haue vs beleue them before the scriptures and the olde godlye doctours of Christes churche What blyndnes is this Oure lorde of his tendre and greate mercie open their eyes that they may see the trueth of his word seing it recule and retourn again to the catholyke churche out of the which no maÌ„ can be saued Origen beleued euen as these other fathers did part of whose sentences are nowe recited for Hom. xiiii in Lucam he saith thus vpoÌ„ these wordes of Iob. No man is cleane from the filthynesse of sinne no althoughe hys lyfe were but of one daye vpon the earth Et quia Ca. 25. 〈◊〉 70 per baptismi sacramentum natiuitatis sordes deponuntur propterea baptizantur paruuli Nisi enim quis renatus fuerit c. Because the filthynes of mans naturall birthe is put away thorowe the sacrament of baptisme children are for that cause also baptised For excepte a man be borne agayne of water and the holye Ioan. iii. ghoste he can not entre in to the kingdome of heauen Innocentius the first which was in S. Austens tyme and to whome he wrote holdeth the same beleâ—â—â— saying as saint Austen reâ—â—teth Lib. ij cap. iiij contra duas epist â—â—ripta 〈◊〉 〈◊〉 uitaâ—â—â—â—m pelagiorum â–ª Illuduâ—ro quod eâ—â— vestra fraternitas asserit predicare paruulos aâ—ternae uitae praemijs etiam sine baptismatis gratia posse donari perfatuum est It is a verie foolishe thing that thei do preache as youre brotherhoode affirmeth that chyldren should be saued withoute baptisme It appeareth then nowe moste playneâ—ye howe this opinion whiche Peter Martyr folowinge the Swingliaâ—s hathe taughte to defende that onelye fayth iustifieth man is against the holy worde of God and the holye doctours bothe of the Greke churche â–ª and also of the Latyue and thereby it is euident that Peter Martyr and his scolers are not membres of the catholike churche but schismatiques I beseche God of hys gracious goodnes tourne their heartes that they maye imbrace the trueth agayne and continue therin to hys honour and glorie and their own saluation But heare once agayne Origen whiche was about M. thre huÌ„dred yeres passed Orig. lib. vi Coment in ca. vi ad Rom. and writeth after this maner Pro hoc scilicet corpore pecâ— cati abolendo ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare Sciebant enim illi quibus mysteriorum secreta commissa sunt diuinorum quod esâ—ent in omnibus sordes peccâ—ti â—enuinae quae peraquaÌ„ eâ— spiritum ablui deberent That is to saye For this bodie of sinne to be defaced or put awaye the An vnwritten veritee of our beleif churche hathe receyued also a tradition of the Apostles to geue baptisme yea to children For they to whome the secretes of Goddes mysteries were committed dyd knowe that there shoulde be in all men naturall fylthines of synne which oughte to be washed awaye through water the holy ghost This authoritie is againste Peter Martyr the authours of the articles annexed vnto the Catechisme sette furthe in kinge Edwarde the vi tyme and all them that saye eyther that childreÌ„ not baptised shulde be saued or that baptisme is no cause of oure iustification but fayth onely or that baptisme is but a signe or marke of our iustification or finally that the baptisme of children is set furthe in the Scripture where it is lefte to the churche by the holy Apostles without writing only by traditioÌ„ as OrigeÌ„ here De eccles Hierar câ— xii sayeth manefestlye and S. Dionâ—se S. Paules scoler of the which S. Austen writeth thus Lib. x. cae xxiiâ— in cene ad 〈◊〉 ram Lib. iii. câ— xiii de lib arb Lib. iiii cap. 4. de baptiâ—â— contra donaâ—â— Consuetudo matris ecclesiae in baptizandis paruulis nequaâ— sper nenda est neâ— ullo modo superflua deputanda nec omnino credenda nisi apostolica esset traditio The accustomaunce of oure mother the Churche in baptisinge of children is in no wyse to be dispised nor to be reckened superfluous by anye meanes nor vtterlye to be beleued if it had not ben a traditioÌ„ of the Apostles What caÌ„ our new teachers and the makers of the articles afore mentioned saye to these