baptisme saueth vs Peter Martyr sayeth that oure saluation commeth onlye of God O ignorant Baptisme is not amarâ—e onelye of our iustification but a cause of it man he saieth that onelye faieth saueth vs and that baptisme is but a signe marke or seale of oure iustification and saluation But Christe sainte Paule sainte Peter affirme that we are saued by baptisme What follie is it then to geue credence to Peter Martyr or to anye other of that secte the Swinglians and Sacramentaries which are deceaued after semblable maner Dauid prayed to God that Prayer saueth vs. Psal lxxxv he might be saued saying SaluuÌ„me fac deus meus sperantem in te Saue me o my God whiche do truste in the. Is this our saluation to depende only vpon God Howe blynde are they whiche saye that Peter Martyr was a singuler learned man in diuinitee and that his commentaries are verye learned lie made Hathe not affection blynded them But heare further the Prophete Ioell sayeth Ioelis ii We obtain oure saluatioÌ„ by praier and by not â—â—â—eth onlie Who soeuer shall call vpon thee name of God shal be saued declaringe therby that our saluation consisteth in prayer and Peter Martyr Wylliam Tyndall and the Italian Barnardine say that it is onlye in God and nothinge in vs nor in oure doinges God saieth by his prophet Conuertiminiad me salui Isaye xlv We are saued by penaunce and not by faith onelye i. Lor. vii eritis oeÌ„s fines terrae Tourne ye to me all the coastes of the earth ye shal be saued Saint Paule sayeth that repentaunce worketh in vs oure saluation Howe ignoraunte are these men then Zacheus promised to Christ Luc. xix Wâ—e are iustified by almes not by faieth oâ—lye to geue halfe of his riches to the poore and if he hadde done wronge to anye man to restore to him foure tymes so muche Than Christe sayd Hodie salus facta est huic domui quia hic filius Abrahae est Thys daye health or saluation is coÌ„men to this house because he is alsoâ— the chyld or sonne of Abraham Whiche oure sauiours wordes declare that we are saued by restoring of goodes gotten wroÌ„gfully by almes not by onely faith that our saluatioÌ„ staÌ„deth not only in god as Pe. Martyr most falsely saieth that it doeth Ionas the Prophet saied Quaecunque uoui reddam pro falute mea domino I wyll rendre Vowes to oure Lorde for my saluation euerye thinge that I haue vowed But Peter Martyr sayed oure saluation consisteth onelye in God that no man is bouÌ„de to perfourme hys vowe made vnto God that he maye be saued One of the causes of thys his erroure was that he was a Chanon of saint Austens ordre and yet married a wyfe not withstandynge he had vowed chastitie And God requireth of Psal lxxv vs the perfourmauÌ„ce of all godly vowes as the holie scripture Eccle. v. witnesseth playnelye The prophete sayed I wyll shew to the o man what thing Mich. vi is good and what oure Lorde doth require of the. Truelye to doe right or iustice to loue mercie and with care to walke before God that is to serue him diligentlye This is the voice of our lorde to the citie Et salus We are saued by the feare of god erit timentibus no men eius And healthe or saluation shal be to them whiche feare his name Is this our saluation to confist onlye in faieth or in God onely Malachie the prophet treating malach â—iii of Christes coÌ„ming saieth And the sonne of righteousnesse shall ryse vnto you that feare my name and saluation in his fethers Zacharie saied by the inspiration of the holie ghoste â—uc i. His mercie shal be froÌ„ progenie to progenie vnto theÌ„ that feare his name Salomon saied Timor domini fons uitâ— The dread Prou. xiiii of oure lorde is a fountayne of lyfe Agayne feare putteth awaye sinne Was not then Peter Martyr plainlie ignorant to saye that oure saluation staÌ„deth onelye in God or that onelye Fayth doth not only iustifie vs. faieth is the meane to obtayne of God oure iustification and saluation S. Paule saieth Gala. v. that that faieth auaileth which doeth worke by charitee and that with oute charitee faieth can not same vs. He also sayeth the womaÌ„ shal be saued thorow i. Tim. ii bearing of children if she do continue in faieth charitee and holynes with sobriete Also he said vnto Timothe the byshop i. Tim. iiii Take hede to thy selfe and vnto