Whole Works, Tracts 3

Whole Works · Tracts 3

p. 358A generall collection out of Doctour Barnes Woorkes of all the teſtimonyes, auncient fathers, Councels, and of the Popes owne lawes, alleaged by hym to prooue theſe articles folowyng, in the maner of a Table or rather an Epitome of all his woorkes that hee hath made.

A Preface of T. G. to the Reader.

FOraſmuch as Maiſter Doctor Barnes in the firſt Edition of his Engliſhe workes, whiche were firſt corruptlye Printed beyonde the Seas, had collected at the ende thereof all the teſtimonyes of the Doctours, Councelles, and of the Popes lawes, which he had beefore alleaged, and were confuſely myngled with the Table by the order of the Alphabete: and whereas it was thought more expedient by the aduiſe of the learned, and for the better edifying of the Reader, to hauehave thoſe teſtimonyes for eueryevery article collected ſeuerally by thē ſelues: I hauehave therefore accordyng to my ſimple ſkill, gathered this Epitome, and hauehave added alſo thereunto foure other articles tranſlated into Engliſhe out of hys Booke De Doctorum Sententijs, whiche bee confirmed in the lyke ſorte onelyonly by bare teſtimonyes of ſcriptures, fathers, coūcels, & lawes. Which foure articles, and the treatiſe beefore of the originall of the Maſſe, were omitted in hys Engliſh workes. But as for all the other teſtimonies in his booke De Doctorū Sententijs, hee hath in this volume of his workes diſperſedly alleaged moſt of them to his purpoſe, as hee had occaſion, which by this Epitome folowing thou mayeſt perceaue. Now haſt thou gentle reader to conſider of theſe auncient teſtimonyes: deſiring thee for the cōfirming and eſtabliſhyng of thy doubtfull conſcience, to compare theſe ſayinges of Doctors, holy fathers, and of the Popes own law, vntounto the ſaying of the Pope and his Papiſticall byſhops, that bee in theſe latter dayes, and to their late practiſes, where their power is, or hath beene receaued: and then geeue ſentence howe they doe agree. If they doe accorde, then is it lyke they bee of the true Church, whereof theſe holy fathers were. But if they agree not, then mayeſt thou ſuſpect, that they hauehave gone aſtray, and that the deuill hath tranſfigured hym ſelfe into an Aungell of light, and that they are his miniſters. Who notwithſtandyng hauehave faſhioned them ſelues as though they were the miniſters of righteouſnes, whoſe end ſhall bee accordyng to their deedes.

p. 359¶ That faith onelyonly iuſtifieth.

Ambr. ad Rom. 3.Rom 3AMbroſe ſayth, they are iuſtefyed freely, for they doeing nothing, nor nothing deſeruing, all onelyonly by fayth are iuſtefied, by the gyft of God.

Fol. 230. col. 1.

Ambroſe ſayth, It was ſo decreed of God, that after the lawe, hee ſhould require Ambr. ſuper Rom. 4.Rom 4vntounto ſaluation all onelyonly the fayth of grace, hee ſayth, that they bee bleſſed, of whom God hath determined w^tont labour, without all manner of obſeruation, all onelyonly by fayth that they ſhall bee iuſtefyed before God. Bleſſed are they whoſe ſinnes are forgeuen Clearely: they are bleſſed, vntounto whō without labour, or without any worke their iniquities bee remitted, and their ſynnes couered, and no manner of workes required of them, but all onelyonly that they ſhould beleeue. 231. col. 1

Athanaſyus ſayth, there are two maner of faythes, one is iuſtefying, as y^t Super Rom. 2.Rom 2of the which it is ſpoken, thy fayth hath ſaued thee: An other is cauled the gift of God, whereby myracles bee done, of the which it is written, if you hauehave fayth as a graine of muſtard ſeede. 241. col. 1.

Athanaſyus ſayth, Nowe doth the Apoſtle playnely ſhowe, that fayth Atha. ſuper Galat. 3.Gal 3all onelyonly hath vertue in hym to iuſtifie: and bryngeth Abacuke ſaying of fayth (and not of the law) ſhall a righteous man lyue. Hee addeth well beefore God, for beefore man peraduenture they ſhall bee reckened righteous that ſticke to the law, but not beefore God. &c. 233. col. 1

Auguſtine ſaith, thoſe ſame workes y^t bee done beefore fayth, thoughe they Aug. in prol…. pſal. 31.ſeeme vntounto men laudable, are yet but vayne, and I doe iudge them as great ſtrength and ſwift running out of the way. Wherefore let no man count his good workes before fayth. where as fayth is not, there is no good worke, the ententiō maketh a good worke, but fayth doth guide the entention. &c. 233. col. 2

Auguſtine ſayth, we doe gather that a man can not bee iuſtefyed by the preceptes De ſpiri. & lit. cap. 12.of good lyuing, that is, not by y^t lawe of workes, but by that lawe of faith: not by the letter but by the ſprite, not by the merites of workes, but by free grace. 234. col. 1…3. queſt. c. 76.

Auguſtine ſayth, S. Paule affirmeth that a man may bee iuſtifyed by fayth, without any works goyng before iuſtifycation, but when a man is iuſtifyed by fayth, how can hee but worke well, though y^t he before working nothinge righteouſly, is now come to the iuſtifycation of fayth, not by merytes of good workes, but by the grace of God, the which grace in hym now can not bee Idle, ſeeing that now thorow louelove hee worketh well. And if hee depart out of this worlde after that hee beleeueth, the iuſtifycation of fayth abydeth by hym, not by his workes going before iuſtifycation (for by his merites came hee not vntounto that iuſteficatiō, but by grace) nor by his workes that followe iuſtefycation, for hee is not ſuffered to lyue in this lyfe. Wherfore Paule and Iames are not contrary, for Paule ſpeaketh of the workes that goe beefore fayth and Iames ſpeaketh of the woorkes that followe the iuſtefycation of fayth. 238. col. 1

Auguſtine expoundinge the texte of y^t De ſpiri. & lit.Apoſtle Roma. 2. The doers of the law muſt bee iuſtifyed, ſayth, ſo muſt it bee vnderſtoode, that we may know, that they can no otherwiſe bee the doers of of the law, except they bee fyrſt iuſtifyed: not that iuſtifycation belongeth to the doers, but that iuſtifycation doth proceede of all manner of doeing. 240. col. 1Super can▪ ſer. 67.

Barnarde ſayth, I doe abhorre what ſo euer thinge is of mee, except peraduenture, that, that bee myne, that God hath made mee his. By grace hath hee iuſtifyed mee freely, and by that hath hee deliuered mee, from the bondage of ſynne. Thou haſt not choſen me ſaith Chriſt) but I hauehave choſen thee: nor I found any merites in thee, that might moue mee to chuſe thee, but I preuented all thy merytes. Wherefore thus by fayth I hauehave maried thee vntounto me, and not by the workes of the lawe. I hauehave maried thee alſo in iuſtice, but not in the iuſtice of the lawe, but in that iuſtice which is of fayth. 233. col. 2

Popes law ſayth, Cornelius centuno 2. queſt. 7. non omnes Epiſcopi.being a heathen man was iuſtifyed by the gift of the holy Ghoſt. 240. col. 2

¶ What the Church is: and who bee thereof, and whereby men may know her.

De verb. Domi. ſer. 50.AVguſtine ſaith, of Chriſt is y^e church made fayre, fyrſt was ſhee fylthy in ſynnes, afterward by pardon, and by p. 360grace was ſhee made fayre. 244. col. 1

Auguſt. ſer. … de tempere.Auguſtine ſayth, The holy church are we, but I do… not ſay we as one ſhould ſay we that bée here alonely, that heare … now, but as many as bee here faith full Chriſten men in this Church, that is to ſay in this Citie: as many as bee in this region: as many as bee beyond the Sea. &c. 245. col. 1

Lyranus ſayth, The Church doth not…ſtand in men, by reaſon of ſpirituall …yranus in Mat. cap. ….power, or ſecular dignities: For many Princes and many Popes, & other inferiour perſons hauehave ſwarued from the fayth. Wherefore that Church doth ſtand in thoſe perſons in whom is the true knowledge and cōfeſſion of faith, and of veritie. &c. 245. col. 1

Auguſtine ſayth, The whole Church August. de verbus Apoſtole. ſer. 19.ſayth, forgeue vsus our ſinnes, wherfore ſhe… hath ſpottes and wrinckles, but by knowledgyng of them, her wrinckles bee extended and ſtretched out, by knowledgyng, her ſpottes are waſhed away. 246. col. 1

Auguſtine ſayth, Our holy mother Auguſtinusthe Churche throughout all the world ſcattered far and long, in her trew head Chriſt Ieſus taught, hath learned not to feare the cont…elyes of the Croſſe nor yet of death: but more and more is ſhee ſtrengthned not in reſiſtyng but in ſufferyng. &c. 250. col. 2

The Popes law ſayth, Therfore is De con. D. D. 4. c. prima…gitur.the Church holy, becauſe ſhee beleueth righteouſly in God. &c. 246. col. 2

The Popes law ſayth, The whole De pen…. Diſ. 2. Si in gloſ…. 23. q. 1. Arecta & i… gloſa.Church can not erre. Alſo in an other place of the congregation of faythfull men muſt needes bee, which alſo cā not erre. &c. 247. col. 2

¶ That the keyes of the Churche bee the Woorde of God and not mans power.