authorities for the defense of their doctrine that men are bouÌ„de to credite and beleue nothing but that onlye whiche the scripture setteth furthe Woulde they that men shoulde beleue them afore these auncieÌ„t godly great learned fathers But of this mattier I haue written moore at large in my booke of traditions therefore I now make an end of this chapiter wisshinge grace and the knowledge of the trueth vnto all that erre in Christes religioÌ„ that they may come at the leÌ„gth vnto the ioyes of heaueÌ„ thorough Christe oure sauiours glorious passion to whome with the father and the holie ghoste be honour and prayse for euer Amen The fourthe chapiter That the soules of men departed doâ— not sleaâ—e but either they goe to heauen for their good â–ª workes or els to Hell for their â—uell before domes daye TOuthinge this matter I wyll be verye shorte because I thinke that fewe of oure countree men are infected with this opinioÌ„ Christe saied to the theife hanginge with him vpon the crosse Hodâ—e mecum eris in paradiso This daye thou Luk. xxiii shalte be with me in paradise that is to saye as saint Austen expoundeth it verye truelye this daye of my death thy soule being departed out of thy body shall see the deâ—te and god head clearly Also sainte Paule saied Phil. i. Cupio disolui esse cum Christo I desire to die and to be with Christe whiche is as muche as if he had sayed when I shall departe out of this worlde I shall be streighte waye with Christ as he himselfe declareth to the Corinthians sayinge thus 〈◊〉 Cor. v. Scimus quod si terrestris do muâ— nostra c. We know that if our earthlye house of this dwelling be brooken we haue a house of God in heauen not made with mans hande Agayn he sayeth Audemus bonam uoluntatem ii Cor. v. habemus magis peregrinari à corpore praesentes esse ad dominâ— We are bolde and we haue a good wil rather to be strangers from the bodye and to be present with our lorde Whiche is as muche as if he had sayed when I shall goo oute of thys worlde than I haue a house in heauen shal be preseÌ„t with our lord God Whiche saint Hierom Hierâ—â— To. i. epist ad Marcellam de obitu Leae affirmeth saying thus Nunc illa pro breui labore aeterna fruitur beatitudine excipitur aÌ„geloruÌ„ choris Now she hath the pleasure of the euerlastinge blisse she is receaued with the compaignie of Angels Sainte Austen writtinge Aug. in psal 10. Phil. i. vpoÌ„ this Paules senteÌ„ce Cupio dâ—ssolui c. saieth Viuit Paulus
breifelie to treate of thys mattier that they whiche are offendours therin mighte playnlye see in what perell they stande and auoide it in tyme. And for as muche as many men especiallye suche as are detained and eâ—peched with many great aâ—â—ayres delite in thinges brefelye setfurthe I wyll vse in thys treatise a breuitee of wordes and alleage but a certain of the olde doctours sentences writté in thys controuersie But I wil commence and begynne with the scriptures and then addresse to theÌ„ the holye fathers mindes therof that euery man may see therby both that thys doctrine is not newe as oure newe men saye and also howe abâ—minablye M. Luther the frere MarteÌ„ Bucer the frere Peter Martyr the chanon of saint Austens rule Iohan Hoper the white moÌ„ke Couerdale the frere Ferrer the chanon semblable others â—otaries â—â—â—ed brought manye moâ— into their errours and heresies God permittynge them so euidentlye and shamefullye to fall for the punishement of their sinnes as he suffered the Gentyles to runne headlynge as it were into vices moost detestable and into a reproued minde as saint Paule Rom. 