The seconde booke . The firste chapiter .

That it is not lawfull for a man to forsake his wife but onely for aduoutrie , and that , if he forsake her for that cause , yet he maye not marrye agayne , as longe as shee lyueth , althoughe Peter Martyr , Iohan Hoper , and suche other did t●ache the contrarie , against Gods lawe and mans .

CHriste playnely saieth . Ego dico uobis Math. v. etc But I say vnto you , who soeuer put●eth awaye hys wyfe ( excepte it be for fornication ) causeth her to commit aduoutrie , and who soeuer marrieth her , that is deuorsed , breaketh matrimonie . Whiche thing Marke and Luke doe expounde Ma● . 〈◊〉 . after suche sorte , that we maye Mar x. Luke . xvi . perceiue euidently that Christement , that if anye man shoulde leaue hys wyfe for aduoutrie ( for which cause only it is lawfull to forsake her ) yet he ought not to marrye an other wyfe ●ora ▪ Gloso interli . Haymo in , i. Cor. vii . whiles she liueth . For Marke sayeth , who soeuer putteth awaye his wife , and marrieth an other , breaketh matrimonie against her , and if a woman forsake her husbande , and marrye an other , she committeth aduoutrie . S. Luke declareth the same saying thus . Ois qui dimittit u●orem suam ▪ et aliam ducit , maechatur , & qui d●●issam á uiro ducit , maechatur . Euery man , that forsaketh his wyfe and marrieth an other , committeth aduoutrie , and he that marrieth her , which is for saken , committeth ad●outrie .

The holye and greate clerke S. Austen did writte agaynste Poilentius , because he sayed a man mighte lefullye marrye agayne , when he hadde forsaken his wyfe for aduoutrie , and he did alledge these two places of Marke , and Luke to proue his purpose , whiche writeth of that matter after this maner , expounding these wordes of S. Paule . I say not to them that are married , i Cor. vii . Tom i●●i lib. lxxxiii 〈◊〉 , ix , lxxxiii . but our lorde commaundeth that the wyfe goe not from her husbande , if she doe , she shoulde remain vnmarried , or els be reconciled to her husband . Vbi etiam oecumenus idē●ab●t . in telligitur , quòd si una●lla causa , qua sola relictio coniugij permittitur , mulier á uiro recell●r●t , innupta perseuerare debet , aut si s● non continet , uiro potius reconciliari , uel correctouel tolerando , quàm alteri nubere . Sequitur autem & dicit . Idem habet Tom. iiii . lib● . de ser● . d●●● 〈◊〉 ●n mon●● ca. xxv , & xxvi . Et uir uxore● non dimittat , breuiter ●andem formam intimans in uiro , quam precipiebat in foemina , que ex precepto dni insinuauit . Hae● ille . In the which saying of S. Paule it is vnderstand , that if the wyfe goe awaye from her husbande for that onely cause , for the which alone the leauing of marriage is permitted , shee ought to continue vnmarried , or if she liue not continently , she oughte rather to be reconciled vnto her husband , either amended , or e●s to be tolerated , then to marrie vnto an other man . It followeth in S. Paule , saying : And let not the man leaue hys wyfe . By whiche wordes S. Paule do the brieflye shewe , that the same fourme ought to be in the man whiche he did commaunde to be in the woman , that is to saye , that he leaue his wife onlye for aduoutrie , & if he leaue her for that cause , he marrye not agayne .

Saint Hierom also , is against Peter Martyr and Iohan Hoper , Tom. ix . i● Mat. xix . when he sayeth thus . Quia poterat accidere , ut aliquis calumniam faceret innocenti , & ob secundam nuptiarum copulam , veteri crimen impingeret , sic iubetur pri orem dimittere uxorem , ut secū● dam , uiuente prima , non habeat . For as muche as it myght haue chaunced , that some man should Note this against Iohn Hope● the white m●ke picke a quarell against his wife , or falselye accuse her of aduoutrie , and finde faulte with the firste marriage , to be married agayne . He is so commaunded to forsake his firste wyfe , that he maye not haue the seconde , whiles the firste is alyue . The lyke he sayeth of the woman , who is in thys point equal with her husband , as S. Paule ment , i. Cor , vii . saying , that the husbande hathe not power of his bodye , nor the wyfe of hers . He reproued a woman verye sharplye because she In epi●aphio fa biole forsoke her husbande for aduoutrie , and was married to an other man . Also he sayeth expounding S. Paules wordes to the Corinthiens written of thys matt●er . Docet apostolus iux●● Tom. ii . lib. i. contra Iouinia . i. Cor. vii . sententiam domini , uxorem , excepta causa fornicationis , non esse repudiandam , & repduiatam uiuo marito , alteri non nubere , aut uiro suo reconciliari debere . Th apostle teacheth ( saieth he ) that the wife ought not to be put awaye , after the minde of our lord Christ , excepte for her aduoutrie , and that she being so forsaken of her husbande for that , ought not to marrye an other , while her husbande liueth , or els she ought to be reconciled vnto her husband .