HIerome ſayth vppon theſe wordes, I ſhall geue thee the keyes of heauē. Hiero. in M. c. 16.This place, the Byſhops & the Prieſts not vnderſtanding hauehave vſurped vntounto them ſomewhat of the Phariſeis pride, ſo that they thinke that they may condemne innocentes, and looſe them that bee giltie: whē beefore God, not the ſentence of the Prieſt, but the lyfe of the giltie is regarded. &c. 257. col. 2

Auguſtine ſayth, That muſt bee called a key where by the hardnes of our Auguſt. ſer. …. de ſane.hartes are opened vntounto fayth, & where by y^t ſecretnes of myndes are made manifeſt. A key it is (ſayth hee) the whiche doth both open the conſcience to the knowledge of ſinne, and alſo includeth grace, vntounto the wholſomnes of euerlaſtyng miſtery. &c. 258. col. 1

This doth Chriſoſtome well proue Chriſo. in M. c. 15. D… doctr. chriſtia. li. 1. c. 15. &. 18.in theſe wordes. Th… key is the word & the knowledge of Scriptures, wherby the gate of veritie is opened vntounto men. &c. 261. col. 1

Auguſtine doth alſo witnes the ſame ſaying. Theſe keyes hath hee geuen to Super ….the Church, that what ſhee byndeth in in earth ſhall bee bounde in heauē, and what ſhee looſeth in earth ſhal bee looſed in heauē: that is to ſay, who ſoeuer doth not beleeue that his ſinnes bee forgeuen hym in the Church, they bee not forgeuen hym: But hee that doth beleeue, and auerte hym ſelfe from hys ſinnes, beyng within the Churche by that ſame fayth and amendement is he made whole. &c. 261. col. 1

Origene vponupon theſe wordes Tu es Petrus. Origenes Super. M. H…. 1.&c. The wordes were ſpoken vntounto Peter, vntounto all Apoſtles, vntounto all maner of perfect faythfull men (for all they are Petrus) and in all them is builded the Church of Chriſt, and agaynſt none of them can the gates of hell pre…ayle. Dooſt thou reckē that the keyes of heauen were alonely geuen to Peter, and that no other Chriſten mā dyd receaue them. &c. 261. col. 2

Auguſtine doth alſo teſtifie the ſame Super Ioan. Tr…. 124. c. 21.in theſe wordes. Wherfore the Church whiche is founded and grounded in Chriſt, of hym hath receiued in Peter the keyes of heauē, that is, to ſay power to bynde and looſe. &c. 261. col. 2

Chriſoſtome ſayth, The key bearers In M. c. 23.are Prieſtes, vntounto whom is committed the word to teach, and to interprete Scripture. &c. 262. col. 2

Ambroſe ſayth, Sinnes bee forgeuē Li. de Cain & Abe….by the word of God, whoſe interpreter is the Deacon. &c. 262. col. 2

Chriſoſtome ſayth, Behold I ſee mē Chriſo. ſ. 6. de anathemate.that hauehave no trew ſence of holy Scripture: yea they vnderſtand nothyng at all therof: & to paſſe ouer many things, for I am aſhamed to call them madde men, triflers and wranglers, they bee ſuch as know not what they ſay, nor of what thyng they ſpeake, but alonely bee they mightye and bolde to make lawes, and to curſe and cōdemne thoſe thynges, of the whiche they know nothyng at all. &c. 265. col. 2

The Popes▪ law ſayth, If Peter 24. q. …. Quod…ū quehauehave power alonely to bynde and to looſe, then doth it not the Church: But if this bee done in the Church, then did Peter whē hee receaued the keyes, ſignifie holy Church. &c. 261. col. 2

p. 361¶ That free will of man, after the fall of Adam of his naturall ſtrēgth, can doe nothyng but ſinne beefore God.

AVguſtine ſayth, Leſt any mā ſhould Super Ioannem tract. lxxi.ſuppoſe, that the braunche of hym ſelfe could bryng forth, at y^t leſt wayes, a litle ſrute, therfore ſaith hee, nor with out me, can you doe a litle, but without we cā you doe nothyng. Therefore whether it bee litle, or much, without him, can it not bee done, without whō is nothyng done. One of two thinges, muſt the braunche needes doe, either abyde in the vyne, or els burne in the fire, if it bee not in the vyne, then is it in the fire. &c. 267. col. 1

Barnarde ſayth, What ſhall we ſay? is this alonely all the merite of freewill, Barnarde lib. arbit.that hee doth alonely cōſent? yea doubtles. Not that, the ſame conſent, in the which is all his merite, is not of God, when that we can neither thinke (the which is leſſe, then to cōſent) any thing of our ſelues, as though we were ſufficient of our ſelues. Theſe wordes bee not myne, but the Apoſtles, the whiche geueth vntounto God, and not to his freewill, all maner of thinges, that can bee good, that is to ſay, to thinke, to will, or to performe. &c. 267. col. 2

Auguſtine ſayth, What goodnes can hee doe, that is loſt, except that hee bee In Enche. ca. 29.deliuered from his miſerie? Can hee doe good by his freewill? God forbyd, for man euill vſyng hys freewill, dyd both looſe him ſelfe, and alſo his freewil, and as man beeyng alyue, doth kil him ſelfe, and when he hath killed him ſelfe, hee can not make hym ſelfe alyue agayne. So likewiſe, when we doe ſinne by freewil, and ſinne hath the victory, then is freewill cleane loſt, for of whom a man is ouercome, vntounto hym muſt hee bee ſeruaunt. Doubtles, this ſentence is of Peter the Apoſtle, the which ſeeing that it is true, I pray you what maner of freedome cā a bonde ſeruaunt hauehave? except it bee, when it pleaſeth him to ſinne. &c. 268. col. 1

Auguſtine ſayth, O curſed freewill, without God, we hauehave experiēce, what De verbis Apoſt. ſer….freewil can doe without God, therfore are we miſerable, becauſe we hauehave experience, what freewill is able to doe, without God. Behold, mā was made good, & by his freewill, was hee made an euill man. When ſhall an euill man by his freewill, forſaking God, make a man good, hee beeyng good, could not keepe him ſelfe good: and now, that he is euill, ſhall hee make him ſelfe good? when that hee was good, hee kept not hym ſelfe good, and now, that hee is euill, ſhall hee ſay, I make my ſelfe good? &c. 268. col. 2

Auguſtine ſayth: Hee that feedeth De verbis Demi ſer. xv.without mee, feedeth agaynſt mee. &c. 269. col. 2

Auguſtine ſayth, Thou wilt ſay, that can my will doe, that can my freewill De verbis Apoſt. ſer. xiij.doe. What will? what manner of freewill? except that hee guide thee, thou falleſt, except hee lift thee vp, thou lyeſt ſtil. How canſt thou then doe it by thy ſpirite, ſeeing that the Apoſtle ſaith: As many as bee led by the ſpirite of God, bee the children of God. Wilt thou doe of thy ſelfe? Wilt thou bee led of thyne owne ſelfe to mortifie the deedes of the fleſh? what will it profite thee? For if thou bee not an Epicure, thou ſhalt be a Stoicke? Whether thou bee an Epicure, or a Stoicke, thou ſhalt not be among the children of God. For they that bee guided of the ſpirite of God, bee the children of God: not they that lyue after their own fleſh: not they that lyue after their owne ſpirite: not they that bee ledde of their owne ſpirite: but as many as bee ledde of the ſpirite of God, they bee the children of God. &c. 270. col. 1

Auguſtine ſayth: If mā doe perceiue, De temp. ſer. lxiij.that in the commaundementes, is any thyng impoſſible, or els to hard, let him not remaine in him ſelfe, but let hym runne vntounto God, his helper, the which hath geuen his commaundementes for that intent, that our deſire might bee ſtyrred vp, and that hee might geue helpe. &c. 271. col. 2

Auguſtine ſaith, The Pelagiās thinke, De lib. arb. cap. xvi.that they know a wonderous thyng, when they ſay, God will not cōmaund that thyng, the which hee knoweth is impoſſible for man to doe. EueryEvery man knoweth this, but therfore doth he cō maunde certeine thynges, that we can not do, becauſe we might know, what thyng we ought to aſke of him. Faith is ſhee, whiche by prayer, obtaineth that thing, that the law commanndeth.

Briefly, hee that ſayth, If thou wilt, thou mayeſt keepe my commaundementes. In the ſame booke, a litle after ſayth. Hee ſhall geue me keepyng in my mouth. &c. 272. col. 1

Auguſtine ſayth, The Pelagians ſay, De lib. arb. cap. xvi.that they graunt how that grace doth helpe eueryevery mans good purpoſe, but not that hee geueth the louelove of vertue to him, that ſtriueth agaynſt it. This thyng doe they ſay, as though man of p. 362hym ſelfe, without the helpe of God, hath a good purpoſe, & a good mynde vntounto vertue, by the which merite proceedyng beefore, hee is worthy to bee holpē of the grace of God, that foloweth after. Doubtles, that grace that foloweth, doth helpe the good purpoſe of man, but the good purpoſe ſhould neuer hauehave beene, if grace had not preceded. And though that the good ſtudy of man, when it begynneth, is holpen of grace, yet did it neuer begyn without grace. &c. 272. col. 2

Auguſtine ſayth, The grace, which is geuen of the largenes of God, priuely De predeſt. Cap. 8.into mens hartes, can not bee deſpiſed of no maner of hard hart. For therfore it is geuē, that the hardnes of the hart ſhould bee taken away. Wherfore whē the father is hard within, and doth learne, y^t we muſt come to his ſonne, then taketh hee awaye our ſtony hart, and geueth vsus a fleſhly hart. And by this meanes, hee maketh vsus the childrē of promiſe, and the veſſels of mercy, which hee hath prepared to glory. But wherfore doth hee not learne all mē to come to Chriſt? Bicauſe that thoſe, that hee learneth, hee learneth of mercy, and thoſe, that he learneth not, of his iudge ment doth hee not learne them. &c. 273. col. 1

Auguſtine ſayth, The law was geuē that mā might finde hym ſelfe, and not August. de verb. Apoſt. ſent. xiij.to make his ſickenes whole, but by his preachyng, the ſicknes increaſed that the Phiſitian might bee ſought. Wherfore the law threatnyng, and not fulfillyng that thing, that hee commaūdeth, maketh a man to bee vnderneath him, but the law is good, if a man doe vſe it well. What is that, vſe the law well? By the law, to know our ſinnes and to ſeeke Gods helpe, to helpe our health. &c. 275. col. 2

Auguſtine ſayth: The diſputation of them is vayne the whiche doe defend Auguſt. Super Ioannem tract. lxxxviij.the preſciēce of God, agaynſt the grace of God, and therfore ſay, that we were choſē beefore the making of the world, becauſe that God knew before that we ſhould bee good, not becauſe he ſhould make vsus good. But hee that ſayth, you hauehave not choſen me, ſayth not that. For if hee did therfore choſe vsus, becauſe that hee knew before▪ that we ſhould bee good, then muſt hee alſo know before, that we ſhould firſt hauehave choſē him? &c. 279. col. 1

¶ That it is lawfull for all maner of men to reade the holy Scripture.