〈◊〉 witnesseth so to be auenged on them for their former offeÌ„ses But I wyl set vpon this entreprise and dispatche it breifelye because the right worthy doctour Thomas Marten hathe writteÌ„ Doctour Martens boke agaiâ—â— priestes mariages therof both learnedly largely Thou shalt good reader vnderstande that all suche places of the scripture whiche doe require of vs generallye the perfourmance and accomplishemeÌ„t of our vowes godlye made vnto God doeth shewe that menne must neades vpon pain of euerlastynge damnation kepe not onlye the vowe of chastitee but also of pouertie of obeisaunce and of al others Wherefore let no maÌ„ be offended with me that I am so playne in thys mattier against their breakinge of their vowes for the trueth oughte to be pleasaunte to euerye good man whiche regardeth Gods glorie and hys owne saluation Saint Paule reproued the Galathianâ— Gala. iiii verie sharplye because they were offended with hym for teachinge them the trueth If anye man be displeased with this my settynge furthe of Gods holye veritie he shall geue to me a iuste occasion to saye vnto hym as S. Paule sayed vnto the Galathians Who hathe bewitched and empesched Gal. iii. iiii thee that thou obeyest not the trueth Our Lord Iesus Christ whiche is as he sayed the Iohn xiiii veritie geue theÌ„ against whose faultes this traicte is written grace to remembre that Christ sayde Si veritatem dico c. If I tell you the trueth why Iohn ix doe you not beleue me He that Note this is of God doeth here the wordes of God ye therefore do not heare Gods wordes because ye are not of God What man is so stonye hearted that these wordes can not moue hym Doeth not these Christes wordes declare that they are not Gods children nor the chyldren of saluation whiche wyll not beleue folowe the trueth opened to them I speake agaynst them here that vowed pouertie renounced vtterly the proprietie of goodes when theâ— were professed and doe not accomplishe that theyr vowe but are beneficed yea haue diuâ—â—s benefices dignities promotions and doe gather together thereby much ryches But this shoulde not offende anye man for I teache them Gods word and trueth Which embrased of them and folowed shall as Christ sayde to the Iewes deliuer them from the peryll of Iohn ix damnation Wyll not suche votaries call to their myndes this Christes sayinge What doeth it profiâ—e a manne yf he Iohn xvi gayne all the worlde and therby lose hys soule What exchaunge shall a man make for his soule Were we not al borne naked and shall beare nothyng oute of thys worlde wyth vs as S. Paule sayeth Wherfore let euerye man continue i. Tim. vi as Paule commaundeth vs in his owne vocation and i. Cor. vii serue God therein godly let no man looke backewarde with Lothes wife lest he perish Let euerye man remembre that Christe sayed No man putting Luc. ix his hande to the plowe and lokynge behynde hym is meete for the kingdome of heauen S. Paule sayeth agayne that ii Tim. ii no man shal be crowned except â—e fyghte lawfullye that is tâ— saye no man shall obtayne the crowne of blisse except he fight agaynst the Deuell the ficshe and the worlde manlye and couragiouslye in his owne callynge degree â–ª and estate accordynge to the lawes and ordinaunces of hys vocation and profession â—herfore to end this preface I aduise yea God doth aduise euerye man and womaÌ„ Psal lxxv whiche hathe vowed chastitie and pouertie to peâ—fourme that theyr godlye vowes to the aduauncement and encrease of Gods honoure and to their owne saluation that at the ende of theyr mortall lyues Christe maye saye vnto theym amoÌ„gest the rest our good and faythfull seruanntes enter ye Math. xxv into the ioyes of youre Lorde Vnto whome be laude and honour for euer and euer Amen The seuenth chapiter That al godly vowes as the vowe of 〈◊〉 〈◊〉 oâ— continual chasticâ—e promyseâ—â—y amydowe the vow of wylful or voluâ— taâ—â—â— poâ—â—rtâ—e and sembâ—ables oughâ—â— by Gods lawe to be obserued vnder â—he â—ayne of euerlastinge damnation WHen I saw good reader that very manye of our couÌ„treymen and women nowe of late in the miseraâ—â—e alteration of Christes holye religion whiche was of late in thys Realme were runne headlynge into a dampnable estate throughe breache of theyr vowes I thought it nedefull and my bouÌ„den duâ—â—â—e to aduertise theym therof that they seyng in what peryll and daunger they stande in myght by Gods succour and â—yde auoyde it in tyme. Wherfore let them waygh diligently these places of the holye scripture whiche are