Quare scitote me ad hoc ipsum festâ—nare ut carne exutus domino assistam Wherfore knowe ye that I make haste vnto this same thinge that I beinge vnclothed of the fleashe maye be present with our lorde Again he witnesseth that S. Lib. v. hist apâ— Iohn euangelist sayd vnto one Andronicus weping muche for the death of Drusâ—ana Ita ne fleueris quasi ignores quo illa concesserit Nescis illam conuersationem esse meliorem quae in coelo est ad quam saÌ„cta fidelis Drusiana traÌ„siuit expectans spem resurrectionis ex mortuis Doest thou so weape for her as thoughe thou knewest not whether shee is goone Doest thou not knowe that that conuersation is better whiche is in heauen vnto the whiche the holye and faiethful DrusiaÌ„ is passed out of this life looking for the risinge vp againe from death vnto lyfe Oecumenius a Greake writter expouÌ„ding these wordes of s Steuen Acâ—es vii receaue O lorde Iesu my spirite sayeth Hinc ostenditur iustorum animas á corporibus liberatas nequaquaÌ„ in infernum desceÌ„dere sed traÌ„smitti in manus Dei viuentis â–ª The fifte chapiter That it is lawfull and good to put fiaunce esperaunce or trust in our good workes nexte after God as in his giftes whiche thinge Luther Buceâ— Peter Martyr semblable others denie Also that we maye lyue godlye for the heauenlye rewarde THe Prophet did putte trust in his good works when he sayed Memento Psal cxxxi domine Dauid omnis mansue tudinis eius Remembre Dauid O lorde and all hys mekenes Euen so did the good kinge Ezechias iiii Reg. xx sayinge Memeâ—to domine quomodo ambulauerim coramte in veritate in corde perfecto c. Remembre â— Lorde howe I haue walked that is to saye howe I haue liued before thee with a perfite faieth and haue done those thinges whiche pieaseth Phil. iii. thee Sainte Paule confirmeth this doctrine when he saith Nostra conuersatio est in coelis vnde expectamus dominum nostrum Iesum Christum ce Our liuynge is heauenlye and therfore we looke for oure lorde Iesu Christe whiche wyll refourme oure vile bodyes and make them lyke vnto his glorious bodie Christe sayed Sunâ— Matth. xix eunuchi c. Ther be some men whiche haue chosen a continent lyfe for the kyngdome of heauâ— as their stipende and rewarde Mooreouer saâ—ed not the holye Prophete Dauid Inclinaui cormeum c. I haue bowed mye Psal C. xix heart to kepe thy righteous coÌ„maundementes for a rewarde Commendeth not sainte Paule the Colossians because they exercised Coloss â— Hebr. ij xii charitee and gaue almes propter spem repositam eis in coelis for a rewarde layed vp in heauen whiche they so doing hooped to haue Saieth he not that Moyses preferringe the He. xi xii reproches which he suffered for Christes sake before the riches of Aegypte looked vpon the rewarde to come Saith he not also that Christ when he suffered looked vpon the ioyes whiche he shoulde haue by hys passion Now heare what some The doctours sentences of the olde doctours saye in this matter and first saint Austens minde whiche sayeth Si pro remissione Tom. ser lx de tempore peccatorum amore vite aeternae eleemosynà dederis totum dextera facit If thou doe geue an almes for to obtayne remission of thy synnes and for the loue of euerlastyng lyfe thy ryght hande doth altogether that is to saye it is well doone Saint Basyl saieth Iustus est is qui nos ad tolerandos agones Basil epist lx Lege Bas de vera virginitate et ad interrogationem 135. praemijs inuitat God is righteous which sterreth vs with rewardes to suffer fightes Howe often tymes did Christ moue the people to lyue godlye by promysing to them euerlasting lyfe Saith he not amongest the rest Hoc fac viues Do thou this that Luke x. is to say helpe thy neadie neighbour with almes geuinge and thou shalt liue euer Why then maye not I leafullie lyue well vpon hope of that euerlastinge lyfe whiche he promiseth to vs that doe well and continue in doinge well vnto our liues end as Paule dyd Saint Paule saieth Non sunt condigne passiones c. The afflictions or tribulations Rom. ix of this lyfe are not worthye the glorie to come Whiche he wrot to prouoke vs to suffre aduersitees patientlie hopyng to obtain thereby that reward This is manifestlye taught by the scripture sayinge Fiducia Tob. iiii magna erit omnibus coram Deo summo eleemosyna facientibus eam S. Chrisostome expresseth the same playnelye writynge Chrisost hom v. in Math. thus Vnusquisque nostrum in nulla re alia spem suam nisi post dei misecordiam