The second part of the book called a Bucklar of the catholic faith, containing seven chapters: Made by Richard Smyth doctor of divinity of Oxford, & reader of the same there ..  
¶ EXCUSUM LONDINI IN aedibus Roberti Caly, Typographi Mense januarii Anno. 1555. Cum privilegio ad impris mendum sol 〈◊〉.   

¶ The contents of this second book, which is d●●ded into seven chapters.  
THat it is not lawful for a man to forsake his wife but only for adultery, and that, if he forsake her for that cause, yet he may not marry again, as long as ●e liveth, although Peter Martyr, johan Hoper, & such other did ●●ach the coutrarie, against Goods law and man's.  
two. A confutation of an abominable ●●rour of Peter Martyr● setting forth, which William 〈◊〉 yudal● taught in his preface upon the Epistle to the Romans before his translation, which ●s that our salvation consisteth only in God, and nothing in us, which wicked opinion ●●keth clean away man's free will from him.  
iii. The baptism of children, against all the Swing●●ans, and not Peter Martyr only, and the A●abaptistes.  
iiii. That the souls of men departed do not s●eape, but either they go to heaven for thei● good works, or e●s to Hell for their ●●ell before domas' day.  
v. That it is lawful and good to put france, esperance, or trust in our good works, next after God, as in his gifts, which thing Luther, Bu●er, Peter Martyr, & semblable others ●eui●. Also that we may live godly for the heavenly reward.  
vi. That Baptism is not only a sign & a mark of our justification & profession, nor only a seal and confirmation of the same, as Peter Martyr and the authors of the catechism, and articles set furthe in king Edward the vi time falsely a●d wickedly do● say, a●d teach.  
seven. That all godly vows, as the vow of virginity, of continual chastity, promised by a widow, the vow of wilful or voluntary poverty, and semblables ought▪ by Gods law to be observed under pain of euerlasty●ge damnation.  
Finis.   

The second book. The first chapter.  
That it is not lawful for a man to forsake his wife but only for adultery, and that, if he forsake her for that cause, yet he may not marry again, as long as she liveth, although Peter Martyr, johan Hoper, and such other did teach the contrary, against God's law and man's.  
christ plainly saith. Ego dico vobis 
Math. v.  etc But I say unto you, who soever putteth away his wife (except it be for fornication) causeth her to commit adultery, and who soever marrieth her, that is divorced, breaketh matrimony. Which thing Mark and Luke do expound 
Ma●. 〈◊〉.  after such sort, that we may 
Mar x. Luke. xvi.  perceive evidently that Christement, that if any man should leave his wife for adultery (for which cause only it is lawful to forsake her) yet he ought not to marry an other wife 
●ora▪ Gloso interli. Haymo in, i. Cor. seven.  whiles she liveth. For Mark sayeth, who soever putteth away his wife, and marrieth an other, breaketh matrimony against her, and if a woman forsake her husband, and marry an other, she committeth adultery. S. Luke declareth the same saying thus. Ois qui dimittit u●orem svam▪ et aliam ducit, maechatur, & qui d●●issam á viro ducit, maechatur. Every man, that forsaketh his wife and marrieth an other, committeth adultery, and he that marrieth her, which is for saken, committeth adultery.  
The holy and great clerk S. Austen did writ against Poilentius, because he said a man might lefullye marry again, when he had forsaken his wife for adultery, and he did allege these two places of Mark, and Luke to prove his purpose, which writeth of that matter after this manner, expounding these words of S. Paul. I say not to them that are married, 
i Cor. seven. Tom i●●i lib. lxxxiii 〈◊〉, ix, lxxxiii.  but our lord commandeth that the wife go not from her husband, if she do, she should remain unmarried, or else 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 viro recell●r●t, innupta perseverare debet, aut si s● non continet, viro potius reconciliari, vel correctouel tolerando, quàm alteri nubere. Sequitur autem & dicit. 
Idem habet Tom. iiii. lib●. de ser●. d●●● 〈◊〉 ●n mon●● ca xxv, & xxvi.  Et vir uxore● non dimittat, breviter ●andem formam intimans in viro, quam precipiebat in foemina, que ex precepto dni insinuavit. Hae● ille. In the which saying of S. Paul it is understand, that if the wife go away from her husband for that only cause, for the which alone the leaving of marriage is permitted, she ought to continue unmarried, or if she live not continently, she ought rather to be reconciled unto her husband, either amended, or e●s to be tolerated, then to marry unto an other man. It followeth in S. Paul, saying: And let not the man leave his wife. By which words S. Paul do the briefly show, that the same form ought to be in the man which he did command to be in the woman, that is to say, that he leave his wife only for adultery, & if he leave her for that cause, he marry not again.  
Saint Hierom also, is against Peter Martyr and johan Hoper, 
Tom. ix. i● Mat. nineteen.  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 secund dam, vivente prima, non habeat. For as much as it might have chanced, that some man should 
Note this against john Hope● the white m●ke  pick a quarrel against his wife, or falsely accuse her of adultery, and find fault with the first marriage, to be married again. He is so commanded to forsake his first wife, that he may not have the second, whiles the first is alive. The like he sayeth of the woman, who is in this point equal with her husband, as S. Paul meant, 
i. Cor, seven.  saying, that the husband hath not power of his body, nor the wife of hers. He reproved a woman very sharply because she 
In epi●aphio fa biole  forsook her husband for adultery, and was married to an other man. Also he sayeth expounding S. Paul's words to the corinthians written of this matt●er. Docet apostolus iux●● 
Tom. two. lib. i contra jovinia. i Cor. seven.  sententiam domini, uxorem, excepta causa fornicationis, non esse repudiandam, & repduiatam vivo marito, alteri non nubere, aut viro suo reconciliari debere. Thapostle teacheth (saith he) that the wife ought not to be put away, after the mind of our lord Christ, except for her adultery, and that she being so forsaken of her husband for that, ought not to marry an other, while her husband liveth, or else she ought to be reconciled unto her husband.  
Also he sayeth, I found a briefe 
Tom. iii. epist. ad Amandun.  letter joined unto thine Epistle, and thy commentary, in which these words were written. Ask or demand of him, that is to say of me, whether a woman, which, her husband being forsaken for adultery, & another married thorough force, may without penance be received in to the communion of the church that man yet alive, which she had forsaken for his adultery. The which thing when I read, I remembered this verse of David. 
Psalm. 140.   
They do it to find excuses for the defence of their sins. We all are men that favour our own vices, and do impute unto the necessity of nature, that thing, which we do commit through our own free-will. As if 
Ma●s free will.  a young man should sa●e: I suffer force, or violence of my body, the heat of my flesh driveth or enforceth me to sin. The instruments of my privy membres, and the complexion of my body desire a woman's company. Answer therefore to the sister, which asketh of us touching her estate, not with mine, but with the Apostles sentence. Mulier quae sub viro est, vivente viro, astricta est leg●: quòd si mortuus fuerit vir eius, liberata est á lege viri. Ergo vivente viro, adultera est, si duxerit alterum virum. 
Mark this well, reader.  Et in alio loco. Mulier alligata est legi quanto tempore vivit vir eius: si autem dormierit vir 
Rom. seven.  eius, liberata est, cui vult, nubat, tantum in domino. Omnes igitur causationes Apostolus amputans definivit apertissime, vivente viro, a dulteram esse mu●ierem, si alteri nupserit. That is to say, the woman that is married, is bound to the law, as long as her husband liveth. But if her husband be dead, she is free from the law of him. She is then a breaker of wedlock, if she be married to another husband, her first husband being alive. And in another place S. Paul hath the same, affirming that there is no cause, but death 
〈◊〉. ●or vii  only, to break the bond of marriage. Wherefore the Apostle taking away all causes, that can be alleged, determineth most plainly, that the woman committeth adultery, if she do marry another man, her husband living. S. Jerome 
〈◊〉. Hierom.  addeth these words there. I will not that thou bring for the to me the ravishers violence, the mother's persuasion, the authority or stirring of the father, the company of the kinsfolk, the deceit of the ser●tours, and the contempt of them, or others, the endomages of the household goods. Quam diu vivit vir eius▪ licet adulter sit, licet Sodomita, licet flagitijs omnibus coopertus, & ab uxore propter haec seelera derelictus, maritus e●us reputatur, cui alterum virum ascisere non licet. Nec Apostolus haec propria authoritate decernit, sed Christo in 
two. ●or. ●iii.  se loquente, Christi verba secutus est, qui in evangelio ai●. Qui dimit●it 
Ma●h. nineteen.  uxorem suam, excepta fornication, 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 long as her husband liveth (sayeth S. H●erom answering to the question before spoken of) although he be an adulterer, although he be a sinner against nature, or else 
Note this against all the whole ra●iement of the Lutherans and Swinglians.  full of all kinds of vices, and be also forsaken of his wife for these sins, he is judged her husband, and she may not lawfully marry another, whiles he liveth. And the Apostle decreed or determined not this thing of his own authority, but he followed Christ's words, whiles he spoke in him, which sayeth in the evangely. He that putteth away his wife, except it be for adultery, maketh her commit adultery, and he which marrieth her, that is so put away, is an adulterer. Note well what Christ sayeth. He that receiveth her to his wife, that is put away from her husband, is an adulterer, whether she had forsaken her husband, or else her husband had forsaken her, he which taketh her, committeth adultery. Then S. Hierom making an end of this doubt, in the which his judgement was required. Sayeth: Ergo & ista soror, quae ut dicit, vim passa est, ut alteri iungeretur, si vult corpus Christi su●c●pere, non adultera repu●ari, agate poenitentiam, ita dumtaxat, ut secondo viro, qui maritus appellatur, sed adulter est, à tempore poenitentiae non copuletur. Wherefore, let this sister, which, as she saith, was enforced and compelled to marry unto an other man, do penance, if she will receive Christ's body, and be not counted an adulteress, but so only let her do penance, that from the time of it, she be no more coupled with the second man, which is called a husband, but he is an adulterer. Heather to S. Hierom. Is not this manifestly written in this matter? What man that is wise, will not believe S. Hierom following the scriptures, rather than the lutherians haulage for their opinion no scripture rightly taken?  
S. B●de our country man judged the same, writing thus: Nulla causa est, dei lege 
Lib. ●in Marcū●ol. thirty.  praescripta, ut viu●nte ea, quae relicta est al●a ducatur. There is no cause written in God's law, 
This was written above viii. 〈◊〉. years past.  that another wife should be married whiles she lived, which was le●te or forsaken. What madness was in Peter Martyr, john Hoper, and such other of that sort, to teach and def●●de the contrary to this doctrine grounded upon the holy Scriptures, the old godly Doctors, and the Counsels? Is this to refou●●ne Christ's religion (as they pretend) to her pureness, which they falsely affirm that she had lost here▪ But I will go forward, for the further confutation of this opinion.  
Adam by inspiration of the holy Ghost, said of his wife Eue. Hoc nunc os ex ossibus meis &ce. This bone is of my bones, and this flesh of my flesh, for which thing the man shall forsake his father and mother, and he shall clea●e fast to his wife, and they shall be two in one flesh. The which words declare (as Christ witnesseth) that marriage ought not to be broken for any cause, touching 
Math. nineteen.  the band & knot of it. Christ addeth to these words of Adam and saith: quod Deus coniunxit, homo non separet. Man can not or ought not to divide them, which God hath joined together in matrimony. Then the Pharisees said to Christ. Why then did Moses bid the man to give his wife a bill of divorcement, and so to leave her? He answered to them and said: Moses did permit you to forsake your wives for the hardness of your hearts, but it was not so at the beginning. These words last written (but it was not so in the beginning of marriage, declare plainly that Christ would marriage 
Peter martyr saith that God bad them forsake their wives i. ●or. seven.  should not be broken for any cause touching the bond of it, although for adultery it were broken concerning the man's and woman's keeping together, and the use of marriage in rendering the duty one to an other. Moreover S. Paul sayeth 
Rom. seven.  thus. The woman, which is under the man, or in subjection to him: is bound to the man by the law, as long as he liveth. If the man be dead, she is loosed from the law of him▪ wherefore while the man liveth, if she be with an other man, as her husband, she shallbe judged a breaker of matrimony, but if her husband were dead, she is free from the law of the man, so that she is no wedlock breaker, though she be with another man, as her husband. This text maketh evidently against them that say, a man may put away his wife for adultery & mary an other. For he saith that the wife is so bound to her husband, during his natural life, that he being yet alive, if she marry to another man, she breaketh marriage, & she is an adulteress: he sayeth not, she is bound to him by the law until he commit adultery, but as long as he liveth. Which is to be understand of the new law, and of the bond of marriage of the same law, which can not be loosed until death of the one party, as saint Paul affirmeth, 
i ●or. seven.  saying again: The wife is bound by the law to her husband, as long as her husband liveth. If her husband do sleep, that is to say, if he do die, she is at liberty, to mary with whom she will, only in our lord, that is, to a Christian man and godly. Saint Hierom, saint Austen, saint Bede, and many other great learned men, and more godly th●n Peter Martyr, johan Hoper, and such others are, so have (as it appeareth afore) taken these places of saint Paul, as I have used them here now. What can be more plainly spoken of saint Paul, than this is, against Peter Martyr, john Hoper, and▪ such others, that defend the contrary opinion in this matt●er? Again saint Paul saith 
i ●or. v●●.  unto them, which are married, I command not but our lord doth, that the wife depart not 
i Cor. vii●.  from her husband. If she be separated, let her abide unmarried, or let her be reconciled unto her husband again. And let not the husband put away his wife from him, except it be for adultery (as Christ sayeth) and if he put her away for that cause, yet let him remain unmarried, as the wife must needs do. This mente saint Paul, as the letter itself declareth evidently. And also saint Austen, 
S●rm. dni in ●●onte, cap. xxv xxvi, xxvii.  saint Hierom, Chrysostom, Origen, and many other ancient, and noble clerks. Paul meant not of a woman's departing from her husband, for any lighter cause than for adultery (as Peter Martyr sayeth falsely that he did) for that was the only cause which Christ did except, and it is not lawful for any other cause, the wife to forsake her husband, and to be from him, because she is bound to clea●e unto him, and to render his duty to him (as Paul witnesseth) and not to defraud him of it.  