manifestlye agaynst their doynges Si quis viroium votum domino vouerit aut se constrinxerit iuramento Nuâ— xxx nâ—n faciet irrituÌ„ verbum suum sed omne quod premisit implebit If anye man shall â—ake a vowe to our lord God or shal bynde hym selfe with an othe lette hym not breake hys worde but he shall fulfyll all that he hathe promised Can there be any thyng more plainlye Note this ye votaries and beware of danuger spoken agaynst them that doe breake their vowes and promysses made to God of chastitie and voluntarie pouertie Seest thou not here reader that religious personnes whiche haue vowed pouertie and haue willynglye forsaken the proprietie of worldlye goodes doe breake that theyr vowe The vowe of pouertie andâ— promes when they take benefices prebendes and suche other promotions enrichynge them selues thereby as muche as other doe that neuer made anye suche vowe Why reade they not this verse of Dauid Vouete et reddite domino deo Psal lxxâ— vestro omnes qui in circuitu eius â—ffertis munera Vowe and render your vowes to youre lorde God ye all men that doe offer giftes vnto God in his circuite Doeth not
Martiall Epist i. cap. 5. S. Peters disciple â—areth Reuiuiscit anima per baptisma Iam sanctificatâ— mundati estis aqua regenerationis The soule of maÌ„ waxeth alyue throughe baptisme You are now made holye and cleane from the fylthynes of synne by or with the water of baptisme in whiche ye are borne agayne S. Gregore Hieroms mayster affirmeth the same thynge sayinge Lauacrum eorum qui peccauerunt non â—ratione in s â—auacrum qui peccant remissâ—onem continet His scoler Eucherius was of the same belief which wrote thus Salutis vnda nos à primi parentis culpa absoluit The water 〈◊〉 libres reguÌ„ of saluatioÌ„ louseth vs from the synne of our first father Adam whiche is originall synne Erred not then Peter Martyr when he taughte at Oxforde that a Christian mans chylde obtayneth remission of original synne before he bee baptized and that he shall be saued yf he be not baptized at all Whyche doctrine ryseth of that other that fayth onelye doeth iustifie vs. Arator an olde writer holdeth Lib i. cap. iiâ—â— in act apostâ— with thys catholyke doctrine sayinge 〈◊〉 Sisolâ—ere cur a est Faecundi crementa mali faelicibus vndiâ— ExtinctuÌ„ reparate genus spes vn a remitti Debita supplicii post â—rimina Velle renasâ—i â–ª S. Alchâ—mus Archebyshop of An. domiâ—â—â— Lib. 5. cap. 2â—â—â—â— Genes Vienna an ancient writer hath thus QuuÌ„ purgata sacris debitur culpa fluentis 〈◊〉 noua parientis lympha lauacri Proâ—â— post veteres quos aedidit Eua reatus Câ—audius Varius Victor whiche was aboute xi hundred yeres passed hathe sette furthe Libâ— iâ— Gen. this godlye doctrine when he wrote thus Posse perire homines docuit mergentibus vndis Oftendit flammis ac vndis posse renasci S. Pauline that was in Austens tyme and wrote to hym Natali x. f. â—l cis is in thys matter agaynst Peter Martyr and suche others writynge thus Sic pariter templum nouat hostis gratiae fontem Fonsque nouus renouans homines c. Eusebius confirmeth this catholike L. b. 9. capita Euangelica demonstra doctrine when he saith Non amplius per legitima sacrificia Mosaicae legis remissio illis peccatorum conciliatur sed peâ— lauacri purgationeÌ„ quod in collecta ex gentibus ecclesia tradebatur Remission of synne is no longer purchased of theym throughe the lawfull sacrifices of Moyses lawe but throughe the cleansynge of the fountaine of baptisme which was geuen in the churche assembled of the Gentils Thys is playnelye sayde and as playne is thys sentence pronounced and published in the fyrste counsayle holden at the citie of Nicea almoste twelue hundred yeres sence Confiteoâ— vâ—â—â—m baptisma in remissionem peccatorum That is to saye Note thiâ— reader I do confesse or acknowledge that there is one baptisme or that a man must be ones baptised to obtain remissioÌ„ of sinnes Thys is the Crede and beleife Ephes iiii Peter martyr and the new brethreÌ„ beleue not aâ— the holye catholyke church doth of al christian nations and