learninge or teachinge of the people and continue therin For if thou so doe thou shalte saue thy selfe and them that heare thee Brieflye he saieth Worke ye youre owne saluation with feare and tremblinge O howe blinde then was Peter Martyr to saye that oure saluation consisteth onelye in God or in faieth alone and not in vs and the workes of oure freewyll aidid of God by hys especiall grace But I wyll make nowe an ende of this traicte and in another booke set furth dyuers other shamefull errours and detestable heresies of this man and of some others also Moreouer Peter Martyr saieth Iâ—ico ut quis credit salutem habet iustificatur Strayghte after a man beleueth he is boeth saued and also iustified Whiche hys sayinge is clearlye agaynste the scriptures alleadged in the laste chapiter and these also Miserere mei deus etc. Haue mercie vpon me o God accordinge Psalm â— to thy great mercye and after the multitude of thye mercyfull workes put thou awaye mine iniquitie Who can denye but Dauid the prophet beleued when he thus praied seeing S. Paule witnesseth that no man Rom. x. can praye or call vpon God for remission of his sinnes and hys saluatioÌ„ except he beleue afore and yet Dauid was not incontinente iustified and saued Saieth not yâ— prophet Ioel that whosoeuer shall call vpon thee Ioel. ii 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 Act. ii iij â–ª when S. Peter badde them 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 Heb. 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 â—e doe praye to him therfore Sayd not likewise Christ Quecum que petieritis in
beleue these newe brethren whiche doo defende the contrarie Dauid sayd of himselfe Propter verba labioruÌ„ tuoruÌ„ ego custodiui vias duras Psal 16. For the wordes O Lorde whyche thou hast spokeÌ„ I haue kept hard wais Ageine he saieth our Lorde will rewarde me according to my righteousnes Psal 17. the cleanes of my handes Quia custodiui vias domini c Because I haue kept our Lords waies which are his commaundementes EteniÌ„ seruus tuus custoditilla et in custodiendis illis retributio multa For thi seruiteur O Lord Psal 18. hath obserued thy commaundemeÌ„tes and there is a great reward in keping of theÌ„ Dauid saieth ageine that he kept Goddes commaundementes by the ayde of hys grace Viam mandatorum tuorum Cucurri quum dilatasti Psal 119. cor meum Memor fui nocte nomiris tui domine et custodiui legem tuam particeps omniuÌ„ CostodientiuÌ„ mandata tua Saieth god by hys prophet Ezechiel Spiritum meum dabo vobis et faciam vt in preceptis meis ambuletis Ezech. 36. et iudicia mea custodiatis et faciatis ea I will geue my spirite vnto you I wyll cause you to walke in my commaundementes and to keape my iudgementes and to do theim Note that god saieth I will geue to you my spirite and I wyll cause that you shall keape my commauÌ„dmeÌ„tes for those his wordes declare that by hys spirite and grace mans free will obserueth hys commaundementes so that hys grace worketh with our free will and our free will with it The which S. Paule witnesseth saying Voâ— estis coâ—diutores seu 1. Cor. â—â— coopeâ—arndei you worke with God Plus omnibus labora ui non ego sed gratia dei mecum 1. Cor. 15. I haue labored more then al other not I but the grace of god with me Cum timore et tremore vestram ipsorum salutem Phil. â— operemini Deus enim est qui operaturin vobis et velle et perficere Pro bona voluntate Worke Mans free wyll worketh wyth gods grace your owne saluacioÌ„ with feare and trembling For god it is which worketh in you both the wyll and also the accoÌ„plishemeÌ„t of the same good wyll But I returne agayne to my propos There are very manye places of the olde Testament that do proue euydently Gods commaundementes not to be impossible for a man to obserue which to be brief I passe ouer and will alledge two or three textes of the new Testament for the establishment of this Catholique doctrine agaynste Doctour Tho. CraÌ„mer Ridâ—â—y CraÌ„mer late Archebishop of Cantorbury Doctour Rydley and the other makers of the foresayd Catechisme and the vngodly articles ad ioynyng to it Christ sayd Iugum meuÌ„ suaue et on us meum leue My yoke is Math. 11. swete my burthen is light or easy to be borne How may this be true good Christien