A counsel called Milevitane, at the which saint Austen was present, determined this controversy, saying. Placuit ut secundum 
Cap. xvii.  evangelicam & 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 us, that according to thee learning or doctrine of the Gospel, and of 
Mat. nineteen. i Cor. seven.  th'apostle, neither the husband forsaken of his wife for adultery, nor the wife, which is put away of her husband for the like crime, be married to another, but let them so remain unmarried, or be reconciled amongst themselves. The which law or act, if they do or shall despise, let them be brought to do penance. This was also enacted of many other counsels, and 
Aphricanum cap. lxix.  namely in the counsel holden in Aphrica of. CCxvi●. bishops, at the which saint Austen was present.  
Origen was of the same 
Tom, three homi, seven, in Matth.  mind and judgement, 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. seven.  fecerunt, dicentem: Mulier alligata est legi, quamdiu vivit vir eius. Iten 
Rom. seven.  vivente viro adultera vocabitur, si juncta fuerit alteri viro. I know 
Idem habet. Augus. lib. ●i. cap. xii, de co● ingus adultes rinis.  that certain rulers of the churches, have with out the scripture suffered a woman to mary, her first husband being alive, & they have done it, plain against the scriptures, saying: A woman is bound to the law, as long as her husband liveth. Also Paul sayeth, the woman shallbe called a breaker of wedlock if she mary an other man, her husband being yet a live. Hither to Origen, which wrote a bo●e thirteen hundredth years passed afore our time.  
Christ mente even the same thing, saying: Who soever putteth away his wife, except it 
Mat. 5. &. 19  be for her adultery, and marrieth another wife, he breaketh marriage, and committeth adultery. And he which marrieth her so put away for adultery, committeth adultery. For Christ teacheth us here three leessons. The first is, that a man may 
〈◊〉. L●●a.  not lawfully put away his wife, and that concerning bed and board only, but for her adultery only, and for no other cause at all. The second is 
 that if he forsake his wife for adultery committed of her, than he may not marry again, as long as she liveth: as saint 
i. Cor. seven. Rom. seven.  Paul entreating of the same matter witnesseth plainly. The third lesson is, that who 
iii.  soever marrieth a woman divor sed from her husband, for adultery, he committeth adultery, because he marrieth another man's wife, for the band of marriage remaineth still, and shall as long as both parties live. These three things are directly against the belief of the pharisees, which thought that it was lawful for them to put away their wives for every light cause, and to marry again, and that he committed not adultery, which married a woman so put away from her husband. S. Austen answereth to an argument made upon Christ's words, after this 
●om. vi, lib. two. cap. viii. de ad ulterinis ●opti●s. cap. x. xi●.  manner. Who so ever putteth away his wife, but for adultery, and marrieth another breaketh matrimony, ergo, he that putteth away his wife for adultery, and marrieth another, breaketh not matrimony. To this reason S. Austen (I said) answereth refuting it, by another like made upon s. james words, saying: scienti bonum et non facienti peccatum est 
jaco. iiii.  illi. He sinneth that knoweth what is good, and doth it not. This argument made of the contrary sense, ergo, he sinneth not, that knoweth not what is good, is nought: Because a man sinneth through ignorance as Christ witnesseth. Wherefore Christ meant that he sinneth 
〈◊〉. xii.  more grievously, which putteth away his wife without adultery, and marrieth another, than he doth, which putteth her away for adultery, and marrieth again, like as he sinneth more that sinneth wittingly, than he which sinneth ignorantly, and yet both doth offend God. This S. Austen 
Lib. 2. cap. 10, de adulter●● coniug●is.  gathereth very godly and lernedlye out of the evangely of Mark and Luke, which as it were, expounding Matthew, affirm absolutely, that who soever for any cause, putteth away his wife, and marrieth another, committeth adultery in so doing.  
S. Austen confirmeth this 
Lib. de bono con● iugali. cap. 3.  saying when he expounded S. Paul's sentence to the Romans above recited. Confaederationem maris & feminae. etc. The scripture so doth commend the joining together of man & man in marriage. That it is not lawful to the woman to marry again another man as long as her husband liveth, nor the man may mary an other wife, as long as his wife divorced for her adultery liveth. Interueniente devortio, confaederatio illa non aboletur nuptialis, i●a ut sibi coniuges sint etiam se●parati, cum illis autem adulterium committant, cum quibus fuerint post suum repudium copulati. The conjoining together of marriage is not abolished or taken away through divorcement between the man & woman, in so much as that they are man & wife, yea when they are separated. For they do commit adultery with them, whom they have married, since their divorcement.  
S. Austen hath again, semel autem initum connubium in 
Lib de beno ee●●ugali cap. xv.  civitate deinostri, ubi etiam exprima duorum hominum copula, quoddam sacramentum nuptiae ge●●●●●● quod nullo modo potest ni●i alicuius eorum morte, disso●u●. The marriage once entered or begun in the city of our. GOD, where, yea of the first coupling together of man and woman, the marriage beareth a certain sacrament, or a sign of a holy thing, which band can not be undone but by death 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 works manifestly, that death only of the man, or of the woman, and no other thing or cause, dissolveth and breaketh matrimony once perfected through carnal dealing, except they consent to vow chastity.  
Innocentius the first Pope of that name, which was in 
Libro decretorum suorum cap. vi.  S. Austin's time hath the same. Wherefore we see evidently, that Peter Martyr, and john Hoper, which was a white monk, and such others erred shamefully, when they did teach, preach, and set forth the contrary unto this doctrine grounded upon the scriptures, the counsels, and old Doctors of the church. But of this question let this be said.   

The second Chapter.  
A confutation of an abominable ●rroure of Peter Martyrs setting forth, which William Tyndale taught in his preface upon the Epistle to the Romans before his translation, which is that our salvation consists only in god, and nothing in us, which wicked opinion taketh clean away man's fire will from him.  
This great Prophet of our new brethren, amongst many other detestable opinions and sayings which he hath in his commentaries written upon the first Epistle to the Corynthians, thus he setteth forth. Est prorsu● ut nostra, ita liberotum nostrorum salus ex mera dei electione, et misericordia, etc. Both our salvation, and our children's also is utterly of the only election, and mercy of God.  
Again he affirmeth the same with these words. 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. Our salvation consists only (sayeth he) of or by the grace of God, & his election or promise, as S. Paul saith. All that are of Israel etc. Is not this a perilous doctrine, and a pestilent error, which William Tyndall taught in his preface upon the Epistle to the Romans, and one Barnardyne, an Italian in his book written in the Italiam tongue, & translated in to English by a young gentle woman. This opinion is not only against man's free will, but also against many evident places of the scripture. For if our salvation standeth only in God's election, God's promiss, mercy, and grace: than it consisteth not in any work of man, not in the hearing of God's word, not in his faith, not in his repentance, or penance, not in his praying to God for the purchasing of it, not in giving of 
Faith only doth not i● stifie man.  alms, not in fasting, not in his fiance to God or hope of salvation, not in the receiving of baptism, not in the dread of God, not in charity, finally not in good works, which all together are manistly against Gods holy word. For touching the first, Peter said: Thou hast, O Lord words of everlasting life. Paul sa●ed: I have showed 
i Cor. xv.  to you the Euangel●e, thorough the which ye are saved. Whereunto agreeth, that he sayeth: I am not a shamed of the evangely, for it is the power of God 
Rom. x.  to the salvation of every man, that believeth. Again he affirmeth the same thing saying: This word is the word of faith, which we do preach, For if thou confess with thy mouth that jesus is our lord, and believe with thy heart, that God raised up him from death, thou shalt be saved. cord enim 
With his heart, that is to say, freely and voluntarily.  creditur ad justitiam, o'er fit confessio ad salutem. For a man doth believe with his heart, to receive righteousness, and confesseth with his mouth to obtain salvation. What can be more plainly said against this erroneous 
Read ye, that do th●●e. Peter Martyr is a great clerk.  opinion? For affirmeth he not here manifestly that we do believe with our heart to purchase our justification▪ and with our mouth confess or acknowledge Christ, and his truth, that we may be saved? Is it then true, that our salvation dependeth only upon God's election, promiss, grace, & mercy▪ Dependeth it not upon our faith, and confession of it, and of Christ? How often times 
Mat. xv. Ma●. x. Lu●. seven. Ephe. two.  said Christ: Thy faith hath saved thee? Sayeth not also Paul: Ye are saved by grace thorough faith. Many times Peter Martyr affirmeth that only faith doth justify man, and save him: & now he sayeth that his salvation consists only in God's election, promiss, mercy, and grace. What disagreeing is this with himself? Is it any marvel that he agreeth not with us, Which agreeth not with himself, what mad men are they, that will yet follow his ungodly opinions, when he erreth thus plainly, & so shamefully against the scriptures? David sayeth: Thou, o 
Psal. xvi. Psal. xxxvi. Psal. xxxi.  Lord, savest them, that trust or hope in thee: And God saveth them which have their affiance in him: And they shall obtain mercy of God, which do trust in him. S. Paul sayeth, that Abraham did believe against hope under hope to be justified, and saved, and that hope is the helmet of salvation, and yet 
Ephe. vi.  Peter Martyr was not ashamed to say that our salvation standeth only upon God. Christ said, who soever believeth, and is baptized, shallbe saved. 
Marci. V●●imo. Tit. iii.  saint Paul witnesseth that God saved us by his mercy, thorough baptism. And S. Peter affirmeth also, that baptism saveth us, & Peter Martyr sayeth that our salvation cometh only of God. O ignorant 
Baptism is not ama●●e only of our justification, but a cause of it.  man: he saith that only faith saveth us, and that baptism is but a sign, mark, or seal of our justification, and salvation. But Christ, saint Paul, & saint Peter, affirm that we are saved by baptism▪ What folly is it then to give credence to Peter Martyr, or to any other of that se●te, the Swinglians, and Sacramentaries, which are deceived after semblable manner.  
David prayed to God, that 
Prayer saveth us. Psal. ●xxxv.  he might be saved, saying: Saluum me fac deus meus sperantem in ●e. Save me, o my God, which do trust in the. Is this our salvation to depend only upon God? How blind are they, which say, that Peter Martyr was a singular learned man in divinity, and that his commentaries are very learned lie made? Hath not affection blinded them? But hear further the Prophet I●ell sayeth. 
joelis. 〈◊〉. We obtain our salvation by pr●●er and by not fareth only.   
Who soever shall call upon thee name of God, shallbe saved: declaring thereby, that our salvation consisteth in prayer: and Peter Martyr, William Tyndall, and the Italian Barnardine, say, that it is only in God, and nothing in us, nor in our doings. God saith by his prophet. Conuertiminiad me, & salui 
isaiah. x●v. We are saved by penance, and not by faith only. i. Lo●. v●.  eritis oens fines terrae. Turn ye to me, all the coasts of the earth, & ye shallbe saved. Saint Paul sayeth that repentance worketh in us our salvation. How ignorant are these men then?  
Zacheus promised to Christ 
Luc. nineteen. We are justified by alms, & not by faith only.  to give half of his riches to the poor, a●d if he had done wrong to any man, to restore to him four times so much. Than Christ said. hody salus facta est huic domui, quia & hi● filius Abrahe est. This day, health or salvation is comen to this house, because he is also the child or son of Abraham. Which our saviours words, declare that we are saved by restoring of goods gotten wrongfully, & by alms, & not by only faith, & that our salvation standeth not only in god, as Pe. Martyr most falsely saith that it doth.  
jonas the Prophet said. Quaecun 〈◊〉 vovi, reddam prosalute mea domino. I will render 
vows.  to our Lord for my salvation, every thing, that I have vowed. But Peter Martyr said our salvation consisteth only in God, & that no man is bound to perform his vow made unto God, that he may be saved. One of the causes of this his error, was that he was a canon of saint Austin's order and yet married a wife, not withstanding he had vowed chastity. And God requireth of 
Psal. ●xxv.  us the performance of all godly vows, as the holy scripture 
Eccle. v.  witnesseth plainly.  
The prophet said I will show to thee, o man, what thing 
Mi●h. vi.  is good, and what our Lord doth require of the. truly, to do right or justice, to love mercy, and with care to walk before God, that is, to serve him diligently. This is the voice of our lord to the city. Et salus 
We are saved by the fear of god  ●rit timentibus nomen eius. And health, or salvation shallbe to them which fear his name. Is this our salvation to confist only in faith, or in God only?  