therfore I maye well conclude against Peter Martyr and the makers of the afore recited catechisme and the articles adioyned to the same that they are not membres of Christes holye churche because they saye that baptisme is but a signe token marke and confirmation of our iustification and of the remission of our synnes but that they are forgeuen vs by fayeth onlye before we be baptised yea wee beinge chyldren latelye borne hauing no fayth of our owne Saint Ambrose agreeth herein with the other fathers speaking Ambrosâ— in i. Cor. of our wasshing in baptisme of our being halowed in baptisme Faieth onlye doeth not iustifie man but baptisme also of oure iustification obtained therin as Paule witnesseth in that place Haec omnia beneficia puritatis in baptismate consecuti noscuntur quod est fundamentuÌ„â—uangelicae ueritatis Illic enim omnibus pecâ—atiâ— depositis abluitur credens iustificatur in nomine domini spiritu dei nostri filius deo adoptatur The people are knowen to haue gotten all these benefites of purenes in baptism Note this reader diligentlye whiche baptisme is the fouÌ„dation of the trueth of the euangell For in baptisme he that beleueth is wasshed cleane from his synnes and is iustified in the name of our lorde and thorowe the spirite of God is chosen the sonne of God al hys sâ—nnes being put away from hym Seest thou not here playnelye reader The vertue and streÌ„gth of baptisme that saint Ambrose expoâ—nding saint Pauls wordes declareth that he mente that we are iustified in baptisme and do receaue therby the holye ghost obtayne remission of al our sinnes are made the sonnes or chyldren of God by adoption whiche altogether Peter Martyr denieth vngodlye Ought he then to be credited beleued in his other opinions whiche doeth so ignorauntlye erre in this mattier againste the holye scriptures the general couÌ„selles the doctours the auncient custome and the beleife of the catholike churche Heare the holye man Leo the fyrst Pope of that name which â—eo sermone primo de â—aâ—â—â—â—â—ate Christi was aboue M. C. yeres synce and saieth Per baptismatis sacramentum spiritus sancti factus es templum Thou arte made the temple of the holye Ghooste throughe the sacrament of baptisme Maximus an auncient great learned man was of the Homi. de symbolo apost â—ame beleife when he wrote thus Sancta est ecclesia quae baptismi sacramento peccatorum contagione detersa terrarum incolas transmittit ad coelum The church is holye whiche sendeth the dwellers of the earthes vnto heauen throughe the sacrament of baptisme the infectioÌ„ of synnes being therby wyppen or taken awaye This is manifestlye spoken of these holye doctours I passe ouer all the reste of the olde doctours sentences boeth because these are sufficiente to persuade euery man that is not obstinatlye geuen to abyde in his errour and also for that that I woulde not be ouer tedious to the reader Our lorde of hys infinite goodnes moste tendre mercye graunte them grace to amende and to forsake thys wicked errour and all others their abominable opinions and to retourne agayne vnto Christes catholyke church leauinge their schisme to the honoure of God and the saluation of their own soules which Christe bought most dearâ—â—e with the shed dynge of hys precious bloude â–ª The preface to the vii chapiter That vowes ought to be kept both of men also of womeÌ„ which is against Peter Martyr the whole â—abâ—â—ment of the new brethren and especially against the maried moâ—kes â—hanons Freâ—rs and Nâ—nnes THen I perceaued reader that manye whiche hadde made vowes to God of perpetual chastitee weâ— maried thorowe the enticement and alluringe of the deuell the fleashe and the world and that their doinges was againste the worde of God to their owne vttermost daÌ„nation I thought it good and nedefull