AVguſtine ſayth, My brethren, reade August. ad fratres ſ. 38.holy Scripture in y^e which you ſhal finde what you ought to holde, and what you ought to flye. What is a man reputed without learning? what is hee? he is not a ſheepe, or a goate? Is he not Oxe, or an Aſſe? Is hee any better then an Horſe, or a Mule, the which hath no vnderſtanding. &c. 288. col. 1

Athanaſyus ſayth, If thou wilt that In Epiſ. ad Epheſ. c. 6.Eph 6thy children ſhall be obedient vntounto the, vſe them vntounto the wordes of God, But thou ſhall not ſay that it belongeth all onelyonly to religious men to ſtudy ſcriptures: but tather it belongeth to eueryevery Chriſten man, and ſpecially vntounto hym that is wraped in the buſineſſes of this worlde: and ſo much the more, becauſe hee hath more neede of helpe, for hee is wrapped in the troubles of this worlde therefore it is greatly to thy profit that thy children ſhould both heare and alſo reade holy Scriptures, for of thē ſhall they learne this commaundement: Honouour thy father, and thy mother. &c. 288. col. 2

Chriſoſtome ſayth, I beſeech you y^t In Gen. c. 9 hom. 28.Gen 9you will oftentimes come hither, and that you will diligently heare the leſſō of holy Scripture, and not all onelyonly whē you bee here, but alſo take in your handes whē you are at home the godly Bibles, and receaue the thing therein with great ſtudye, for thereby ſhall you hauehave great aduantage. &c. 288. col. 2

Chriſoſtome ſayth, Which of you all In Mat. c. 1. hom. 2.Matt 1that be here, (if it were required) could ſay one Pſalme without the booke, or any other part of holy ſcripture, not one doubtles But this is not alonely y^e worſte, but that you bee ſo ſlow and ſo remiſſe vntounto ſpirituall thinges, and vntounto deuilliſhneſſe you are hotter thē any fier, but men will defend this miſchief with this excuſe, I am no religious man, I hauehave a wife and children, and a houſe to care for. This is the excuſe wherewith you doe (as it weare with a peſtilence) corrupt all thinges…: for you doe recken that the ſtudye of holy Scripture belongeth all onelyonly vntounto religious men, when they bee much more neceſſary vntounto you then vntounto them. &c. 289. col. 1

Hierome ſayth, O Paula and Euſtochium, if there bee any thing in this life y^t In pro…e. In Epist. ad Epheſ. Li. 1.doth preſerue a wiſe man, and doth perſuade him to abide with a good will in the oppreſſions and the thraldomes of the world, I doe recken that ſpecially it is the meditations and the ſtudy of holy Scripture. &c. 289. col. 2

p. 363The Popes law ſayth, If Chriſt (as Paule ſayth) bee the power and y^t wiſedome Di. 38. cap. Si iuxta.of God, then to bee ignoraunt in ſcriptures, is as much as to bee ignoraunt of Chriſt. 289. col. 1

The Popes law ſayth, in an other place. I will ſet my meditation in thy 7. Sinod. c. Omnes et. di. 38.iuſtifications, and I will not forget thy wordes, the which thing is exceeding good for all Chriſten men to obſerue & keepe. &c. 289. col. 1

¶ That mens cōſtitutions, which are not grounded in Scriture, bynde not the conſcience of mā vnderunder the payne of deadly ſinne.

S. Paule ſayth, We are bought with y^t price of Chriſtes bloud, we will not 1. Cor. 7.1 Cor 7bee the ſeruantes of men. 298. col. 2

S. Paule ſayth, In the latter dayes certaine men ſhall ſwarue frō the fayth 1. Tim. 4.1 Tim 4applying them ſelues to the ſpirites of errours, and doctrines of the deuill, forbidding Mariage. &c. 298. col. 2

S. Paule ſayth, meate doth not commende vsus vntounto God. Alſo in an other 1. Cor. 8.1 Cor 8place, the kingdome of heauen is neyther meate, nor drinke. 299. col. 1

S. Paule ſayth, We ought not to be led with the traditions of men, that ſay Roma. 15.touch not, taſt not. &c. 299. col. 1

Auguſtine ſayth by ſitting in y^t chayre is to vnderſtand the learning of y^t lawe Super Ioan. Tract. 46.of God, and therefore God doth teach by thē, but if they will teach their owne doctrine heare it not, doe it not, for ſuch mē ſeeke that is theirs, and not Chriſtes. &c. 297. col. 2

Hilarius ſayth, All maner of plantes that bee not planted of the father of heauen, Hilarius in Mat. Cano. 14.muſt bee plucked vp by the rootes that is to ſay, the traditions of men, by whoſe meanes, the commaundementes of the lawe be broken, muſt be deſtroyed, and therefore cauleth hee thē blinde guides of the way to euerlaſting life, becauſe they ſee not that thing they promiſe: and for that cauſe hee ſayth, that both the blinde guidds, and they that bee led, ſhall fall into the dyke. &c. 297. col. 2

Auguſtine ſayth, Becauſe that thoſe Ad Paul. Epist. 59.men by ſuch obſeruations were led frō the veritie, by y^t which they were made free, whereof it is ſpoken, the veritie ſhall deliuer you. It is a ſhame (ſayth hee) and vnconuenient and farre from the noblenes of your libertie (ſeeing you bee the body of Chriſt) to bee diſceaued with ſhadowes and is bee iudged as ſinners if you diſpiſe to obſerue theſe thinges. Wherefore let no man ouercome you (ſeeing you are the body of Chriſt) that will ſeeme to bee meeke in hart in the holynes of Aungels and bringing in thinges which he hath not ſeene. &c. 299. col. …

Auguſtine ſayth, S…ing that we bee Epi. ad r…. propo. 72.made of ſoule, and of body, as long as we doe liue in this temporall lyfe we muſt vſe to the noryſhing of this lyfe, theſe temporall goodes. Therfore muſt we of that part that beelongeth to this lyfe bee ſubiect vntounto powers, that is vntounto mē that doe miniſter worldly things with ſome honour, but as concerning that part, whereby we beleeue in God and bee called vntounto his kingdome, we ought not to bee ſubiect vntounto any man that will peruert that ſame thing in vsus that hath pleaſed God to geue vsus to eternall lyfe. &c. 300. col. 1

¶ That all men are bounde to receiue the holy Cōmunion in both kindes vnderunder the payne of deadly ſinne.

CYprian ſayth, How doe we teach, or Ad Cornelium Papā.how can we prouoke men to ſhed their bloud for the confeſſiō of Chriſtes name, if we doe denye them the bloud of Chriſt whē they ſhal goe to battaile? Or how dare wee able them vntounto the victory of martyrdome, if wee doe not firſte by right admitte them to drinke the cuppe of our Lord in the congregation. &c. 306. col. 2

Ambroſe ſayth, to y^t Emperour Theodoſius, Eccleſiastica hiſt.how ſhalt y^u lift vp thy hands out of the which doth yet droppe vnrighteous bloud? how ſhalt thou with thoſe handes receaue the body of God? with what boldnes will thou receaue into thy mouth the Cuppe of the precious bloud, ſeeing that through y^t woodnes of thy wordes, ſo great bloud is ſhed wrongfully, &c. 306. col. 2

This doth S. Ciprian learne vsus ſaying, what thing ſo euer it bee that is ordeyned by mans maddenes, where by the ordinaunce of God is violated, it is whoredome, it is of the deuill and it is ſacrilege. Wherfore flye from ſuch contagiouſneſſe of men and auoid their wordes as a cancar, and as peſtilence. &c. 308. col. 1

The Popes law ſayth, We vnderſtand De conſecr▪ di. 2. c. comperimus.that certayne men receauing allonely the portion of the bleſſed body, doe abſtaine from the chalice of the holy bloud, the which doubtles (ſeeing I can not tell by what ſuperſtition they p. 364are learned to abſtaine) let them eyther receaue the whole Sacrament, or els let them bee forbidden from the whole Sacrament, for the deuiſion of one and of the ſame miſterie can not bee done without great ſacrilege. &c. 305. col. 1

The Popes law ſayth, When the hoſt is broken, and the bloud ſhed out De conſecr. di. 2. c. cum frangimus.of y^t chalyce into y^t mouthes of faithfull men, what other thing is there ſignified, but the immolation of our Lordes body on the croſſe, and the ſhedding of his bloud out of his ſide. &c. …06. col. 1

The Popes lawe ſayth, If that the bloud of Chriſt be ſhed for remiſſion of De conſecr. de. 2. c. Si quoc…eſ…um que .ſinnes (as often as it is ſhedde) then ought I lawfully for to receaue it. I which doe alwaies ſinne, muſt alwaies receaue a medecyne. &c. 306. col. 1

¶ That by Gods word it is lawfull for Prieſtes that hath not the gift of chaſtitie to marry wiues.

