When men and women therfore doe haste and runne to haue their childreÌ„ baptized bycause they without doubte beleue that other wyse they can not be made alyue in Christe but he that is not made aliue in or by Christe it resteth that he abydeth still in the same damnation of the whiche the apostle speketh saying Through Rom. v. one mannes sinne iudgemente came vpon all men to their condemnation Who seeth not now that Peter Martyr and hys disciples erre manifestly in this matter ought not therfore to be beleued in other their naugh tie opinioÌ„s InfaÌ„tes à peceato originis Aug. â—pist 89. immunes esse non possunâ— nisi ab eius reatu per Christi baptisma resoluantur Younge chyldren can not be without originall sinne excepte they be absolued from it by the baptisme of Christe Noli credere noli dicere Lib. iii. cap. ix aiÌ„a et â—ius orig ad VincentiuÌ„ noli docere infantes antequà m baptizâ—ntur morte preuentos posse ad originalium peccatorum indulgentiam peruenâ—re si uis esse catholicus Beleue not sayeth saint Austen saye not teache not that infantes whiche The Peter Martyr was not catholyke Lib. iii. car xii de peâ—catorum depart before they maye be baptised can haue forgeuenesse of their sinnes if thou wilt be catholyke Nec paruuli de quibus lâ—bet sanctis iustis 〈◊〉 procreati originalis peccatireatu absoluuÌ„tur nisi 〈◊〉 christo fuerint baptizati pro quibustaÌ„to impensius loqui debemus quanto pro se ipsis minus possuÌ„t Younge chyldren that be borne of neuer so holye and righteous parentes are not absolued from originall sinne excepte they be Peter Martyr teacheth the coÌ„trarie baptized in Christ for whom so muche the moore we oughte to speake bycause they canne not speake for them selfe Nos dicimus aliter infantes salutem Aug. Toâ— x. Serm. xâ—iii de vâ—rbâ—s apâ—â—â— uitaÌ„ eternam non habituros nisi baptizentur in Chrâ—sto We saye that younge chyldren shall not haue otherwyse saluation and life euerlastinge except they be baptized in Christe Par uulus non baptizatus pergit in daÌ„nationeÌ„ Apostoli enim sunt uerba Ex uno c. Et dominiest seÌ„tenâ—â— Rom. v. Ioan. iii. Lib. de gâ—ne x. cap. xliiii Lege Aug â–ª â—pi â—7 â—07 157. 90. â—0â— nisi quis renatus fuerit c. 〈◊〉 resistit nisi non christianus The younge childe not christened goeth into damnation For Paule sayth Throughe one mans syn all are damned and oure lorde sayeth Excepte a man be borne agayne of the holye ghoste and Tract xxxviii in Ioaâ— de gâ—r ad â—â—â—â—ram 〈◊〉 x. cap. xiiii seâ— de teÌ„p xâ—v water he can not enter into heauen The whiche thinge no man agayne saieth but he that is no christen man Howe blinde is then Peter Martyr to saye that a christen mans chylde is iustified before it be borne aâ—â— christened and that it shalâ—◠〈◊〉 ued if it were not christen 〈◊〉 membred he not that 〈…〉 and saint Paule sayeth 〈…〉 borne originallye the 〈…〉 God 's wrathe and in 〈…〉 anye person whiche is 〈…〉 throughe Adams offeâ—â—â— Paule witnesseth all mâ—n 〈◊〉 be made alyue wâ—th 〈…〉 owne faieth in Christ or 〈…〉 sayeth of his God fathers 〈…〉 the church applied to him by 〈…〉 sâ—â—ament of faieth baptisâ—â—â—â— Saint Austen testifieth euideÌ„tlie in sondrie places of his workes Lib. i. cap. xiiâ— contra duos Pelag. Lib. dâ— peccat cap. xxvii that original sinne hurteth al children not yet baptized and that they are not gotten of christen parents in that that their parents are baptized whiche thinge toucheth the soule but in that that they are men and women they are begotten borne in sinne and shal be damned for euer excepte they be throughe baptisme borne agayne the sonnes of God Sainte Cyprian was of the same belefe saying Ad remissionem Lib. 3. epist 8. ad â—â—dum peccatorum accipiendam hoâ—ipso facilius ad baptisma accedit quód illi remittantur non propria sed aliena peccata The younge â—hylde commeth to baptisme so muche the more easly to receaue remission of his sinnes because Originall sinne came froÌ„ Adam an other mans sinne not hys owne is there forgeuen hym Peter Martyr defendeth