of CaÌ„torburye Ridlye Latymer Iohn Hoper Rogers doctour Crome and all the rest of that sorte are nor of the catholyke churche out of the whiche there i. 〈◊〉 iii. is no saluation but schismatykes and deuided clearelye from the companie of them that shal be saued seynge they beleue not as these holye fathers dyd which are nowe saintes in heauen Is then anye man so folishe to beleue their doctrine touchyng the blessed sacrament of the aulter the holye Masse and suche other mattiers of our faieth lately called into question and doubte by them after they had forsaken the vnitee of the catholyke church But heare saint CypriaÌ„ which was almost m. c c c. yeres sence a holy Martyr QuuÌ„ christus virgineÌ„ suà 〈◊〉 dedicataÌ„ et saÌ„ctitati suae 〈◊〉 iacere cum altero cernit quà m indignatur et irascitur et quas paenas incestis eiusmodi coniunctionibus coÌ„minatur When Chryste seeth hys virgin geuen to hym by a vowe of virginitee and appointed to his holynes lye with an other howe muche is he moued angrie And what peynes threteneth he to such an vuleful mariage whiche is worse then aduoutrie Agayne he sayeth Cypria de du plici martyrio Lege euÌ„ de habitis virginum Nonne uide mus totuÌ„ ecclesiae coetum vultus dimittere atque erubescere quoties aliqua virgo quae christo nupserat dilapsa ex angelico contubernio defecit ad stuprum aut coniugium Do we not see al the whole compaigine of the churche loke downe with theyr countenaunces and to be ashamed as often as anye virgyn whiche had maryed to Christe by a vowe of virginitie fallen downe from the companye of aungels forsoke her profession by committiuge of horedome or by marryage The hoâ—ye Pope Leo fyrste of that name whiche was aboue xi hundred yeares passed commended wonderfully of the generall counsel holden at Calcedo beynge therein assembled D C. xâ—r learned fathers saith this of Monkes Propositum Leo primus Epist 9 〈◊〉 monachi proprio arbitrio aut voluntate sulceptum deseri non potestaâ—sque peccato The purpose of a monke taken with his owne arbitriment or wyll can That had vowâ—d chastiâ—â—e and pâ—â—â—ertie not be lefte vndoue withoute syane But let this be sayde in thys controuersie as sufficient to establishe the trouth thereof and to ouerthrowe the contrarie Nowe heare a lytle moore of the vowe of pouertie and of the kepynge of it albeit that which is already spoken therof myght be sufficient for the ignoraunt to learne the trueth of this matter and to see in what daunger they be whyche doe breake that vowe That the vowe of pouertie ought to be obserued of monkes nonnes chanons frereÌ„s and all other religious persons vpon the payne of damnation For asmuche as good reader many good men thynke that it is lawefull for a man that hathe made a vowe of voluntarie pouertie to enioye rychesses in propre or to haue the proprietie of goodes I thoughte it verie necessarie to traicte briefely of that matter that men myghte the better knowe the trueth therein for the dilchargynge of their owne consciences towardes God The authorities ufore written out of the scriptures touchinge vowes doe proue sufficientlye that yâ— a maÌ„ or womaÌ„ hath vowed willingly pouertie to haue nothig proper he or she is bouÌ„d to kepe this same vowe vnder payn of euerlastyng damnatioÌ„ and the same doeth the holy doctors of the church teach amongest the which these are some of their sayinges that here folow S. Auscen intreatinge of monkes sayeth Nemo quicquam possidet propriuÌ„ nemo cuiquam onerosus est None of them possesseth any thyng as hys owne proper goodes no man is onerous to an other Also he sayeth Augâ—ibâ—â— cade ciuitace dei that the Apostles the lyfe of whome monkes shoulde folow in that poynte professed and vowed pouertie which S. Peter declared when he sayde to Math. xix Christ Beholde we haue lefte all thynges Alius vult relinquere Angâ—n psalâ— omnia sua distribuendo ea pau peribus et ire in communem vitam in societatem sanctorum magnum votuÌ„ vouit Vnusquisque reddat deo quod vouit An other man doth vow to forsake al his goodes distributinge and deuidynge them to the poore and to go into a coÌ„mon lyfe wherin all thynges are common and nothynge propre and to go into the felowship of the holye he hathe made a greate vowe to God Let euery man paye or reÌ„â—dre to God that thynge