Quare scitote me ad hoc ipsum festâ—nare 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 witnesseth that S. Lib. v. hist apâ— Iohn euangelist sayd vnto one Andronicus weping muche for the death of Drusâ—ana Ita ne fleueris quasi ignores quo illa concesserit Nescis illam conuersationem 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 Acâ—es vii receaue O lorde Iesu my spirite sayeth Hinc ostenditur iustorum animas á corporibus liberatas nequaquaÌ„ in infernum desceÌ„dere sed traÌ„smitti 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 Buceâ— Peter Martyr semblable others denie 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 domine Dauid omnis mansue tudinis eius Remembre Dauid O lorde and all hys mekenes Euen so did the good kinge Ezechias iiii Reg. xx sayinge Memeâ—to domine quomodo ambulauerim coramte in veritate in corde perfecto c. Remembre â— Lorde howe I haue walked that is to saye howe I haue liued before thee with a perfite faieth and haue done those thinges whiche pieaseth 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 Sunâ— Matth. xix eunuchi c. Ther be some men whiche haue chosen a continent lyfe for the kyngdome of heauâ— as their stipende and rewarde Mooreouer saâ—ed not the holye Prophete Dauid Inclinaui cormeum c. I haue bowed mye Psal C. xix heart to kepe thy righteous coÌ„maundementes for a rewarde Commendeth not sainte Paule the Colossians because they exercised Coloss â— Hebr. ij xii charitee and gaue almes 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 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 sentences of the olde doctours saye in this matter and first saint Austens minde whiche sayeth Si pro remissione Tom. ser lx de tempore peccatorum amore vite aeternae eleemosynà dederis totum 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 vera 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 magna erit omnibus coram Deo summo eleemosyna facientibus eam S. Chrisostome expresseth the same playnelye writynge Chrisost hom v. in Math. thus Vnusquisque 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 laboribus proprijs omnem salutem spem gloriae reponere Ouâ— 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. ii coÌ„tione 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 in bonorum amicitijs sed in amiâ—itijs per maÌ„mona partis Christus iussâ—â—te coÌ„fidere diâ—â—ns Facite vâ—bis amicos etc. Christ coÌ„mauÌ„ded thee to trust in amities gotâ—â— throw Luc. xvi almes sayinge Make you frendes by the mammon of iniquitiâ— c. To make an ende of this Eâ—aptâ—r dyd not S. Paule ii Tim. iiâ—â— bothe truste in hâ—â— good workes and also loke â—â— hâ—ue a rewarde in heauen for them and not onely for his faith when he sayed Bonum certaâ—â—â—◠〈◊〉 I haue foughten a good battell I haue kepte my faythe and haue ended my course of preaâ—hyâ—ge and of good lyuynge there â—owe resteth a 〈…〉 of ryghteousnes whiche God a ryghteous iudge shall render to me at that daye and not onlye vnto me but vnto them also whiche doe loue hys commynge vnto that iudgement â–ª Wheâ—fore I moste humblie and heartelye beseche God of hys great mercie giue them grace that are agaynst thys Catholike doctrine to retourne vnto the veritie agayne and leadâ— their liues godlye in obseruyng of Gods holy commaundemeâ—teâ— that they maye iustlye put their fiaunce and trust in their owne good workes as Godâ— Peroratio giftes and loke stedfastlye to haue and inioye the glorye of heauen thereby throughe the mâ—â—tes of Christ ouâ—
yâ— right worthy doctour Thomas Marten hathe writteÌ„ Doctour Martens boke agaiÌ„st priestes mariages therof both learnedly largely Thou shalt good reader vnderstande that all suche places of the scripture whiche doe require of vs generallye the perfourmance and accomplishemeÌ„t of our vowes godlye made vnto God doeth shewe that menâ—e must neades vpon pain of euerâ—astynge damnation kepe not onlye the vowe of chastitee but also of pouertie of obeisaunce and of al others Wherefore let no maÌ„ be offeâ—ded with me that I am so playne in thys mattier against their breakinge of their vowes for the trueth oughte to be pleasaunte to euerye good