that the chylde hath remission of his sinne be fore he be baptized Oh blindnes of the man and of his scholers Sainte Ambrose is of the same iudgemente sayinge Neque Lib 2. cap. 8. de vocatione gentium credi fas est eoâ— qui regâ—nerationis non adepti sunt sacramentum ad ulluÌ„ beatorum peruenire consortium ueruntamen quare tanta infan tium multitudâ— non regeneratorum á perpetua alienatur salute noÌ„ conturbabitur cor nostrum si fir Read ye Swingâ—â— and Maâ—tyrians ma stabili fide omne iudicium dei iustum esse credamus nec appetamus habere cognitum quod uoluit esse secretum ut ubi in uesti gari non potest quâ—re ita iâ—diâ—et sufficiat scire quis iudicet ce Yt is not lawefull to be beleued that they whiche are not baptised do go to heaueÌ„ But yet we neade not to trouble our selues to thinke whye so great a number of babes vnchristened shuld not be saued if we doe surelye and stedfastlye beleue that all Gods iudgementes he righteous and desire not to knowe that thinge whiche God would haue secrete that where it can not be searched out why he doth so iudge it shoulde be sufficient to knowe who iudgeth Saint Gregorie Nazianzene 〈◊〉 〈◊〉 Laâ—â—cruÌ„ saint Hieroms maister sayeth Melius est infantes si peâ—â—culum aliquod imminet non dum rationis coÌ„potes sanctificare quà m non signatos initiatos uita excidâ—râ— It is better that younge chyldren whiche haue not yet the vsage of reason be made holye through baptisme if ther be anye daunger at hande rather than they shoulde loose euerlastinge lyfe being not christened before they doe departe oute of this lyfe Sainte Austen woulde that â—o xvi ser 〈◊〉 de tempâ—re baptisme of chyldren should not be differred but be ministred to them as sone as they are borne Also he saieth that saint Cyprâ—an not makinge a newe decree Lib. iii. epi. 〈◊〉 Lib. i. ca. xx de origine aiÌ„ae 〈◊〉 Hieronâ— of it but kepinge the most stedfast faieth of the churche to correcte them whiche iudged that the chylde shoulde not be baptised before theight daye of hys birthe saied that the soule not the bodye shoulde perishe if he were not baptised and he with other byshoppes thought that the chylde streighte after hys birthe mighte be well baptised Sainte Hierome confirmeth this belefe saying Infantuli baptizaÌ„tur Lib. 〈◊〉 dialogoruÌ„ contra Pelag. Ad latuÌ„ idem ut eis peccata in baptismate dimittantur Younge chyldren are baptized that their sinnes maye be forgeuen by it What can Peter Martyr and his disciples saye to this Wyll they
mercie saued vs not of oure ryghteous workes throughe the fountayne Baptisme is not only a mark of our iustifiâ—ation but a cause of it of renewynge and regeneration or bearyng vs againe of the holye ghost whiche he powred into vs plenteouslye throughe Iesus Christe oure sauiour that we beynge iustified by hys grace shuld be heires of eternall lyfe thorowe esperaunce or hoope Who may not see here moste playnly that S. Paule affirmeth a man to bee saued renewed 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 Nâ—es i. Peter iii. aâ—ke or shyppe saued hym and seuen other from drownynge in the floude â–ª euen semblablye baptisme saueth vs â–ª Wherefore retourne ye Swinglians and Lutherans to the Catholyke churche and forsakynge youre errours and â–ª 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 〈◊〉 of some of the auncient writers miâ—des and iudgementes touchyâ—ge the â—â—â—ce and strength of baptisâ—â— against Peter Martyr al the 〈◊〉 〈◊〉 of â—â—â—e Swinglians 〈◊〉 wâ—â—â—h do affirme that it is but onely a signe and a confirmation of our iustification and no cause thereof Saint Austen writeth after thys manieâ— Vnusquisâ—â—am in Sermâ— xvi 〈◊〉 verbis apost iustificatione constitutus accepta scâ—licet remissione peccatorum per â—auacrum regenerationis accepto â—piritu sancto proficiens de die in diem uideat ubi sit Let euer maÌ„ We dooe râ—ceaue forgeuenes of oure sinnes the holye ghost in and by baptisme â—han he is iustified and remission of his synues beyng receaâ—â—â—â— thorowe the fountaine of