Reader if none can obserue Gods commaundementes by the aide and helpe of grace For is that thinge sweete to vs whyche we cannot fulfyll and therfore we muste needes breake it and therby offende God and pourchase to vs his highe displesur indignatioÌ„ and wrath Is that burden light which no man hytherto hath borne nor anye man maye beare O excedinge blindnes of these new Gospellers which wolde cause other men to see Oh how ignorant are they that yet stil wyll beleue their wicked and schismaticall Doctrine S Iohn is agaynst 1. Iohn 1. their teaching when he saith I four harte moste deare brethren shal not reproue vs as gilty of siÌ„ne wee haue an affiance esperance or hope in God and what soeuer wee desire of him wee shall receaue it Quia mandata eius custodimus because wee doo kepe his commaundementes Is not this directly plainly voritten to the reproche of these newe brethren and the coÌ„futacion of thys their pestilent heresy But S Iohn 1. Iohn 3. reproueth their opinion agein with these wordes Haec est Charitas dei vt mandata custodiamus et maÌ„data eius noÌ„ suÌ„t grauia This is charite of god that we doe kepe hys coÌ„mauÌ„dementes his coÌ„mauÌ„dementes be not heauy or grefuous beholde S. Iohn sayth that we do kepe gods coÌ„mauÌ„demeÌ„tes that they are not heauy agreing with his maistre Christ therin our new brethren Math. 11. say that they are so hard heauy that no mortall meÌ„ canne kepe theim Will theÌ„ any man that is not vtterlye blinde beleue yet their doctrine Iohn 17. Said not Christ SermoneÌ„ tuuÌ„ seruaverunt pater They haue O father kept thy word saying or commaundement s Paul sayde Omnia possum in co qui me Phil. 4. confortat Christus In or through Christ which maketh me strong I caÌ„ doe all thinges Could he not then kepe Gods commaundementes whiche could doo all thinges that were necessarie to be done for his saluation He sayd that God wolde not suffre man to be tempted or stered to commit 1. Cor. 10. sinne aboue his puissaÌ„ce or power to resiste that he were not ouercome by that temptacioÌ„ Could this his saying be true if no man might obserue Gods commaundementes shold not theÌ„ god suffre vs to be teÌ„pted aboue our power to withstande that temptacion Sayd not also S Paule sinne shall haue dominion ouer you because ye are not vnder the lawe but vnder grace Sayde not Rom. 6. more ouer that when he himselfe was tempted god sayd to hym my grace is sufficieÌ„t for thee that thou mayst ouercome that temptacioÌ„ and sinne 2. Cor. 12. not what els is it but mere madnes to saye that no man is able to kepe Gods commaundemeÌ„tes by Gods grace that he sine not deadly Now heare certen of the best and most auÌ„cient Doctours sayinges that therby thou good Reader mayste see playnly how shamefully these men erre and are out of the Catholique fayth of Christes catholique church and auoyde their doctrine as pernitious and pestilent to mans soule ¶ Certen of the olde writers sayinges witnessynge that a man may kepe Gods holy lawe and commaunde mentes by hys ayde helpe and grace SAyncte Augustine sayeth Lib. 2. ca. 6. De peccatorum meritis c. Dubitare non possum nee deum aliquid impossibile homini praecepisse nee deo ad opitulaÌ„ dum et adiuuanduÌ„ quo fiat quod iubet impossibile aliquid esse I can not doubt nother that God hath commaunded any thynge ympossible to man nor that there is anye thiÌ„g to him ympossible to help that the thing whiche he coÌ„maundeth may be doone Agayne he writeth thus Lâ—o de natura gracia Ca. 69. Firmissime creditur deum iustum et bonum impossibilia non potuisse praecipere oiÌ„a quippe fâ—uÌ„t facilia charitati cui vni christi sarcina leuis est aut ea vna est sarcina ipsa quae leuis est secundum quod 1. Iohn 5. what are they then whiche doe not beleue so