Also he sayeth , I founde a briefe Tom. iii. epist. ad Amandum . letter ioyned vnto thine Epistle , and thy commentarie , in whiche these wordes were written . Aske or demaunde of him , that is to saye of me , whether a woman , which , her husbande being forsaken for aduoutrie , & another married thorow force , maye without penaunce be receaued in to the communion of the churche that man yet alyue , whiche she had forsaken for his aduoutrie . The whiche thing when I readde , I remembred thys verse of Dauid . Psalm. 140.

They doe it to finde excuses for the defense of their synnes . We al are men that fauour our owne vices , and doe impute vnto the necessitie of nature , that thinge , whiche we doe commit through our own frewyl . As if Ma●s free wyll . a young man should sa●e : I suffer force , or violence of my bodye , the heate of my fleashe driueth or inforceth me to synne . The instrumentes of my priuie membres , and the complexion of my bodie desier a womans companye . Aunswere therefore to the sister , whiche asketh of vs touchinge her estate , not with mine , but with the Apostles sentence . Mulier quae sub viro est , viuente viro , astricta est leg● : quòd si mortuus fuerit vir eius , liberata est á lege viri . Ergo viuente viro , adultera est , si duxerit alterum virum . Marke this wel , reader . Et in alio loco . Mulier alligata est legi quanto tempore viuit vir eius : si autem dormierit vir Rom. vii . eius , liberata est , cui vult , nubat , tantum in domino . Omnes igitur causationes Apostolus amputans definiuit apertissime , viuente viro , a dulteram esse mu●ierem , si alteri nupserit . That is to saye , the woman that is maried , is bounde to the lawe , as longe as her husbande liueth . But yf her husbande be dead , she is fre from the lawe of him . She is then a breaker of wedlocke , yf she be maried to another husbande , her first husbande being alyue . And in another place S. Paule hath the same , affirming that there is no cause , but death 〈◊〉 . ●or .vii. onelye , to breake the bonde of mariage . Wherfore the Apostle takinge awaye all causes , that can bee alleged , determineth moste plainelye , that the woman committeth aduoutrie , yf she doe marrye another man , her husbande liuinge . S. Hierome 〈◊〉 . Hierom. addeth these woordes there . I wyll not that thou brynge for the to me the rauishers violence , the mothers persuasion , the authoritie or styrringe of the father , the companie of the kin●folke , the deceite of the ser●tours , and the contempt of them , or others , the endomages of the housholde goodes . Quam diu viuit vir eius ▪ licet adulter sit , licet Sodomita , licet flagitijs omnibus coopertus , & ab vxore propter haec seelera derelictus , maritus e●us reputatur , cui alterum virum ascisere non licet . Nec Apostolus haec propria authoritate decernit , sed Christo in ii . ●or . ●iii . se loquente , Christi verba secutus est , qui in euangelio ai● . Qui dimit●it Ma●h . xix . vxorem suam , excepta fornicatione , facit eam maechari , et qui dimissam accepiret adulter est . Animaduerte quid dicat , qui dimissam acceperit , adulter est ●iue ipsa dim●serit virum , ●iue 〈◊〉 viro dimissa sit , adulter est quieam acceperit . As longe as her husband liueth ( sayeth S. H●erom aunsweringe to the question before spoken of ) althoughe he be an aduouterer , althoughe he be a synner agaynst nature , or elles Note this against all the whole ra●iement of the Lutherans and Swinglians . full of all kindes of vices , and be also forsaken of his wyfe for these synnes , he is iudged her husbande , and she maye not lawfully marrye another , whiles he liueth . And the Apostle decreed or determined not thys thing of his owne authoritie , but he folowed Christes wordes , whiles he spake in hym , whiche sayeth in the Euangelie . He that putteth awaye hys wyfe , except it be for aduoutrie , maketh her commit aduoutrie , and he whiche marieth her , that is so putte awaye , is an aduouterer . Note well what Christe sayeth . He that receyueth her to his wyfe , that is putte awaye from her husband , is an aduouterer , whether she had forsaken her husbande , or els her husbande had forsaken her , he whiche taketh her , committeth aduoutrie . Then S. Hierom making an end of this doubt , in the whiche his iudgement was required . Sayeth : Ergo & ista soror , quae vt dicit , vim passa est , vt alteri iungeretur , si vult corpus Christi su●c●pere , non adultera repu●ari , agat poenitentiam , ita dumtaxat , vt secondo viro , qui maritus appellatur , sed adulter est , à tempore poenitentiae non copuletur . Wherefore , let this syster , which , as she saieth , was enforced and compelled to marrye vnto an other man , doe penaunce , if shee wyll receaue Christes body , and be not counted an aduoutresse , but so onely let her doe penaunce , that from the tyme of it , shee be no more coupled with the seconde man , which is called a husbande , but he is an aduouterer . Heather to S. Hierom. Is not this manifestlie written in this mattier ? What man that is wise , wil not belieue S. Hierom following the scriptures , rather than the lutherians hau●●ge for their opinion no scripture rightlye taken ?