AThanaſius vponupon the firſt Epiſtle of ſ. Paule to the Corinthians in the 7. Athanaſius ſuper. 1. Cor. 7.1 Cor 7chapter ſayth, that the Apoſtle would compell no man to keepe virginitie againſt his will, nor he would not make virginitie a thing of neceſſitie. 314. col. 1

Ciprian ſayth, Thou doeſt aſke what we doe iudge of virgines, the which after they hauehave decreed to liue chaſtly, are Ciprian Epiſt. 11.afterward founde in one bedde with a man. Of the which thou ſayſt that one of them was a Deacon. We doe with great ſorow ſee that great ruine of many perſons, which commeth by the reaſon of ſuch vnlawfull and perilous cō paning togtiher. Wherfore if they hauehave dedicated them ſelues vntounto Chriſt, out of fayth to lyue purely, and chaſtly, thē let them ſo remayne without any fable, and ſtrongly, & ſtedfaſtly, to abyde the reward of virginitye: But if they will not abyde, or els cā not abide, then is it better to marry, thē for to fall into the fier of concupiſcence, and let them geue vntounto the brethren and ſiſterne none occaſion of ſclaunder. &c. 318. col. 2

Auguſtine ſayth, Certaine men doe Aug. de bono coniugali ad Iulianum.affirme thoſe men to bee aduoulterers, that doth marry after they hauehave vowed chaſtitie: but I doe affirme, that thoſe men doe greuouſly ſinne, y^e which doth ſeperate them. &c. 319. col. 1

Alſo bleſſed S. Ambroſe, writeth of Ambro. 32. queſt. cap. 1 Integri…as.virginitie in this maner: Chaſtitie of body ought to bee deſired of vsus. The which thing I doe geue for a counſell, and doe not commaund it imperiouſly. For virginitie is a thing all onelyonly, that ought to bee counſayled, but not to be commaunded▪ it is rather a thing of voluntary will then of precept. &c. 319. col. 2

S. Hierome alſo ſayth, Let Biſhops Hie. d. 37. cap. Legansand prieſtes reade this thing (hee ſpeaketh agaynſt miſpending of goodes, y^t is offered to helpe poore men with) the whiche doth teache their children prophane letters, and maketh thē to read commedies, and to ſing baudy ſonges of ieſters▪ and theſe children they finde of the charges of the church. &c. 319. col. 2

The Councell of Nicene, willing to Ex tripertita historia. Dist. xxxi. ca. Nice…a.reforme the lyfe of men, dyd ſet certaine lawes, the which we call Canones: among the which certaine men would hauehave had a lawe to bee brought i… that Byſhops, prieſtes, Deacons, and ſubdeacons, ſhould no… lye w^t their wiues, which they had maryed, before their cō ſecration. But Paphnutius a confeſſour, did withſtand them and ſayd, that their mariage was honorable, and it was pure chaſtitie for them to lye with their wyues. So that the counſ…as perſwaded, not to make any … law, affirmyng it for to bee a gre…us occaſiō both vntounto them, a… a… vntounto their wyues of fornicatio…. … this thing dyd Paphnutius, though that hee hym ſelfe was vnmary…. The Councell did alowe this ſentence. So that nothing was decreed, as concerning this thing, but eueryevery man was left vntounto his freewill, and not bounde of any neceſſitie. &c. 320. col. 1

The Popes lawe ſayth, If any man Canon Apoſt.doth teach, that a Prieſt by the reaſon of his order ought to forſake his wyfe, curſed bee hee. &c. 321. col. 1

We reade in the counſell of Gangrens, Conſilium Gangrens. Canon. 4.how they mo…e this decree. If any mā doth iudge or condemne a Prieſt that is maried, that hee may not, by the reaſon of his mariage do ſacrifice, but will abſtayne from his maſſe by the reaſon thereof, curſed bee hee. &c. 321. col. 1

We doe reade in a counſell, that is 6. Sinodus.called the ſixt Synod, theſe wordes: Conſidering that it is decreed amongeſt the lawes made by them of Rome, that no Deacon, nor Prieſt, ſhall company with their wi…es. Therfore we notwithſtanding that decree, folowing the rules of the Apoſtles, and the conſtitutions of holy men, will that from this day forth, maryage ſhall bee lawfull, in no wiſe diſſoluing the matrimonye betweene them, and their wiues, p. 365nor depriuyng them of their familiarytie in time cōuenient. Whoſoeuer therfore ſhall bee founde able of the order of Deacon, Subdeacon, or of Prieſthode, we will that no ſuch men be prohibited to aſcend the dignities aforeſaid for the cohabitatiō of their wiues: Nor that they bee conſtrayned at the receite of their orders, to profeſſe chaſtitie, or to abſtayne from the company of their lawfull wiues. &c. 322. col. 1

The Popes law ſayth. It is open y^t neither Deacons, nor ſubdeacōs, ought Diſt. xxviij c. Diaconi.to bee forbidden from maryage. &c. 322. col. 2

Pope Innocent the thirde, writeth in his decretalles, on this maner: Thoſe De vita & honeſt. clericorum.Prieſtes that after the maner of the coū trey, hath not forſaken the coniunction of maryage, if they doe breake their wedlocke, ought greuouſly to bee puniſhed, ſeeing that they may vſe lawefully matrimony. &c. 322. col. 2

The maſter of ſentences, wryteth on this maner: Our weaknes is prone Magiſter Sē tentiarum. lib. ij. Diſt. xx.to fall into filthynes, but it is helped w^t honeſt maryage. And the thyng that is vntounto whole men an offence, is vntounto ſicke men a remedye. &c. 323. col. 2

Ex lege Papal. Thou doeſt aſke of vsus Extra. lib. i de filijs preſbyterum. c. Ad hac.(ſayth the Pope, to the Byſhoppe of Caſſell) whether that theſe men that hath Prieſtes to their fathers, may bee promoted to holy orders or not, if they bee of good, and honeſt demeanour, and well learned. To this we aunſwere (ſayth the Pope) that if they bee gotten of lawfull mariage, & there be none other Canonical impediment, then may they lawfully bee promoted vntounto holy orders, and may enioy that ſame benefice, which their fathers had before. &c. 324. col. 1

Alſo in that ſame title, the Pope ſaith we hauehave vnderſtanded, that N. Borne Ibidem. cap. Litteras.and gotten in Prieſthod of a lawfull wife, hath alwayes had an affection to ſerue God in the office of a ſpirituall man. &c. 324. col. 1

The Emperours law ſaith of prieſts wyues. We will (ſayth hee) that all Imperator Conſtan. lege. Omnis Pa. Ad perangariam. Codice de Epiſ. & …le.maner of ſpirituall men ſhall hauehave this prerogatiue, that their wyues, & their children, and their ſeruauntes, that is for to ſay, both male, and female, ſhall bee free from an homage, which is called Perangariam. 324. col. 2

We doe reade in Tripertita Hiſtoria, theſe wordes: All Prieſts in y^t orientall Ex tripertita hiſtoria. lib. 9. cap. xxxviij.Church doth abſtayne with a free will, and of no neceſſitie from wiues. For many of them, in tyme when they bee Byſhoppes, hauehave had of their lawfull wiues children. 325. col. …

We doe reade in Eccleſiastica Hiſtoria, Li iiij. ca. xxiij.that Penitus, Byſhop of a cytye called Gnoſeos, would hauehave made a decree, that prieſts ſhould hauehave vowed chaſtitie, Penitus. Dioniſius.But Dioniſius Byſhop of Corinth, wrote agynſt hym, and required hym, that hee would not lay no neceſſitie of cōpulſed chaſtity on other mēs neckes, Penitus, folowed his counſell. 325. col. 2

Policrates, Byſhop of Epheſum, doth Eccle. hiſt. lib. v. cap. xxiiij.ſhew, that ſeuen of his parentes lynially were Byſhops in order before hym, and hee hym ſelfe was the eyght. 325. col. 2

13. Popes, were Byſhops, Deacōs and Prieſtes ſonnes, which is ſufficiētly proued. 326. col. 1

¶ That it is agaynſt the holy Scripture to honour Images, and to pray to Saintes.

THou ſhalt make to thy ſelfe no grauē Exod. 20. Deut. 5. Eſay. 44.Exod 20Deut 5Isa 44Images. &c. 340. col. 1

A man did plant a pinaple tree, and the raine did nurriſh it. &c. as it is more at large. 340. col. 2

Their ſtockes bee poliſhed of the carpenter, Abacuc. 6.and they bee gilded, and ſiluered, but they be falſe, and can not ſpeake. &c. as it is more at large. 343. col. 2

Moyſes ſaith, If the…e ariſe in the midſt of thee a Prophete, &c. as it is more at Deut. 13.Deut 13large. 344. col. 2

Clement ſayth, We doe honour vyſible Images to the honour of the inviſible Libro 5. ad Iacob.God, the which is a falſe thing: but if you will honour the Image of God in doing well to man, in him ſhal you honour the true Image of God. Wherefore if you will truely honour y^t Image of God, we will opē that thing vntounto you that is of trueth, ſo that you muſt doe well vntounto man the which is made vntounto the Image of God: geeue hym honour, and reuerence: geue hym meate when hee is hungrye: geeue him drinke when hee is thyrſty: Cloth hym when he is naked: ſerue hym whē hee is ſicke: geeue hym lodgyng when hee is a ſtraunger: and when hee is in priſō miniſter to hym neceſſaries. This is the thing that ſhall bee counted to be geuen God truely. What honor is this of God to runne about fooliſhly to ſtonye and wooddy Images, and to honour as Gods Idle and dead figures, and to deſpiſe man in whom is y^t very p. 366true Image of God. Wherefore vnderſtand you that this is this the ſuggeſtion of the Serpent that lurketh within the which doth make you beleeue that you bee deuouce when you doe honour in ſenſible thinges. And maketh you to beleeue that you bee not wicked when you hurt ſenſible and reaſonable men. &c. 346. col. 1