baptisme in which man is born agayne and also when he hath the holye Ghoost throughe the same baptisme take heede loke or considre in what estate he is profitinge or goinge forwarde daylye in grace and vertuous lyuinge Thys is veraye plainlye written but heare hym agayne writing more playnlye in Toâ— lib. contra 〈◊〉 Pelagâ—anum thys matter Iustificatoâ— in haâ— uita secundum â—sta tria confertur prius lauacro regenerationis quo remittuntur cuncta pâ—â—â—ata Deinde congressione cum uitijs à quoâ—â— reatu soluti sumus Tertio dum no stra exauditur oratio qua dicimus Dimitte nobis debita nostra ce That is to saye iustification is Mat. vi geuen to vs in thys life by these We are instified by in thinges â—nd not by faith only as our new ghoosâ—elâ—rs do sai falslye three thynges â–ª Fyrste throughe baptisme in the whiche we are borne agayne and aâ— ou◠〈◊〉 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 oure petition is gratiouslye harde Forgeue vs O father whiche arte in heauen oure trespasses committed againste the as wee do forgeue them that trespasse againste vs. Aqua exhibet forinâ—ecus Grace is geuen by baptisme sacramentum gratiae spiritus operatur intrinsecus beneficiâ—m gratiae soluens uinculum culpae reconcilians bonum naturae regenerat hominem in vno christo ex uno Adam generatum The water exhibiteth outwardly the sacrament of grace and the holye ghoste worketh inwardelye the benefite of grace loosynge the bonde of synne and reconciling the goodnes of nature it doeth regenerat a man in or thorowe one Christe begotten of one Adam What can our brethren Faith onlie tustifieth not man thren say to this which defende that faieth onlye iustifeth man 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. demoâ—iâ—us Maâ—â—â—ae orum caâ— â–ª xxxv The renewinge of the newe 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 in dulgentiam 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 shaue them that the rootes of them remayn styll Baptisma abluit peccata omnia prorsus omnia dictorum facto Lib. i. ca. xiii contra duas epist â—alogiâ—â—â—â—rum rum 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 setfurth the faieth and religion of the fathers and of the olde catholyke churche He that lusteth to reade more of thys matter in sainte Austens workes let hym goâ— to the pla Lib. de 〈◊〉 ad catech lib. 〈◊〉 cap. x. ces alleaged here and noted in the margent of thys treatise â—o ix tract v. in primam Io. epist To. x. ser 128. de tempore tract 80. in Io. he shall be fullye satisfied of his beleife herin notwithstanding that these sentences alreadye recited maye satisfie euerye good man Heare howe what was sainte Hieroins beleife in thys mater whiche sayeth EuaÌ„ gelij mihiplacet religio vt baptize mini in fanguine meo per lauacruÌ„ Hieroni. in ca. i. Esaiâ— regeneration is 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 lauatotie of regeneration whiche onlye can remitte synnes accordyng to thys saying of Christe Excepte a man be 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 saie to thys playne sentence Wyll they arrogantlye denye these doctours sayinges and those that follow here desiring that men shoulde
Martiall Epist i. cap. 5. S. Peters disciple â—areth Reuiuiscit anima per baptisma Iam sanctificatâ— 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 eorum qui peccauerunt non â—ratione in s â—auacrum qui peccant remissâ—onem continet His scoler Eucherius was of the same belief which wrote thus Salutis vnda nos à primi parentis culpa absoluit The water 〈◊〉 libres 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 synne 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 apostâ— with thys catholyke doctrine sayinge 〈◊〉 Sisolâ—ere cur a est Faecundi crementa mali faelicibus vndiâ— ExtinctuÌ„ reparate genus spes vn a remitti Debita supplicii post â—rimina Velle renasâ—i â–ª S. Alchâ—mus Archebyshop of An. domiâ—â—â— Lib. 5. cap. 2â—â—â—â— Genes Vienna an ancient writer hath thus QuuÌ„ purgata sacris debitur culpa fluentis 〈◊〉 