Malachi the prophet treating 
malach 〈◊〉.  of Christ's coming, saith. And the son of righteousness shall rise unto you, that fear my name, and salvation in his feathers. Zacharie said by the inspiration of the holy ghost: 
〈◊〉.  His mercy shallbe from progeny to progeny, unto them that fear his name. Solomon said. Timor domini fons ui●●. The dread 
Prou. xiiii.  of our lord, is a fountain of life. Again, fear putteth away sin. Was not then Peter Martyr plainly ignorant, to say, that our salvation standeth only in God, or that only 
Faith doth not only justify us.  faith is the mean to obtain of God our justification and salvation? S. Paul saith 
Gala. v.  that, that faith availeth, which doth work by charity, and that with out charity, faith can not sa●e us. He also sayeth, the woman shallbe saved thorough 
i Tim. 〈◊〉.  bearing of children, if she do continue in faith, charity, and holiness with sobriety. Also he said unto Timothe the bishop. 
i Tim. iiii.  Take heed to thyself, and unto learning, or teaching of the people, and continue therein. For if thou so do, thou shalt save thyself, and them, that hear thee. briefly, he saith. Work ye your own salvation with fear and trembling. O how blind then was Peter Martyr to say, that our salvation consisteth only in God, or in faith alone, and not in us, and the works of our free-will, aidid of God by his especial grace? But I will make now an end of this trai●te, and in an other book set forth divers other shameful errors, and detestable heresies of this man, and of some others also. Moreover Peter Martyr saith. Ilico ut quis credit, & salutem habet, & iustificatur. straight after a man believeth, he is both saved, and also justified. Which his saying is clearly against the scriptures alleged in the last chapter, and these also.  
Miserere mei deus etc. Have mercy upon me o God, according 
Psalm. I.  to thy great mercy, and after the multitude of thy merciful works, put thou away mine iniquity. Who can deny but David the prophet believed when he thus prayed, seeing S. Paul witnesseth, that no man 
●om. x.  can pray or call upon God for remission of his sins, and his salvation, except he believe afore, and yet David was not incontinente justified and saved.  
saith not the prophet joel, that whosoever shall call upon thee 
joel. 〈◊〉.  name of GOD shallbe saved? Which saying proveth that a man must needs first believe in Christ, before he can be saved thorough his prayer. The same thing, appeareth most evidently, by the Publican, that believed 
Luc. nineteen.  before he went into the temple to pray, for to purchase his justification and salvation through his calling upon God to have mercy upon him.  
Did not the jews believe when S. Peter bad them 
Act. two. &. 〈◊〉  turn to God, to repent, and to be baptised, that they might obtain their justification, by remission of their sins? Sayeth not Paul also, let us go with an affiance, hope, or boldness, 
●eb. iiii.  unto the seat of Gods grace, that we may receive mercy, and find grace for our help in due season? Who seeth not then that we must needs believe, and put our affiance and trust in God, to obtain of him mercy and grace, through our prayers, afore we do pray to him therefore? Said not likewise Christ: Quecumque petieritis in oratione credentes, accipietis. What things 
Math. xxi.  so ever ye shall ask in your prayers, ye shall have them, if ye do believe. S. james saith that we must ask in faith, if 
jaco. i.  we will obtain our petition. Must we not then have first a belief in God, & a confidence or hope to obtain our petition, when we desire of God to forgive us our trespasses, & to save us, and than after through our prayers, and repentance purchase those benefits of him? S. Austen sayeth in many places of his books. Fides primum datur, ut caetera impetrentur.  
Faith is first of all given to man, that other things necessary for his salvation, may be gotten through it. But this is sufficient for the confutasion of this gross & perilous error taught of Peter Martyr. Now I will refute and improve another abominable heresy of his, which he defendeth in his commentaries 
Folly, 273●  upon the first Epistle to the Corinthians. And it is of the baptizing of children, which he defendeth to be saved, if they were never baptized, but departed without baptism.   

The. iii. Chapter.  
The baptism 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 manifestly against Peter Martyr, which defendeth in his commentaries 
He made baptism but a sign or a mark of our justification. fol. 177, &, 178.  upon the Corinthians, that a christian man's child hath remission of his sin, and the spirit of God, before he be baptized, and shallbe saved although he were never baptized. Which doctrine is against the scriptures, and all the old doctors sayings, and not only against these sentences following. 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, ut euacuet●r caro peccati. That thing is done by the grace of 
Read you that ●auon● Peter Martyr ou●● much.  God, through the baptism of him, which came in the likeness of sinful flesh, that the flesh of sin should be taken a way.  
Item he sayeth, because S. Paul affirmeth that through 
Epistol lxxxix. 〈◊〉. v.  one man's sin (Adam) all were condemned, the baptism of children is not superfluous, for as much as they which were condemned through their birth, should be delivered from that condemnation through baptism. Again 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 may be well said, that the children which do die 
Than Peter Martyr deceived men, and he himself was much deceived.  without baptism shall be almost easy damnation of all others. He is much deceived himself, and no less deceiveth other, which 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 unigenitum filium. The child should have perished, and not have had everlasting life, if he had not believed through the sacrament of baptism, in the only begotten son of god.  
Item upon these words of 
Lib. i cap. 27. de peccatorum. joan. iii.  S. john, he that hath the son, hath everlasting life. Non igitur regnum caelorum, sed nec vitam aeternam habebunt paruuli, si filium non habebunt, quem nisi per baptismum habere non possunt.  
Therefore young children shall not have the kingdom of heaven, 
Than Peter Martyr ●rreth shamefully and so do all that follow him.  nor yet everlasting life, if they have not the son of God (Christ) which they can not have, but by baptism.  
Omnino in remissionem peccatorum baptizantur et paruuli, alioquin non habebunt in regno celorum vitam. Young children are 
Lib. v. Hypo●●.  baptized utterly for to obtain remission of their sins, or else they shall not have life in the kingdom of heaven. Likewise in the same book he saith. Paruulo nisi baptis mi gratia subvenerit, disperiet de populo suo. If the sacrament of baptism shall not help the infant, he shall not be saved 
Tom. iii. lib. i cap. xxiii. de. p●ccatorum etc.  with other folk. Again he writeth. Nulla ex nostro arbitrio, prete● baptismum Christi salus eterna promittatur infantibus, quam non promitti● scriptura, omnibus humanis inge●●●●s preferenda. Let not eternal salvation be promised to infants, after our own will, without the baptism of christ, which salvation the scripture, which ought to be preferred before all men's wits, promiseth 
Aug. Tom. two. Epist. xxviii. et lib. de origine ●īae cap. xviii. & xxi.  not to them. In an other place thus he saith. Quisquis dixerit, quòd in Christo vivificabun tur etiam paruuli, qui sine sacramenti eius participatione de hacuita exeunt, hic profecto & co●tra apostolicam praedicationem venit, & totam condemnat ecclesiam. Vbi propterea cum baptizandis par vulis festinatur, & curritur, quia sine dubio creditur eos aliter in christo vivificari non posse. Qui autem non vivificatur in Christo, restat ut in eadem condemnatione maneat, de qua dicit apostolus, per unius 
Rom. v.  delictum in omnes homines in condemnationem. Whosoever shall say, yea that children shallbe made alive in christ (spiritually) which do depart out of this life, without any partaking of Christ's sacrament of baptism, he without doubt doth both against S. Paul's preaching, and also he condemneth the whole church. When men and women therefore, do haste and run to have their children baptised, because they without doubt believe, that other wise they can not be made alive in Christ, but he that is not made alive in or by Christ, it resteth that he abideth still in the same damnation of the which the apostle speaketh saying: Through 
Rom. v.  one man's sin judgement came upon all men to their condemnation. Who seeth not now that Peter Martyr, and his disciples err manifestly in this matter, & ought not therefore to be believed in other their naughty opinions. Infants à peceato originis 
Aug. ●pist. 89.  immunes esse non possun●, nisi ab eius reatu per Christi baptisma resoluantur. Young children can not be without original sin, except they be absolved from it, by the baptism of Christ. Noli credere, noli dicere, 
Lib. iii. cap. ix. anima et ●ius orig. ad Vincentium.  noli docere, infants antequàm baptiz●ntur morte preventoes, posse ad originalium peccatorum indulgentiam peruen●re: si vis esse catholicus. Believe not sayeth saint Austen, say not, teach not, that infants which 
The Peter Martyr was not catholic. Lib. iii. car. xii de pe●catorum.  depart before they may be baptized, can have forgiveness of their sins, if thou wilt be catholic. Nec paruuli de quibus l●bet sanctis justis 〈◊〉 procreati, originalis peccatireatu absoluuntur, nisi 〈◊〉 christo fuerint baptizati, pro quibustanto impensius loqui debemus, quanto pro se ipsis minus possunt. Young children that be borne of never so holy and righteous parents, are not absolved from original sin, except they be 
Peter Martyr teacheth the contrary  baptised in Christ, for whom so much the more we ought to speak, because they can not speak for themself.  
Nos dicimus, aliter infantes salutem 
Aug. To●. x. Serm. x●iii. de v●rb●s ap●●●.  & vitam eternam non habituros, nisi baptizentur in Chr●sto. We say, that young children shall not have otherwise salvation and life everlasting, except they be baptised in Christ. Par vulus non baptizatus pergit in damnationem. Apostoli enim sunt verba: Ex uno etc. Et dominiest senten●●: 
Rom. v. joan. three Lib. de g●ne. x. cap. xliiii. Lege, Aug▪ spi. ●7. ●07. 157. 90. 100LS.  nisi quis renatus fuerit etc. 〈◊〉 resistit, nisi non christianus. The young child not christened goeth into damnation. For Paul saith: Through one man's sin all are damned, and our lord sayeth. Except a man be borne again of the holy ghost, and 
Tract. xxxviii. in Ioa● de g●r. ad ●●●●ram 〈◊〉. x. cap. xiiii. se●. de temp x●v.  water, he can not enter into heaven. The which thing, no man again saith, but he that is no christian man. How blind is then Peter Martyr to say that a christian man's child is justified, before it be borne a●● christened, and that it shal●● 〈◊〉 ve if it were not christian 〈◊〉 membered he not, that 〈…〉 and saint Paul sayeth: 〈…〉 
 borne originally the 〈…〉 Gods wrath, and in 〈…〉 any person which is 〈…〉 through Adam's offe●●● Paul witnesseth all m●n 〈◊〉 be made alive, w●th 〈…〉 own faith in Christ, or 〈…〉 sayeth of his God fathers 〈…〉 the church, applied to him by 〈…〉 s●●ament of faith (baptis●●●● Saint Austen testifieth evidently in sundry places of his works, 
Lib. i. cap. xii●. contra duos. Pelag. Lib. d●. peccat. cap. xxvii.  that original sin hurteth all children, not yet baptised, and that they are not gotten of christian parents, in that, that their parents are baptised, which thing toucheth the soul, but in that, that they are men and women, they are begotten & borne in sin, and shallbe damned for ever, except they be through baptism borne again the sons of God.  
saint Cyprian was of the same belief, 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 young ●hylde cometh to baptism so much the more easily to receive remission of his sins, because 
Original sin came from Adam.  an other man's sin & not his own is there forgiven him. Peter Martyr defendeth that the child hath remission of his sin, before he be baptised. Oh blindness of the man, and of his scholars.  
saint Ambrose is of the same judgement saying. Neque 
Lib 2. cap. 8. de vocatione gentium.  credi fas est, eo●, qui reg●nerationis non adepti sunt sacramentum, ad ullum beatorum pervenire consortium, veruntamen quare tanta infan tium multitude, non regeneratorum, á perpetua alienatur salute, non conturbabitur cor nostrum, si fir 
Read ye Swing●● and Ma●tyrians.  ma & stabili fide omne judicium dei justum esse credamus, nec appetamus habere cognitum, quod voluit esse secretum, ut ubi in vesti gari non potest, qu●re ita i●di●et sufficiat scire quis judicet &ce. It is not lawful to be believed, that they which are not baptized, do go to heaven. But yet, we need not to trouble ourselves to think, why so great a number of babes unchristened should not be saved, if we do surely and steadfastly believe, that all God's judgements he righteous, and desire not to know that thing, which God would have secret, that where it can not be searched out, why he doth so judge, it should be sufficient, to know who judgeth.  
Saint Gregory Nazianzene, 
〈◊〉. 〈◊〉. La●●crū.  saint Hieroms' master, sayeth. Melius est infants, si pe●●culum aliquod imminet, non dum rationis compotes sanctificare, quàm non signatos, & initiatos vita excid●r●.  
It is better that young children, which have not yet the usage of reason, be made holy (through baptism) if there be any danger at hand, rather than they should lose everlasting life, being not christened, before they do depart out of this life.  
saint Austen would, that 
●o. xvi, ser. 〈◊〉 de temp●re.  baptism of children should not be differred, but be ministered to them, as soon as they are borne. Also he saith that saint Cypr●an, not making a new decree 
Lib. iii. epi. 〈◊〉 Lib. i. ca xx, de origine ainae 〈◊〉 Hieron●.  of it, but keeping the most steadfast faith of the church, to correct them, which judged that the child should not be baptized, before th'eight day of his birth: said, that the soul, not the body, should perish, if he were not baptized, and he with other bishops thought, that the child straight after his birth might be well baptized. saint Jerome confirmeth this belief, saying. Infantuli baptizantur, 
Lib. 〈◊〉. dialogorum contra Pelag. Ad latum idem  ut eis peccata in baptismate dimittantur. Young children are baptised, that their sins may be forgiven by it. What can Peter Martyr and his disciples say to this? Will they have us believe them before the scriptures, and the old godly doctors of Christ's church? What blindness is this? Our lord of his tender and great mercy open their eyes, that they may see the truth of his word, & seeing it, recoil and return again to the catholic church, out of the which no man can be saved.  