in morum honestate constituat Let euerye one of vs put his affiaunce and truste in no other thynge nexte after Gods mercie but in the honestie of maners Agayne he sayeth Homi. lxvi in Ioannem Math. xx expoundinge these Christes wordes Non est meum dare vobis ce Dominus illo compellebat in gratia Dei primum deinde in laboribus proprijs omnem salutem spem gloriae reponere Ouâ— Lorde moued vs thither to put first all our saluation all our hope and esperaunce of the glorie to come in Gods grace and then afterwarde in our owne labours Thirdelye To. ii coÌ„tione 4. delazaro he writeth after this sorte Ingens bonum in tuis ipsius benefactis collocare speÌ„ It is a very good thynge to putte truste in thyne owne good dedes Vt scires quód eleemosina est beneficium opusque tuuÌ„ non simpliciter in bonorum amicitijs sed in amiâ—itijs per maÌ„mona partis Christus iussâ—â—te coÌ„fidere diâ—â—ns Facite vâ—bis amicos etc. Christ coÌ„mauÌ„ded thee to trust in amities gotâ—â— throw Luc. xvi almes sayinge Make you frendes by the mammon of iniquitiâ— c. To make an ende of this Eâ—aptâ—r dyd not S. Paule ii Tim. iiâ—â— bothe truste in hâ—â— good workes and also loke â—â— hâ—ue a rewarde in heauen for them and not onely for his faith when he sayed Bonum certaâ—â—â—◠〈◊〉 I haue foughten a good battell I haue kepte my faythe and haue ended my course of preaâ—hyâ—ge and of good lyuynge there â—owe resteth a 〈…〉 of ryghteousnes whiche God a ryghteous iudge shall render to me at that daye and not onlye vnto me but vnto them also whiche doe loue hys commynge vnto that iudgement â–ª Wheâ—fore I moste humblie and heartelye beseche God of hys great mercie giue them grace that are agaynst thys Catholike doctrine to retourne vnto the veritie agayne and leadâ— their liues godlye in obseruyng of Gods holy commaundemeâ—teâ— that they maye iustlye put their fiaunce and trust in their owne good workes as Godâ— Peroratio giftes and loke stedfastlye to haue and inioye the glorye of heauen thereby throughe the mâ—â—tes of Christ ouâ—
confirmeth thys Lib. de bono coÌ„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 woman 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 ita vt sibi coniuges sint etiam separati 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 diuorcement 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 theyâ— diuorcement S. Austen hathe agayne semel Lib de bono coniugali cap. xâ— autem initum connubium in ciuitate dei nostri vbi etiam exprima duorum hominum coâ—ula quoddam sacramentum nuptiae gerunt quod nullo modo potest nisi alicuius eorum morâ—e dissolui 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. vij li. â—â— nuptiis ca. x. li. 2. ca. 13 de coniâ—giis adulteriâ—s et de serm dei in monte â—â— 2â—â— them He holdeth in many places of his workes manyfestlye that death onely of the man or of the woman and no other thinge or cause dissolueth and breaketh matrimonâ—e once perfited through carnall dealynge excepte they conâ—ent to vowâ— chastitie Iâ—nocentius the fyrst Pope of that name whiche was in â—ibro 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 shaâ—lefullye when they dyd â—eache preache and seâ—te forth the contrarye vnto thys doctrine grounded vpon the scriptures the counfails and olde Doctours of the churche But of this question lette this be sayed The second Chapter A confutation of an abhominable erroure 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 opinâ—on taketh cleane away mans frewyll 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 prorsus 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 atque electione siue promissione ut dicit Paulus Non omnes Fol. clxxvi qui sunt ex Israel etc. 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 gentlewoman 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 iustifie 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 maniâ—tly against Gods holye worde For touchinge the first Peter saied Thou hast O Lorde wordes of euerlastynge life Paule saied I haue showed i. Cor. xv to you the Euangelie 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 Reade â—e that do thiÌ„ke Peter Martyâ— is a greate clerke sayd against this erronious opinion For affirmeth he not here manifestlye that we do bebeue with oure hearte to pourchase our iustification 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 Dependeth it not vpon oure faieth and confession of it and of Christe Howe often tymes Mat. xv Mar. x. Luc. 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 Marâ—i Vltimo 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 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