man whiche regardeth Gods glorie and hys owne saluation Saint Paule reproued the Galathians Gala. iiii verie sharplye because they were offended with hym for teachinge them the trueth Iâ— anye man be displeased with this my settynge furthâ— of Gods holye veritie he shall geue to me a iuste occasion to saye vnto hym as S. Paule sayed vnto the Galathians Who hathe be witched and empesched Gal. iii. iiii thee that thou obeyest not yâ— trueth Our Lord Iesus Christ whiche is as he sayed yâ— Iohn xiiii veritie geue theÌ„ against whose faultes this traicte is written grace to remembre that Christ sayde Si veritatem dico c. Iohn ix If I tell you the trueth why doe you not beleue me He that Note this is of God doeth here the wordes of God ye therefore do not heare Gods wordes because ye are not of God What man is so stonye hearted that these wordes can not moue hym Doeth not these Christes wordes declare that they are not Gods children nor the chyldren of saluation whiche wyll not beleue folowe the trueth opened to them I speake agaynst them here that vowed pouertie renounced vtterly yâ— proprietie of goodes when theâ— were professed and doe noâ— accomplishe that theyr vowe â—â—t are benefiâ—ed yea haue 〈◊〉 benefices dignities promotions and doe gather together thereby much ryches But this shoulde not offende anye man for I teache them Gods worâ— and trueth Which embrased of them and folowed shall as Christ sayde to the Iewes deliuer them from the peryll of Iohn ix damnation Wyll not suche vâ—taries call to their myndes this Christes sayinge â—â— What Iohn xvi 〈◊〉 profite 〈◊〉 yf he gayne â—ll the worlde and therby loâ—â— hys foule What exchaunge shall a man make for his soule Were we not al borne naked and shall beare nothyng oute of thys worlde wyth vs aâ— S. Paule sayeth â–ª Wherfore let euerye man continue i. Tim. vi as Paule commaundeth vs in his owne vocation and i. Cor. vii serue God therein godly let no man looke backe warde with Lothes wife lest he perish Let euerye man remembre that Luc. ix Christe sayed No man putting his hande to the plowe and lokynge bahynde hym is meete for the kingdome of heauen S. Paule sayeth agayne that ii Tim. ii no man shal be crowned except be fyght â—â—wfullye that is to sayeâ— no man shall obtayne the crowne of blâ—sse except he fight agaynst the Deuell the fleshe and the worlde manlyâ— and couragiouslye in his owne callynge degree and estate accordynge to the lawes and ordinaunces of hys vocation and profession Therfore to end this preface I aduise yea God doth aduise euerye man and womaÌ„ Psal lxxv whiche hathe vowed chastitie and pouertie to perfourme that theyr godlye vowes to the aduauncement and encrease of Gods honoure and to their owne saluation that at the â—â—de of theyr morâ—all lyues Christe maye saye vnto theym amoÌ„gest the resâ— our good and Math. xxv faythfull seruanntes enter ye in to the ioyes of youre Lorde Vnto whome be laude and honour for euer and euer Amen The seuenth chapiter That al godly vowâ—â— as the vowe of 〈◊〉 of continual chastitie promysed by a wydome the vow of wylful or voluntaâ—â—◠〈◊〉 and semblables oughte by Gods lawe coâ—e obserued vnder â—he â—ayne of â—uerlastinge damnation WHen I saw good reader that very manye of our couÌ„treymen and women nowe of late in the miserable alteration of Christes holye religion whiche was of late in thys Realme were runne headlynge into a dampnable estate throughe breache of theyr vowes I thought it nedefull and my bouÌ„den duitie to aduertise theym therof that they seyng in what peryll and daunger they stande in myght by Gods succour and ayde auoyde it in tyme. Wherfore let them waygh diligently these places of the holye scripture whiche are manifestlye agaynst their doynges Si quis virorum votum domino Num. xxx vouerit aut se constrinxerit iuramento non faciet irrituÌ„ verbum suum sed omne quod premisit implebit If anye man shall make a vowe to our lord God or shal bynde hym selfe with an othe lette hym not breake hys worde but â—e shall fulfyll all that he hathe promised Can there he any thyng more plainlye Note this ye votaries and beware of daunger spoken agaynst them that doe breake their