Origen believed even as these other fathers did, part of whose sentences are now recited, for 
Hom. xiiii. in Lucam,  he saith thus, upon these words of job. No man is clean from the filthiness of sin, no although his life were but of one day upon the earth. Et quia 
Ca 25. 〈◊〉. 70  per baptismi sacramentum nativitatis sordes deponuntur, propterea baptizantur & paruuli. Nisi enim quis renatus fuerit etc. Because the filthiness of man's natural birth is put away thorough the sacrament of baptism, children are for that cause also baptized. For except a man be borne again of water, and the holy 
joan. iii.  ghost, he can not enter in to the kingdom of heaven. Innocentius the first, which was in S. Austin's time, and to whom he wrote, holdeth the same bele●●●, saying, as saint Austen reciteth Lib. ij. cap. iiij. contra duas epist, 
●●ripta 〈◊〉 & 〈◊〉 uita●●●●m.  pelagiorum▪ Illudu●ro. quod e●● vestra fraternitas asserit predicare, paruulos a●ternae vitae praemijs, etiam sine baptismatis gratia posse donari, perfatuum est. It is a very foolish thing, that they do preach (as your brotherhood affirmeth) that children should be saved without baptism. It appeareth then now most playne●ye how this opinion, which Peter Martyr, following the Swinglia●s, hath taught, to defend that only faith justifieth man, is against the holy word of God, and the holy doctors both of the Greek church▪ and also of the Latyve, and thereby it is evident that Peter Martyr, and his scholars are not membres of the catholic church, but schismatics. I beseech God of his gracious goodness turn their hearts, that they may embrace the truth again, and continue therein to his honour and glory, and their own salvation. But hear once again Origen, which was about. M. three hundred years passed, 
Orig. lib. vi. Coment. in ca vi. ad Rom.  and writeth after this manner: Pro hoc, scilicet corpore pec● cati abolendo, & ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare. Sciebant enim illi, quibus mysteriorum secreta commissa sunt divinorum, quod es●ent in omnibus sordes pecc●ti ●enuinae, quae peraquam e● spiritum ablui deberent. That is to say. For this body of sin to be defaced or put away, the 
An unwritten verity of our belief  church hath received also a tradition of the Apostles, to give baptism, yea, to children. For they, to whom the secrets of God's mysteries were committed, did know that there should be in all men natural filthiness of sin, which ought to be washed away through water & the holy ghost This authority is against Peter Martyr, the authors of the articles annexed unto the Catechism set forth in king Edward the vi. time, and all them, that say either that children not baptized should be saved, or that baptism is no cause of our justification, but faith only, or that baptism is but a sign or mark of our justification, or finally that the baptism of children is set forth in the Scripture, where it is left to the church by the holy Apostles without writing only by tradition, as Origen here 
De eccles. Hierar, c●, xii.  sayeth manefestlye, and S. Dionise S. Paul's scholar, 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 accustomance of our mother the Church in baptizing of children is in no wise to be despised, nor to be reckoned superfluous by any means, nor utterly to be believed, if it had not been a tradition of the Apostles. What can our new teachers, and the makers of the articles afore mentioned, say to these authorities for the defence of their doctrine, that men are bound to credit and believe nothing, but that only, which the scripture setteth forth? Would they, that men should believe them afore these ancient, godly, & great learned fathers? But of this matter I have written more at large in my book of traditions, & therefore I now make an end of this chapter, wishing grace and the knowledge of the truth unto all that err in Christ's religion, that they may come at the length unto the joys of heaven through Christ our saviours glorious passion, to whom with the father and the holy ghost be honour and praise for ever Amen.   

The fourth chapter.  
That the souls of men departed do● not sleeve, but either they go to heaven for their good▪ works or else to Hell for their ●uell before domes day.  
TOuthinge this matter I will be very short, because I think that few of our country men are infected with this opinion. Christ said to the thief hanging with him upon the cross. Hod●e mecum eris in paradiso. This day thou 
Luk. xxiii.  shalt be with me in paradise, that is to say (as saint Austen expoundeth it very truly.) this day of my death thy soul being departed out of thy body, shall see the de●te, and god head clearly. Also saint Paul said 
Phil. i.  Cupio disolui & esse cum Christo. I desire to die and to be with Christ, which is as much as if he had said, when I shall depart out of this world, I shall be straight way with Christ, as he himself declareth to the Corinthians, saying thus. 
〈◊〉. Cor. v.  Scimus quod si terrestris do mu● nostra etc. We know that if our earthly house of this dwelling be brooken, we have a house of God in heaven not made with man's hand. Again he sayeth. Audemus & bonam voluntatem 
two. Cor. v.  habemus, magis peregrinari à corpore, & praesentes esse ad domin●. We are bold, and we have a good will, rather to be strangers from the body, and to be present with our lord. Which is as much as if he had said, when I shall go out of this world, than I have a house in heaven, & shallbe present with our lord God. Which saint Hierom 
Hier●●, To. i. epist. ad Marcellam de obitu Leae.  affirmeth saying thus. Nunc illa pro brevi labore, aeterna fruitur beatitudine, excipitur angelorum choris. Now she hath the pleasure of the everlasting bliss, she is received with the company of Angels. saint Austen writing 
Aug. in psal, 10. Phil. i.  upon this Paul's sentence. Cupio d●ssolui etc. saith. Vivit Paulus nunc cum christo▪ sicut illi prophetae omnes viwnt cum christo. saint Paul liveth now with Christ, as all those Prophets doth. Again Saint Austen speaking of the gate or port of paradise, which Christ opened the day of his death, writeth thus. Per hāe ingressus est Petrus, per hanc ingressus est Paulus, per hanc omnes sancti Martyres intrauerunt. Thorough this port S. Peter entered into heaven, through this gate s. Paul went into heaven, through this gate all the holy Martyrs entered into heaven. Saint basil believed the same, 
Basil. epist. 67.  when he said thus. Mortuus est vir, qui columna erat, & stabilimen tum ecclesiae, imo magis ad beatam vitam sublarus à nobis, abscessit. The man is dead, which was the pillar, and the establishment of the church: Nay rather he taken from us, is gone into heaven. Abdias, which was of the 
Abdi. lib. i. ●ist. ●●postilic●.  lxxii. disciples which Christ sent in to the world afore him to preach, saith that Saint Peter said, when he should be crucified: Quare scito●e me ad hoc ipsum fest●are, ut carne exutus; domino assistam. Wherefore know ye that I make haste unto this same thing, that I being unclothed of the flesh, may be present with our lord.  
Again he witnesseth that S. 
Lib. v. ●ist. ap●●  john evangelist said unto one Andronicus, weeping much for the death of Drus●ana. Ita ne fleveris quasi ignores, quo illa concesserit? Nescis illam conu●rsationem esse meliorem, quae in coelo est ad quam sancta & fidelis, Drusiana tran sivit, expectans spem resurrectionis ex mortuis? Dost thou so weep for her as though thou knewest not, whether she is gone? Dost thou not know that that conversation is better, which is in heaven, unto the which the holy and faithful Drusian is passed out of this life, looking for the rising up again from death unto life? Oecumenius a greek writer, expounding these words of s. Steven: 
Acts. seven.  receive O lord jesus, my spirit, sayeth. Hinc ostenditur justorum animas á corporibus liberatas nequaquam in infernum descendere, sed trans mitti in manus Dei viventis▪   

The fift chapter.  
That it is lawful and good to put fiance, esperance, or trust in our good works, next after God, as in his gifts, which thing Luther, Bu●●● Peter Martyr, & semblable others deui●. Also that we may live godly for the heavenly reward.  
THe Prophet did put trust in his good works, when he said. Memento 
Psal cxxxi.  do mine▪ David, & omnis mansue tudinis eius. Remember David, O lord, and all his meekness. Even so did the good king Eze 
iiii. Reg. xx.  chias saying. Memento, domine, quo modo ambulaverim, coram ●e in veritate & in cord perfecto etc. Remember, o Lord, how I have walked, that is to say, how I have lived before thee with a perfit faith, and have d●ne those things, which pleaseth 
Phil. iii.  thee. saint Paul confirmeth this doctrine, when he saith: Nostra conversatio est in coelis, unde & expectamus dominum nostrum jesum Christum &ce. Our living is heavenly, and therefore we look for our lord jesus Christ, which will reform our vile bodies, and make them like unto his glorious body. Christ said. Sunt 
Matth. nineteen.  eunuchi etc. Theridamas be some men, which have chosen a continent life for the kingdom of heaven, as their stipend, and reward. Mooreover, said not the holy Prophet David. Inclinavi cor 
Psal. L. nineteen  meum etc. I have bowed mye heart to keep thy righteous coninaundementes for a reward. Commendeth not saint Paul the Colossians, because they exercised 
Loloss. i. Hebr. i●. xii.  char●●ee, and gave alines, propter spem repositam eye in coelis, for a reward laid up in heaven, which they so doing hooped to have? saith he not that Moses' preferring the 
Herald xi. & xii.  reproaches, which he suffered for Christ's sake before the riches of Egypt, looked upon the reward to come▪ Saith he not also, that Christ, when he suffered, looked upon the joys, which he should have by his passion Now hear what some 
The doctors sentences.  of the old doctors say in this matter, and first saint Austin's min●e, which sayeth. S● pro remissione 
Tom. s●r. lx, de tempore.  peccatorum, & amore vite ae●e●nae, eleemosy nà dederis, ●otum dextera facit. If thou do give an alms for to obtain remission of thy sins, and for the love of everlasting life, thy right hand doth altogether, that is to say, it is well done.  
Saint Basyl saith. justus est is, qui nos ad tolerandos agones, 
Basil. epist. lx. Lege Bas. de ve ra virginitate et ad interrogationem, 135.  praemijs invitat. God is righteous, which sterreth us with rewards to suffer fights. How often times did Christ move the people to live godly by promising to them everlasting life? Saith he not amongst the rest, Hoc fac, & vives? Do thou this, that 
Luke. x.  is to say, help thy needy neighbour with alms giving, and thou shalt live ever? Why then may not I leafullie live well, upon hope of that everlasting life which he promiseth to us that do well, and continue in doing well unto our lives end, as Paul did? Saint Paul, saith. Non sunt condign passiones etc. The afflictions, or tribulations 
Rom. ix.  of this life, are not worthy the glory to come. Which he wrote to provoke us, to suffer adversities patiently, hoping to obtain thereby that reward. This is manifestly taught by the scripture, saying: Fiducia 
Tob. iiii.  magna erit omnibus, coram Deo summo, ele●mosyna, facientibus eam.  
S. Chrisostome expresseth the same plainly writing 
Chrisost. h●m. v●u Math.  thus. Vnusquis● nostrum in nulla re alia, spem suam, nisi post dei misecordiam, in morum honestate constituat. Let every one of us put his affiance and trust in no other thing, next after God's mercy, but in the honesty of manners. Again he sayeth 
Homi. lxvi. in. joannem. Math. xx.  expounding these Christ's words Non est meum dare vobis &ce. Dominus illo compellebat, in gratia Dei primum, deinde in jaboribus proprijs, omnem salutem & spem gloriae reponere. Our Lord moved us thither, to put first all our salvation, & all our hope and esperance of the glory to come, in God's grace, and then afterward in our own labours. thirdly 
To ●ii. contione▪ 4. delazaro.  he writeth after this sort. Ingens bonum in tuis ipsius benefactis collocare spem. It is a very good thing to put trust in thine own good deeds.  scires quód eleemosina est beneficium, opusque tuum non simpliciter i●●●norum amicitijs sed in amieitijs per mammona p●rtis, Christus iust●● te confidere, dicens. Facite v●bis amicos et● Christ commanded thee to trust in amities gotten throw 
Luc. xvi.  alms, saying. Make you friends by the mam man of iniquity. etc. To make an●●de of this Chapter, did not S. Paul 
two. Tim. iiii.  both trust in his good works, and also look to have a reward in heaven for them, and not only for has faith, when he said? 〈◊〉 certamen. etc. I have fought a good batte●●, I have kept my faith, and have ended my course of preaching and of good living, there now resteth a crown of righteousness, which God a righteous judge shall render to me at that day, and not only unto me, but unto them also, which do love his coming unto that judgement. Wherefore I molte humbly and heartily beseech God of his great mercy give them grace, that are against this Catholic doctrine, to return unto the verity again, and lead their lives godly in observing of God's holy commandments, that they may justly put their ●●aunce and trust in their own good works, as God's 
〈◊〉.  gifts, and look steadfastly to have and enjoy the glory of heaven thereby, through the merits of Christ our saviours blessed Passion, to whom with the father & the holy ghost be all ●rayse, & honour for ever. Amen.   

The sixth chapter.  
That Baptism is not only a sig●e and a mark of our justification and pro●●●●on, 〈◊〉 only a seal and confirmation of the same, as Peter Martyr 
T. Lr●●●● Ryd●●ye. Latechisme ●o. 35. 36. 〈◊〉 ar●. xxvi. 〈◊〉. xxi●.  and the authors of the 〈◊〉, and articles 〈◊〉 〈◊〉 king Edward●● the 〈…〉 〈◊〉 and 〈◊〉 〈◊〉 say●, and teach●.  