noua parientis lympha lauacri Proâ—â— post veteres quos aedidit Eua reatus Câ—audius Varius Victor whiche was aboute xi hundred yeres passed hathe sette furthe Libâ— iâ— Gen. this godlye doctrine when he wrote thus Posse perire homines docuit mergentibus vndis Oftendit flammis ac vndis posse renasci S. Pauline that was in Austens tyme and wrote to hym Natali x. f. â—l cis is in thys matter agaynst Peter Martyr and suche others writynge thus Sic pariter templum nouat hostis gratiae fontem Fonsque nouus renouans homines c. Eusebius confirmeth this catholike L. b. 9. capita Euangelica demonstra doctrine when he saith Non amplius per legitima sacrificia Mosaicae legis remissio illis peccatorum conciliatur sed peâ— 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 citie of Nicea almoste twelue hundred yeres sence Confiteoâ— vâ—â—â—m baptisma in remissionem peccatorum That is to saye Note thiâ— 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 aâ— 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 adioyned to the same that they are not membres of Christes holye churche because they saye that baptisme is but a signe token marke and confirmation of our iustification and of the remission of our synnes 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 with the other fathers speaking Ambrosâ— in i. Cor. of our wasshing in baptisme of our being halowed in baptisme Faieth onlye doeth not iustifie man but baptisme also of oure iustification obtained therin as Paule witnesseth in that place Haec omnia beneficia puritatis in baptismate consecuti noscuntur quod est fundamentuÌ„â—uangelicae ueritatis Illic enim omnibus pecâ—atiâ— depositis abluitur credens iustificatur in nomine domini spiritu dei nostri filius deo adoptatur The people are knowen to haue gotten all these benefites of purenes in baptism Note this reader diligentlye whiche baptisme is the fouÌ„dation of the trueth of the euangell 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 sâ—nnes being put away from hym Seest thou not here playnelye reader The vertue and streÌ„gth of baptisme that saint Ambrose expoâ—nding 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 are made the sonnes or chyldren of God by adoption whiche altogether Peter Martyr denieth vngodlye Ought he then to be 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 â—eo sermone primo de â—aâ—â—â—â—â—ate Christi was aboue M. C. yeres synce and saieth Per baptismatis sacramentum spiritus sancti factus es templum Thou arte made the temple of the holye Ghooste throughe the sacrament of baptisme Maximus an auncient great learned man was of the Homi. de symbolo apost â—ame beleife when he wrote thus Sancta est ecclesia quae baptismi sacramento peccatorum contagione detersa terrarum incolas transmittit ad coelum The church is holye whiche sendeth the dwellers of the earthes vnto heauen throughe the sacrament of baptisme the infectioÌ„ of synnes being therby wyppen or taken awaye This is manifestlye spoken of these holye doctours I passe ouer all the reste of the olde doctours sentences boeth because these are sufficiente to persuade euery man that is not obstinatlye 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 tendre mercye graunte them grace to amende and to forsake thys wicked errour and all others their abominable opinions and to retourne agayne vnto Christes catholyke church leauinge their schisme to the honoure of God and the saluation of their own soules which Christe bought most dearâ—â—e with the shed dynge of hys precious bloude â–ª The preface to the vii chapiter That vowes ought to be kept both of men also of womeÌ„ which is against Peter Martyr the whole â—abâ—â—ment of the new brethren and especially against the maried moâ—kes â—hanons Freâ—rs and Nâ—nnes THen I perceaued reader that manye whiche hadde made vowes to God of perpetual chastitee weâ— maried thorowe the enticement and alluringe 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
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.
