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
but for aduoutrie and marrieth another breaketh matrimonie ergo he that putteth awaye his wyfe for aduoutrie and marieth another breaketh not matrimonye To this reason S. Austen I said answereth refuting it by another like made vpoÌ„ s Iames wordes sayinge scienti bonum et non facienti peccatum est Iaco. iiii illi He sinneth that knoweth what is good and doeth it not Thys argument made of the contrarie sense ergo he sinneth not that knoweth not what is good is nought Because a maÌ„ synneth through ignoraunce as Christ witnesseth Wherefore Christe ment that he synneth 〈◊〉 xii more greuouslye whiche putteth awaye his wife without aduoutrie and marieth another than he doeth whiche putteth her awaye for aduoutrie and marieth agayne lyke as he sinneth more that sinneth wittingâ—â—e than he which synneth ignorauntly and yet both doth offende God This S. Austen Lib. 2. cap. 10 de adulterâ—â— coniugâ—is gathereth verye godly and lernedlye out of the Euangelie of Marke and Luke whiche as it were expoundinge Matthew affirme absolutlye that who soeuer for anye cause putteth awaye his wife and marieth another committeth aduoutrie in so doynge S. Austen confirmeth thys Lib. de bono coÌ„â— iugali cap. 3. saying when he expounded S. Paules sentence to the Romaines aboue recited Confaederationem maris feminae c. The scripture so doeth coÌ„mend the ioyninge together of man man in mariage That it is not lawfull to the woman to marrie agayne another man as longe as her husbande liueth nor the man maye marye an other wife as long as his wyfe deuorsed for her aduoutrye lyueth InteruenieÌ„te deuortio coÌ„faederatio illa non aboletur nuptialis iâ—a vt sibi coniuges sint etiam seâ—parati cum illis autem adulterium committant cum quibus fuerint post suum repudium copulati The coÌ„ioyning together of mariage is not abolished or taken awaye throughe diâ—orcement betwene the man woman in so muche as that they are man wife yea when they are separated For they doe committe aduoutrie with them whome they haue maried synce theyr diuorcement S. Austen hathe agayne semel autem initum connubium in Lib de beno eeâ—â—ugali cap. xv ciuitate deinostri vbi etiam exprima duorum hominum copula quoddam sacramentum nuptiae geâ—â—â—â—â—â— quod nullo modo potest niâ—i alicuius eorum morte dissoâ—uâ— The marryage once entred or begonne in the citie of oure GOD where yea of the first couplynge together of man and woman the mariage beareth a certaine sacrament or a signe of a holye thynge whiche bande can not be vndone but by deathe of one of Tom. viâ—â—i dâ— nuptiis ca. x. li. 2. ca. 13. de comâ— gâ—is adulterâ—â—s eâ— de serm dei in monte ca 25â— them He holdeth in many places of his workes many festlye that death onely of the man or of the woman and no other thinge or cause dissolueth and breaketh matrimonie once perfited through carnall dealynge excepte they consent to vowe chastitie Innocentius the fyrst Pope of that name whiche was in Libro decretorum suorum cap. vi S. Austens time hath the same Wherefore we see euidentlye that Peter Martyr and Iohn Hoper whiche was a white monke and suche others erred shamefullye when they dyd teache preache and sette forth the contrarye vnto thys doctrine grounded vpon the scriptures the counsails and olde Doctours of the churche But of this question lette this be sayed The second Chapter A confutation of an abhominable â—rroure of Peter Martyrs settynge furth which WilliaÌ„ Tyndale taught in his preface vpon the Epistle to the Romaines before his translation which is that our saluation coÌ„sisteth only in god and nothinge in vs whiche wicked opinion taketh cleane away mans fre wyll from hym THys great Prophet of oure newe brethren amongest many other detestable opinions and sayinges whiche he hath in his commentaries written vpon the fyrste Epistle to the Corynthians thus he setteth furth Est prorsuâ— vt nostra ita liberotum nostrorum salus ex mera dei electione et misericordia c. Bothe oure saluation and our childrens also is vtterlye of the onely election and mercie of God Agayn he affirmeth the same with these wordes Tantum ex Rom. ix dei gratia atâ— electione siue promissione ut dicit Paulus Non om Foâ— clxxvi nes qui sunt ex Israel et c. Nostra salus constat Oure saluation coÌ„sisteth onely sayeth he of or by the grace of God his election or promes as S. Paule saieth All that are of Israell c. Is not this a perillous doctrine and a pestilent errour whiche Wylliam Tyndall taught in his preface vppon the Epistle to the Romaynes and one Barnardyne an Italian in his booke written in the ItaliaÌ„ tongue translated in to Englishe by a younge gentle woman This opinion is not onelye agaynste mans free wyll but also against manye euidente places of the scripture For if oure saluation standeth onelye in Gods election Gods promisse mercye and grace than it consisteth not in anye worke of man not in the hearinge of Goddes worde not in his faieth not in hys repentaunce or penaunce not in hys prayinge to God for