This error, good christian reader, is so manifestly against God's word, ●s nothing can be more. Therefore if men have any grace, and regard to God's ●rueth, his honour, and their own soul●s health, or salvation, they will, that yet are not inferte● with these new opinions, beware of them, and abhor the teachers of them, and they that are poisoned with any such doctrine, will for sake it, and embrace again the very true doctrine of the cathelyke church, when they shall see that there guides teachers, and preachers do so 〈…〉 err against the word of GOD, as they do in this pre●●●●● matter of Baptism: but to entrepruise & begin this treatise, sa●d not S. johan Baptist▪ that Christ should baptize the people 〈◊〉 the holy ghost? What is that, if it ●e 
Math. ii●.  not Christ, as ●●●aye God, to give his: holy espi●●● thorough grace▪ & forgiveness of ●●●nes, to the parsonage that is baptized in baptism? Again was Peter Martyr, and the makers of the articles annexed to the above rehearsed cathechis●●, ●ither so ignorant, that they knew not, or so malicious against the truth that they would not believe this Christ's, saying? Quisquis crediderit, & baptizatus fuerit salu●●●● Who soever, shall 
Mar. vl●●.  believe & ●e baptized, shall be saved? Is not this plain enough against this heresy, and also against Peter Martyr, with all others the Lutherans, and Swinglians, which say that 
faith only justifieth not man.  we are justified, and saved by faith only? For doth not Christ ●oyne here faith, and baptism together for the pourchasement 
Read ye that are infected with Peter Ma●●●rs doctrine and repent in time.  of our salvation? Seest thou not then, reader, that our new brethren were very blind to say, that baptism is but a mark of our salvation and a sealing of it only. Will any man be yet so maddy to follow their doctrine, or to believe their teaching, and corrupted books? But hear Christ again to their further reproach, & coninutation, saying. Nisi quis etc. Except a man be borne again 
Ioa●. 〈◊〉.  of water, and the holy ghost, he shall not enter into the kingdom of heaven. What is it, I beseech thee, Christien reader, here to be borne again, of the water and the spirit, if it be not a man to be borne spiritually thorough grace, and forgiveness of his sins the child of God, which was borne naturally of his mother the son 
Psalm. 〈◊〉.  of God's ire, or wrath, as saint Paul witnesseth plainly? Affirmeth not also Christ hear 
Ephes. two. Note this.  that a man entereth into the realm or kingdom of heaven thorough his new birth in baptism, and that without it, he shall not, ●e can enter into it? Is this baptism to be but a 
faith only ●●ueth us not, as our new brecheen sa● it doth.  sign and a confirmation of our salvation, or faith only to justify man? Is it any other thing a man to be justified, than to be borne again through the working of the holy ghost, which is given to us in baptism? 
Ti iii.  Seest thou not then once again, reader these Gospelers blindness, and ignorance in the scriptures? Moreover, saith not S. Paul, that we are grafted into 
Rom. vi.  Christ's mystical body, the church, through baptism▪ Sayeth he not in an other place that the Corrinthians were washed, made holy, and justified 
This is against Peter Martyr which saith that a child is a member of the church before he ●e 〈◊〉 baptized.  in the name of our Lord jesus Christ, and in the spirit of god, meaning by that washing of them, their baptism? See we not then, that saint Paul believed a man to be made righteous, or justified through baptism, and not by faith only? Is this baptism then to be but 
Faith only justifieth us not.  a mark of our salvation, and justification? O notable and strange blindness of these proceders, yea of these goers backward from the truth, and new preachers. Why winked they at this saying of saint Paul, 
Gala. iii.  Ye all are the sons of GOD, thorough faith, which is in Christ jesus? Quot quot nam● in Christo baptizati estis, Christum induistis. For as many of you as be baptized in Christ, have put on Christ. What else meant sayn●t Paul here, by putting on of Christ in Baptism, but the receiving of him by grace, that we made the children of God his father, not only by faith, (as this letter declareth) but also by baptism, should be clothed with him, and our sins so remitted through his deserts and special grace, that they should be thereby as it were covered and hid from the sight of God, that he will not look upon them to punish us for them? Did these men never read, and understand say●et Paul, affirming, that Christ cleanseth us through the fountain 
Ephe. v.  of water, and the word of life, to make us glorious without spot, and wrinkle of sin? Will then any learned wise man yet believe this doctrine, 
Faith only ●usti●eth us not.  which is, that only faith justifieth man, and that baptism is but a sign, or a mark only of it? Add to these sayings this testimony of S. Paul. Cum apparuerit benignitas etc. After the bounteousness and love of our saviour God, which he bore toward man appeared, he of his mercy saved us, & not of our righteous works, through the fountain 
Baptism is not only a mark of our justification but a cause of it.  of renewing and regeneration, or bearing us again of the holy ghost, which he powered into us plenteously, through jesus Christ our saviour, that we being justified by his grace, should be heirs of eternal life, thorough esperance or hoop. Who may not see here most plainly, that S. Paul affirmeth a man to be saved, renewed, borne again, and justified by baptism, and the holy Ghost also to be given to us in it? Where was then these men's learning in the scriptures, when they so ignorantly taught the contrary, saying: that baptism is but a token, mark, seal, and confirmation of our justification 
faith only justifieth not man.  and salvation, and that only faith doth justify us? Our Lord turn their hearts to his troth again, out of this strange blindness, in which they are. finally touching the rehearsal of the Scriptures, saith not s. Peter that as N●es 
i. Peter. iii.  a●ke or ship saved him, and seven other from drowning in the flood▪ even semblably baptism saveth us▪ Wherefore return ye Swinglians and Lutherans to the catholic church, and forsaking your errors and▪ naughty opinions, embrace the truth again, which the holy & notable doctors hath taught us in their books, as it appeareth manifestly by some of their sentences, which I have annexed to these scriptures, that thereby men may plainly see, that our new brethren are not membres of Christ's catholic church, nor believe as those fathers did, which are now Saints in heaven. 〈◊〉 of some of the ancient writers minds, and judgements, touchy●ge the ●●●ce and strength of baptis●●, against Peter Martyr & all the 〈◊〉 〈◊〉 of ●●●e. Swinglians & 〈◊〉 w●●●h do affirm that it is but only a sign and a confirmation of our justification, and no cause thereof.  
Saint Austen writeth after this manie●. Vnusquis●●am in 
Serm●. xvi. 〈◊〉 verbis apost.  justificatione constitutus, accepta sc●licet. remissione peccatorum per ●auacrum regenerationis, accepto ●piritu sancto, proficiens de die in diem, videat, ubi sit. Let ever man, 
We do receive forgiveness of our sins & the holy ghost in and by baptism  ●han he is justified, and remission of his sinews being recea●●●● thorough the fountain of baptism, in which man is born again, and also when he hath the holy ghost through the same baptism, take heed, look or consider in what estate he is profiting or going forward daily in grace, and virtuous living. This is very plainly written, but hear him again writing more plainly in 
To●. lib. contra 〈◊〉 Pelag●anum.  this matter. Iustificato● in ha● vita secundum ●sta tria confertur, prius lavacro regenerationis, quo remittuntur cuncta p●●●ata. Deinde congressione cum vitijs, à quo●● reatu soluti sumus. Tertio dum no stra exauditur oratio, qua dicimus. dimit nobis debita nostra &ce. That is to say, justification is 
Mat. vi.  given to us in this life by these 
We are justified by in things ●nd not by faith only as our new ghoos●el●rs do sai falsely.  three things▪ first through baptism, in the which we are borne again and a● ou● 〈◊〉 are forgiven us. secondly we are made righteous by fighting with our vices, from the guilt, or fault of which, we be loosed. thirdly justification is given to us, when this our petition is graciously hard: forgive us, O father, which art in heaven, our trespasses committed against thee, as we do forgive them, that trespass against us. Aqua exhibet forin●ecus 
Grace is given by baptism.  sacramentum gratiae, & spiritus operatur intrinsecus benefici●m gratiae, soluens vinculum culpae, reconcilians bonum naturae, regenerate hominem in uno christo, ex uno Adam generatum. The water exhibiteth outwardly the sacrament of grace, and the holy ghost worketh inwardly the benefit of grace, losing the bond of sin, and reconciling the goodness of nature: it doth regenerate a man in, or thorough one Christ, begotten of one Adam. What can our brethren 
Faith only tustifieth not man.  threns say to this, which defend that faith only iustifeth man, and that baptism is but only a mark of our justification, and a seal of it? Hear him again saying. Illo sacrosancto lavacro in choatur renovatio novi hominis. 
Lib. i demo●i●us Ma●●●ae. orum, ca●▪ xxxv.   
The renewing of the new man is begun through the holy lavatory, or fountaygne of baptism. Dicimus baptisma dare 
Then our new brethren are not catholic men, but plain schismatics.  in dulgentiam omnium peccatorum, et auferre crimina, non radere. We catholic men do affime, that baptism giveth to us remission of all our sins, and taketh clean away our sins, & not as it were to shave them, that the roots of them remain still. Baptisma abluit peccata omnia, prorsus omnia, dictorum facto 
Lib. i ca xiii. contra duas epist ●alogi●●●●rum.  rum ac cogitatorun, sive originalia, sive addita etc. Baptism washeth away all sins, utterly all, of words, deeds, & thoughts, whether they be originales, or added, that is to say, or actual 
Baptism putteth away our sins, and not faith only.  sins, committed by man's own act and free will. How shamefully then are Peter Martyr and all the new brethren deceived, which say that baptism is no cause of our justification, but faith only, and that baptism is but a mark of it, and a confirmation, and yet say that they do set furth the faith, and religion of the fathers and of the old catholic church? He that lusteth to read more of this matter in saint Austin's works, let him go● to the pla 
Lib. de 〈◊〉 ad catech. lib. 〈◊〉 cap. x.  ces alleged here, and noted in the margin of this treatise, & 
●o. ix. tract. v. in primam. Io. epist. To. x. ser. 128. de tempore tract. 80. in Io.  he shall be fully satisfied of his belief herein, notwithstanding, that these sentences already recited, may satisfy every good man. Hear how what was saint Hieroins belief in this matter, which sayeth. evan gelij mihiplacet religio, ut baptize mini in fanguine meo, per lavacrum 
Hieroni. in ca i. Esai●.  regeneration is, quod solum potest dimittere peccata, juxta illud. Nisi quis renatus fuerit etc. The religion of the evangely (sayeth Hieron in Christ's person) pleaseth me, that ye be baptized in my blood, through the lavatotie of regeneration, which only can remit sins, according to this saying of Christ. Except a man be borne again of water and the holy ghost, he 
joan. iii. Note this reader.  shall not enter into the kingdom of heaven. What can Peter Martyr and his followers say to this plain sentence?  
Will they arrogantly deny these doctors sayings and those that follow here, desiring that men should rather credit and believe them, than those holy ancient great clerks, as Latymer did of late in the disputations kept at Oxford, 
Latimer.  when he could not answer to them? Saint Hierom sayeth, only: baptism is the mean to obtain forgeves of our sins, and Peter Martyr saith, faith only is, and that baptism is only a sign of it, and no cause. He saith again. Christus baptisma 
Hieroni. in c● ii●. ad Gala●●  in jordanis fluento, ●dcir●● quasi poeni●ens, quum esset à peccatis liber, accepit, ut coeteros edoceret mundandos esse per baptisma, & in filios nova spiritus adoptione regenerari: Christ received baptism in the river of jordane therefore, as a penitent person, although he was free from sin, that he might thereby, 
Note this good reader well.  teach other men, that they must be made clean from the filthiness of sin through baptism, and be borne again the sons of God by the adoption of the holy ghost. Origen was of the self same belief in this 
Origenes hom. v. in losu●.  matter, which wrote this. P●r baptisma regenerationis expurgatae sunt animae nostrae. Our souls are cleansed through baptism of a new birth. Again ●e 
Homi. two. in Le●●●cum. Cy●●illus.  and saint ●yrill following him, do say thus. A●di nunc, quantae sunt in evangelijs peccatorum remissiones. Est prima, qua baptizamur in remissionem peccatorum. Hear now how many ways there are in the evangeles to obtain remission of sins. The first is, by which we are baptized to purchase forgiveness of sin. Deus abolet sine dubio vitium primae nativitat is per regenerationem. God without doubtance putteth away the sin of our first birth through our new birth in baptism. Chrysostom establisheth this doctrine saying. Futurum erat 
Chry●●ost. hom. xxxv. in eua●, Ioann●s.  baptisma plenum maximae potestatis, & gratiae purgaturum peccata pro mortuo vivum effecturum. Baptism was to come, full of greatest puissance, or power, and of grace, which should purge or cleanse men's souls from their sins, and make a man alive spiritually, which was dead afore thorough sin. Again he saith Aufert quidem 
Serm. iiii. in ca i●. ad Ephesios'  deu● in praesenti vita iniquitates, et per lavacrum regenerationis, et per poenitentiam. God taketh away men's sins in this 
Note this against the solif●dians.  present life, both through baptism, and also through penance. justificavit deus per lavacri 
Serm. xv. in ca ix. ad Rom.  regenerationem. God hath justified man through the lavatory of regeneration. He saith also that our circumcision (baptism) bringeth to us goods without numbered, and that it filleth 
Home xxxix. in Genes●os ca 17.  us full of the holy ghosts grace, and that it hath no time appointed for the administration of it: Tertullian believed the same, saying. Caro abluitur, ut anima emaculetur. The body of man is 
Tertul. de re● sur. car●●.  is washed, that his soul may be made clean from the spots of sin. Saint Cyprian, consenteth to these fathers, when he saith thus: Gratia de baptismi 
Lib. i. ●pist. iii  sanctification● percipitur. Grace is received through the hallowing of man's soul in baptism. per baptisma spiritus sanctus percipitur. The holy ghost is received by or through baptism. Oportet mundari, & sanctificari 
Lib. two. epist. iii. & lib. i. spi. xi.  aquam prius à sacerdote, ut possit baptismo suo peccatà hominis, qui baptizatur, abluere. The water must be first made clean and holy of the prieite, that it 
●alowinge of the fo●te Lib. in●. cp●. seven.  may through the washing of it, wash away the man's sins which is baptized. To be short he sayeth that all the Devils might and power is taken from him in baptism, and the grace of the holy ghost is equally given to us in it.  