Clement ſayth alſo in an other place, Clemens in codem libroWhat thing is there ſo wicked and vnthankfull, as to receaue a benefyte of God, and to geue thankes vntounto ſtocks and ſtones? Wherfore wake and vnderſtand your health. &c. 346. col. 2

Auguſtine ſayth, Let vsus not louelove any viſible ſpectacles, leaſt by erring from De vera reli. ca. vlti.the veritie, and by louing ſhadowes we bee brought into darknes: let vsus hauehave no deuocion to our phantaſies. It is better to hauehave a trew thing what ſo euer it bee, then all maner of thinges y^t may bee fayned at our owne pleaſure. &c. 346. col. 2

Hierome, Bee it knowē vntounto y^e King &c. The properties of the wordes be to Super Dani.bee marked that hee ſayth. We will not worſhip thy Gods, nor yet honour thy Image, for neither of both become the ſeruauntes of God to doe. &c. 346. col. 2

God for vsus all hath geuen his ſonne, & ſhall he not geue vsus all thinges with hym? Roma. 8. That we ought not to pray to Saintes.347. col. 1

There is one mediatour between God, and man, the man Chriſt Ieſus, the which hath geuen him ſelfe for the redemption of all men. 347. col. 1

S. Iohn ſayth, If a man doe ſinne we hauehave an aduocate by the father Chriſt Ieſus. 1. Iohn. 2.1 John 2347. col. 2

S. Paule ſayth, The ſpirite of God maketh interceſsion mightely for vsus, with mightie deſires, that can not be expreſſed with toung. &c. 347. col. 2

Roma. 8.Alſo S. Paule ſayth, Chriſt ſitteth on the right hande of the father, the which doth alſo praye for vsus. &c. 347. col. 2

Paule ſayth,1. Cor. 1.1 Cor 1 Hee is our wiſedome, he is our ſatiſfaction, and our redemption made of God. &c. 347. col. 2

S. Iohn ſayth, No man commeth to the father, but by mee. &c. 348. col. 1Iohn. 14.John 14

S. Iohn ſayth, I am the way onelyonly in the father. &c. 348. col. 1Iohn. 14.John 14

Iohn. 16.John 16S. Iohn alſo ſayth, Whatſoeuer you aſke in my name, the father ſhall geue it you. &c. 348. col. 1

S. Iames ſayth: All good giftes commeth from the father of lyght. 348. col. 2Iaco. 1.

Pſal. 119.Ps 119Dauid ſayth, When I am troubled, I will cry vntounto the Lord and hee will helpe me. &c. 349. col. 1

Dauid ſayth,Pſal. 120.Ps 120 My helpe is of God that hath made heauen and earth. 349. col. 1

Auguſt. de vera relig. cap. vlti.Auguſtine ſayth, Let vsus hauehave no deuotion in honoryng of dead men, for if they liued wel, they may not bee counted for ſuch men, as to deſire ſuch honours, but they will that God ſhall bee honored of vsus, by whoſe lightenyng they reioyce, that we are made companions of their glory. Wherfore ſaintes muſt bee honored by folowyng them, but not by honoryng them of deuotion. &c. 349. col. 2

Apoc. 19. and. 22.Rev 19That man was forbydden of the aungell to worſhip hym, but alonely to worſhyp one God. &c. 350. col. 1

Mat. 15. tom. 6. ho. de profect. Euange.Matt 15Chriſoſtome ſayth, Dooſt thou ſee this womā which was vnworthy, but by her perſeueraunce was made worthy? wilt thou learne alſo, that we praying vntounto God in our owne perſons, doe more profite, thē when other men doe pray for vsus. This woman did cry, and the diſciples came and prayed him that hee would ſpeed her, for ſhe cryeth on vsus. But to them hee aunſwered, I am not ſent but vntounto the ſheepe which are periſhed of y^e houſe of Iſraell. But when ſhee came her ſelfe and dyd perſeuer crying and ſaying, Yes Lord, for the whelpes doe eate the crūmes that fall from their maiſters tables: thē dyd hee geue her the benefite and ſayd, bee it vntounto thee as thou wilt. Dooſt thou not ſee how hee dyd repell her, when other men prayed for her? but whē ſhee came her ſelfe and cryed, hee did graūt her. Ʋnto them hee ſayd. I am not ſent but vntounto the loſt ſheepe. But vntounto the woman hee ſayth, bee it vntounto thee as thou wilt. &c. 350. col. 1

Alſo Chriſoſtome ſayth, We hauehave no Chri. To. 6. ho. de profectu enangeliorum.neede of Patrōs before God, nor neede of much proceſſe to ſpeake fayre vntounto other men, but though thou bee alone and wanteſt a patron, but prayeſt God by thy ſelfe, yet for all that ſhalt thou hauehave thy deſire. God doth not ſo lightly graunt, when other men pray for vsus, as when we pray our ſelues, yea though we be full of ſinnes &c. 350. col. 1

Ambroſe ſayth, Men are wont to Ad Ro. c. 1.Rom 1vſe this miſerable excuſation, that by theſe thynges may wee come to God, as we may come to y^e kyng by Earles. I aunſwere, wee doe come vntounto the Kyng, by the meanes of Dukes and Earles, becauſe that the kyng is a mā, and knoweth not to whom hee may commit the common wealth, but vntounto God (from whom nothyng cā bee hid) hee knoweth all mens merites, wee p. 367neede no ſpokeſmā, nor no mediatour but alonely a deuoute mynde. &c. 354. col. 1

¶ That Councels may erre.

PAnormitanus ſayth, That Councels De electio. …. ſignifica.may erre as they hauehave erred, as concernyng that contract of Matrimony, Inter raptorem & raptā, & the ſaying of S. Hierome was afterward preferred aboue the ſtatuteof the Councell as it is proued. 36. q. 2. Tria, for in things cōcernyng the faith is the ſaying of a priuat perſō to bee preferred before the ſaying of the pope, if hee hauehave better reaſōs & ſcriptures of the new, & of the old Teſtamēt for him then y^e Pope. Nor it can not helpe, to ſay that the Councell can not erre, becauſe that Chriſt dyd pray for his Church that her fayth ſhould not fayle▪ For I aunſwere to this, that though the generall Councell doe repreſent the whole vniuerſall Church: neuertheles in very deede there is not the very vniuerſall Church, but repreſentatiue. For the vniuerſall Church ſtandeth in the election of all faythfull men: and all fayth full men of the world make that vniuerſall Churche, whoſe head and ſpouſe is Chriſt Ieſus, and the Pope is but the Ʋicare of Chriſt and not the very head of the Churche, this is the Church that cā not erre. &c. 248. col. 1

Auguſtine ſayth, Thoſe Councels that bee gathered in eueryevery Prouince Auguſtinus de bap. li. 2. c. 3. contra Donatiſtas.muſt without doubt geue place to the authoritie of the full Councels whiche bee gathered of all Chriſtendome: and alſo thoſe full counſels oft tymes muſt bee amended by the full counſels that come after: if any thing bee opened by any experience that was afore ſhut, and if any thing bee knowen that was hidden. And this may bee done without any ſhadow of ſuperſtitious pride, with out any boaſted Arrogancy, without any contention of malicious enuy, but with holy meekenes, with holy peace, and with Chriſten charitye, &c. 248. col. 2

¶ That the ſpiritualty is ſubiect to temporall power and lawes, and ought not to reſiſte by violence.

THe holy Church of God hath no xxxiij. q. ij. Inter haec.ſworde, but the ſpirituall ſword, w^t the which ſhee doth not kill, but quicken. &c. 191. col. 2…iij. q. viij Conueniter.

Likewiſe bleſſed S. Ambroſe, ſayth, willingly will I neuer forſake you but if I bee compelled I may not reſiſt, I may ſorow, I may wepe, I may waile Agaynſt weapons, agaynſt ſouldiers, agaynſt the Bothans, my teares are my weapons. For ſuch thinges bee the defence of a Prieſt, otherwiſe ought I not, nor may not reſiſt. &c. 191. col. 2

¶ Teſtimonyes proouyng alſo the ſame taken out of his firſt Edition. Fol. 15. and 16.

ORygene vponupon this text, Omnis anima ſayth on this maner. All maner of Origene Rom. 13.Rom 13ſynnes that God wold hauehave puniſhed, hee would hauehave them puniſhed not by the byſhops, and rulers of the Church, but by the Iudges of the worlde. &c.

The mediatour betweene God and Diſt. 10. ca. Quoniam.man Chriſt Ieſus, hath deuided the offices of both powers into their proper actes, and into diſtincte dygnities, willing by his owne medicinall meekenes that mens hartes ſhould bee lyfted vp, and not with mans pride agayne to be drowned in theſe inferior thinges: ſo that Chriſten Emperours (as concerning eternall lyfe) ſhould hauehave neede of Byſhops, & likewiſe the Byſhops, for the courſe all onelyonly of theſe temporal goodes, ſhould vſe the Emperours lawes, ſo that y^t ſpirituall ac… ſhould be diſtincted from the worldly courſes, and hee that ſhould ſerue God ſhould not wrappe hym ſelfe in worldly buſyneſſes.

¶ That the true obſeruation of the ſabaoth, conſiſteth not onelyonly in abſtaining from bodely labours: and that to a Chriſten mā, eueryevery day is the Sabaoth, and not onelyonly the ſeuenth day.

