and to whome he wrote holdeth the same beleife saying as saint Austen reciteth Lib. ij cap. iiij contra duas epist pelagiorum Epist rescripta ad concil Carthag Mile uitanum Illud uero quod eos vestra fraternitas asserit predicare paruulos aeternae 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 playnelye howe this opinion whiche Peter Martyr folowinge the Swinglians 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 Latyne 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 Orig. lib. vi Coment in ca. vi ad Rom. M. thre huÌ„dred yeres passed and writeth after this maner Pro hoc scilicet corpore peccati abolendo ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare Sciebant enim illi quibus mysteriorum secreta commissa sunt diuinorum quod essent in â—mnibus sordes peâ—cati genuinae quae per aquaÌ„ et 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 instification 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 De eccles Hierar ca. xii only by traditioÌ„ as OrigeÌ„ here sayeth manefestlye and S. Dionise S. Paules scoler of the which S. Austen writeth thus Lib. x. ca. xxiii in cene ad â—â—eram Lib. iii. ca. xiii de lib arb Lab. iiii cap. 4. de bapti s contra donatistas Consuetudo matris ecclesiae in baptizandis paruulis nequaque sper nenda est neque ullo modo super flua deputanda nec omnino credenda nisi apostolica esset traditio The accustoinaunce 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 yâ— 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 auntiet godly great learned fathers But of this matâ—ier 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 yâ— 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 doe not sleape but either they goe to heauen for their good workes or els to Hell for their euell before domes daye TOuchinge 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 Hodie mecum eris Luk. xxiii in paradiso This daye thou shalte be with me in paradise that is to saye as saint Austen expoundeth it verye truelyeâ— this daye of my death thy soule being departed out of thy body shall see the deite and godhead 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 ii Cor. v. Scimus quod si â—errestris domus 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 dominuÌ„ 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 Hieroni. To. i. epist ad Marcellam de obitâ— Leae affirmeth saying thus Nunc illa pro breui labore aeterna fruitur beatitudine excipitur aÌ„geloruÌ„ choris Now she hath the pleasure of yâ— 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 dissoluâ— c. saieth Viuit Paulus nunc cuÌ„ christo siâ—cut illi prophetae omnes viuunt cuÌ„ christo Sainte Paule liueth nowe with Christ as all those Prophetes doeth Agayne Sainte Austen speakinge of the gate or porte of paradise whiche Christe opened the daye of his death writeth thus Per haÌ„c ingressus est Petrus per hanc ingressus est Paulus per hanc omnes sancti Martyres intraueruÌ„t Thorow this port S. Peter entred into heauen through this gate s Paule weÌ„t into heaueÌ„ through thys gate al the holie Martyrs entred into heaueÌ„ Saint Basill beleued the same Basil epist 67. when he saied thus Mortuus est uir qui columna erat stabilimeÌ„tum ecclesiae imo magis ad beataÌ„uitam sublatus à nobis abscessit The man is deade whiche was the piller and the establishemeÌ„t of the churche Naye rather hee taken froÌ„ vs is goone into heauen Abdias which was of the Abdi lib. i. â—ist apostilicâ— lxxii disciples which Christ sent in to the worlde afore him to preache saieth that Saint Peter saied when he shoulde be crucified
Peter Martyr was not catholyke Lib. iii. car xii de peccatorum depart before they maye be baptised can haue forgeuenesse of their sinnes if thou wilt be cathoâ—yke Nec paruuli de quibus libet sanctis iustisque procreati originalis peccarireatu absoluuÌ„tur nisi iÌ„ christo fuerint baptizati pro quibustaÌ„to impensius loqui debemus quanto prose ipsis minus possuÌ„t Younge chyldren that be borne of neuer so holye and righteous parentes are not absolued from originall sinne excepte they be Peter Martyr teacheth the coÌ„trarie baptized in Christ for whom so muche the moore we oughte to speake bycause they canne not speake for them selfe Nos dicimus aliter infantes salutem Aug. Tom. x. Serm. xiiii de verbis apost uitaÌ„ aeternam non habituros nisi baptizentur in Christo We saye that younge chyldren shall not haue otherwyse saluation and life euerlastinge except they be baptized in Christe Partrulus non baptizatus pergit in daÌ„nationeÌ„ Apostoli enim sunt uerba Ex uno c. Et domini est seÌ„tentia Rom. v. Ioan. iii. Lab. de gene x. cap. xliiii Lege Aug. epi. 47. 