Sciat diaboli nequitiam pertinacem 
Lib. 4. epist. 7.  us● ad aquam salutarem valere, in baptismo autem omnes vires nequitiae amittere. Lette● man know that the devils stubborn evilness or malice is strong continually unto the water of salvation, but in baptism he loseth all his power to do evil. Quos parentalis labes infecerat, sic lavat baptismus, ut 
Mark this saying.  nec actualis, nec originalis macula aliqua post ablutionem il●am vestigia derelinquat. Baptism doth so clean wash them, which Adam's sin had infected or defiled, that no spot neither of original sin nor of 
Then the concupiscence remaining in the child baptized is no sin.  actual after that washing away of filth, leaveth any print, token, or sign. Is this baptism to be but only a mark of our justification, or a sealing of it? Is this faith only to justify us, and baptism to be no cause of our righteousness, and justification? O how blind are these brethren, which do teach that, & semblable other wicked doctrine. Our lord give them grace to recoil and retire to the troth from their heresies. Hear S. Basyll, which 
Bas. de exhortati●ue ad baptismum.  was almost twelve hundred years sense. Baptisma captivorum est redemptio, debitorum remissio, mors peccatorum, animae regeneratio, amictus splendens, character indeprehensibilis, coeli ite●, regni coelestis conciliatio, adoptionis gratia. Baptism is a ransom 
Many benefits obtained by baptism. Mark. Ioa●. iii.  of prisoners, a forgiveness of debts, the death of sins, a regeneration of the soul, a bright apparel, a figure that can not be perfectly perceived, the journey of or to heaven, the purchasing of the heavenly kingdom, the grace of adoption, or choosing of a man to be the child of God, and his heir. He hath also these sentences amongst many more. Tempus aliud alij opportunum negocio quaerunt, ad baptismi ve▪ ro salutem, tempus quodlibet accommodum 
Ho●. 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉 baptisms.  sit, siue dies, sive nox, sive hora, sive quodcun● temporis momentum. Men do seek divers times convenient for divers businesses, but every season may or should be meet 
Our new brethren appointed a time to re●eyue baptism.  to receive salvation through baptism, whether it be day, or night, hour, or any other short time. Again he sayeth, Peccatum gratiam nobis per baptismi regenerationem datam abo 
Hom. 〈◊〉 in psal. xxviii.  let. Sin putteth away grace, given to us through baptism, in which we are borne again. Seruamur, autem, quo modo? Nimirun regenerati per 
De exhorta, ad baptisma.  gratiam, quae confertur in baptismo. We are saved, but how? Undoubtedly through God's grace, which is given to us in baptism. Was not then Peter 
faith! only saveth not, how be it our new brethren say that it doth.  Martyr very ignorant, when he affirmed and defended that our salvation consisted only in God, and that baptism is but a ●igne, and an establishment of our salvation? S. Martial 
Epist. i cap. 5.  S. Peter's disciple ●areth. Reviuiscit anima per baptisma. jam sanctificate, & mundati estis aqua regenerationis. The soul of man waxeth alive through baptism: You are now made holy and clean from the filthiness of sin, by or with the water of baptism, in which ye are borne again. S. Gregore, Hieroms' master, affirmeth the same thing saying Lavacrum eorum qui peccaverunt, non 
●ratione in s. ●auacrum.  qui peccant, remiss●onem continet. His scholar Eucherius was of the same belief, which wrote thus. Salutis unda nos à primi parentis culpa absoluit. The water 
〈◊〉 libres regum.  of salvation looseth us from the sin of our first father Adam, which is original sin. Erred not then Peter Martyr when he taught at Oxford, that a Christian man's child obtaineth remission of original sin before he be baptised, and that he shall be saved if he be not baptised at all? Which doctrine riseth of that other, that faith only doth justify us. Arator an old writer holdeth 
Lib i. cap. ii●● in act, apost●.  with this catholic doctrine saying:  

〈◊〉 Sisol●ere cur a est  
Faecundi crementa mali, faelicibus vndi●  
Extinctum reparate genus, spes un a remitti,  
Debita supplicii, post ●rimina Velle renas●i▪   
S. Alch●mus archbishop of 
An. domi●●● Lib. 5. cap. 2●●●● Genes.  Vienna an ancient writer hath thus. Quum purgata sacris debitur culpa fluentis 〈◊〉 nova parientis lympha lavacri, Pro●● post veteres, quos aedidit Eva, reatus. C●audius Varius Victor, which was about xi. hundred years passed, hath set forth 
Lib● i● Gen.  this godly doctrine, when he wrote thus. 
Posse perire homines docuit, mergentibus undis,  
Oftendit flammis, ac undis posse renasci.   
S. Pauline, that was in Austin's time and wrote to him, 
Natali. x. f. ●l. cis  is in this matter against Peter Martyr, and such others, writing thus. 
Sic pariter templum novat hostis, gratiae fontem,  
Fonsque novus renovans homines. etc.   
Eusebius confirmeth this catholic 
L. b. 9 capita. evangelica demonstra.  doctrine, when he saith. Non amplius per legitima sacrificia Mosaicae legis, remissio illis peccatorum conciliatur, sed pe● lavacri purgationem, quod in collecta ex gentibus ecclesia tradebatur. Remission of sin is no longer purchased of them through the lawful sacrifices of Moses' law, but through the cleansing of the fountain of baptism, which was given in the church assembled of the Gentiles.  
This is plainly said, and as plain is this sentence, pronounced and published in the first counsel holden at the city of Nicaea, almost twelve hundred years sense. Confiteo● v●●●m baptisma in remissionem peccatorum. That is to say. 
Note thi● reader.   
I do confess, or acknowledge, that there is one baptism, or that a man must be one's baptized to obtain remission of sins. This is the Crede and belief 
Ephes. iiii. Peter martyr and the new brethren believe not a● the holy catholic church doth.  of all christian nations, and therefore. I may well conclude against Peter Martyr, and the makers of the afore recited catechism, and the articles adjoined to the same, that they are not membres of Christ's holy church, because they say that baptism is but a sign, token, mark, and confirmation of our justification, and of the remission of our sins, but that they are forgiven us by faith only before we be baptized, yea we being children lately borne & having no faith of our own. Saint Ambrose agreeth herein with the other father's speaking 
Ambros● in i Cor.  of our washing in baptism, of our being hallowed in baptism, 
faith only doth not justify man, but baptism also.  & of our justification obtained therein, as Paul witnesseth in that place. Haec omnia beneficia puritatis, in baptismate consecuti noscuntur, quod est fundamentū●uangelicae veritatis. Illic enim omnibus pec●ati● depositis, abluitur credens, & iustificatur in nomine domini, & spiritu dei nostri, filius deo adoptatur. The people are known to have gotten all these benefits of pureness in baptism 
Note this, reader, diligently.  which baptism is the foundation of the truth of the evangel. For in baptism he that believeth is washed clean from his sins, and is justified in the name of our lord, and thorough the spirit of God is chosen the son of God, all his s●nnes being put away from him. Seest thou not here plainly, reader, 
The virtue and strength, of baptism.  that saint Ambrose expounding saint Paul's words, declareth that he mente, that we are justified in baptism, and do receive thereby the holy ghost, obtain remission of all our sins, & are made the sons or children of God by adoption, which altogether Peter Martyr denieth ungodly? Ought he then to be credited & believed in his other opinions, which doth so ignorantly err in this matter against the holy scriptures, the general counsels, the doctors, the ancient custom, and the belief of the catholic church? Hear the holy man Leo the first Pope of that name, which 
●eo sermone primo de ●a●●●●●ate Christi.  was above M. C. years since, and saith. Per baptismatis sacramentum, spiritus sancti factus es templum. Thou art made the temple of the holy ghost through the sacrament of baptism. Maximus an ancient great learned man was of the 
Homi. de symbolo apost.  ●ame belief, when he wrote thus. Sancta est ecclesia, quae baptismi sacramento, peccatorum contagione detersa, terrarum incolas transmittit ad coelum. The church is holy, which sendeth the dwellers of the earths unto heaven, through the sacrament of baptism, the infection of sins being thereby wyppen or taken away. This is manifestly spoken of these holy doctors. I pass over all the rest of the old doctors sentences, both because these are sufficient to persuade every man, that is not obstinately given to abide in his error, and also for that, that I would not be over tedious to the reader. Our lord of his infinite goodness, & most tender mercy grant them grace to amend, and to forsake this wicked error, and all others their abominable opinions, and to return again unto Christ's catholic church leaving their schism, to the honour of God and the salvation of their own souls. which Christ bought most dear●●e with the shedding of his precious blood▪   


The preface to the seven. chapter.  
That vows ought to be kept both of men, & also of women, which is against Peter Martyr, & the whole tablement of the new brethren, and especially against the married mo●kes canons, Fre●rs, and Nuns'.  
THen I perceived, reader, that many, which had made vows to God of perpetual chastity, we● married thorough the enticement and alluring of the devil, the flesh, and the world, and that their doings was against the word of God, to their own uttermost damnation, I thought it good, and needful briefly to treat of this matter, that they, which are offenders therein, might plainly see, in what peril they stand, and avoid it in time. And for as much as many men, especially such as are detained, and e●peched with many great affairs, delight in things brefelye set furthe, I will use in this treatise a brevity of words, and allege but a certain of the old doctors sentences writté in this controversy. But I will commence and begin with the scriptures, and then address to them the holy father's minds thereof, that every man may see thereby, both that this doctrine is not new (as our new men say) and also how abominably M. Luther the frere, Martem Bucer the frere, Peter Martyr the canon of saint Austin's rule, johan Hoper the white monk, Coverdale the frere, Ferrer the canon, & semblable others ●otaries, ●●●ed, & brought many mo● into their errors, and heresies, God permitting them so evidently and shamefully to fall for the punishment of their sins, as he suffered the gentiles to run headlong, as it were, into vices most detestable, and into a reproved mind (as saint Paul 
Rom. 〈◊〉  witnesseth) so to be avenged on them for their former offences. But I will set upon this enterprise, and dispatch it breifelye, because the right worthy doctor Thomas Marten, hath written 
Doctor Martens book agains priests marriages.  thereof both learnedly & largely. Thou shalt good reader, understand that all such places of the scripture, which do require of us generally the performance and accomplisment of our vows godly made unto God, doth show that men must needs upon pain of everlasting damnation, keep, not only the vow of chastity, but also of poverty, of obeisance, and of all others. Wherefore let no man be offended with me, that I am so plain in this matter against their breaking of their vows, for the truth ought to be pleasant to every good man, which regardeth God's glory, and his own salvation. Saint Paul reproved the Galathian● 
Gala. iiii.  very sharply, because they were offended with him for teaching them the truth.  
If any man be displeased with this my setting forth of God's holy verity, he shall give to me a just occasion to say unto him, as S. Paul said unto the Galathians. Who hath bewitched and impeached 
Gal. iii. iiii.  thee, that thou obeyest not the truth? Our Lord jesus Christ, which is (as he said) the 
john. xiiii.  verity, give them, against whose faults this traicte is written, grace to remember that Christ said. Si veritatem dico. etc.  
If I tell you the truth, why 
john. ix.  do you not believe me? He that 
Note this,  is of God, doth here the words of God, ye therefore do not hear God's words, because ye are not of God. What man is so stony hearted, that these words can not move him?  
Doth not these Christ's words declare, that they are not Gods children, nor the children of salvation, which will not believe & follow the truth opened to them? I speak against them here, that vowed poverty, & renounced utterly the propriety of goods, when the● were professed, and do not accomplish that their vow, but are beneficed, yea have diu●●s benefices, dignities, & promotions, and do gather together thereby much riches. But this should not offend any man, for I teach them Gods word, and truth. Which embraced of them, and followed, shall (as Christ said to the jews) deliver them from the peril of 
john. ix.  damnation. Will not such votaries call to their minds this Christ's saying? What doth it profile a man, if he 
john, xvi  gain all the world, and thereby lose his soul? What exchange shall a man make for his soul? Were we not all borne naked, and shall bear nothing out of this world with us, as S. Paul sayeth  
Wherefore let every man continue 
i Tim. vi.  (as Paul commandeth us) in his own vocation, and 
i Cor. seven.  serve God therein godly, let no man look backward with Loathes wife lest he perish. Let every man remember, that Christ said. No man putting 
Luc. ix.  his hand to the plough, and looking behind him, is meet for the kingdom of heaven.  
S. Paul sayeth again, that 
two. Tim. two,  no man shallbe crowned, except ●e fight lawfully, that is t● say: no man shall obtain the crown of bliss, except he fight against the Devil, the ficshe, and the world, manly and courageously, in his own calling, degree▪ and estate, according to the laws, and ordinances of his vocation, and profession. ●herfore to end this preface, I advise, yea God doth advise, every man and woman, 
Psal. lxxv.  which hath vowed chastity, and poverty to perform that their godly vows to the advancement, and increase of God's honour, and to their own salvation, that at the end of their mortal lives, Christ may say unto them, amongst the rest: our good and faithful servants, enter ye 
Math. xxv.  into the joys of your Lord. Unto whom be laud, and honour for ever, and ever. Amen.   

The seventh chapter.  
That all godly vows, as the vow of 〈◊〉 〈◊〉 o● continual chastic●e, promyse●●y amydowe, the vow of wilful or volue ta●●● po●●rt●e, and semb●ables, ough●● by God's law to be observed under, ●he ●ayne of everlasting damnation.  
WHen I saw, good reader, that very many of our countrymen and women now of late in the miserable alteration of Christ's holy religion, which was of late in this Realm) were run headlong into a damnable estate through breach of their vows, I thought it needful, and my bound du●●●e to advertise them thereof, that they seeing in what peril and danger they stand in, might by God's succour and ●yde avoid it in time.  