HIerome ſayth, Therefore be certaine dayes aſſigned, y^t we ſhould come to Super Gulat. 4.gither, not that, that day, in the which we come togither is holier thē an other but all dayes be lyke, and equall. And All dayes bee a lyke.Chriſt is not all onelyonly crucifyed in Paraſceden, and riſen onelyonly on the ſonday, but the day of reſurrection is alwayes, and alwayes may we eate of our lords fleſhe. &c. 206. col. 2

Auguſtine ſayth, we muſt obſerue the Epist. c. 19.ſabboth day, not that we ſhould recken our ſelf not to labour, but that all thing that we doe worke well, muſt hauehave an intention to the euerlaſtyng reſt. Wherfore we muſt obſerue the holy day, not by corporall idlenes, and vntounto the letter, p. 368but ſpiritually muſt we reſt from vyces, and concupiſcences, wherfore among all the ten commaundementes, that, of the Sabboth day is all onelyonly cō maūded to be figuratiuely obſerued. &c. 206. col. 2

Alſo Tertullian ſayth, The carnall Circumciſion is put away, and extincted Aduerſus Iudeos.at his tyme. So likewiſe the obſeruation of the Sabboth day is declared to bee for a tyme, for we muſt keepe the Sabboth day, not alonely the ſeuenth day, but at all times, as Eſay ſayth. &c. 206. col. 2

Auguſtine ſayth, It is come vntounto me, De conſec. diſt. 3. cap. peruenit.that certaine men, whiche bee of an euill ſpirite, hauehave ſowen certaine euill thynges among you, and contrary to the holy fayth, ſo that they doe forbyd, that men ſhoulde worke on the Sabboth day. The whiche men, what other thyng ſhall we call them, but the preachers of Antichriſt, the whiche Antichriſt ſhall make the Sabboth day, and the ſonday bee keept from all maner of worke. &c. 207. col. 1

¶ Teſtimonies procayng the ſame article tranſlated out of hys booke De Doctorum Sententijs.

ANd it ſhall come to paſſe that from Moone to his Moone from Sabboth Eſay the laſt.to his Sabboth all fleſh ſhall come to worſhyp before me. &c.

For the ſonne of man is alſo Lord of the ſabboth. &c.Math. 12.Matt 12

Let no man therefore iudge you in meate, or in drinke, or in part of an holy Colloſ. 2.daye, or of the new moone, or of the ſaboth dayes &c.

You obſerue dayes, & times, moneths, and yeares, &c.Galat. 4.Gal 4

¶ S. Ambroſe ad Irenae. Epist. 72.

The Iewes were commaunded to celebrate the holy ſabboth, one day in the weeke, that they ſhould bee ſubiect to no burthen: becauſe they being loſed from worldly buſines, I would they had ſo paſſed, that they might not cary with thē no burthen of greuous ſinnes vntounto the euerlaſting ſabboth of y^e world to come. Let the ſynagoge of y^t Iewes obſerue the day, Let the church obſerue it to immortalytie. In the lawe therefore was a portion, in the Goſpell is the perfection. &c.

¶ S. Auguſtine, de ſpiritu & lit. cap. 14.

Becauſe whoſoeuer obſerueth that day, hither vntounto as the letter ſoundeth hee iudgeth carnally.

¶ S. Auguſtine, ad Bonifa. lib. 3. Cap. 4. contra 2. Epiſt. Pelagia.

For if Chriſte hath taken from vsus that greuous yoke of many obſeruances, that we ſhould not be carnally circumciſed, that wee ſhould not offer ſacrifice for our ſinnes, that on the ſabboth of the ſeuenth day, wee ſhoulde not abſtayne from neceſſary buſines, & other ſuch lyke, if we obſerue them being ſpiritually vnderſtand, and ſetting a ſyde all ſhadowes, ſignifying the true lyght of thoſe things: Let vsus take heed whether we ſhall therefore ſay that it pertayneth not vntounto vsus which is written? that, whatſoeuer one findeth of an other mans, hee reſtore it agayne to hym that loſt it: and many other ſuch like preceptes, where by we learne to liue well and godly, and eſpecially, that Decaloge, which is contayned in the ij. tables of ſtone, the carnall obſeruation of the ſabboth onelyonly excepted, which ſignifieth a ſpirituall ſanctification and reſt. &c.

¶ S. Auguſtine vponupon S. Paules epiſtle to the Galath.

Firſt muſt a man know y^t the works of the law bee of too ſortes. For they partly conſiſt in ſacramentes, & partly in morrall preceptes. Ʋnto the ſacramentes are referred, the circumciſion of the fleſh, the temporall ſabboth, the new moone, the ſacrifices, and all ſuch lyke innumerable obſeruances. Ʋnto morall preceptes are referred theſe. Thou ſhalt not ſlaye, Thou ſhalt not commit adultery, Thou ſhalt not beare falſe witneſſe, and ſuch other lyke.

¶ S. Auguſtine vponupon Iohn Tractat. 17.

Take vp thy bed. &c. Here is a manyfeſt corporall worke of y^t body done: not the healing onelyonly of the body, but a playne bodely worke.

That Chriſtians ought not to ſeeke ſpitfull reuengement by extremitie of the law.

NOw is there vtterly ſinne among you (ſayth Paul) becauſe you go to …. Cor. 6.law one with an other: why rather ſuffer you not wrong? why rather ſuffer ye not your ſelues to bee robbed? Alſo Math. 5.Matt 5our maiſter ſayth, If any man will ſue at the lawe, and take thy coate frō thee, let hym hauehave thy cloke alſo. 208. col. 2

Athanaſius, on this texte of Saint Paule ſayth: There is vtterly ſinne among Athanaſius.you, that is to ſay, It is to your condemnation, and to your ignominie that you doe exerciſe iudicials among p. 369you. Wherefore doe you not rather ſuffer wrong? &c. 209. col. 1

Alſo S. Hierome ſayth, It is …inne vntounto you that you doe agaynſt the com S. Hiero. ad Cor. 6.maundement of Chriſt, that you hauehave iudgementes among you, the which ought alwayes to keepe peace, yea, though it were with the loſſe of your temporall goods. Wherefore doe you not rather ſuffer wrong? Where as yee ought by the commaundement of the Goſpell, and by the example of y^t Lorde patiently to ſuffer, there doe you the cō trary, not all onelyonly not ſuffer, but you doe wrong vntounto them, y^t doe no wrong &c. 209. col. 1

Haymo ſayth: It is offence and ſinne in you, that you hauehave Iudicials. For Haymo ad Cor. 6.accuſation engendreth ſtrife, ſtrife engendreth diſcorde, diſcorde engendreth hatred. And leaſt peraduenture they woulde ſay, this is no ſinne, to require myne owne: Therefore ſayth y^t Apoſtle Truely it is ſinne vntounto you, for you do againſt the commaundement of y^t Lord the which ſayth: Hee that taketh away Luke. 6.Luke 6thy good, aſke it not agayne. Wherefore doe you not rather ſuffer loſſe? that ye might fulfill the commaundement of the Lorde. &c. 209. col. 1

That Auricular confeſsiō is not neceſſary to ſaluation tranſlated into Engliſh out of his booke De Doctorum Sententijs.

¶ De Poenitentia Diſt. 1. Cap. Conuertimini.

TVrne vntounto me with all your hart and I will turne vntounto you. By turnyng is ment the turnyng vpſidedowne of the hart. For if our hart bee turned thoroughly from euill vntounto God, it forthwith deſerueth the frute of conuerſion, that God beyng turned from wrath to mercy, may pardō our offences, which beefore hee intended to reuēge. Wherby it is geuen vsus to vnderſtand that without any confeſſion of mouth we may bee forgeuen. By this meanes alſo theſe leypers whom the Lord wylled to ſhew them ſelues to the prieſtes, were made whole and ſoūd in the way before they came to the Prieſtes. By which fact it is geuen vsus to vnderſtād, that before we ſhewe our faces to the Prieſt, that is before we confeſſe our ſinnes, we are clenſed from the lepry of …inne. It foloweth: by this alſo that the Lord would declare, that not by y^t ſentence of the Prieſt, but by the gift of diuine grace, the ſinner is made cleane. He clēſed the lepour by touching, & afterward according to the law cōmaunded him to offer ſacrifice. It foloweth, but before hee came to the Prieſt hee is clenſed, whileſt that by the contrition of his hart, before the confeſſion of the mouth, remiſſion of ſinne is graunted. Therfore onelyonly cōtrition in the which is made a reuiuing, taketh away ſinne. Hee hath therfore his reuiuour preſent with him, and dwellyng within hym.

¶ In the ſame place. Cap. Scindite.

REnt your hartes and not your garmēt &c. Shewyng that in the contritiō of the hart, which is vnderſtanded by the rentyng therof, ſinnes were forgeuen, and not by confeſſiō of the mouth, which is a part of exteriour ſatiſfactiō, which hee calleth the rentyng of our garmentes, by a part vnderſtandyng the whole.

¶ In the ſame place. Cap. Facilius.

IN what houre ſoeuer a ſinner ſhalbe conuerted. &c. For it is not ſaid whē ſoeuer hee ſhal cōfeſſe with his mouth, but onelyonly when hee ſhall bee turned & ſhall bee ſory for his ſinnes, hee ſhall liue and not dye.

¶ In the ſame place. Cap. Facilius.

THey doe more eaſely purchaſe gods fauour, which beeing not conuicted by mans iudgement, but of their own accord acknowlege their faultes, which doe either by their owne confeſſions bewray the ſame, or els when other mē know not what priuye offenders they bee doe cōdemne them ſelues to voluntary excommunication, and ſeperating them ſelues from the aulter whereon they miniſtred, not by compultion but willingly bewayle their life as no life, beeyng ſure that they beeyng recōciled by the fruites of effectual penitēcy they do not onelyonly recouer things that were loſt from God, but beeyng alſo made Citizens of the euerlaſtyng habitation they may come to ioy euerlaſtyng.