fit Hoc enim vbique catholica tenet ecclesia que nisi crederet fidelibus defunctis peccata dimitti non pro eorum animabus eleemosynas saceret ve Isacâ—â—f câ—uÌ„ offerret To offer sacrifyce for the quiet reste Hoc idem habet Isidorus lib i cap. xviii de officiâ—s â—cclesiastici of the faythful departed because it is obserued kept throughout al yâ— world we doe beleue that it was ordayned and taught of the Apostles For the catholike church doth kepe vse it in eueri place which except she beleued the sinnes of the faithful departed to bee forgeuen woulde not geue almes nor yet offer any sacrifices for their soules Saincte Hierom ratifieth thys doctrine saying Ad PaÌ„machiuÌ„ de obâ—tu vx oris sue Pauline PaÌ„machius noster sanctam fauillam ossaque veneranda eleemosynae balsamis rigat c. sciens scriptuÌ„ sicuta qua extin guit ignem ita eleemosyna peccatuÌ„ Our frend Pammachius watereth the holy ashes worshipful boanes of his wife Pauline with the swete balme of almes dedes knowyng that it is written like as water queÌ„cheth Ecclesi iii the fyre so doth almes dedes quench synne Agayne he sayth Et sicut diaboli omnium negatorum impiorum qui diâ—â—erunt in corde suo non est deus credimus aeterna tormenta In â—alce coÌ„mentarioruÌ„ in Esai lx vi sic peccatorum impiorum tamen christianorum quorum opera in igne sunt probanda atque purganda moderatam arbitramur mixtam clementiae sententiam iudicis And as we do beleue that the paines of the deuil and of al that deny Christ and of all wycked persones bee eternal and euerlastyng euen so we thinke that the sentence of the iudge Christ against sinners and vngod ly menne and yet Christians whose workes muste be tryed and purged by fyre to be moderate and miÌ„gled with clemencye and mercy Thirdly he sayeth Notandum auteÌ„ quod In prouerbia xi The sacryfica auaiâ—â—â—h the soules departed et si impiis post mortem nulla spes veniae est sunt tamen qui de leuioribus peccatis cum quibus obligati defuncti sunt post mortem possunt absolui vel paenis videlicet castigati vel suorum precibus cleemosynis missaruÌ„que celebrationibus sed haec quibuscumque fiunt et ante iudicium et de leuioribus fiunt erratis But it is to be noted saith s Hierom that although the wicked persons A notable place of S Hierome both for purgatorye and also for the holy masse haue no hope of forgeuenes after they be dead yet there bee some whiche maye bee loosed after theyr death from smal synnes with which they were bounde when they dyed That is to say either punished with peynes or els thorough the prayers of their freendes or almes dedes with Masses sayd or songe for theÌ„ But yet for whome soeuer these thinges be done they moste be done bothe before Domes day also for smale and lyght offences S. Bede our countremaÌ„ expounding Beda in cap 3 luce these wordes of s Iohn Baptist Christe shall baptise in spirite fyre sayeth Sunt qui ita exponuÌ„t quod in presenti in spiritu in futuro in igne Baptizemur Vt videlicet sicut nunc in remissionem oiÌ„m peccatorum aqua spiritu renascimur ita tunc de lenibus quibusdam quae hinc nobis cuntibus adheserunt purgatorii ignis ante iudicium vltimuÌ„ baptismate permuÌ„demur dicente Apostolo si quis superae 1 Cor i dificauerit c Ipse saluus erit sic tamen quasi per ignem There be some men that doe expouÌ„nde S. Iohns wordes thus That is to saye we be Baptized in Idem habet Haimo in 1. Cor. 3. this lyfe in spirite and in the lyfe to come in fyre whiche is as muche to say as now in this worlde wee can haue no remission of our sinnes except we be borne agayne of water the spirite euen so in the worlde to come we shall be cleansed before the laste iudgement by the baptisme of Purgatory fire for certen smale sinnes which we died in As S. Paul sayeth yf anye man bilde vpon the foundation wood Haye c. he shall be sauid throughe fyre How playne is this agaynst all the Lutherans Swinglians which denie Purgatoric S Ambrose holdeth with this Oratione Funcbri de obitu Theodosii unê‘atoris Doctrine saying Da requiem perfecto ra mulo tuo requiem quam praeparasti sanctis tuis Geue rest O Lorde to thy perfyte seruaunt the rest whyche thou hast prepared for thy saynctes Agayne he sayeth coÌ„fortynge one Faustus ouer moche lamentinge the deathe of his sister Non tam deploraÌ„dam quam frequentaÌ„daÌ„ Lib. 2. epistle 8. orationibus reâ—r nec maesticaÌ„dam tuis la crimis sed magis oblationibus aiÌ„â—m eius deo commendaÌ„daÌ„ arbitor I iudge that she ought not so muche to be wepte for as to be often prayed for Nor I thynke that thou shouldest sorrowe for her but rather cause sacrifices to be offered The sacrifice of the Masse proufiteth the deade for her to God Whye wynked our new brethren at these manyfest sayinges set forthe