Wherefore let them weigh diligently these places of the holy scripture, which are manifestly against their doings. Si quis viroium votum domino voverit, aut se constrinxerit juramento, 
Nu●. thirty.  n●n faciet irritum verbum suum, sed omne quod premisit, implebit. If any man shall ●ake a vow to our lord God, or shall bind himself with an oath, let him not break his word, but he shall fulfil all that he hath promised. Can there be any thing more plainly, 
Note this ye votaries and beware of danuger.  spoken against them, that do break their vows and promises made to God of chastity, and voluntary poverty? Seest thou not here reader, that religious persons, which have vowed poverty, and have willingly forsaken the propriety of worldly goods, do break that their vow, 
The vow of poverty.  and● promise, when they take benefices, prebends, and such other promotions, enriching themselves thereby, as much as other do, that never made any such vow? Why read they not this verse of David? Vovete, et reddite domino deo 
Psal. lxx●.  vestro omnes qui in circuitu eius ●ffertis munera. Vow and render your vows to your lord God, ye all men that do offer gifts unto God in his circuit. Doth not GOD require here the accomplisment and performance of all godly vows made to him? Solomon setteth forth the same doctrine, 
Eccle. v.  saying. Si quid vovisti Deo, ne moreris reddere, displicet enim 〈◊〉 stulta et in●idelis promi●sio, sed quod●unque voveris red, &ce. I● thou haste vowed any thing 
A vow of ●onectie ought to be kept, & all others lawfully made.  to God, tarry not to render it. For a foolish and an unfaithful promise displeaseth him, but what thing so ever thou haste, or shalt vow, perform it. Who seeth not here evidently (except he be blinded with carnal affection) that the holy ghost forbiddeth here the breaking of all lawful vows, and godly promises, both of chastity, and voluntary poverty? What mean then our vow breakers, when they can not abide him that teacheth them their duties to god for their salvation? Ought they to be angry with him, that telleth them the truth? Why remember not they these Christ's words? 
Ma●th. xvi. Ma●. viii.  What shall it profit a man, though he should win all the whole world, if he lose his own soul? But let them hear the scripture again, for a further, and a more sufficient proof of this matter. Quum 
D●ut. xxiii.  votum voveris domino deo ●uo, non tardabis reddere, quia require● illud dominus deustuus, & si moratus fueris, reputabitur tib●in pe● catum. Si nolueris polliceri, absq peccato eris. Quod autem egressum est de labijs tuis, obseruabis, & fancies, 
Mathe this ye vo●●ries and repent the breach of your vows in time  sicut promisisti domino deo tuo, & propria voluntate, & ore tuo locutus es. When thou hast vowed a vow unto thy Lord God thou shalt not be slack to pay it, because thy lord God will require it of thee, and if thou shalt be slow or slack, to perform thy vow, thou shalt sin. If thou wilt not make a vow, thou shalt be without sin, concerning this point. But thou shalt keep, a●d do that thing, which is once gone out of thy lips, as tho● haste promised to thy lord God, and haste spoken with thine own free will, and mouth. Oh how manifest is this text against the breakers of their vows of chastity, voluntary poverty, obedience, and all other that are 
Read this.  good & godly, as these three are? Why remember they not that Christ would not suffer a man, which he had called to be a preachour of his word, to bury his 
Matth. viii Theoph. Luc. ix.  own father, declaring thereby that every man should serve God in his own vocation, and not leave it, or do any thing repungnaunt to the same Doth not Christ exhort us to remember 
Luc. xvii. Gen. nineteen.  Loathes wife, that we look not backward from our vocation, and calling? Said not Christ also to one that said, I will 
Luc ix.  follow the o Lord, but let me first take my leave of them that are at home in my house? No man putteth his hand to the plough, and looketh back, or behind him, is apt to the realm, or kingdom of God? And doth not they look behind them, which forsake their profession, & kind of life willingly chosen to serve God in? Saint Paul commandeth, yea Christ speaking in 
i Cor. seven. two. Cor. xiii.  him, that every man should abide in his own vocation. Doth they so, that break their vows of chastity, & poverty? Did not saint Peter by the puissance, and power given to him of God, strike Ananias, and Saphyra to death for breaking 
Act. v. Fulgentius epistola i Cyprianus lib. i ca xxv. adversus Iudaos.  their promiss, and vow made to the holy ghost, which was in reseruiuge to themselves a piece of the money gotten by sale of their field, where they had promised to give the whole unto th'apostles, for their sustenance & the pooers, as then had done many good men, willingly 
Act. iiii.  without any commandment of God, following therein only Christ's counsel? Saint Basyl 
Matth. nineteen. Lib. de institutione ad vitam perfectam.  proveth by this place, that men ought to keep all their vows of virginity, continence, chastity, poverty, of abstinence, of fasting, and semblable others.  
saint Bede, which was 
Lib. i ca xxiii. hist. anglorum  our countreeman, and lived above. DCCC. threscorre years passed, witnesseth that saint Gregory the first Pope of that 
Anno. do. 〈◊〉.  name, sent one saint Austen with almost forty other learned good men into this our country England to convert it unto the faith of Christ again, and that when the king Edilberthus, and many others had received the faith of Christ, the said Austen was made bishop of Cantorburie, and that then he wrote to the Pope Gregory, to be instructed of him, how the bishops and the clergy should live amongst the people, or how many portions should be made of the things, which thorough the 
Lib. 8. ca xxvii histaecclese Anglorium.  faithful people's oblations came to the altar, and how the bishop should use himself in the church. Unto which demands the Pope saint Gregory made this answer. The accustomaunce of the apostles seat 
How bishops should dispend their goods  at Rome is to teach bishops created, or made, that of every stipend, which cometh to them, four parts or portions ought to be made, one for the bishop, and his family, and to receive strangers, and to keep hospitality with. The second for the nouriture & sustentation of the clergy. The third part should be given to the poor people. The fourth aught to be reserved and dispended upon the repairing of his churches: But for as much as, saith he, thy brotherhood hath been instructed in the rules of solitary living, 
Religious men, albeit they were bishops ought to have nothing proper.  and of religion, you may not live severally from your clerks, ye must ordain this conversation, & thus lead your life in England, as the fathers did even at the beginning of Christ's church, amongst the which every thing that they 
Act. 〈◊〉. iiii.  had, was comen, and they had nothing proper. This leasson gave that holy father saint Gregory the Pope unto that bishop, which was afore a religious person, and to his companions, that were Monks. Which counsel being grounded 
Note this.  upon the scriptures, & their vow, all religious men & women ought to follow upon pain of damnation. But I 
The old. doctors upon vows.  will recite some of the old godly father's sayings, written of them against priests pretenced marriages that they may see evidently, how they err in the defence of them, and that they stand in danger of everlasting damnation continuing in that opinion.  
S. Fulgentius writeth these 
Fulgentius epi. prima de debi to coniugali.  words. saints Paul pronounceth that widows are in danger of damnation, because they have a mind to 
i. Tim v.  marry after they have professed chastity. Quàm sit autem malum, quàmque solicit effugiendum, si quis de hoc, quod domino voverit, aut retinere, aut repetere aliquid, mortificatione, pertentet, exemplo sunt Ananias & 
〈◊〉. v.  Saphyra, quos de precio agri quandam partem infoeliciter subtrahentes, non solum vox apostolica, tanque divini juris pervasores increasing, sed etiam severitas justitiae coelestis occidit. Si quis igitur rem iam devotam, carnali victus illecebra, crediderit denuo reposcendan, non est legitimus rei possessor, sed divini juris pronunciatur invasor. Nec immerito continenciae iam devotae violator immundus audit, quod pecuniae avarus audivit. haec ille. Is not this manifestly written against breakers of 
Mark this ye votaries and vow breakers.  their vows of chastity, & voluntary poverty? See we not here most manifestly what great indignation of god, yea what great damnation in hell the votaries do incur, which voluntarily have broken their vows, & now do obstinately still persever in their fleshly & filthy wickedness, most blindly, most boldly, & most desperately drowned in carnal lust without recovery or hope of amendment? Do not all men see here also how they have fallen from sine to sin, so that ever one sin hath been punished by an other more grievous: And this is one of the greatest punishments that may be, But of this matter I will by God's help, speak more at large in another treatise.  

Some of the ancient doctors sentences, written against the marririages of them, which had made a vow of continual chastity, and continency.  
O●cumenius an old Greek writer thus hath, declaring 
〈◊〉 i. Cor 〈◊〉.  these saint Paul's words: If a virgin do marry she sinneth not. Varginem hoc loco appellat, non eam, quae Deo consecrata est, sed innuptam puel lamb. Nam quae Deo consecrata est. 
〈◊〉.  si nupserit, Christo reddit cum adulterum, cui nubit. When S. Paul saith, that if a virgin marry, she offendeth not God, he calleth not her in this place a virgin, which is wholly given to God by a vow of chastity, but a damsel or a wench unmarried. For if she marry, 
Read ye married nuns and beware of danger.  which hath vowed chastity, or virginity, she maketh him, to whom she marrieth, an adulterer against Christ her husband. The godly and good Christian Emperor, jovinian 
Tripar. histo. lib. 7. cap. 4.  made a law, that who so ever married a nun, or a virgin, that had vowed chastity, should suffer death therefore.  
S. Hierom is plainly against 
Hierom. lib. i contra jovinia 〈◊〉.  the marriages of them, that have vowed chastity, writing after this sort upon these words of Paul. If a virgin do marry, she doth not sin. 
〈◊〉 Lim. v.   
Non illa virgo, quae semet cultui Dei dedicavit. Harum enim si quae nupserit, habebit damnatinem, quia primam fidem irritam fecit. Paul saying, if a virgin marry, she sinneth not, did not mean that virgin, which had once for ever given herself by a vow of chastity, or virginity, to serve, or worship God. For if any one of them shall marry, she shall be damned, because she hath broken her first faith, given to God, when she vowed to him virginity. Peter Martyr following therein the frere Decolampadius, Bucer, and other the Lutherians, and Swinglians, which married against their professions and vows, affirmeth and defendeth with a shameless face, that it is not lawful to vow continual chastity, and that men and women may without fault marry, although they had vowed the 〈◊〉. Is this to reform Christ's religion defaced (as they at the least do pretend) and 〈◊〉 it again to her 〈◊〉 estate and pureness, 〈◊〉 was at the beginning of the church? But hear S. Hierem again saying: Virgins quae post consecrationem nup 
〈◊〉 i. contra jovimanum.  serint, non tam adulterae sunt, quam in cesiae. The virgins which do marry after their profession, are not so much advoutresses, as sinners against their promiss made to their spiritual espouse Christ. Read him ad Sabinianum, where he sayeth, that he which marrieth a nun, committeth adultery against Christ her spouse, and husband. Hear now Epiphanius, which was almost xii. hundredth 
Epiphanius contra apostolicor● haeres●. anno do mini. 369.  〈◊〉 passed, and sayeth. Tradlde unt sancti Dei apostoli, pec 〈◊〉 esse post decretam 〈◊〉 ad nuptias converti: Et scrip●● apostolus. Si nupserit virgo non peccavit. Quo modo 〈◊〉 hoc cum 〈◊〉 concordar? Imo 〈◊〉 virginem dicit, quae non est dicata Deo. &ce. The holy Apostles of GOD have 
The apostles law that vows should be kept.  ●aughte, that it is sin, to 〈◊〉 unto marriage after virginify is decreed to be kept.  