S. B●de our countreye man iudged the same , writynge thus : Nulla causa est , dei lege Lib. ●in Marcū●ol . xxx . praescripta , vt viu●nte ea , quae relicta est al●a ducatur . There is no cause written in Gods lawe , This was wrytten aboue viij . 〈◊〉 . yeres past . that another wyfe shoulde bee maried whiles she liued , which was le●te or forsaken . What madnes was in Peter Martyr , Iohn Hoper , and suche other of that sorte , to teache and def●●de the contrarye to thys doctrine grounded vppon the holye Scriptures , the old godlye Doctours , and the Counsels ? Is this to refou●●ne Christes re●igion ( as they pretende ) to her purenes , whiche they falsely affirme that she had lost here ▪ But I wil go forward , for the further confutation of thys opinion .

Adam by inspiration of the holye Ghost , sayed of hys wife Eue. Hoc nunc os ex ossibus meis &ce . Thys bone is of my bones , and thys fleashe of my fleshe , for whiche thynge the man shall forsake hys father and mother , and he shall clea●e faste to his wyfe , and they shall be two in one fleshe . The which wordes declare ( as Christ witnesseth ) that mariage ought not to be broken for anye cause , touching Math. xix . the band & knot of it . Christ addeth to these wordes of Adam and sayth : quod Deus coniunxit , homo non separet . Man can not or ought not to deuide them , whiche God hathe ioyned together in matrimonye . Then the Pharisees sayed to Christ . Why then did Moyses bydde the man to geue hys wyfe a byl of diuorsement , and so to leaue her ? He aunswered to them and sayed : Moyses dyd permitte you to forsake youre wyues for the hardnes of your heartes , but it was not so at the beginninge . These wordes laste written ( but it was not so in the beginning of mariage , declare playnlye that Christ would mariage Peter ma●tyr saieth that God badde them forsake their wiue● i. ●or . vii . shoulde not be broken for anye cause touchinge the bonde of it , although for aduoutrie it were broken concerninge the mans and womans keping together , and the vse of mariage in rendring the duety one to an other . Moreouer S. Paule sayeth Rom. vii . thus . The woman , whiche is vnder the man , or in subiection to him : is bounde to the man by the lawe , as longe as he liueth . Yf the man be deade , she is losed from the lawe of him ▪ wherefore whiles the man liueth , if she be with an other man , as her husbande , she shal be iudged a breaker of matrimonie , but if her husbande were deade , she is free from the lawe of the man , so that she is no wedlocke breaker , though she be with another man , as her husbande . Thys texte maketh euidently against them that saye , a man may put awaye his wyfe for aduoutrye & marye an other . For he saieth that the wyfe is so bounde to her husbande , during hys naturall lyfe , that he beinge yet aliue , if she marie to another man , she breaketh mariage , & she is an aduoutresse : he sayeth not , she is bounde to him by the lawe vntil he committe aduoutrie , but as longe as he liueth . Whiche is to be vnderstand of the newe law , and of the bonde of mariage of the same lawe , whiche can not be losed vntyl deathe of the one partye , as sainte Paule affirmeth , i. ●or . vii . saying againe : The wyfe is bounde by the lawe to her husbande , as longe as her husband liueth . Yf her husbande do slepe , that is to saye , if he doe dye , she is at libertie , to marye with whome she wyll , onelye in oure lorde , that is , to a Christen man and godly . Saint Hierom , saint Austen , saint Bede , and manye other greate learned men , and more god●ye th●n Peter Martyr , Iohan Hoper , and suche others are , soo haue ( as it appereth afore ) taken these places of sainte Paule , as I haue vsed them here nowe . What can bee moore plainlye spoken of sainte Paule , then this is , against Peter Martyr , Iohn Hoper , and ▪ suche others , that defende the contrarie opinion in thys matt●er ? Agayne saint Paule saieth i. ●or . v●● . vnto them , whiche are maried , I commaunde not but our lord doeth , that the wife departe not i. Cor. vii● . from her husbande . Yf she be separated , let her abide vnmarried , or let her be reconciled vnto her husbande againe . And let not the husbande put away his wyfe from him , excepte it be for aduoutrie ( as Christe sayeth ) and if he put her awaye for that cause , yet let him remayne vnmarried , as the wife must neades doe . This mente sainte Paule , as the letter it selfe declareth euidently . And also saint Austen , S●rm . dni in ●●onte , cap. xxv xxvi , xxvii . saint Hierom , Chrysostom , Origen , and manye other auncient , and noble clerkes . Paule ment not of a womans departing from her husbande , for anye lyghter cause than for aduoutrye ( as Peter Martyr sayeth falslye that he did ) for that was the onlye cause whiche Christe did excepte , and it is not lawefull for any other cause , the wyfe to forsake her husbande , and to bee from him , because she is bounde to clea●e vnto him , and to rendre his duetie to him ( as Paule witnesseth ) and not to defraude him of it .

