her purenes whiche they falsely affirme that she had lost here 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 fâ—eashe of my fleshe for whiche thynge the man shall forsake hys father and mother and he shall cleaue 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 yâ— 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 wiâ—es i. Cor. vii shoulde not be broken for anye cause touchinge the bonde of it although for adâ—outrie 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 subâ—ection 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 where fore whiles the man liueth if she be with an otherman 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
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
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