107. 15â— 90. 102. nisi quis renatus fuerit c. Cui noÌ„ resistit nisi non christianus The younge childe not christened goeth into damnation For Paule sayth Throughe one mans syn all are damned and oure lorde sayeth Excepte a man be borne agayne of the holye ghoste and Tract xxxviii in Ioan. de gen ad literam lib. x. cap. xiiii ser de teÌ„p xlv water he can not enter into heauen The whiche thinge no man agayne saieth but he that is no christen man Howe blinde is then Peter Martyr to saye that a christen mans chylde is iustified before it be borne and christened and that it shal be saued if it were not christened Remembred he not that Dauid and saint Paule sayeth We are Ephe. ii Rom. v. i. Cor. xv borne originallye the sonnes of Gods wrathe and in syn Can anye person whiche is dead throughe Adams offense as Paule witnesseth all men are be made alyue with oute hys owne faieth in Christ or els the fayeth of his Godfathers and the church applied to him by the scrament of faieth baptisme Saint Austen testifieth euideÌ„tlie in sondrie places of his workes Lib. i. cap. xiij contra duos Pelag. Lib. de peâ—cat cap. xxvii that original sinne hurteth al children not yet baptized and that they are not gotten of christen parents in that that their parents are baptized whiche thinge toucheth the soule but in that that they are men and women they are begotten borne in sinne and shal be damned for euer excepte they be throughe baptisme borne agayne the sonnes of God Sainte Cyprian was of the same belefe saying Ad remissionem Lib 3. epist 8. ad fidum â–ª peccatorum accipiendam hoc ipso facilius ad baptisma accedit quód illi remittantur non propria sed aliena peccata The younge chylde commeth to baptisme so muche the more easly to receaue remission of his sinnes because Originaâ—â— sinne came froÌ„ Adam an other mans sinne not hys owne is there forgeuen hym Peter Martyr defendeth that the chylde hath remission of his sinne before he be baptized Oh blindnes of the man and of his scholers Sainte Aâ—brose is of the same iudgemente sayinge Neque Lib 2. cap. 8. de vocatione gentium credi fas est eos qui regenerationis non adepti sunt sacramentum ad ulluÌ„ beatorum peruenire consortium ueruntamen quare tanta infantium multitudo non regeneratorum á perpetua alienatur salute noÌ„ conturbabitur cor nostrum si firma Read ye SwingliaÌ„s and Martyrians stabili fide omne iudicium dei iustum esse credamus nec appetamus habere cognitum quod uoluit esse secretum ut ubi in uestigari non potest quare ita iudicet sufficiat scire quis iudicet ce Yt is not lawefull to be beleued that they whiche are not baptised do go to heaueÌ„ But yet we neade not to trouble our selues to thinke whye so great a number of babes vnchristened shuld not be saued if we doe surelye and stedfastlye beleue that all Gods iudgementes he righteous and desire not to knowe that thinge whiche God would haue secrete that where it can not be searched out why he doth so iudge it shoulde be sufficient to knowe who iudgeth Saint Gregorie Nazianzene In. S. LauacruÌ„ saint Hieroms maister sayeth Melius est infantes si periculum aliquod imminet non dum rationis coÌ„potes sanctificare quà m non signatos initiatos uita excidere It is better that younge chyldren whiche haue not yet the vsage of reason be made holye through baptisme if ther be anye daunger at hande rather than they shoulde loose euerlastinge lyfe being not christened before they doe departe oute of this lyfe Sainte Austen woulde that To. xvi ser xvâ— de tempore baptisme of chyldren should not be differred but be ministred to them as sone as they are borne Also he saieth that saint Cyprian not makinge a newe decree Lib. iii. epi. viii Lib. i. ca. xx de origine aiÌ„ae ad Hieroni. of it but kepinge the most stedfast faieth of the churche to correcte them whiche iudged that the chylde shoulde not be baptised before theight daye of hys birthe saied that the soule not the bodye shoulde perishe if he were not baptised and he with other byshoppes thought that the chylde streighte after hys birthe mighte be well baptised Sainte Hierome confirmeth this belefe saying Infantuli baptizaÌ„tur Lib. 3. dialogoruÌ„ contra Pelag. AdlatuÌ„ idem ut eis peccata in baptismate dimittantur Younge chyldren are baptized that their sinnes mayeÌ„ be forgeuen by it What can Peter Marâ—yr and his disciples saye to this Wyll they haue vs beleue them before the scriptures and the olde godlye doctours of Christes churche What blyndnes is this Oure lorde of his tendre and greate mercie open their eyes that they may see the trueth of his word seing it recule and retourn again to yâ— catholyke churche out of yâ— which no maÌ„ can be saued Origen beleued euen as these other fathers did part of whose Hom. xiiii iâ— Lucamo sentences are nowe recited for he saith thus vpoÌ„ these wordes of Iob. No man is cleane from the filthynesse of sinne noâ— althoughe lâ—ys lyfe were but of Ca. 25. iuxta 7â— one daye vpon the earth Et quia per baptismi sacramentum natiuitatis sordes deponuntur propterea baptizâ—ntur paruuli Nisi enim quis renatus fuerit c. Because the filthynes of mans naturall birthe is put away thorowe the sacrament of baptisme children are for that cause also baptised For excepte a man be borne agayne Ioan. iii. of water and the holye ghoste he can not entre in to the kingdome of heauen Innocentius the first which was in S. Austens tyme
Wherefore retourne ye Swinglians and Lutherans to the Catholyke churche and forsakynge youre errours and naughtye opinions embrace the trueth agayn whiche the holye notable doctours hath taught vs in theyr bookes as it appeareth manifestlye by some of theyr sentences whiche I haue annexed to these scriptures that thereby men maye playnelye see that oure newe brethren are not membres of Christes catholike churche nor beleue as those fathers dyd whiche are nowe Sainctes in heauen Certayne of some of the auncient writers mindes and iudgementes touchynge the force and strength of baptisme against Peter Martyr al the whole nombre of the Swinglianâ—â—â—utherans which do affirme that it is but onely a siâ—ne and a confirmation of our iustification and no cause thereof Saint Austen writeth after Sermo xvi â—â— verbis apost thys manier Vnusquisqueâ—am in iustificatione constitutus accepta scilicet remissione peccatorum per â—auacrum regenerationis accepto spiritu sancto proficiens de die in We dooâ— receaue forgeuenes of oure sinneâ— the holye ghost in and by baptisme diem uideat ubi sit Let euer maÌ„ whan â—e is iustified and remission of his syâ—ues beyng receaued thorowe the fountaine of baptisme in which man is born Agayne and also when he hath the 〈◊〉 Ghoost throughe the same baptisme take heede loke or considre in what â— staâ—e he is profitinge or goinge for warde daylye in grace and vertuous lyuâ—nge Thys is veraye plainlye written but heare hym agayne writing more playnlye in Toâ— Libâ— contra luâ—anum Pelagianum thys matter lustificatosin hac uita secundum ista tria conferâ—ur prius lauacro regenerationis quo remittuntur cuâ—cta peccata Deinde congressione cum uitijs à quoâ—â—â— reatu soluti sumus Tertio dum neâ—stra exauditur oratio qua dicimus Dimitte nobis debita nostra ce That is to saye iustification is Mat. â—â— geuen to vs in thys life by these We are iustified â—y iâ— thinges â—nd not by faith only as our neâ— ghoos peâ—â—rs do sai falslye three thynges Fyrste throughe baptisme in the whiche we are boriâ—e agayne and aâ— our sinnes are forgeuen vs. Secondlye we are made righteous by fightinge with our vices from the gylte or faulte of whiche we be loosed Thirdlye iustification is geuen to vs when thys once petition is gratidusiye harde Forgâ—ue vs O father whiche acte in heauen oure trespasses committed againste the as wee do forgeue them that trespasse againste vs. Aqua exhibet forinsecuâ— Grace is gâ—uen by baptisme sacramentum gratiae spiritua operatur intrinsecus beneficiâ—m gratiae soluens uinculum culpâ—â— reconcilians bonum naturae regenerat hominem in vno christo eâ— uno Adam generatum The water exhibiteth outwardly the sacrament of grace and the holye ghoste worketh in wardelye the benefite of grace loosynge thâ— bonde of synne and reconâ—â—â—â— the goodnes of nature it doeth regenerat a man in oâ— thorowe one Christe begotten of one Adam What can our brethren Faith onlie iustifieth not man say to this which defende that faieth onlye iustifeth man â–ª and that baptisme is but onelye a marke of our iustification and a seale of it Heare him agayne saying Illo sacrosancto lauacro in choatur renouatio noui hominis Lib. i. de moribus