in this matter wolde they that we should credyte them before all the holye Doctours of the Churche Are they so blynde and shameles to desyre that of vs But yet heare againe what some other of the olde Godlye wryters say in this questions that therbi it may yet more playnlye appeare howe greatly Peter Martyr hys brethren doo erâ—e froÌ„ the belefe of christes Catholique churche the holy Doctours of the same to the ende yâ— all men may forsake theyr doctrine or beware of it in time to come that they peryshe not for euer but maye be saued Tertulianus in hys booke that he De Monogamia wrote exhortyng wyddowes not to mary againe sayth Pro aiÌ„a mariti oret refrigeriuÌ„ postulet ei interiÌ„ in prima resurrectione consortium offerat annuis diebus dormiti onâ—s eius Let the widdow pray for her Yerelye myndes ar no new thynges husbandes soule and desyre of God for hym in the meane seasoÌ„ a refresshing or an easement of hys paynes a feloship in the first resurrection and let her offer yearlye for him the day of his death Are they not then very blynd that will folow our new brethren which do teache the cleane contrarie to this godly Doctrine yet they wold make me beleue that they set fourth the belâ—eâ—e of the primatiue Churche He agayne in another place sayeth De coroâ—a Militis Oblationes ê“ defuÌ„â—tis ê“ nataâ—â—â—â—s anuâ— die sacâ—â—ê° We doo make oblatione and kepe aÌ„nyuersaries for yâ— dead This was Anniuersaries writteÌ„ aboue thrittene huÌ„dred and fifty yeres past yet our new Gospellers wolde make vs beleue that this doctrine is newe and yâ— it was set vp by the schole men as an Article
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 yâ— confutasioÌ„ of this grosse perilous error taught of Peter Martyr Nowe I wyll reâ—ute and improue another abhominable heresie of his whiche he defendeth in his commentaries Fol. 27â— â–ª 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 onely and the Anabaptistes SAynct Austen In i. Cor. 7. Fol. 173. â—t 174. 175. 176. in this matter is manifestlye agaynst Peter Martyr whiche defendeth He made baptisme but a signe or a marke of our iustification fol. 177. 178. in his commentaries 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 peacâ— torum et ce baptismum eius qui venit in similitudine carnis peccati id agitur vt euacuetur caro peccati That thinge is done by the grace of Reade you that fauour Peter Maâ—tyr ouâ—x muthe God throughe the baptisme of hym whiche came in the likenes of synneful fleashe that the fleashe of synne shoulde be taken awaye Item he sayeth because S. Paule affirmeth that through Epistol lxxxix Rom. 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 byâ—the shoulde be deliuered from that condemnation throughe baptisme Agayne he sayeth Potest Lib. i. cap. xvi de peccatorum recte dici paruulos sine baptismo de corpore excuntes in damnatione omnium mitissima â—uturos Multum enim fâ—llit fallitur qui eos in damnatione praedicat non futuros It maye be well sayed that the children whiche do die Than Peter Martyr beceaued men and he him selfe was muche deceaued withoute baptisme shall be in moste easie damnation of all others He is much deceiued him selfe 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. ca. xxxiii de peccatorum sacramentum baptismi 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 Lib. i. cap. 27. de peccatorum Ioan. iii. Item vpon these wordes of 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 ThaÌ„ Peter Martyr â—â—reth shamefully and so do all that follow him not haue the kingdome of heauen 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 baptiâ—antur et paruuli alioquin non habebunt in regno câ—lorum uitam Younge children are Lib. v. Hyponâ— â–ª baptised vtterlye for to obtaine â—emission of their sinnes or els they shal not haue life in yâ— kingdome of heaueÌ„ Likewise in the same boke he saieth Paruulo nisi baptis mi graâ—ia subuenerit disperieâ— 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 preter baptismum Christi salus â—terna promittatur infantibus quam non promittit scriptura omnibus humanis ingeniâ—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 wâ—â—tes promiseth Aug. Tom. ii Epist xxviii et lib. de origine