the pourchasinge of it not in geuinge of Faith onely doth not iâ— stifie man almes not in fastinge not in his fiaunce to God or hope of saluation not in the receauing of baptisme not in the dreade of God not in charitee finallie not in good workes whiche all together are manistly against Gods holye worde For touchinge the first Peter saied Thou hast O Lorde wordes of euerlastynge life Paule saâ—ed I haue showed i. Cor. xv to you the Euangelâ—e thorowe the whiche ye are saued Whervnto agreeth that he sayeth I am not a shamed of the Euangelie for it is the power of God Rom. x. to the saluation of euery man that beleueth Agayne he affirmeth the same thinge sayinge Thys worde is the worde of fayeth whiche we doe preache For if thou confesse with thye mouthe that Iesus is our lord and beleue with thy heart that God raised vp him from death thou shalt be saued Corde enim With his hart that is to say frely and volentarilie creditur ad iustitiam ore fit confessio ad salutem For a man dothe beleue with his hart to receaue righteousnesse and confesseth with his mouth to obtayne saluation What can be more plainlye sayd against this erronious Reade ye that do thâ—â—e Peter Martyr is a greate clerke opinion For affirmeth he not here manifestlye that we do beâ—eue with oure hearte to pourchase our iustification â–ª and with our mouthe confesse or acknowledge Christe and his trueth that we maye be saued Is it then true that oure saluation dependeth onlye vpon Gods election promisse grace mercy â–ª Dependeth it not vpon oure faieth and confession of it and of Christe Howe often tymes Mat. xv Maâ— x. Luâ— vii Ephe. ii sayed Christ Thy fayeth
hathe saued the Sayeth not alsoo Paule Ye are saued by grace thorowe faieth Manye tymes Peter Martyr affirmeth that onelye faieth doth iustifie man and saue him nowe he sayeth that his saluation coÌ„sisteth onlye in Gods election promisse mercye and grace What disagreinge is thys with himselfe Is it anye meruaile that he agreeth not with vs Whiche agreeth not with him selfe what mad men are they that wyll yet folowe his vngodlye opinions when he erreth thus playnly so shamefully against the scriptures Dauid sayeth Thou o Psal xvi Psal xxxvi Psal xxxi Lorde sauest them that truste or hope in the And God saueth them whiche haue their affiaunce in him And they shall obtayne mercye of God which doe truste in him S. Paule sayeth that AbrahaÌ„ did beleue against hope vnder hope to be iustified and saulued and that hope is the helmet of saluation and yet Ephe. vi Peter Martyr was not ashamed to saye that oure saluation standeth onelye vpon God Christe sayed who soeuer beleueth and is baptised shal be saued Marci Vâ—â—imo Tit. iii. Sainte Paule witnesseth that God saued vs by his mercie thorowe baptisme And S. Peter affirmeth also that baptisme saueth vs Peter Martyr sayeth that oure saluation commeth onlye of God O ignorant Baptisme is not amaâ—â—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 â–ª What follie is it then to geue â—redence to Peter Martyr or to anye other of that seâ—te the Swinglians and Sacramentaries which are deceaued after semblable maner Dauid prayed to God that Prayer saueth vs. Psal â—xxxv he might be saued saying SaluuÌ„ me fac deus meus sperantem in â—e 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 Iâ—ell sayeth Ioelis 〈◊〉 We obtain oure saluatioÌ„ by prâ—â—er and by not faâ—eth onlâ—e 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 xâ—v We are saned by penaunce and not by faith onelye i. Loâ— vâ— 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 Wee are iustified by almes not by faieth onlye to geue halfe of his riches to the poore aâ—d 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 hiâ— filius Abrahe est Thys daye health or saluation is coÌ„men to this house because he is alsoo 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 Quaecun 〈◊〉 uoui reddam prosalute mea domino I wyll rendre Uowes 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 â—xxv 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 Miâ—h 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 â—rit timentibus nomen 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 〈◊〉 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 〈◊〉 His mercie shal be froÌ„ progenie to progenie vnto theÌ„ that feare his name Salomon saied Timor domini fons uiâ—â— 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 iâ—stifie vs. faieth is the meane to obâ—ayne 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 saâ—e vs. He also sayeth the womaÌ„ shal be saued thorow i. Tim. 〈◊〉 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 traiâ—te and in an other booke set furth dyuers other shamefull errours and detestable heresies of this man and of some others also Moreouer Peter Martyr saieth Ilico 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 I. 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 â—om x. can praye or call vpon God for remission of his sinnes and hys
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