A counsell called Mileuitane , at the whiche saint Austen was present , determined thys controuersie , sayinge . Placuit ut secundum Cap. xvii . euangelicam & apostolicam disciplinam , neque dimissus ab uxore , neque dimissa á marito , alteri coniungatur , sed ita maneant , aut sibimet reconcilientur , quod si contempserint , ad poenitentiam re digantur . It pleaseth vs , that accordinge to thee learninge or doctrine of the Gospell , and of Mat. xix . i. Cor. vii . th apostle , nother the husbande forsaken of his wyfe for aduoutrie , nor the wyfe , whiche is put awaye of her husbande for the like crime , be maried to another , but let them so remayne vnmaried , or be reconciled amongest them selfes . The whiche lawe or act , if they do or shal despise , let them be broughte to doe penaunce . Thys was also enacted of many other counsels , and Aphricanum cap. lxix . namelye in the counsell holden in Aphrica of . CCxvi● . byshops , at the whiche saint Austen was presente .

Origen was of the same Tom , iii. homi , vii , in Matth. minde and iudgemente , when he saie● . Scio quosdam qui praesū● eccles●s , extra scripturam permisi● se aliquam nubere , u●ro priori u●uente , & contra scripturam quidem i. Cor. vii . fecerunt , dicentem : Mulier alligata est legi , quamdiu uiuit uir eius . Item Rom. vii . uiuente uiro adultera uocabitur , si iuncta fuerit alteri uiro . I knowe Idem habet . Augus . lib. ●i . cap. xii , de co● ingus adultes rinis . that certen rulers of the churches , haue with out the scripture suffered a woman to marye , her first husbande being alyue , & they haue done it , playne agaynst the scriptures , saying : A woman is bounde to the lawe , as longe as her husband lyueth . Also Paule sayeth , the woman shal be called a breaker of wedlocke if shee marye an other manne , her husbande being yet a lyue . Hether to Origen , which wrote a bo●e thirtene hundreth yeres paste afore oure tyme .

Christe mente euen the same thinge , saying : Who soeuer putteth awaye his wyfe , excepte it Mat. 5. & . 19. be for her aduoutrie , and marieth another wyfe , he breaketh mariage , and committeth aduoutrie . And he whiche marieth her so put awaye for aduoutrie , committeth aduoutrie . For Christ teacheth vs here three leessons . The firste is , that a man maye 〈◊〉 . L●●a . not lawfullye put awaye hys wyfe , and that concerning bed and bourde onelye , but for her aduoutrie onelye , and for no other cause at all . The seconde is that if he forsake his wyfe for aduoutrie committed of her , than he maye not marrye agayne , as longe as she lyueth : as sainte i. Cor. vii . Rom. vii . Paule intreatynge of the same mattier witnesseth playnlye . The thirde lesson is , that who iii. soeuer marieth a woman diuor sed from her husbande , for aduoutrie , he committeth aduoutrie , because he marrieth another mans wife , for the band of mariage remaineth styll , and shall as longe as bothe parties lyue . These thre thinges are directly agaynst the beleife of the Pharisies , which thought that it was lawfull for them to put awaye their wyues for euerye lighte cause , and to marrye agayne , and that he committed not aduoutrie , whiche married a woman so put away from her husbande . S. Austen aunswereth to an argument made vpon Christes wordes , after this ●om . vi , lib. ii . cap. viii . de ad ulterinis ●opti●s . cap. x. xi● . maner . Who so euer putteth awaye hys wyfe , 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 vpon 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 man 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 witting●●e , than he which synneth ignorauntly , and yet both doth offende God . This S. Austen Lib. 2. cap. 10 , de adulter●● coniug●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 con● iugali . cap. 3. saying when he expounded S. Paules sentence to the Romaines aboue recited . Confaederationem maris & feminae . &c. The scripture so doeth commend 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 . Interueniente deuortio , confaederatio illa non aboletur nuptialis , i●a vt sibi coniuges sint etiam se●parati , cum illis autem adulterium committant , cum quibus fuerint post suum repudium copulati . The conioyning together of mariage is not abolished or taken awaye throughe di●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 ee●●ugali cap. xv . ciuitate deinostri , vbi etiam exprima duorum hominum copula , quoddam sacramentum nuptiae ge●●●●●● quod nullo modo potest ni●i alicuius eorum morte , disso●u● . 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. vi●●i . d● nuptiis . ca. x. li. 2. ca. 13. de com● g●is adulter●●s e● de serm , dei in monte . ca 25● 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 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 ●rroure of Peter Martyrs settynge furth , which William Tyndale taught in his preface vpon the Epistle to the Romaines before his translation , which is that our saluation consisteth 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 prorsu● 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 at● electione , siue promissione ( ut dicit Paulus : Non om Fo● . clxxvi . nes , qui sunt ex Israel et c. ) Nostra salus constat . Oure saluation consisteth 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 Italian 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 i● 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 sa●ed : I haue showed i. Cor. xv . to you the Euangel●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 th●●e . Peter Martyr is a greate clerke . opinion ? For affirmeth he not here manifestlye that we do belieue 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 . Ma● . x. Lu● . 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 consisteth 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 Abraham 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 . V●●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 ama●●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 ●redence to Peter Martyr , or to anye other of that se●te , the Swinglians , and Sacramentaries , which are deceaued after semblable maner .