priest whych are made to God at hys altare the dead are prayed for yee heare hym agayne sayinge Tom â— ii xxi cap. xiii de ciuitatâ— dei Temporarias paenas alii in hac vita tantum alii post mortem alii nunc tunc veâ—uÌ„tameÌ„ ante iudicium illud seuerissâ—mum nouissimumque â–ª patiuntur Some menne suffer paynes for a season onely in thys lyfe Some He douteth not here of purgatorye after thys lyfe some bothe nowe and then but yet they suffer those paynes before that moste sharpest and laste iudgement In an other place he confyrmeth the same wyth these woordes Neque negaâ—duâ— est defunctorum animas pietate â—uoruÌ„ Ad dulcitiâ—â— quest 2. b in enchiridio cap 110. Tom. iii. viuentium releuari quum pro illis sacrificium mediatoris offertur vel elcemosynae in ecclesia fiunt sed eis haec prosunt qui cum viuerent vt haecsibi postea prodeâ—se possent meruerunt It muste not bee denyed that the soules departed are relyeued and easyed of theyr paynes by the charytable goodnes of their frendes alyue when the sacrifyce of oure mediatoure Christe is offered for them or when almes are geuen for The masse is a sacrifice ê“piciatorie which is againste the new brethreÌ„ them in the church or amoÌ„ngest christeÌ„ people but these thinges do profite such as deserued when thei wer aliue that thei might afterward profite them Quum ergo sacrificia siue altaris siue qnarum cumque eleemosynarum pro baptizatis omnibus fidelibus offeruntur provalde bonis gratiarum actiones svâ—t pro non valde malis propitiationes Note that he saith propitiacions sunt pro valde malis et sinulla sunt adiumeÌ„ta mortuorum quales cumque viuorum consolationes sunt Quibus autem prosunâ— aut ad hoc pro sunt vt plenaremissâ—o vel certe vt tolerabilior sit ipse damnatio When therfore sacrifyces An aultar eyther of the aulter or elles of almes are offred for al feithful people baptised thei are for the very good thankes geuing For them that are not very euil thei be propiciacions that is to say purchasinges of the fauour The masse is a sacrifice ê“pitiatorie and euen so are aimes mercy of god For theÌ„ which be very il although thei be no help or profite to the dead yet they be consolations and comfortes of the liuing but to to obtayne mercye of god for the soules deê‘ted and not onely the passion of Christ whome thei are profitable eyther it profiteth theÌ„ to this end that thei maye haue ful remission of their synnes paines or at the least the theyr paines may be made more tollerable Doth nots Austen affyrme here manifestly without al doubt that the soules deê‘ted are relieued through almes geuen for them the sacrifice of the masse Doth he not also plainly say that by almes and by the sacrifice of the masse the soules departed obtain remission of their sinnes and that thei are ê“pitiacioÌ„s or menes to purchase mercy of god for theÌ„ What madnes is it theÌ„ to deny this or to say that s AusteÌ„ doubted of this matter how blid are thei theÌ„ which stifly defende that the masse is not a sacrifice ê“fitable to the soules departed out of this world Sajnct Austen speaketh here in many other places of alters whiche our new brethren did cast down as the heritikes called Donatistes did which neuer christiaÌ„ good man did Agayn he sayeth Propter quorundam soluenda Lib. xvii ca ii de ciuitate doi peccatorum vincula Christus ad inferna descenderat Christ went downe into hell to loose the bondes of certayne synners This his saying muste nedes be vnderstande of hell which is called purgatorie and of sinners being theyr punished for theyr sinnes because Christ descended not into the hel of the damned for euer for theyr Math. xxv sinnes shall neuer be loosed because their paines are shal be as Christ said eternal or endles I teÌ„ he saith Pro defuÌ„ctis quibusdam vel ipsius ecclesiae vel quorundam Tomo v. li xxi ca. xxiiii be ciuitate dei piorum exauditur oratio The praier either of the churche or els of some godly meÌ„ is heard of god for certain persons departed out of this lyfe Tomo x Sermone 32. de sanctio Doubteth he here of purgatory Also when he preached to the people of the soules departed he sayde thus Illo transitorio igne de quo dixit Apostoluâ— ipse enim saluus erit sic tamen