vowes and promysses made to God of chastitie and voluntarie pouertie â–ª Seâ—st thou not here reader that religious perfonâ—es whiche haue vowed pouertie and haue willynglye forsaken the proprietie of worldlye goodes The vowe of pouertie doe breake that theyr vowe and promes when they take benefices prebendes and suche other promotions enrichynge them selues thereby as muche as other doe that neuer made anye suche vowe Why reade they not this verse of Dauid Vouete et reddite domino deo Psal lxxv â— estro omnes qui in circuitu eius offertis munâ—â—a Vowe and â—â—â—der your vowes to youre loâ—â—â— God ye all men that doâ— offer giftes vnto God in his citeuitâ— Doeth not GOD require herâ— the accomplishement and perfourmaunce of all godlye vowes made to hym Salomon setteth furth the same doctrine Eccle. v. sayinge Si quid vouisti Deo he moreris reddere displicer enim â—stulta et infidelis promiâ—â—io sed quodcunque voueris redde ce If thou haste vowed anye thynge A vow of poueâ—tie ought to be kept all others lawfullye made to God tarye not to render it For a folyshe and an vnfaythfull promysse displeaseth hym but what thynge so euer thou haste or shalt vowe perfourme it Who seeth not here euidentlye excepte he be blinded with carnall affection that the holy gost forbiddeth here the breaking of all leafull vowes and godlye promisses both of chastitie and voluÌ„tarie pouerte What meane then our vowe breakers when they can not abide him that teacheth them their dueties to god for their saluation Ought they to be angrie with him that telleth them the truth Why remeÌ„bre Matth. xvi Mar. viii not they these Christes wordes What shall it profitte a man thoughe he shoulde winne all the whole worlde if he loose hys owne soule But let them heare the scripture agayne for a further and a more sufficient proffe of thys mattier Quum Deut. xxiii uotum
dictum est et praecepta eius grauia non sunt We Catholique meÌ„ do beleue most stedfastly that god which is righteous and good could not commauÌ„d thinges impossible for man to doo and kepe because all thinges commauÌ„ded are made easie to him that hath charite vnto the which charite alone Christes burden is light or els that charite herself is that burden it self which is light to be borne of maÌ„ according to that which is said of S. Iohn and his commaundementes are not heauy or hard Si praemia vitae Lib â—â— salutaribus documentis Cap. 9. aeternae volumus promereri deimaÌ„daâ—â— lotis viribus satagamus custodire NaÌ„ praecepta eius nolâ—ribus grauia suÌ„t voleÌ„tibus leuia If we mynde sayeth he to merite or deserue the rewardes of euerlastyng lyfe let vs traueile and diligently enforce your selfes with all our strength or puissance to kepe Gods commaundementes For Gods commaundemeÌ„tes are greuous or heauie to them which haue no wil to kepe them but they are light and easy to them that haue a good will to obserue them Neque imperaret inquit hoc deus si iÌ„possibile vt faceremus iudicaret vt hoc ab homine fieret Deus August in Psal 56. neque aliquid impossibile potuit imperare qui iustus est nec dampnaturus est hominem pro eoque non potuit vitare qui pius est God wold not To. 10. serui side tempore haue coÌ„maunded this thing sayth Austen if he had iudged it impossible for vs to do For God whiche is Open your eys ye new brethren ryghteous coulde not commaunde any thinge impossible nor he wyll that ye maâ— see your errour forsake it dampne man for that thinge which he coulde not avoyde because he is piteous or merciful Peccati verum teneri queÌ„quam quia non fecit quod facere non potuit summae iniusticiae et insaniae est A maÌ„ to beholdeÌ„ giltie of sinne because he hath Lib contra manicheos Capi 12. et lib. 1. Ca. 15. Retract not doone that thinge which he could not doe is an extreme vnrighteousnes and madnes Are not then oure Lutherans and Swinglians veri made that say that maÌ„ can obserue Gods commaundementes therfore euery man is giltie of sinne in breakinge of them which he coulde in no wise fulfyll by Gods help He sayeth ones agayne Quis non clamet stultum August lib. de fide coÌ„tra manicheos Ca. 10. praecepta dare ei cui liberum nomest quod