whiche he hathe vowed to him Sainte Chrysostome was of that same Tractatis aduersus vituperatores monasticae vitae mynde sayinge In Monasteries all thynges are commen meum tuum myne and thine whiche de trouble all the whole worlde are taken awaye there Item he sayeth In monasterijs noÌ„ Taâ— homiâ—viis ad pop Antiochenum est meum tuum sed hoc uerbuÌ„ eliminatum est infinitorum causa bellorum In monasteries is not myne and thyne but this word whiche is the cause of infinite battaylles is putte out of those houses The holye Pope Vrbane an Vrbanus papa lib. de bonis ec clesiarum re ruÌ„ coÌ„munione auncient great clearke wryteth after thys sorte Quicunque vestruÌ„ communem suscepit uitam et nihil se habere vouit videat ne pollicitationem suam irritam faciat sed hoc quod domino est pollicitus fideliter custodiat ne damnationem sed praemium sibi acquirat c. Whiche so euer of you sayeth he hathe taken vpon hym a coÌ„men Note ye beneficed votaries lyfe hathe made a vowe to haue nothinge propre let him see or take hede and beware that he breake not his promisse but kepe faithfullye that thing whiche he hath promised to our Lorde that he gette not to himselfe damnation but a rewarde of God Our lorde geue that grace to all votaries whiche haue made a vowe of pouertie to beware of breakinge of it least they for lucre and gaines of a litle worldlye goodes loose the eternall and heauenlye ryches Amen But heare saint Hierom sayinge Non est ubi eadem causa quae To. i. epis i ad helioderum coeteris Dominum ausculta dicentem Si uis perfectus esse vade vende omnia da pauperibus sequere me Tu autem perfectum re fore pollicitus es Nam cum derelicta militia te cast rasti propter regna coelorum quid aliud ê™ perfectam secutus es vitam Perfectus autem seruus Christi nihil praeter christum habet Aut si quid praeter christum habet perfectus non est Et si perfectus non est cum se perfectum fore deo pollicitus sit ante mentitus est Os autem quod meÌ„titur occidit animam Igitur ut concludam Sapienc 〈◊〉 si perfectus es cur bona paterna desideras Dominum fefel listi si perfectus non es Alia est monachorum causa alia clericoruÌ„ Clerici pascunt oues ego pascor Agayn he saieth vnto a monke To. i. ad vusticum Tu vero si monachus esse vis non uideri habeto curam non rei familiaris cui renunciando hoc esse caepisti sed animae tuae But if thou wilt be a monke in dede and not to appeare onlye care not for the goodes belonginge to thy familie or household which thou haste forsaken to be a Monke but take care of thye soule He sayeth also Vidi ego quosdam qui postquam renunciauere â—eade ye monkes and chanous saeculo uestimentis dumtaâ—at et uocis professione non rebus nihil de pristina conuersatione mutarunt Res familiaris magis aucta quaÌ„m imminuta EadeÌ„ ministeria serâ—ulorum idem apparatus conuiuij Idem ad paulinum de institutione 〈◊〉 monaâ—â—iait Sâ—officium uis exercere presbyteri si episcopatâ— te vel opus vel honor force deiectat viue vrbibus vel castellis alioruÌ„ salutem fac lucrum animae tuae Sim auteÌ„ capis esse quoâ—â—iceris monachus â—â—est solus quid facis in vrbibus quae utique non suÌ„t solorum habitacala sed multorum â—â—am non sunt tua quae possides sed 〈◊〉 pensâ—tio tibicredita est Memento Act. v. Ananiae at Sapphyrâ—â— Illi sua timide serrâ—â—erunt tu considera ne christi 〈◊〉 imprudenter effundas id est ne immoderato iudicio rem 〈◊〉 tribâ—as noÌ„ pauperibus Is not this manifest lye sayd against religious men that haue benefices prebendes and other promotions where they haue vowed pouertie and made a promes in the tyme of their professioÌ„ to haue nothinge as their owne and propre to themselfes but to lyue in commone God geue to theÌ„ grace and to all others to serue him deuoutly that therbye they maye pourchasse vnto themselfs the glorie of heauen thorowe Gods mercye and the desertes of oure Lorde Iesu Christe Amen Imprinted at London by Robert Caly within the precinct of the late dissolued house of the graye Freers nowe conuerted to an hospital called Christes hospitall M. D. LV.