¶ Chriſoſtome vponupon the Pſalme. Miſerere mei. Homi. 11.

COnfeſſe thy ſinnes that thou mayſt blot them out, if thou be abaſhed to p. 370confeſſe that thou haſt offended, cōfeſſe them dayly in thy ſoule. I doe not ſay that thou ſhouldeſt confeſſe to thy companion or felow ſeruaunt, who may obrayed thee: declare thē to God who hath regarde of them. But if thou declare them not, is God ignoraunt of them? or will hee learne them by thee? When thou dideſt thē hee was at hād: whē thou cōmitteſt them hee had perfect knowledge.

¶ The ſame Chriſoſtome vponupon the Epiſtle to the Hebrues.

LEt vsus therfore perſuade our ſelues that we hauehave ſinned, nor let the toung onelyonly pronounce it, but the inward conſcience alſo: Neither let vsus onelyonly ſay that wee bee ſinners, but let vsus ſpecially accompt eueryevery ſingulare offence. I doe not ſay y^t thou ſhouldeſt, bewray thy ſelfe publikly, neither that thou ſhouldſt accuſe thy ſelfe to others, but I would hauehave thee obey the Prophet, ſaying: Reuele thy waye vntounto the Lord.Pſal. 31.Ps 31

¶ S. Ambroſe De Poenitentia Petri Sermo. 46.

PEter bruſt forth into teares, aſkyng nothing with his voice. I doe finde that hee wept, but I finde not what he ſayed. Of his teares I read, but of hys ſatiſfaction I read nothyng.

¶ S. Auguſtine lib. 10. cōfeſsion. cap. 1.

THerfore to thee Lord am I manifeſtly knowen what ſoeuer I am, & what profiteth me then to confeſſe my ſelfe vntounto thee. Neither doe I it with wordes of the fleſh or with voyce, but with the wordes of my ſoule and with clamour of my thought which thy eare vnderſtandeth. For whereas I am euill, to confeſſe my ſelfe vntounto thee, is nothyng els but to miſlike of my ſelfe. And when I am godly, to confeſſe me vntounto thee, is nothyng els, then not to attribute the ſame to my ſelfe. Becauſe thou Lord doeſt bleſſe the iuſt, but firſt thou doeſt iuſtifie hym beeyng wicked. My confeſſion therfore my God, in thy ſight, is made vntounto thee both ſecretely and not ſecretly. For it is ſecret in ſpeach, but crieth out in hart. Neither doe I ſay any good thyng vntounto men which thou haſt not firſt heard of me, neither thou alſo ſhalt heare any ſuch thyng of me, which thou haſt not firſt ſhewed vntounto me. What therfore hauehave I to doe with men that they ſhould heare my confeſſion, as though they ſhould heale all my ſorowes & griefes, who commonly are wont to bee curious to know an other mans lyfe, and ſlow to amende their owne. Why demaūd they of me to heare what I am, which will not heare of thee who they them ſelues are? And how know they that they heare of me to bee true? Foraſmuch as no man knoweth what is done in man, but the ſpirite of mā that is in man.

¶ De Poenitentia Diſtinc. 1. Cap. Quinatus.

FOraſmuch therfore (as it is proued) that before our confeſſion wee are quickened by grace and made the children of light, it manifeſtly appeareth that onelyonly by the contrition of the hart without confeſſion of the mouth ſinne is remitted.

¶ In the ſame place. Cap. Omnes qui.

THerfore confeſſion is made for the vtteraunce, and not for obtaynyng of pardon. And euen as Circumciſion was geuē to Abraham as a ſigne of iuſtice and not as the cauſe of iuſtificatiō: So the confeſſion to the Prieſt is offered as a ſigne of pardon already had, and not as a cauſe of remiſſion to bee receaued.

¶ S. Ambroſe vponupon the. 1. Cor. 2.

TO remit ſinnes, and to geue the holy ghoſt, is onelyonly in Gods power. If God therfore gaue the effect of our ſaluation, mā hath nothyng in this behalfe to glory of.

5. Beda in Lucam Lib. 5. cap. 68.

GOe your wayes and ſhew your ſelues vntounto the Prieſt. And it came to paſſe that as they wēt they were made cleane. It is not found that the Lord ſent any of thoſe, to whom hee ſhewed theſe corporall benefites, vntounto the Prieſtes, but onelyonly lepers: ſoothly becauſe the Prieſt hode of the Iewes was a figure of the regall Prieſthode to come, which is in the Church, by the which all pertainyng to the body of Chriſt, the hygheſt Prieſt and Prince of all others, are cō ſecrated. And who ſoeuer from hereticall A publike offender ought to make publike ſatiſfaction.malice, or gentilical ſuperſtition, or iudaicall, trechery, or els with brotherly diſcord, as from the ſpotted coullour of leproſie, ſhal bee clenſed by the grace of Chriſt, it is neceſſary for hym to p. 371come to the Church and there ſhew the Secret offences require no ſecret confeſſion, for remiſſion of them, to neceſſitie for ſaluation.true coullor of his fayth which he hath receaued. But other vices, as it were diſeaſes of the members of the ſoule, & the ſenſes, y^e Lord by him ſelfe inwardly in the conſcience and vnderſtanding doth heale and correct them.

S. Chriſoſtome Tomo 6. Sermone de confeſsione.

BVt now is it not neceſſary that our Auricular confeſſion is not neceſſary to ſaluation.ſinnes ſhould bee confeſſed before witneſſes. Let thy offences be ſearched out in thy inward thought, and let that ſhewyng bee without a witneſſe, and let God onelyonly heare thy cōfeſſion. God (I ſay) that obbraideth not thy ſinnes, but looſeth them, becauſe of thy confeſſion.

¶ S. Ierome vponupon Math. 16.

TO thee I will geue the keys &c. This place the Byſhops Is not this offenſiue to godly eares: ſlaunderous, ſeditious, and contumelious agaynſt our fathers of the Churche? What is a reproche if thys bee not? Doe not the Byſhoppes and Prieſtes vnderſtand this place ſo manifeſt. But pride and worldly pompe & Iudas gayne, maketh them as blynd as bittles to ſee any trueth. To the fire, to the fire with hym, without any farther hearyng, for wee muſt not diſpute with heretickes.& Prieſtes not vnderſtandyng, doe arrogate vntounto thē ſelues ſome thyng of the Phariſeis pride: foraſmuch as they thinke they may condemne innocentes, or releaſe ſinners: Where as beefore God the ſētēce of the prieſtes is not regarded, but the lyfe of the offenders is conſidered. We read in Leuiticus of the lepers, where as they are willed to ſhew them ſelues to the Prieſtes. And if they had the lepry then by y^t prieſt were they made vncleane: not that the Prieſtes did make men lepers & vncleane, but becauſe they had the knowledge who were lepours, & who were not, and could diſcerne who were cleane, and who were vncleane. Lyke as therfore the Prieſts dyd there make the lepour cleane, or vncleane: ſo doth our Byſhop or Prieſt looſe, or bynd, not thoſe which bee ſinnefull or innocent, but accordyng to his office, when hee hath heard the varieties of the ſinnes, hee knoweth who is to bee bound, and who is to bee loſed.

S. Origine in Math. Homel. 1.

IT was therefore truely ſayd to Peter. Thou art Peter. And this felow is an notorious hereticke, for hee ſayth that all y^e faythfull bee Peters ſucceſſours, whiche if it ſhoulde bee ſo let paſſe, y^t Chriſtiās will come and take awaye your place and dignitie. Wherfore you will deny him in this place, becauſe hee teacheth agaynſt the determination of the Church.&c. Notwithſtandyng it ſemeth to bee ſayd alſo to all the Apoſtles, and to all perfect faythfull men, becauſe they bee all Peters & rockes and vppon them all is the Church of Chriſt builded, & agaynſt no one of thoſe that bee ſuch, ſhall the gates of hell preuayle. Notwithſtandyng by that which foloweth let vsus ſee farther. Doeſt thou thinke that to Peter onelyonly were geuen the keyes of the kingdome of heauē? and ſhall no other of the bleſſed Saintes receaue them? If it be cō mon to all, that was ſayd, I will geeue thee the keyes, why ſhould not all that was referred to Peter before, ſeeme to bee common to all the Apoſtles. For in the Goſpell of S. Iohn, Ieſus geuyng the holy Ghoſt to his Diſciples by breatnyng, ſayd theſe wordes, Receaue the holy ghoſt. &c. as though hee ſaid it to all ſuch ſo affectionated as Peter was. For all which bee folowers of Chriſt in like maner are named rockes Thou art Peter &c. But becauſe they which do chalēge the place of a byſhop doe vſe this text as Peter dyd, & teach vsus that they hauehave receaued the keyes of the kyngdome of heauē from Chriſt, becauſe that who ſoeuer bee bound by them, they bee bound in heauen alſo, & they which bee looſed by thē, y^e is, hauehave receaued remiſſion of their ſinnes, bee looſed in heauen alſo: We muſt ſay that they ſay well, if they hauehave thoſe good workes for the which it was ſayd vntounto Peter, Thou art Peter: and if they bee O you Inquiſitours of hereſie, awake, it is brodē day, you ſleepe to long.ſuch as Peter was, that on them may bee builded the Church of Chriſt, if the gates of hell ſhal not preuayle agaynſt thē. Otherwiſe it is a vayne ieſt to ſay, that he which is tyed with the bondes of ſinnes, and draweth his ſinnes after hym as a long rope, and his iniquities be as the hoofes of a calfe, for that onelyonly, that hee is a called Byſhop ſhould hauehave ſuch power, that they which bee looſed of hym, bee alſo looſed in heauen, or who ſo bee bounde in earth by hym, bee bounde alſo in heauen. Let the Byſhoppe therefore whiche doth bind, or looſe an other man, bee irreprehenſible him ſelfe. Hee that is worthy to bynd or loſe in heauen, muſt bee the huſband of one wife, ſober, chaſt, comely apparelled, a louer of hoſpitalitie, apt to teach, not geuē to ouer much wyne, no ſtriker, nor greedy of filthy lukre, but gentle, no quareller, abhorryng couetouſnes, one that ruleth well his owne houſe, hauyng childrē in ſubiection, in all chaſtitie. If hee bee ſuch a one hee ſhall not vniuſtly bynde vponupon earth, neither ſhall hee loſe without good aduiſement. For if there ſhall p. 372bee as (I may ſay) a Peter, and hath not theſe giftes here mentioned, as it we…e to Peter, and ſhall thinke, that he can ſo bind ſinnes, that the ſame ſhall bee bound in heauen, & ſo loſe thē, that they ſhall bee loſed in heauen, hee deceaueth him ſelfe, not vnderſtandyng the meaning of the Scripture, but puffed vp, hee falleth into the iudgement of the deuill.