saluatioÌ„ except he beleue afore and yet Dauid was not incontinente iustified and saued Saieth not the prophet Ioel that whosoeuer shall call vpon thee Ioel. 〈◊〉 name of GOD shal be saued Whiche sayinge proueth that a man muste neades firste beleue in Christ before he can be saued thorowe his prayer The same thing appeareth most euidentlye by the Publican that beleued Luc. xix before he went into the temple to praye for to pourchase his iustification and saluation throughe hys calling vpon God to haue mercye vpon hym Dyd not the Iewes beleue when S. Peter badde them Act. ii 〈◊〉 tourne to God to repent and to be baptized that they might obtayne their iustificatioÌ„ by remission of their sinnes Sayeth not Paule also let vs go with an affiaunce hope or boldnes â—eb iiii vnto the seate of Godes grace that we maye receyue mercie and finde grace for our helpe in due season Who seeth not then that we must nedes beleue and put our affiaunce and truste in God to obtayne of hym mercye and grace through our praiers afore we doe praye to him therfore Sayd not likewise Christ Quecumque petieritis in oratione credentes accipietis What thinges Math. xxi so euer ye shall aske in your prayers ye shall haue them yf ye doe beleue S. Iames saieth that we must aske in faythe yf Iaco. i. we wyll obtayne our petition Muste we not then haue fyrste a beleife in God a confidence or hope to obtayn our petition when we desier of God to forgeue vs our trespasses to saue vs and than after through our prayers and repentaunce purchase those benefites of hym S. Austen sayeth in many places of his bookes Fides primum datur ut caetera impetrentur Fayth is first of al geueÌ„ to maÌ„ that other thynges necessarie for his saluation may be gotteÌ„ through it But this is sufficieÌ„t for the confutasioÌ„ of this grosse perilous error taught of Peter Martyr Nowe I wyll refute and improue another abhominable heresie of his whiche he defendeth in his commentaries Fol 273â— vpon the fyrste Epistle to the Corinthians And it is of the baptisynge of children whiche he defendeth to be saued if they were neuer baptised but departed without baptisme The. iii. Chapter The baptisme of children against all the Swinglians and not Peter Martyr oâ—ely and the Anaâ—aptistes SAynâ—t Austen in this matter â—â—i â—or 7. Fol. 173. et 174. 175. 176. is manifestlye agaynst Peter Martyr whiche defendeth in his commentaries He made baptisme but a signe or a marke of our iustification fol. 177 178. vpon the Corinthians that a christian mans chylde hath remission of his synne and the spirite of God before he be baptised and shal be saued although he were neuer baptised Whiche doctrine is agaynst the scriptures and al the olde doctours sayinges and not onelye agaynst these sentences folowinge In paruulis gratia Dei per Aug. lib. i. cap xxxix de peccâ—â—orum et 〈◊〉 baptismum eius qui veniâ— in similitudine carnis pâ—â—â—atâ— id agitur vt euacuetâ—r caro peccati That thinge is done by the grace of Reade you that â—auonâ— Peter Martyr ouâ—â— muche God throughe the baptisme of hym whiche came in the likenes of synneful fleashe that the fleashe of synne shoulde be taken a waye Item he sayeth because S. Paule affirmeth that through Epistol lxxxix 〈◊〉 v. one mans synne Adam all were condemned the baptisme of children is not superfluous for asmuch as they which were coÌ„deÌ„ned throughe their byrthe shoulde be deliuered from that condemnation throughe baptisme Agayne he sayeth Potest Lib. i. cap. xvi de peccatorum recte diâ—i paruulos sine baptismo de corpore exeuntes in damnatione omnium miâ—issima futuros Multum enim fallit fallitur qui eos in damnatione praedicat non futuros It maye be well sayed that the children whiche do die Than Peter Martyr deceaued men and he him selfe was muche deceaued withoute baptisme shall be â—â—moste easie damnation of all others He is much deceiued himselfe and no lesse deceyueth other whiche sayeth that they shall not be damned Also he saith Periturus erat paruulus nec habiturus vitam aeternam si per Lib. i. 