And the Apostle Paul hath written. If a virgin do marry she hath not sinned. How th●● doth this saying of S. Paul agree with that the Apostles teaching? Yea the Apostle rather speaketh of that virgin, which is not offered, or given to the service of God by a vow of chastity. Ambrose accordeth with this godly doctrine when he saith. Melius est nubere, quàm 
Ambrose ad virginem lapsan. cap. 5. 〈◊〉. i. de justificatione virgins. cap. 〈◊〉. et lib. 3. virginitate.  uri Hoc apostolicum dictum non ad pollicitam pertinet, ad non dum velatam. Coeferum, quae se spopondit Christo, & sanctum velamen accepit, iam nupsit, iam immortal juncta est viro. Et iam si volverit nubere communi lege connubij, adulterium perpetrat, ancilla mortis efficitur. It is better to marry then to burn. This saying of the apostle appertaineth not to her, which is promised to god by a vow, to her that is not yet covered with a vele. But she, which hath promised herself to Christ to be his espouse, or wife, and hath taken the holy veil, is now married, is now joined unto an imortal husband. And if she will now marry by the comen law of marriage, she committeth adultery, she is made the bond servant of death. Is it not then a great madness to follow Peter Marryr, 
August. lib. 〈◊〉 ca seven. de peccatorum etc. Lib. de hares. ca lxxxii.  doctor Thomas Cranmer, and such others defending the heresy of jovinian, condemned by saint Austen, saint Hieroin and many other notable clerks, and to forsake these holy father's lessons, the determinations of divers counsels, 
Con. Elibertinum ca xiii. sub Siluestri. Con. Chalce. cap. xvi.  established with the word of God? Our lord God of his render goodness, and great mercy take this blindness out of men's hearts, that they may return unto the catholic church, out of the which they are gone, and are clean divided from it by a schism most dainuable, when they forsook the mother church (as saint Ireneus and saint Cyprian calleth it) which is Rome. The great learned man saint basil wrote much 
Basillius lib. 〈◊〉 virginitate.  against this heresy, for he saith. Virginitatem domino professae, deinde à carnis voluptatibus conciratae, scortationis peccatum, nuptiarum nomine volunt velare. &ce. They have professed virginity to our Lord, and afterward 
Read ye Nuns, that have married.  being stirred by the lusts or pleasures of the flesh, would cover their whoredom with the name of marriage. What can Peter Martyr the canon, and other votaries, that have married women, say to these ancient doctors sayings Would they that men should rather believe their ignorant judgements, than these father's excellent learned sentences? Doth they not plainly denclare themselves to be schismarikes, and no members of the catholic church, when they descent from these, and the other holy writers belief and teaching? Again sau●● basil speaking of religious persons, 
& xv.  which had vowed chastity such as are Monks, Nuns, and Canons sayeth. Horum unusquisque si posteaque inter 〈◊〉 rum fratrum focietatem 〈◊〉 fuerit, factam 〈◊〉 〈◊〉 resciderit, is perinde aspici debet, ut qui in deum peccaverr, 〈◊〉 videlicet professionis testem adhibuerit, cuique se voto solemni obligarit. Etenim qui seipsum deo semel devouit, hicsi ad aliud deinde vitae genus transierit, sacrilegij se scelere obstrinxit, quip pe qui seipsum deo, cuise consecraverat, veluti superfuratus sit. If any one of these, after he is ones chosen into the company of the other brethren, shall break his profession, 
Read this ye votaries and repent the breaking of your vows.  he must or ought so to be looked upon, as he, which offended God, whom he took a witness of his profession, and to whom he bound himself with a solemn vow. For he, which hath made to God a solem●e promise, or vow, if he go afterward to an other kind of life, hath bound himseire with the heinous sin of sacrilege because he as it were, stealeth himself from God, unto whom 
Lege Basilium epi. lxiii. libro constitutionum monasticarum 〈◊〉. & ad 〈◊〉 nachun lapsum.  he had wholly given himself. Is not this plainly spoken against the canon Peter Martyr, and seinblable others, that have broken their vows of chastity, and voiuntarie poverty? In an other place saint basil layeth 
Epist. ad virginem lapsam.  a great reproach to a virgin, that had brooken the solemn vow of her profession made with the vesture, or habit of a professed Nun. I let pass many other sentences of this holy doc tour. To be brief saint Austen is against this heresy, which writeth thus. Quod cuique anteque vovisser, 
August. lib●. cap xxiiii. ad p●llentium.  licebat, quum id se numquam facturum voverit, non lice●it. Si id voverit, quod vovendum fuit, sicut est perpetua virginitas vel con tinentia, post experta connubia solutis á vinculo coniugali, vel ex consensu vonentibus etc. He that 
The vow of vovertie. aught to be kept.  hath, sayeth he, made a vow of perpetual virginity, or of continence ever to endure all his life 〈◊〉 else of poverty, he may in no case breeke that his vow, because our Lord hath commanded that vows should be kept, saying thus. Vovete, & 
Scal. lxxiii.  reddite domino deo●●uestro.  
Make ye a vow, and render it to your lord God. Also he proveth by this sentence of David now alleged here, that it is against God's commandment to breeke a vow of chastity, & other vows, when he saith after 
Armentar●● riparium & 〈◊〉 nam epi. 〈◊〉.  this manner. Non re vovisle paeniteat, imo gaudeiam tibi sic non licere, quod cum detrimento tuo licuisset. Do thou not repent, that thou haste vowed, nay rather rejoice, and be glade that that thing is not now leeful for the to do, which thou mightest have done leefullye with thy damage. To be brief, and to let pass many of his sayings in this matter, he sayeth. Quid ait apostolus de quibusdam quae 
To. viii. in psal, lxxv. i. Limo. v.  voverunt & non reddiderunt? Habentes inquit, damnationem, quia primam fidem irritam fecerunt. Quid est primam fidem irritam fecerunt? Voverunt, & non reddiderunt. What sayeth the apostle 
Lege cum in psal. lxxxiii. de bono viduitatis ca ix. x. xi.  S. Paul of certain widow, which have vowed chastity, & have not kept their vows? They have, sayeth Paul, damnation, because they have broken their first faith, what thing 
Note this reader diligently.  is that, they have broken their first faith? They have vowed, and kept not their promiss, or vow. Who wyil then give any further credence to our new gospelers in any one point of their damnable opinions, seeing they do herein err so manifestly both against the holy scriptures, and the ancient doctors expounding the same to us? Also he affirmeth that no 
Lib de bono viductatis ca 8  woman, which, hath vowed chastitee may leefullye afterward marry, but she runneth thereby into everlasting damnation: & groundeth his saying upon the text of saint Paul last above rehearsed. But hear now saint 
1. Limo. v. Chrysost, homi. de fide, spe, & charitate.  Chrysostom in this matter saying thus Si aliud gesseris, ꝙ voveris, & fidei nomen perfida voluntate dissolueris, non modo praemiorum compos esse non poteris sed & destinato supplicio, necesse est, subiugeris. If thou shalt do 
Read this ye votaru●●  any thing against thy vow, & shalt breeke the name of faith. or faithfulness, with an unfaith full will, thou shalt not only lose thy reward, but thou must needs be punished accordingly as God hath determined. Again he writeth thus expounding these S. Paul's words. If a virgin do marry 
〈◊〉. 4. homi. nineteen. in. i Co. seven  she sinneth not. Neque de ea, quae sibi virginitatem elegerit, loquitur, quip quae iam peccavit. Nam si viduae, quae secundis se nuptijs alligarunt, judicium subeunt, size mell viduitatem elegerint. multo magis virgins. saint Paul saying, if a virgin do marry, 
i Lim. 〈◊〉  she sinneth not, speaketh not of her, that hath ones chosen to herself virginity, because she hath now sinned. For if widows, which hath bound themselves to the second marriages, are under the peril of damnation, if they once have chosen by a vow to continue widows, and after that do mary, much more virgins. What can be moor playneiye spoken against the votaries, Nuns, Monks, Canons, & Freers, that have married against their vows made to God? Chrysostom sayeth also that the marriages of Monks are worse than 
Tom. 2. 〈◊〉. 21. ad Theodorum monachum, ubi ait monachum contrahentem 〈◊〉 incurrere adulio 〈◊〉 〈◊〉 eo peiu● cri designare.  adultery. Seest thou not than, good reader, evidently that Peter Martyr, doctor Thomas Crammer late archbishop of Cantorburye, Ridlye, Latymer, john Hoper, Rogers, doctor Crome, and all the rest of that sort are nor of the catholic church, out of the which there 
i. 〈◊〉 iii.  is no salvation, but schismatykes, and divided clearly from the company of them that shallbe saved, saying they believe not as these holy fathers did, which are now saints in heaven? Is then any man so foolish to believe their doctrine, touching the blessed sacrament of the altar, the holy Mass, and such other matters of our faith, lately called into question, and doubt, by them, after they had forsaken the unity of the catholic church? But hear saint Cyprian, which was almost 
.  m. c c c. years sense & a holy Martyr. Quum christus virginem suà 〈◊〉 dedicatan, et sanctitati suae 〈◊〉 iacere cum altero cernit, quàm indignatur, et irascitur, et quas paenas incestis eiusmodi coniunctionibus comminatur? When christ seeth his virgin, given to him by a vow of virginity, and appointed to his holiness, lie with an other, how much is he moved & angry? And what pains threateneth he to such an vuleful marriage, which is worse than adultery? Again he sayeth. 
Cypria. de du plici martyrio. Lege eum de habitis virginum.  Nun vide mus totum 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 all the whole compaigine of the church look down with their countenances, and to be ashamed, as often as any virgin, which had married to Christ by a vow of virginity, fallen down from the company of angels, forsook her profession by committiuge of whoredom, or by marriage?  
The ho●ye Pope Leo first of that name, which was above. xi. hundred years passed commended wonderfully of the general counsel holden at Calcedo being therein assembled D C. x●r. learned fathers, saith this of Monks. Propositum 
Leo primus Epist. 9 〈◊〉.  monachi proprio arbitrio, aut voluntate sulceptum, deseri non potesta●sque peccato. The purpose of a monk taken with his own arbitrament or will, can 
That had vowed chasti●●e and property.  not be left undove without syane. But let this be said in this controversy, as sufficient to establish the troth thereof, and to overthrow the contrary. Now hear a little moor of the vow of poverty, and of the keeping of it, albeit, that which is already spoken thereof, might be sufficient, for the ignorant to learn the truth of this matter, and to see in what danger they be, which do break that vow.   

That the vow of poverty ought to be observed of monks; nuns, canons, frerens, and all other religious persons upon the pain of damnation.  
For asmuch as, good reader, many good men think that it is lawful for a man that hath made a vow of voluntary poverty, to enjoy richesses in proper, or to have the propriety of goods, I thought it very necessary to traicte briefly of that matter, that men might the better know the truth therein, for the dilcharging of their own consciences towards God.  
The authorities ufore written, out of the scriptures touching vows, do prove sufficiently that y● a man, or woman hath vowed willingly poverty, to have nothing proper, he or she is bound to keep this same vow under pain of everlasting damnation: and the same doth the holy doctors of the church teach, amongst the which these are some of their sayings that here follow. S. Auscen entreating of monks, 
 sayeth. Nemo quicquam possidet proprium, nemo cuiquam onerosus est. None of them possesseth any thing as his own proper goods, no man is onerous to an other. Also he sayeth 
Aug●ib●●. cade ciuitace dei  that the Apostles (the life of whom monks should follow in that point) professed and vowed poverty, which S. Peter declared, when he said to 
Math. nineteen.  Christ. Behold, we have left all things. Alius vult relinquere 
Ang●n psalm  omnia sua, distribuendo ea pau peribus, et ire in communem vitam, in societatem sanctorum, magnum votum vovit. unusquisque reddat deo, quod vovit. another man doth vow to forsake all his goods, distributing and dividing them to the poor, and to go into a common life, wherein all things are common, and nothing proper, and to go into the fellowship of the holy, he hath made a great vow to God. Let every man pay, or rē●dre to God, that thing, which he hath vowed to him. saint Chrysostom was of that same 
Tractatis adversus vituperatores monasticae vitae.  mind, saying. In Monasteries all things are comen, meum, & tuum, mine, and thine, which the trouble all the whole world are taken away there. Item he sayeth: In monasterijs non 
Ta●. homi●viis ad pop. Antiochenum.  est meum, & tuum, sed hoc verbum eliminatum est, infinitorum causa bellorum. In monasteries is not mine and thine, but this word, which is the cause of infinite battles, is put out of those houses.  
The holy Pope Urban, an 
Vrbanus papa lib. de bonis ec clesiarum & rerum communione.  ancient great clerk writeth after this sort. Quicunque vestrum communem suscepit vitam, et nihil se habere vovit, videat ne pollicitationem suam irritam faciat, sed hoc, quod domino est pollicitus, fideliter custodiat; ne damnationem, sed praemium sibi acquirat etc. Which so ever of you, sayeth he, hath taken upon him a comen 
Note ye beneficed votaries.  life, & hath made a vow to have nothing proper, let him see, or take heed and beware, that he break not his promiss, but keep faithfully that thing, which he hath promised to our Lord, that he get not to himself damnation, but a reward of God. Our lord give that grace to all votaries, which have made a vow of poverty, to beware of breaking of it, lest they for lucre and gains of a little worldly goods, lose the eternal, and heavenly riches. Amen.  
But hear saint Hierom saying. Non est ubi eadem causa, quae 
To. i epis. i ad helioderum.  coeteris. Dominum ausculta dicentem. Si vis perfectus esse, vade, & vend omnia, & da pauperibus, & sequere me. Tu autem perfectum re fore pollicitus es. Nam cum derelicta militia, te cast rasti propter regna coelorum, quid aliud ꝙ perfectam secutus es vitam. Perfectus autem servus 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 mentitur, 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 clericorum. Clerici pascunt oves, ego pascor. Again he saith unto a monk. 
To. i ad vusticum.  Tu vero, si monachus esse vis, non videri, habeto curam, non rei familiaris, cui renunciando, hoc esse caepisti, sed animae tuae. But if thou wilt be a monk in deed, and not to appear only, care not for the goods belonging to thy family, or household, which thou hast forsaken, to be a Monk, but take care of thy soul. He sayeth also. Vidi ego quosdam, qui postquam renunciavere 
●eade ye monks and canons.  saeculo, vestimentis dumta●at et vocis professione, non rebus, nihil de pristina conversatione mutarunt. Res familiaris magis aucta, quamm imminuta. Eadem ministeria ser●ulorum, idem apparatus convivij. Idem ad paulinum de institutione 
〈◊〉  mona●●iait. S●officium vis exercere presbyteri, si episcopat● te vel opus, vel honour force deiectat, vive urbibus, vel castellis, & aliorum salutem, fac lucrum animae tuae. Sim autem capis esse, quo●●iceris, monachus, ●●est, solus, quid facis in urbibus, quae utique non sunt solorum habitacala, sed multorum ●●am non sunt tua; quae possides, sed 〈◊〉 pens●tio tibicredita est. Memento 
Act. v.  Ananiae at Sapphyr●●, Illi sua timide serr●●erunt, tu considera, ne christi 〈◊〉 imprudenter effundas, id est, ne immoderato judicio rem 〈◊〉 trib●as, non pauperibus. Is not this manifest lie said against religious men, that have benefices, prebends, and other promotions, where they have vowed poverty, and made a promise in the time of their profession, to have nothing as their own, and proper to themselves, but to live in commone God give to them grace, and to all others, to serve him devoutly, that thereby they may purchase unto themselves the glory of heaven, thorough God's mercy, and the deserts of our Lord jesus Christ    
Amen.   

Imprinted at London by Robert Caly, within the precinct of the late dissolved house of the grey Freers, now converted to an hospital, called Christ's hospital.  
M. D. LV.