Manichaeorum caâ—xxxv The renewinge of the newâ— man is begon throughe the holye lauatorie or fountaygne of baptisme Dicimus baptisma dare Then oure new brethreÌ„ are not catholyke meÌ„ but playne scismatikes indulgentiam omnium peccatorum et auferre crimina noÌ„ radere We catholyke men doe affime that baptisme geueth to vs remission of all oure synnes and taketh cleane away our sinnes not as it were to shaueth enâ— that the rootes of them remayn â—tyll Baptisma abluiâ— peccata omnia prorsus omnia dictorum factoâ—um Lib. i. ca. xiii contra duas epist palogâ—â—norum ac cogitatoruÌ„ siue originalia siue addita c. Baptisme wassheth awaye all synnes vtterly al of wordes deedes thoughtes whether thei be originales or added that is to saye or actuall Baptisme putteth awaye oure synnes and not faieth onlye synnes coÌ„mitted by mans owne acte and free wyll Howe shamfully then are Peter Martyr and all the newe brethren deceaued whiche saye that baptisme is no cause of our iustification but faieth onelye and that baptisme is but a marke of it and a confirmation and yet say that they do set furth the faieth and religion of the fathers and of the olde catholyke churche He that lusteth to reade more of thys matter in sâ—inte Austens Lib. de sâ—mbâ—â— ad catech lib. â— â–ª cap. x. workes let hym goo to the places alleaged here and noted in To. ix tract v. in primam Io. epist To. x. ser 128. de tempore tract 80. in Io. the maâ—gent of thys treatise he shall be fullye satisfied of his beleife herin not withstanding that these sentences alreadye recited maye satisfie euerye good man â— Heare nowe what was sainte Hieroms beleife in thys mater whiche sayeth Euâ— gelij mihâ—placet religio vt baptiâ—â— Hierom. in ca. i. Esaiae mini in sanguine meo per 〈◊〉 regenerationis quod solum potest dimittere peccata iuxta illud Nisi quis renatus fuerit c. The religion of the Euangelie sayeth HieroÌ„ in Christes persone pleaseth me that ye be baptised in my bloude through the â—auatotie of regeneration whiche onlye can remitte synnes accordyng to thys saying of Christe Excepte a man dâ— borne againe of water and the holie ghost he Ioan. iii. Note this reader shall not entre into the kyngdome of heauen What can Peter Martyr and his followers 〈◊〉 to thys playne sentence Wyll they arrogantlye denye these doctours sayinges and those that follow here desiring that men shoulde rather credit and beleue them than those holye aunciente great clerkes as Latymer did of late in the disputations kepte at Oxforde Latimer when he coulde not aunswere to them Saint Hierom sayeth onlye baptisme is the meane to obtaine forgeues of our sinnes and Peter Martyr saieth faith onelye is and that baptisme is onely a signe of it and no cause He saieth againe Christâ—s baptisma in â—ord a 〈…〉 〈…〉 in 〈…〉 quasi poeniteâ—s quâ—â—esset â— peccâ—tis liber accepit ut câ—teros edoceret mundandos esse per baptisma in filios noâ—ra spiritâ—â— adoptionâ— regenerari Christe reâ—eaued baptisme in the ryuer of Iordanâ— therfore as a penitent persone althoughe he was free frome synne that he myghte thereby Note this good reader well teache other â—enne that they must be made cleane frome the filthâ—nes of synne throughe baptisme and be borne agayne the sonnes of God by the adoption of the holye ghost Origen was of the selfe same beleife in thys Origenes hom â— in Iosua mattâ—er whiche wrote thâ—s Per baptisma regenerâ—tion is expurgaâ—ae sâ—nâ— animae nostrâ— Our sâ—ules are cleansed throughe baptisme of a nowe byrthe Agayne he
yâ— right worthy doctour Thomas Marten hathe writteÌ„ Doctour Martens boke agaiÌ„st 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 menâ—e must neades vpon pain of euerâ—astynge damnation kepe not onlye the vowe of chastitee but also of pouertie of obeisaunce and of al others Wherefore let no maÌ„ be offeâ—ded 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 Galathians Gala. iiii verie sharplye because they were offended with hym for teachinge them the trueth Iâ— anye man be displeased with this my settynge furthâ— 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 be witched and empesched Gal. iii. iiii thee that thou obeyest not yâ— trueth Our Lord Iesus Christ whiche is as he sayed yâ— Iohn xiiii veritie geue theÌ„ against whose faultes this traicte is written grace to remembre that Christ sayde Si veritatem dico c. Iohn ix If I tell you the trueth why 