Dauid prayed to God , that Prayer saueth vs . Psal. ●xxxv . he might be saued , saying : Saluum me fac deus meus sperantem in ●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 I●ell sayeth . Ioelis . 〈◊〉 . We obtain oure saluation by pr●●er and by not fa●eth onl●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 . x●v . We are saued by penaunce , and not by faith onelye . i. Lo● . v● . eritis omnes 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 , a●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 & hi● filius Abrahe est . Thys daye , health or saluation is commen 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 wrongfully , & by almes , & not by onely faith , & that our saluation standeth 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 bounde 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. ●xxv . vs the perfourmaunce of all godly vowes , as the holie scripture Eccle. v. witnesseth playnelye .

The prophete sayed I wyll shew to the , o man , what thing Mi●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 ●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 comming , 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 from progenie to progenie , vnto them that feare his name . Salomon saied . Timor domini fons ui●● . 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 standeth onelye in God , or that onelye Fayth doth not only i●stifie vs . faieth is the meane to ob●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 sa●e vs . He also sayeth , the woman 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 trai●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 ●om . x. can praye or call vpon God for remission of his sinnes , and hys saluation , except he beleue afore , and yet Dauid was not incontinente iustified and saued .

Saieth not the prophet Ioel , that whosoeuer shall call vpon thee Ioel. 〈◊〉 . name of GOD shal be saued ? Whiche sayinge proueth that a man muste neades firste beleue in Christ , before he can be saued thorowe his prayer . The same thing , appeareth most euidentlye , by the Publican , that beleued Luc. xix . before he went into the temple to praye , for to pourchase his iustification and saluation throughe hys calling vpon God to haue mercye vpon hym .

Dyd not the Iewes beleue when S. Peter badde them Act. ii . & . 〈◊〉 tourne to God , to repent , and to be baptized , that they might obtayne their iustification , by remission of their sinnes ? Sayeth not Paule also , let vs go with an affiaunce , hope , or boldnes , ●eb . iiii . vnto the seate of Godes grace , that we maye receyue mercie , and finde grace for our helpe in due season ? Who seeth not then that we must nedes beleue , and put our affiaunce and truste in God , to obtayne of hym mercye and grace , through our praiers , afore we doe praye to him therfore ? Sayd not likewise Christ : Quecumque petieritis in oratione credentes , accipietis . What thinges Math. xxi . so euer ye shall aske in your prayers , ye shall haue them , yf ye doe beleue . S. Iames saieth that we must aske in faythe , yf Iaco. i. we wyll obtayne our petition . Muste we not then haue fyrste a beleife in God , & a confidence or hope to obtayn our petition , when we desier of God to forgeue vs our trespasses , & to saue vs , and than after through our prayers , and repentaunce purchase those benefites of hym ? S. Austen sayeth in many places of his bookes . Fides primum datur , ut caetera impetrentur .

Fayth is first of al geuen to man , that other thynges necessarie for his saluation , may be gotten through it . But this is sufficient for the confutasion of this grosse & perilous error taught of Peter Martyr . Nowe I wyll refute and improue another abhominable heresie of his , whiche he defendeth in his commentaries Fol , 273● 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 o●ely , and the Ana●aptistes .