quasi pet ignem non capitalia i Cori iii sed minuta peccata purgantur With that transitory fyre of the which Paul the Apostle hath said that he shal be saued but yet so as it wer through fyre are pourged small synnes not deadlye sines Seest not thou good reader that S. Austen establisheth here again purgatory by thautoritie of S. Paul doubted he then of it Moreouer Lib. ix coÌ„fessionum cap xiii he praied for his mother departed saying Nunc pro peccatis matris mee deprecorte domine exaudi me per medicinam vulnerum nostrorum quae pepeÌ„dit in ligno sedeÌ„s ad S Austen prayed for his mother being dead dexteram tuam inter pellat pro nobis I pray to the now O lord for the sinnes of my mother here me bi the medicine of our wouÌ„des that is to say thorow thi soÌ„nes passioÌ„ by which our siÌ„nes are healed which did hang vpoÌ„ the crosse nowe sitteth on thy right haÌ„d prayiÌ„g for vs He praied to God also to inspire the The sacryfice of the masse heartes of priests to pray at the aulter in their masses for his mother Monica Patricius his father her husboÌ„d I did not wepe saith he in those praiers which we made to the o lord wheÌ„ the sacrifice of our price or rauÌ„soÌ„ was offred for my mother Oblâ—tiones ê“ spiritibus dormieÌ„tiuÌ„ quas vere aliquid adiuuare ipsos credeÌ„duÌ„ est sup ipsas memorias noÌ„ siÌ„t suÌ„ptuosae Ang episto Let not the oblacioÌ„s made in the remeÌ„brauÌ„ce of the dead be to costly whiche we must beleue something to helpe Is this to doubt of purgatorye theÌ„ doth he theÌ„ doubt that sacrifices auaile the soules departed wheÌ„ he saith we must beleue that thei ê“fit theÌ„ Must Sacrifices do ê“fyt the soules deê‘ted he not be very folish that wil beleue these new teachers before s AusteÌ„ Tomo x. sermone 41 de sanctis â— al the other auÌ„cieÌ„t doctors whych are plainly against theÌ„ in this matter In an other place he writeth thus again Quicquid de istis peccatis minutis a nobis redemtum non fuerit illo igne purgandum est de quo ait apostolus ipse saluus erit sic tamen quasi pâ—gnem Whatsoeuer of these smal synnes we leaue vnraumsomed shal be purged with that fyre of which saint Paule speaketh saying he shal be saued but
sauâ—â—â— blessed Passion to whom wâ—it the father the holy ghost beâ—â— prayse honouâ— for euer Amâ— The sixte chapiter That Baptisme is not onlye a signe and a marke of 〈◊〉 iustification and profession â–ª nor onlâ—â— a scale anâ— confirmation of the same as Peter Martyâ— T. Crâ—meâ— Rydleye Catechisme fo 35. 36. art xxvi xxix and the aâ—thours of the catechisme and articles 〈◊〉 the 〈◊〉 kynge Edwardes the â—â— tyme 〈…〉 wickedlye doâ— saye and teache THys â—râ—â—ure good christian reader is so manifeâ—lye againste Goddes worde as nothing can be more Theâ—â— or 〈◊〉 any grace and regarde to Gods t◠〈◊〉 hys honouâ—â— and their owne soules health or saluation they wyll that yet are 〈◊〉 fâ—rceâ— with these 〈…〉 beware of them and abhorâ—e 〈◊〉 teachers of them and they that are poysoned with any such doctrine wyll forsake it and embrace againe the verie true doctrine of the catholyke churche when they shall see that their guides teachers and preachers do so euidentlie erre against the worde of GOD as they do in thys presente matter of Baptisme but to entreprinse beginne this treatise sayd not S. Iohan Baptist that Christe shoulde baptâ—se the people in the holy ghost â–ª What is that if it be Math. iiâ— not Christe as 〈◊〉 God to geue hys holye spirite thorowe grace forgeuenes of synnes to thâ—â— personage that is baptised in baptisme Agayne was â—eteâ— Martyr and the makers of the articles annexed to the aboue rehearsed cathechisme either so ignoraunt that they knewe not or so malitious against the trueth yâ— they would not beleue this christes saying Quisquis crediderit baptizatus â—uerit saluus erit Who soeuer shal Mar. vltâ— beleue be baptiâ—ed shal be saued Is not this playne enough against this heresie and also against Peter Martyr with all others the Lutherans and Swinglians whiche saye that Fayth only iustifieth not man we are iustified and saued by faieth onelye For doeth not Christe ioyne here faieth and baptisme together for the pourchasemente Reade ye that are infected with Peter Marâ—â—rs doctrine and repent in tyme. of oure saluation Seest thou not then reader that oure newe brethren were verie blinde to saye that baptisme is but a marke of our salnation and a sealyng of it onlie Wyll anye man