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 yâ— proprietie of goodes when theâ— were professed and doe noâ— accomplishe that theyr vowe â—â—t are benefiâ—ed yea haue 〈◊〉 benefices dignities promotions and doe gather together thereby much ryches But this shoulde not offende anye man for I teache them Gods worâ— 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 vâ—taries call to their myndes this Christes sayinge â—â— What Iohn xvi 〈◊〉 profite 〈◊〉 yf he gayne â—ll the worlde and therby loâ—â— hys foule 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 aâ— S. Paule sayeth â–ª 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 backe warde with Lothes wife lest he perish Let euerye man remembre that Luc. ix Christe sayed No man putting his hande to the plowe and lokynge bahynde hym is meete for the kingdome of heauen S. Paule sayeth agayne that ii Tim. ii no man shal be crowned except be fyght â—â—wfullye that is to sayeâ— no man shall obtayne the crowne of blâ—sse except he fight agaynst the Deuell the fleshe and the worlde manlyâ— and couragiouslye in his owne callynge degree and estate accordynge to the lawes and ordinaunces of hys vocation and profession Therfore to end this preface I aduise yea God doth aduise euerye man and womaÌ„ Psal lxxv whiche hathe vowed chastitie and pouertie to perfourme that theyr godlye vowes to the aduauncement and encrease of Gods honoure and to their owne saluation that at the â—â—de of theyr morâ—all lyues Christe maye saye vnto theym amoÌ„gest the resâ— our good and Math. xxv faythfull seruanntes enter ye in to the ioyes of youre Lorde Vnto whome be laude and honour for euer and euer Amen The seuenth chapiter That al godly vowâ—â— as the vowe of 〈◊〉 of continual chastitie promysed by a wydome the vow of wylful or voluntaâ—â—◠〈◊〉 and semblables oughte by Gods lawe coâ—e obserued vnder â—he â—ayne of â—uerlastinge damnation WHen I saw good reader that very manye of our couÌ„treymen and women nowe of late in the miserable 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 duitie to aduertise theym therof that they seyng in what peryll and daunger they stande in myght by Gods succour and ayde auoyde it in tyme. Wherfore let them waygh diligently these places of the holye scripture whiche are manifestlye agaynst their doynges Si quis virorum votum domino Num. xxx vouerit aut se constrinxerit iuramento non faciet irrituÌ„ verbum suum sed omne quod premisit implebit If anye man shall make a vowe to our lord God or shal bynde hym selfe with an othe lette hym not breake hys worde but â—e shall fulfyll all that he hathe promised Can there he any thyng more plainlye Note this ye votaries and beware of daunger spoken agaynst them that doe breake their vowes and promysses made to God of chastitie and voluntarie pouertie â–ª Seâ—st thou not here reader that religious perfonâ—es whiche haue vowed pouertie and haue willynglye forsaken the proprietie of worldlye goodes The vowe of pouertie doe breake that theyr vowe and 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 lxxv â— estro omnes qui in circuitu eius offertis munâ—â—a Vowe and â—â—â—der your vowes to youre loâ—â—â— God ye all men that doâ— offer giftes vnto God in his citeuitâ— Doeth not GOD require herâ— the accomplishement and perfourmaunce of all godlye vowes made to hym Salomon setteth furth the same doctrine Eccle. v. sayinge Si quid vouisti Deo he moreris reddere displicer enim â—stulta et infidelis promiâ—â—io sed quodcunque voueris redde ce If thou haste vowed anye thynge A vow of poueâ—tie ought to be kept all others lawfullye made to God tarye not to render it For a folyshe and an vnfaythfull promysse displeaseth hym but what thynge so euer thou haste or shalt vowe perfourme it Who seeth not here euidentlye excepte he be blinded with carnall affection that the holy gost forbiddeth here the breaking of all leafull vowes and godlye promisses both of chastitie and voluÌ„tarie pouerte What meane then our vowe breakers when they can not abide him that teacheth them their dueties to god for their saluation Ought they to be angrie with him that telleth them the truth Why remeÌ„bre Matth. xvi Mar. viii not they these Christes wordes What shall it profitte a man thoughe he shoulde winne all the whole worlde if he loose hys owne soule But let them heare the scripture agayne for a further and a more sufficient proffe of thys mattier Quum Deut. xxiii uotum