SAyn●t Austen in this matter ●●i . ●or . 7. Fol. 173. et 174. 175. 176. is manifestlye agaynst Peter Martyr , whiche defendeth in his commentaries He made baptisme but a signe or a marke of our iustification . fol. 177 , & , 178. vpon the Corinthians , that a christian mans chylde hath remission of his synne , and the spirite of God , before he be baptised , and shal be saued although he were neuer baptised . Whiche doctrine is agaynst the scriptures , and al the olde doctours sayinges , and not onelye agaynst these sentences folowinge . In paruulis gratia Dei per Aug. lib. i. cap xxxix . de pecc●●orum et 〈◊〉 . baptismum eius qui veni● in similitudine carnis p●●●at● , id agitur , vt euacuet●r caro peccati . That thinge is done by the grace of Reade you that ●auon● Peter Martyr ou●● muche . God , throughe the baptisme of hym , whiche came in the likenes of synneful fleashe , that the fleashe of synne shoulde be taken a waye .

Item he sayeth , because S. Paule affirmeth that through Epistol lxxxix . 〈◊〉 . v. one mans synne ( Adam ) all were condemned , the baptisme of children is not superfluous , for asmuch as they which were condemned throughe their byrthe , shoulde be deliuered from that condemnation throughe baptisme . Agayne he sayeth . Potest Lib. i. cap. xvi . de peccatorum . recte di●i paruulos sine baptismo de corpore exeuntes , in damnatione omnium mi●issima futuros . Multum enim fallit & fallitur , qui eos in damnatione praedicat non futuros . It maye be well sayed , that the children whiche do die Than Peter Martyr deceaued men , and he him selfe was muche deceaued . withoute baptisme shall be ●●moste easie damnation of all others . He is much deceiued himselfe , and no lesse deceyueth other , whiche sayeth that they shall not be damned . Also he saith . Periturus erat paruulus , nec habiturus vitam aeternam , si per Lib. i. 〈◊〉 . xxxiii . d●peccatorum . sacramentum baptism● non crederet in vnigenitum filium . The childe should haue perished , and not haue had euerlastynge life , yf he had not beleued throughe the sacrament of baptisme , in the only begotten sonne of god .

Item vpon these wordes of Lib. i. cap. 27. de peccatorum . Ioan. iii. S. Iohn , he that hathe the son , hath euerlastinge life . Non igitur regnum caelorum , sed nec vitam aeternam habebunt paruuli , si filium non habebunt , quem nisi per baptismum habere non possunt .

Therfore younge children shall not haue the kingdome of heauen , Than Peter Martyr ●rreth shamefully and so do all that follow him . nor yet euerlastinge lyfe , yf thei haue not the sonne of God ( Christe ) whiche they can not haue , but by baptisme .