〈◊〉 xxxiii dâ—peccatorum sacramentum baptismâ— noÌ„ crederet in vnigenitum filium The childe should haue perished and not haue had euerlastynge life yf he had not beleued throughe the sacrament of baptisme in the only begotten sonne of god Item vpon these wordes of Lib. i. cap. 27. de peccatorum Ioan. iii. S. Iohn he that hathe the son hath euerlastinge life Non igitur regnum caelorum sed nec vitaÌ„ aeternam habebunt paruuli si filiuÌ„ non habebunt quem nisi per baptismum habere non possunt Therfore younge children shall not haue the kingdome of heauen ThaÌ„ Peter Martyr â—rreth shamefully and so do all that follow him nor yet euerlastinge lyfe yf thei haue not the sonne of God Christe whiche they can not haue but by baptisme Omnino in remissionem peccatorum baptizantur et paruuli alioquin non habebunt in regno celorum uitam Younge children are Lib. v. Hypoâ—â— baptised vtterlye for to obtaine remission of their sinnes or els they shal not haue life in the kingdome of heaueÌ„ Likewise in the same boke he saieth Paruulo nisi baptis mi gratia subuenerit disperiet de populo suo If the sacrament of baptisme shall not help the infante he shall not be saued Tom. iii. lib. i. cap. xxiii de pâ—ccatoruÌ„ c. with other folke Againe he writeth Nulla ex nostro arbitrio preteâ— baptismum Christi salus eterna promittatur infantibus quam non promittiâ— scriptura omnibus humanis ingeâ—â—â—â—s preferenda Let not eternall saluation be promised to infantes after our own will without the baptisme of christ whiche saluation the scripture which ought to be preferred before all mennes wyttes promiseth Aug. Tom. ii Epist xxviii et lib. de origine â—iÌ„ae cap. xviii xxi not to them In an other place thus he saieth Quisquis dixerit quòd in Christo uiuificabuÌ„ tur etiam paruuli qui sine sacramenti eius participatione de hacuita exeunt hic profecto coâ—tra apostolicam praedicationem uenit totam condemnat ecclesiam Vbi propterea cum baptizandis par uulis festinatur curritur quia sine dubio creditur eos aliter in christo uiuificari non posse Qui autem noÌ„ uiuificatur in Christo restat ut in eadem condemnatione maneat de qua dicit apostolus per unius Rom. v. delictum in omnes homines in coÌ„demnationem Whosoeuer shall saye yea that children shal be made aliue in christ spiritually whiche doe departe out of this lyfe without any partaking of Christes sacramente of baptisme he without doubte doeth bothe againste S. Paules preachinge and also he condemneth the whole churche
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
Christ coÌ„mauÌ„ded thee to trust in amities gotteÌ„ throw Luc. xvi almes sayinge Make you frendes by the mam man of iniquitie c. To make anâ—â—de of this Chapter dyd not S. Paule ii Tim. iiii bothe truste in hys good workes and also loke to haue a rewarde in heauen for them and not onely for has faith when he sayed 〈◊〉 certamen c. I haue foughten a good batteâ—â— I haue kepte my faythe and haue ended my course of prâ—achynge and of good lyuynge there nowe resteth a crowne 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 Wherfore I molte humblie and heartelye beseche God of hys great mercie geue them grace that are agaynst thys Catholike doctrine to retourne vnto the veritie agayne and leade their liues godlye in obseruyng of Gods holy commaundementes that they maye iustlye put their â—â—aunce and trust in their owne good workes as Gods 〈◊〉 giftes and loke stedfastlye to haue and inioye the glorye of heauen thereby throughe the merites of Christ our sauiours blessed Passion to whom with the father the holy ghost be all â—rayse honour for euer AmeÌ„ The sixte chapiter That Baptisme is not onlye a sigâ—e and a marke of oure iustification and proâ—â—â—â—on 〈◊〉 onlie a seale and confirmation of the same as Peter Martyr T. Lrâ—â—â—â— Rydâ—â—ye Latechisme â—o 35. 