aiÌ„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 participaâ—ione de hac uita exeunt hic profecto contra apostolicam praedicationem ueniâ— totam condemnat ecclesiam Vbi proâ—terea cum baptiâ—andis paruulis â—estinatur curritur quia sine dubio creditur eos aliter in christo uiuifâ—cari 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 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 In faÌ„tes à peccato originis Aug. â—pist 89. immunes esse non possunt nisi ab eius reatu per Christi baptisma resoluantur Younge chyldren can not be without originall sinne excepte they be absolned from it by the baptisme of Christe Noli credere noli dicere Lib. iii. cap. ix aiÌ„a et eius â—rig ad VincentiuÌ„ noli docere infantes antequà m baptizentur morte preuentos posse ad originalium peccatorum indulgentiam peruenire siuis esse catholicus Beleue not sayeth saint Austen saye not teache not that infantes whiche TheÌ„
Peter Martyr was not catholyke Lib. iii. car xii de peccatorum depart before they maye be baptised can haue forgeuenesse of their sinnes if thou wilt be cathoâ—yke Nec paruuli de quibus libet sanctis iustisque procreati originalis peccarireatu absoluuÌ„tur nisi iÌ„ christo fuerint baptizati pro quibustaÌ„to impensius loqui debemus quanto prose 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. Tom. x. Serm. xiiii de verbis apost uitaÌ„ aeternam non habituros nisi baptizentur in Christo We saye that younge chyldren shall not haue otherwyse saluation and life euerlastinge except they be baptized in Christe Partrulus non baptizatus pergit in daÌ„nationeÌ„ Apostoli enim sunt uerba Ex uno c. Et domini est seÌ„tentia Rom. v. Ioan. iii. Lab. de gene x. cap. xliiii Lege Aug. epi. 47. 107. 15â— 90. 102. nisi quis renatus fuerit c. Cui noÌ„ 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 Ioan. de gen ad literam lib. x. cap. xiiii ser de teÌ„p xlv 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 and christened and that it shal be saued if it were not christened Remembred he not that Dauid and saint Paule sayeth We are Ephe. ii Rom. v. i. Cor. xv borne originallye the sonnes of Gods wrathe and in syn Can anye person whiche is dead throughe Adams offense as Paule witnesseth all men are be made alyue with oute hys owne faieth in Christ or els the fayeth of his Godfathers and the church applied to him by the scrament of faieth baptisme Saint Austen testifieth euideÌ„tlie in sondrie places of his workes Lib. i. cap. xiij contra duos Pelag. Lib. de peâ—cat 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 fidum â–ª peccatorum accipiendam hoc ipso facilius ad baptisma accedit quód illi remittantur non propria sed aliena peccata The younge chylde commeth to baptisme so muche the more easly to receaue remission of his sinnes because Originaâ—â— 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 before he be baptized Oh blindnes of the man and of his scholers Sainte Aâ—brose is of the same iudgemente sayinge Neque Lib 2. cap. 8. de vocatione gentium credi fas est eos qui regenerationis non adepti sunt sacramentum ad ulluÌ„ beatorum peruenire consortium ueruntamen quare tanta infantium multitudo non regeneratorum á perpetua alienatur salute noÌ„ conturbabitur cor nostrum si firma Read ye SwingliaÌ„s and Martyrians stabili fide omne iudicium dei iustum esse credamus nec appetamus habere cognitum quod uoluit esse secretum ut ubi in uestigari non potest quare ita iudicet 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 In. S. LauacruÌ„ saint Hieroms maister sayeth Melius est infantes si periculum aliquod imminet non dum rationis coÌ„potes sanctificare quà m non signatos initiatos uita excidere 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 To. xvi ser xvâ— de tempore baptisme of chyldren should not be differred but be ministred to them as sone as they are borne Also he saieth that saint Cyprian not makinge a newe decree Lib. iii. epi. viii Lib. i. ca. xx de origine aiÌ„ae ad Hieroni. 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. 