Omnino in remissionem peccatorum baptizantur et paruuli , alioquin non habebunt in regno celorum uitam . Younge children are Lib. v. Hypo●● . baptised vtterlye for to obtaine remission of their sinnes , or els they shal not haue life in the kingdome of heauen . Likewise in the same boke he saieth . Paruulo nisi baptis mi gratia subuenerit , disperiet de populo suo . If the sacrament of baptisme shall not help the infante , he shall not be saued Tom. iii. lib. i. cap. xxiii . de. p●ccatorum &c. with other folke . Againe he writeth . Nulla ex nostro arbitrio , prete● baptismum Christi salus eterna promittatur infantibus , quam non promitti● scriptura , omnibus humanis inge●●●●s preferenda . Let not eternall saluation be promised to infantes , after our own will , without the baptisme of christ , whiche saluation the scripture , which ought to be preferred before all mennes wyttes , promiseth Aug. Tom. ii . Epist. xxviii . et lib. de origine ●īae cap. xviii . & xxi . not to them . In an other place thus he saieth . Quisquis dixerit , quòd in Christo uiuificabū tur etiam paruuli , qui sine sacramenti eius participatione de hacuita exeunt , hic profecto & co●tra apostolicam praedicationem uenit , & totam condemnat ecclesiam . Vbi propterea cum baptizandis par uulis festinatur , & curritur , quia sine dubio creditur eos aliter in christo uiuificari non posse . Qui autem non uiuificatur in Christo , restat ut in eadem condemnatione maneat , de qua dicit apostolus , per unius Rom. v. delictum in omnes homines in condemnationem . 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 children 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 naughtie opinions . Infantes à peceato originis Aug. ●pist. 89. immunes esse non possun● , nisi ab eius reatu per Christi baptisma resoluantur . Younge chyldren can not be without originall sinne , excepte they be absolued from it , by the baptisme of Christe . Noli credere , noli dicere , Lib. iii. cap. ix . anima et ●ius orig. ad Vincentium . noli docere , infantes antequàm baptiz●ntur morte preuentos , posse ad originalium peccatorum indulgentiam peruen●re : si uis esse catholicus . Beleue not sayeth saint Austen , saye not , teache not , that infantes whiche The Peter Martyr was not catholyke . Lib. iii. car . xii de pe●catorum . depart before they maye be baptised , can haue forgeuenesse of their sinnes , if thou wilt be catholyke . Nec paruuli de quibus l●bet sanctis iustis 〈◊〉 procreati , originalis peccatireatu absoluuntur , nisi 〈◊〉 christo fuerint baptizati , pro quibustāto impensius loqui debemus , quanto pro se ipsis minus possunt . 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 contrarie 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. To● . x. Serm. x●iii . de v●rb●s ap●●● . & uitam eternam non habituros , nisi baptizentur in Chr●sto . We saye , that younge chyldren shall not haue otherwyse saluation and life euerlastinge , except they be baptized in Christe . Par uulus non baptizatus pergit in damnationem . Apostoli enim sunt uerba : Ex uno &c. Et dominiest senten●● : Rom. v. Ioan. iii. Lib. de g●ne . x. cap. xliiii . Lege , Aug ▪ ●pi . ●7 . ●07 . 157. 90. ●0● . nisi quis renatus fuerit &c. 〈◊〉 resistit , nisi non christianus . The younge childe not christened goeth into damnation . For Paule sayth : Throughe one mans syn all are damned , and oure lorde sayeth . Excepte a man be borne agayne of the holye ghoste , and Tract . xxxviii . in Ioa● de g●r . ad ●●●●ram 〈◊〉 . x. cap. xiiii . se● . de temp x●v . water , he can not enter into heauen . The whiche thinge , no man agayne saieth , but he that is no christen man . Howe blinde is then Peter Martyr to saye that a christen mans chylde is iustified , before it be borne a●● christened , and that it shal●● 〈◊〉 ued if it were not christen 〈◊〉 membred he not , that 〈…〉 and saint Paule sayeth : 〈…〉 borne originallye the 〈…〉 Gods wrathe , and in 〈…〉 anye person whiche is 〈…〉 throughe Adams offe●●● Paule witnesseth all m●n 〈◊〉 be made alyue , w●th 〈…〉 owne faieth in Christ , or 〈…〉 sayeth of his God fathers 〈…〉 the church , applied to him by 〈…〉 s●●ament of faieth ( baptis●●●● Saint Austen testifieth euidentlie in sondrie places of his workes , Lib. i. cap. xii● . contra duos . Pelag. Lib. d● . peccat . cap. xxvii . that original sinne hurteth al children , not yet baptized , and that they are not gotten of christen parents , in that , that their parents are baptized , whiche thinge toucheth the soule , but in that , that they are men and women , they are begotten & borne in sinne , and shal be damned for euer , excepte they be throughe baptisme borne agayne the sonnes of God .

Sainte Cyprian was of the same belefe , saying : Ad remissionem Lib. 3. epist. 8. ad ●●dum . peccatorum accipiendam ho●ipso facilius ad baptisma accedit , quód illi remittantur , non propria , sed aliena peccata . The younge ●hylde commeth to baptisme so muche the more easly to receaue remission of his sinnes , because Originall sinne came from 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 Ambrose is of the same iudgemente sayinge . Neque Lib 2. cap. 8. de vocatione gentium . credi fas est , eo● , qui reg●nerationis non adepti sunt sacramentum , ad ullum beatorum peruenire consortium , ueruntamen quare tanta infan tium multitud● , non regeneratorum , á perpetua alienatur salute , non conturbabitur cor nostrum , si fir Read ye Swing●● and Ma●tyrians . ma & stabili fide omne iudicium dei iustum esse credamus , nec appetamus habere cognitum , quod uoluit esse secretum , ut ubi in uesti gari non potest , qu●re ita i●di●et sufficiat scire quis iudicet &ce . Yt is not lawefull to be beleued , that they whiche are not baptised , do go to heauen . 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 , 〈◊〉 . 〈◊〉 . La●●crū . saint Hieroms maister , sayeth . Melius est infantes , si pe●●culum aliquod imminet , non dum rationis compotes sanctificare , quàm non signatos , & initiatos uita excid●r● .

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 ●o . xvi , ser. 〈◊〉 de temp●re . baptisme of chyldren should not be differred , but be ministred to them , as sone as they are borne . Also he saieth that saint Cypr●an , not makinge a newe decree Lib. iii. epi. 〈◊〉 Lib. i. ca. xx , de origine animae 〈◊〉 Hieron● . of it , but kepinge the most stedfast faieth of the churche , to correcte them , whiche iudged that the chylde shoulde not be baptised , before th eight 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 baptizantur , Lib. 〈◊〉 . dialogorum contra Pelag. Ad latum idem ut eis peccata in baptismate dimittantur . Younge chyldren are baptized , that their sinnes maye be forgeuen by it . What can Peter Martyr and his disciples saye to this ? Wyll they haue vs beleue them before the scriptures , and the olde godlye doctours of Christes churche ? What blyndnes is this ? Oure lorde of his tendre and greate mercie open their eyes , that they may see the trueth of his word , & seing it , recule and retourn again to the catholyke churche , out of the which no man can be saued .