praecipitur facere et iniquum eum daÌ„nare cui non fuit potestas iussa complendi Who may not crye out that it is folly to geue hym commaundementes in whose libertie it standeth not or whiche cannot kepe the thing that is commauÌ„ded him to do and that it is an vnrighteous thinge to condeÌ„pne him whiche had not power to fulfyll the thinges commaunded I let passe mani such sayinges of S. Austen wyll recite some other Doctours seÌ„teÌ„ces vpoÌ„ thys matter S. CypriaÌ„ whych was about M. CCC yeares past Sayeth Nihil impossible nihil iubet austeruÌ„ Cyprianus de baptismo christi God commauÌ„deth nothinge impossible nothynge sharpe or harde Simeon ille iustus side plena deiseruauit praecepta That ryghteous man Symeon hath obserued Gods commaundementes with a full faythe Saynte Chrisostom dyssenteth not froÌ„ this Christ homi 23. in Matheum doctrine wheÌ„ he saieth Neque oneiosuÌ„ aliquid aâ—t molestum est imperatum sed sic facilia cuncia proâ—â—us ac leuia vt si asseramus promptam solummodo voluntatem oiÌ„a effâ—ceie possimus c There is nothing onerous heauye or greifes commaunded to be done but al thinges which are commaunded are vtterly so easye and lyght that yf we brynge with vs a readye wyll onely we may doo all thinges commaunded vs to doo Possibile est dei iussa Chrysost homi 6. De laudibus Pauli perficere si modo velimus omnem naturae trepidationeÌ„ alacriter virtute superare Nihil est impossibile eorum quae a christo hominibus imperantur Sayeth not here this auÌ„cient great clearke and holy Doctour that nothinge is commaunded vs impossible and that we may fulfyll all that is coÌ„maunded vs to doo if we wyll Chrisost homi 19. in Matheum endeuour our selfes diligently to ouercome the feblenes of our nature Ne impossibilia putemus praecepta dei que et vâ—alia nobis sunt et valde facilia si tota vtique mente vigi lemus Nihil impossibile imperat Christus in tantuÌ„ vt eius praecepta supergressi sint multi Chryste Opera suê‘erogatioÌ„â— â— commaundeth nothinge impossible in so much that many men haue done more theÌ„ was coÌ„maunded theÌ„ to do S. HieroÌ„ was of this belief which Hieroni ad bamasum papam de symbolo fidei sayde Execramur eorum blasphemiaÌ„ qui dicunt aliquid impossibile hominia deo praeceptum esse et mandata dei non a singulis fed ab omnibus in communi posse seruari We doe iudge their blasphemie abominable whiche doe saye that God hath commaunded maÌ„ any thing impossible to be done Note this of him and that Gods commaunde mentes can not be obserued of euerye man particulerlie but of all meÌ„ in coÌ„mon He sayeth also Fateâ—ur deâ—mandata Hieront Cor contra pelagianos dedisse possibili a ne ipse autor â—iusticie sit sâ—â—d exigat freri quod fieri non possit We do graunt that God hath geuen commaundementes which may be kept least he should be the authour or doer Reade ye new brethren and â—ecante in season of vnrighteousnes or synne yf he should require that thing to be done of vs whiche could not be doone This is suffisant for the perfite coÌ„furacion of this errour which Doctour Cranmer late Archebishop of Cantorburie Doctour Ridley and semblable others that made the aboue mentioned Cathechisme defeÌ„ded ignorantly both agaynst the holy scriptures and also the olde godlie catholique writers Wherfore I wyll make an ende of this traictie with S. Austen and S. Basils seÌ„tences August lib 2 ca. 3 de peccatorum meritis c. of the whiche the fyrst sayth Quod â—i nolumus non peccamus nec preciperet deus homini ê™ esset humane impossibile voluÌ„tati We doo not commit synne if we wil and God wolde not commaund maÌ„ to do that thinge whiche should be impossible to him to do yf he wolde S Basill sayeth speaking of the louynge Basilius ad interrogationeÌ„ 17 6. regularis breuiorum our enemies Sine dubio autem noÌ„ precepisset hoc deus qui bonus ac iustus est nisi etiam facultatem qua id faceremus fuisset largitus Without doubt God which is good et be regula monachoruÌ„ ca 8â— and righteous wolde not haue commauÌ„ded this thing to be doone except he had geuen also power to vs wherby we myght or should doo it Moreouer he sayeth thus Impium est
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