be yet so maddâ— to followe their doctrine or to beleue their teachinge and corrupted bokes But heare Christ againe to their further reproch confutation sayinge Nisi quiâ— c. Excepte a man be borne againe Ioan. iiâ— of water and the holye ghost he shall nor entre into the kingdome of heauen What is it I beseche the Christiâ—n reader here to be borne agayn of the water and the spirite if it be not a man to be borne spiritually thorowe grace and forgeuenes of his sinues the chyld of God whiche was borne naturallye of his mother the soÌ„ne Psalm â— of Gods ire or wrathe as saint Paule witnesseth playnlye Affirmeth Ephes it Note this not also Christe heare that a manne entreth into the realme or kingdome of heauen thorowe his newe byrth in baptisme and that without it he shall not â—e can enter into it Is this baptisme to be but a Faieth one lye sauâ—th vs not as our newe brethâ—en sâ—â— it doeth signe and a coÌ„firmation of our saluation or faieth onlye to iustifie man Is it any other thing a man to be iustified than to be borne agayne throughe the workinge of the holye ghoost which is geuen to vs in baptisme â—i iii. Seest thou not theÌ„ ones again reader these Gospellers blindnesse and ignorance in the scriptures Moreouer saith not S. Paule that we are graâ—ted into Rom. vi Christes mysticall bodye the churche throughe baptisme Sayeth he not in an other place that the Corrinthians were washed made holy and iustified This is agaynst Peter Martor which saith that a child is a meÌ„bre of the churche befoâ—e he be â—e baptiseâ— in the name of our Lorde Iesu Christ and in the spirite of god meanynge by that washinge of them their baptisme See wee not then that saint Paule beleued a man to be made righteous or iustified throughe baptisme and not by â—ayeth onlye Is this baptisme then to be but Faith onely iustifieth vs not a marke of oure saluation and iustification O notable and straunge blyndnes of these proceders yea of these goâ—rs backward from the trueth and new preachers Why wynked they at thys sayinge of saint Paule Gala. iii. Ye all are the sonnes of GOD thorowe faieth whiche is in Christe Iesu Quot quot namâ—â—â— in Christo baptizâ—ti estis Christum induistis For as manye of you as be baptised in Christe haue putte on Christ What els ment saynct Paule here by puttynge on of Christ in Baptisme but the receauinge of hym by grace that we made the children of God his father not onely by faythe as this letter declareth but also by baptisme shoulde be clothed with him and our synnes so remitted throughe his desertes and speciall grace that they should be therby as it were couered and hidde from the syght of God that he voyll not looke vpon them to punishe vs for them Dyd these men neuer reade and vnderstande saynâ—t Paule affirmynge that Christ Ephe. v. cleanseth vs through the fountayne of water and the worde of lyfe to make vs glorious without spotte and wrinâ—le of synne Wyll then anyâ— learned wyse man yet beleue this doctrine Faith onely â—ustâ—â—eth vs not whiche is that only fayth iustifieth man and that baptisme is but a sygne or a marke onelye of it Adde to these sayinges thys testimoine of S. Paule Cum apparuerit benignitas c. After the â—ounteousnes and loue of oure sauioure God whiche he bare towarde man appeared he of hys mercie saued vs not of oure ryghteous workes throughe the fountayne Baptisme is not only a mark of our â—ustification but a cause of it of renewynge and regeneration or bearyng vs againe of the holye ghost whiche he powred into vs plenteousâ—ye throughe Iesus Christe oure sauiour that we beynge iustified by hys grace shuld â—e heires of eternall lyfe thorowe espetaunâ—e or hoope Who may not see here moste playnly that S. Paule affirmeth a man to beâ— saued tenewed borne agayne and iustified by baptisme and the holye Ghoste also to bee geuen to vs in it Where was then these mens learnyng in the scriptures when they so ignorauntlye taughte the contrarye sayinge that baptisme is but a token marke seale and confirmation of our iustification Fayth only iustifieth not man and saluation and that only fayth doeth iustifie vs Oure Lorde tourne theyr heartes to his trouth agayne out of thys straunge blyndnes in whiche they are Finallye touchyng the rehearsall of the Scriptures saith not s Peter that as Noes â— Peter iii. arke or shyppe saued hym and feuen other from brownynge in the floude euen semblablye baptisme saueth vs