3. dialogoruÌ„ contra Pelag. AdlatuÌ„ idem ut eis peccata in baptismate dimittantur Younge chyldren are baptized that their sinnes mayeÌ„ be forgeuen by it What can Peter Marâ—yr and his disciples saye to this Wyll they 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 yâ— catholyke churche out of yâ— which no maÌ„ can be saued Origen beleued euen as these other fathers did part of whose Hom. xiiii iâ— Lucamo sentences are nowe recited for he saith thus vpoÌ„ these wordes of Iob. No man is cleane from the filthynesse of sinne noâ— althoughe lâ—ys lyfe were but of Ca. 25. iuxta 7â— one daye vpon the earth Et quia per baptismi sacramentum natiuitatis sordes deponuntur propterea baptizâ—ntur 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 Ioan. iii. of water and the holye ghoste he can not entre in to the kingdome of heauen Innocentius the first which was in S. Austens tyme
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
Homi. ii in Leâ—â—ticum Câ—â—llus and saunte Eyâ—ill followynge hym doe saye thus Audi nunâ— 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 natiuitatis per regeâ—erationem God withoute doubtaunce putteth awaye the syn of oure fyrst byrth through oure newe byrth in baptisme Chrysostome establisheth thys Chryssost hom xxxv in euan Ioannâ—s doctrine saying Futuruâ— erat baptisma plenum maximae potestatis gratiae purgaturum peccata pro mortuo viâ—um 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 quideâ— Serm. iiii in ca. ii 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 solifidians 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 Hom xxxix in Geneseos ca. 17. without numbre and that it filleth vs full of the holye ghostes grace and that it hathe no time appointed for the administratioÌ„ of it TertulliaÌ„ beleued yâ— same sayinge Caro abluitur ut anima Tertul. de resur carms â—maculetur The body of man is 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. epist 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. epi. xii aquam prius à sacerdoâ—e vt possit baptismo suo peccatà hominis qui baptizatur abluere The water must be first made cleane and holye of the prieste that it Halowinge of the foute Lib. iiii epi. 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. usque ad aquam salutarem valere in baptismo autem omnes vires nequitiae amittere Lette a 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 illam 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 exhortatione ad baptismum was almoste twelue hundred yeres sence Baptisma captiuoruÌ„ est redemptio debitoruÌ„ remissio mors peccatorum animae regeneratio amictus splendens character indeprehensibilis coeli iâ—er regni coelestis conciliatio adopâ—onis gratia Baptisme is a raunsom Many benefites obtayned by baptisme Marke Ioan. 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 aliâ— opportunum negocio quaerunt ad baptismi vero salutem tempus quodlibet accoÌ„modum Hoâ— 12. â—â— 13. de baptismo sit siue dies siue nox siue hora siue quodcunque temporis momentum Men doe seke dyuers tymes conuenient for diuers busynesses but euery season Our newe brethren appoyâ—ted a time to receyue baptisme maye or shoulde be meete 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. 2. in psal xxviii let Synne putteth awaye grace geuen to vs throughe baptisme in whyche we are borne agayne Seruamur autem De exhorta ad baptisma quomodo NimiruÌ„ regenerati per gratiam quae confertur in baptismo We are saued but howe Vndoubtedly throughe Gods grace whiche is geuen to vs in Fayth only saueth not howe be it our new brethren saye that it doth baptisme Was not then Peter Martyr very ignoraunt when he affirmed and defended that our saluation consisted onelye in God and that baptisme is but a signe and an establishmâ—t of our saluation S. Martiall Epist i. cap. 5. S. Peters disciple sayeth Reuiuiâ—cit anima per baptisma Iam sanctificati 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 corum qui peccauerunt non Craâ—ione in s lauacrum qui peccant remissionem continet His scoler Eucherius was of the same belief which wrote thus Salutis vnda nos à primi parentis culpa absoluit The water In libros 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 fynne 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 apostoâ— with thys catholyke doctrine sayinge Si soluere cura est Faecundi crenient a mali faelicibus vndia Extinâ—tâ—â— reâ—â—rate genâ—â— spes
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