36. 〈◊〉 arâ— xxvi 〈◊〉 xxiâ— and the authours of the 〈◊〉 and articles 〈◊〉 〈◊〉 kynge Edwardâ—â— the 〈…〉 〈◊〉 and 〈◊〉 〈◊〉 sayâ— and teachâ— THys erroure good christian reader is so manifestlye againste Goddes worde â—s nothing can be more Therfore if meÌ„ haue any grace and regarde to Gods â—rueth hys honoure and their owne soulâ—s health or saluation they wyll that yet are not inferteâ— with these newe opinions beware of them and abhorre the teachers of them and they that are poysoned with any such doctrâ—ne wyll for sake it and embrace againe the verie true doctâ—â—ne of the cathelyke churche when they shall see that there guides teachers and preachers do so 〈…〉 erre against the worde of GOD as they do in thys preâ—â—â—â—â— matter of Baptisme but to entrepruise beginne this treatise saâ—d not S. Iohan Baptist â–ª that Christe shoulde baptise the people 〈◊〉 the holy ghost What is that if it â—e Math. iiâ— not Christe as â—â—â—aye God to geue hys holy espiâ—â—â— thorowe grace â–ª forgeuenes of â—â—â—nes to the personage that is baptâ—sed in baptisme Agayne was Peter Martyr and the makers of the articles annexed to the aboue reâ—eâ—â—sed cathechisâ—â— â—ither so ignoraunt that they knewe not or so malitious against the trueth that they would not beleue this christes saying Quisquis crediderit baptizatus fuerit saluâ—â—â—â— Who soeuer shal Mar. vlâ—â— beleue â—e baptised 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 â—oyne here faieth and baptisme together for the pourchasemente Reade ye that are infected with Peter Maâ—â—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 saluation 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 coniÌ„utation sayinge Nisi quis c. Excepte a man be borne againe Ioa◠〈◊〉 of water and the holye ghost he shall not entre into the kingdome of heauen What is it I beseche the Christien 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 sinnes the chyld of God whiche was borne naturallye of his mother the soÌ„ne Psalm 〈◊〉 of Gods ire or wrathe as saint Paule witnesseth playnlye Affirmeth not also Christe heare Ephes ii Note this that a manne entreth into the realme or kingdome of heauen thorowâ— 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 onelye â—â—ueth vs not as our newe brechâ—en saâ— it doâ—th 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 Ti iii. Seest thou not theÌ„ ones again reader these Gospellers blindnesse and ignorance in the scriptures Moreouer saith not S. Paule that we are grafted into Rom. vi Christes mysticall bodye the churche throughe baptisme â–ª Sayeth he not in an other place that the Corrinthians were washed made holy and iustified This is agaynst Peter Martyr which saith that a child is a meÌ„bre of the churche befoâ—e he â—e 〈◊〉 baptised 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 fayeth onlye Is this baptisme then to be but Faith onely iâ—stifieth vs not a marke of oure saluation and iustification O notable and straunge blyndnes of these proceders yea of these goers 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— in Christo baptizati estis Christum induistis For as manye of you as be baptised in Christe haue putte on Christ What els ment saynâ—t 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 wyll not looke vpon them to punishe vs for them Dyd these men neuer reade and vnderstande sayâ—et Paule affirmynge that Christ cleanseth vs through the fountayne Ephe. v. of water and the worde of lyfe to make vs glorious without spotte and wrincle of synne Wyll then anye learned wyse man yet beleue this doctrine Faith onely â—ustiâ—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 testimonie of S. Paule Cum apparuerit benignitas c. After the bounteousnes and loue of oure sauioure God whiche he bare towarde man appeared he of hys