works of God's Law, although we never have sufficient strength to do these last works. For my part, I could wish that there should not henceforth be any vows among Christian people except those which we take in baptism, and this, indeed, seems formerly to have been the case; and I would wish all to understand what is required of them, namely, that they be obedient to the commandments of God. For the vows of baptism seem to have been altogether cheapened by the too great practice, parade, dispensation, and redemption of these other vows. Let us put all our strength to the task, I say, and we shall find that we have vowed in baptism more than we are ever able to perform.
Some vows, including oaths, are made to men, others to God. Those made to men are admitted to be binding, so far and so long as he may desire, to whom the vow is made. Accordingly, it should be known that, as Gerson correctly thinks, the oaths and vows usually taken in the Universities or to worldly lords[1] ought not to be so rigorously regarded that every violation of them should be regarded as the breaking of a vow or an act of perjury. It is more just not to consider vows of this kind broken unless they are violated out of contempt and obstinate malice. It is otherwise in things that are vowed to God.
Vows Made to God In vows made to God, I see dispensation granted by the pontiffs, but I shall never be persuaded that he is safe to whom such a dispensation is granted. For such a vow is of divine law, and no pontiff, either mediate or supreme, has any more authority in this matter than any Christian brother, though I know that certain of the Decretals and the Glosses on the Decretals venture many statements about it which I do not believe.
This, however, I would readily believe, that a vow of chastity given before puberty, neither holds nor binds, because he who made the vow was ignorant of what he- ↑ The oath of office and the oath of allegiance.