Origen beleued euen as these other fathers did , part of whose sentences are nowe recited , for Hom. xiiii . in Lucam , he saith thus , vpon these wordes of Iob. No man is cleane from the filthynesse of sinne , no althoughe hys lyfe were but of one daye vpon the earth . Et quia Ca. 25. 〈◊〉 . 70 per baptismi sacramentum natiuitatis sordes deponuntur , propterea baptizantur & paruuli . Nisi enim quis renatus fuerit &c. Because the filthynes of mans naturall birthe is put away thorowe the sacrament of baptisme , children are for that cause also baptised . For excepte a man be borne agayne of water , and the holye Ioan. iii. ghoste , he can not entre in to the kingdome of heauen . Innocentius the first , which was in S. Austens tyme , and to whome he wrote , holdeth the same bele●●● , saying , as saint Austen re●●teth Lib. ij . cap. iiij . contra duas epist , ●●ripta 〈◊〉 & 〈◊〉 uita●●●●m . pelagiorum ▪ Illudu●ro . quod e●● vestra fraternitas asserit predicare , paruulos a●ternae uitae praemijs , etiam sine baptismatis gratia posse donari , perfatuum est . It is a verie foolishe thing , that thei do preache ( as youre brotherhoode affirmeth ) that chyldren should be saued withoute baptisme . It appeareth then nowe moste playne●ye howe this opinion , whiche Peter Martyr , folowinge the Swinglia●s , hathe taughte , to defende that onelye fayth iustifieth man , is against the holy worde of God , and the holye doctours bothe of the Greke churche ▪ and also of the Latyue , and thereby it is euident that Peter Martyr , and his scolers are not membres of the catholike churche , but schismatiques . I beseche God of hys gracious goodnes tourne their heartes , that they maye imbrace the trueth agayne , and continue therin to hys honour and glorie , and their own saluation . But heare once agayne Origen , whiche was about . M. thre hundred yeres passed , Orig. lib. vi . Coment . in ca. vi . ad Rom. and writeth after this maner : Pro hoc , scilicet corpore pec● cati abolendo , & ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare . Sciebant enim illi , quibus mysteriorum secreta commissa sunt diuinorum , quod es●ent in omnibus sordes pecc●ti ●enuinae , quae peraquā e● spiritum ablui deberent . That is to saye . For this bodie of sinne to be defaced or put awaye , the An vnwritten veritee of our beleif churche hathe receyued also a tradition of the Apostles , to geue baptisme , yea , to children . For they , to whome the secretes of Goddes mysteries were committed , dyd knowe that there shoulde be in all men naturall fylthines of synne , which oughte to be washed awaye through water & the holy ghost This authoritie is againste Peter Martyr , the authours of the articles annexed vnto the Catechisme sette furthe in kinge Edwarde the vi . tyme , and all them , that saye eyther that children not baptised shulde be saued , or that baptisme is no cause of oure iustification , but fayth onely , or that baptisme is but a signe or marke of our iustification , or finally that the baptisme of children is set furthe in the Scripture , where it is lefte to the churche by the holy Apostles without writing only by tradition , as Origen here De eccles. Hierar , c● , xii . sayeth manefestlye , and S. Dion●se S. Paules scoler , of the which S. Austen writeth thus . Lib. x. cae . xxii● in cene ad 〈◊〉 ram . Lib. iii. c● . xiii . de lib arb . Lib. iiii . cap. 4. de bapti●● contra dona●● Consuetudo matris ecclesiae in baptizandis paruulis nequa● sper nenda est ne● ullo modo superflua deputanda , nec omnino credenda , nisi apostolica esset traditio . The accustomaunce of oure mother the Churche in baptisinge of children is in no wyse to be dispised , nor to be reckened superfluous by anye meanes , nor vtterlye to be beleued , if it had not ben a tradition of the Apostles . What can our new teachers , and the makers of the articles afore mentioned , saye to these authorities for the defense of their doctrine , that men are bounde to credite and beleue nothing , but that onlye , whiche the scripture setteth furthe ? Woulde they , that men shoulde beleue them afore these auncient , godly , & great learned fathers ? But of this mattier I haue written moore at large in my booke of traditions , & therefore I now make an end of this chapiter , wisshinge grace and the knowledge of the trueth vnto all that erre in Christes religion , that they may come at the length vnto the ioyes of heauen thorough Christe oure sauiours glorious passion , to whome with the father and the holie ghoste be honour and prayse for euer Amen .