¶ Tripartita hiſtoria lib. 9. cap. 35. Ʋerba Sozemeni.

BEcauſe it is knowen to bee a diuine thyng and aboue mās nature neuer to ſinne, God commaunded remiſſion to bee geuen to ſinners that doe repēt. But they which refuſe to acknowlege their ſinnes, they heape vntounto thēſelues Here you hauehave the originall of your ſecret confeſſion whiche the Church of God knew not by the ſpace of 300. yeares I ſay not this as vtterly condemning it: yea rather as approuyng it: but I doe teach it not to bee neceſſary to our ſaluation.a greater burthen of ſinnes. Wherfore it ſeemed good to the aūciēt Byſhops, that as it were vponupon a ſtage vnderunder the teſtimony of the Eccleſiaſticall people their ſinnes ſhould be opened. And for this purpoſe they appoynted a Prieſt of good conuerſation, a wiſe man, and a keeper of ſecretes, vntounto whom they commyng that had offended confeſſed their owne ſinnes. But hee accordyng to eueryevery mās offence aſſigned a penaltie. Which cuſtome alſo hitherunto is obſerued in the Weaſterne Churches & eſpecially at Rome, where there is alſo a certaine place appointed for repentaunt ſinners. For the offenders ſtand amongeſt the penitētes and morners. For when as the holy celebration is a doyng, they not participating the communion, proſtrate them ſelues vppon the earth with mornyng and lamentation, vntounto whō the Byſhop repayring, hee alſo proſtrateth him ſelfe with ſpirituall teares and gronyng, and all the common multitude in the Church fall on weeping. After this, firſt ariſeth the Byſhop and taketh vp thoſe which lay on the ground. Thē when hee hath competently prayed for them whiche hauehave repented, hee demiſſeth them all. But they of there owne accorde afflictyng them ſelues, either with faſtyng, or abſtinence from waſhing, or forbearyng of meates, or by other like things which they bee commaūded, doe looke for the generall day which the Byſhop aſſigneth. The tyme beyng appoynted and they hauyng as it were fulfilled certaine dutyes and tendred the penaltie for their ſinne, then are they admitted to communicate with the people. And this cuſtome, the aūcient byſhops of Rome hauehave obſerued euen vntil our dayes. Moreouer at Conſtantinople there was a miniſter appoynted to attend vponupon the penitēt vntill that time, that a certaine noble woman, when ſhe had confeſſed her ſinnes, and the miniſter had cōmaūded her that ſhe ſhould faſt and praye vntounto God with good workes, when ſhe had this obſerued, ſhe confeſſed that ſhe had often tymes leyen with the Deacon. When the people A notorious exāple what miſchief commeth by the ſingle lyfe of the Clergy men.vnderſtoode this they raged at the Prieſtes as though they had beene iniurious to the Church. Then Nectarius the Biſhop remoued the wicked Deacon, and certaine perſuadyng him, that hee would leaue free for eueryevery mans conſcience to communicate when they thought good, appoynted no more any Deacon to attend on the penitēts. And from that tyme, that auncient cuſtome was taken away. When as I thinke leſſe offences were committed for the ſhame of confeſſion and the ſubtill examination.

¶ That Monkes bee no holyer thē lay men by reaſon of their coule or place: tranſlated into Engliſh out of his booke De Doctor. Sent.

¶ S. Gregory in Ezech. Home. 10 lib. 1.

FOr often times we ſee certaine, as it were ſtricken with remorſe by the Doth hee not here lyuely ſet forth our holy Mōkes.voyce of the preacher, to hauehave chaūged their habite, and not their mynde: ſo that they would take vntounto them a religions garment, but they would not tread vnderunder foote their former vyces, but were ſtyrred outragiouſly with the prickes of anger, or waxyng whote w^t grief of theyr neighbours, become proud with certain good gifts ſhewed in the ſight of mē, gape after the gayne of this preſent world and hauehave onelyonly a cōfidence of holynes on their outward habit, which they hauehave taken. For it is of no matter of any merite, to regarde what is outwardly done in our body, but we muſt bee very carefull what is done in our mynde.

¶ S. Gregory in Ezech. Home. 9. lib. 1.

FOr oftē tymes we complayne of our neighbours lyfe, wee endeuour to chaunge our dwellyng place, and to chooſe a ſecret place for a ſolitary lyfe, not conſideryng that if Gods ſpirite bee wantyng, the place helpeth not. Loth wēt out from the Sodomites holy, but in the moūtaine hee ſinned. But that the place doth not ſtrengthen the mynde, the firſt father of all mankynd p. 373doth witneſſe who fell by tranſgreſſion in Paradiſe. For if the place could hauehave ſaued, Sathā had not fallen frō heauē.

¶ The Councell of Gangrens.

IF any man ſhall thinke it requiſite accordyng to his vow or purpoſe of continēcy to weare a coule, as thereby to attaine righteouſnes, & doth reprehend or iudge others, who with reuerence doe weare a lay mans weede, or other common garmentes vſed of the lay people, let him bee accurſed.

¶ Out of the ſame Councell.

IF any ſonnes, ſhall forſake their fathers, eſpecially being faithful Chriſtians, vpō the pretence of religiō, thin kyng it lawfull, & will not rather yeld due reuerēce to their parētes, that they may in them worſhyppe God, for that they be faythfull, be they accurſed.

¶ S. Barnard ad Guilhelmum Abba.

THe kyngdome of God is within you, that is, not outwardly in your apparell, or nouriſhments of the body, but in the vertue of the inward man. Wherof y^e Apoſtle ſayth, the kyngdome of God is not meate and drinke, but righteouſnes, peace, and ioy in the holy Ghoſt.

¶ Diſtinctio 40. cap. Non loca.

NOt our place, & orders doth make vsus neareſt vntounto our creatour, but our good deſertes doth either ioyne vsus vntounto hym, or our euill deſertes doth ſeparate vsus from him.

¶ In the ſame place.

THey are not the ſonnes of ſaintes, which poſſeſſe the place of Saints, but they whiche exerciſe theyr good workes.

¶ In the ſame place. cap. Multi.

THe place doth not ſanctifie the mā, but the man ſanctifieth the place. EueryEvery Prieſt is not a holy man, but eueryevery holy man is a Prieſt. Hee that ſitteth well on the chaire, receaueth the honour of the chayre, but hee that ſitteth euilly is iniurious to the chayre.

¶ In the ſame place the wordes of S. Ambroſe Cap. Illud autem.

BVt marke this one thyng, that the mā was made out of Paradiſe, and the woman in Paradiſe, wherby thou mayeſt note, that not by the worthines of y^t kinred or place, but by vertue eueryevery man doth purchaſe to him ſelfe the fauour of God. Finally, out of Paradiſe, that is in an inferiour place, the man was made which proued the better, and the woman which was made in the worthier place, (that is in Paradiſe) is the inferiour creature.

¶ In the ſame place. Cap. Quaelibet.

NO ſecret places without grace, can preſerue the ſoule, which we hauehave eftſoones perceaued in the faultes of y^t elect. For Loth in that peruers Citie was iuſt, but on the mountaine hee ſinned. But what ſpeake we of this, whē as we hauehave greater exāples. For what was more pleaſaunt then Paradiſe? What was more ſaffer then heauē? and yet notwithſtandyng, man fell out of Paradiſe and the aungell from heauē.

¶ Diſtinctione 41. Cap. Clericus.

WHoſoeuer, deſpiſing thoſe things wherby hee preſently liueth doth ſeeke either more delicate, or more hom lyer apparell or foode then otherwiſe is commonly vſed, hee is either vntemperate of him ſelfe, or ſuperſtitious.

¶ That the faſtyng of Chriſtians doth not cōſiſte in choyſe or difference of meates, tranſlated into Engliſhe out of his booke De Doctorum Sententijs.

¶ Diſtinct. 41. Cap. Quiſquis. Ʋerba Auguſtini.

WHo ſoeuer doth vſe thinges preſent What maner of faſt is yours, who fare ſo dētely with your fiſhe? who would not rather, faſt with you, and to eate of a turbate, thē with vsus to eate porke or baken? cōpare one exceſſe to the other & yet forſoth doe you ſeme to faſtmore ſtraitly then the maners of them is with whom hee liueth, is either vntemperate or ſuperſtitious. And who ſoeuer vſeth thē in ſuch ſorte that it paſſeth y^t boundes of good mēs vſage with whom hee liueth, he either doth it to ſome ſpeciall purpoſe, or els is hee a wicked perſon. For in all ſuch caſes, not the vſe of thyngs, but the carnall luſt is in fault. What therfore is agreable, to place, tymes, and perſons, we muſt diligently marke: neither let vsus raſhly reprehend offences. For it may come to paſſe, that a wiſe mā may vſe a moſt precious and delicate meate, without any greedy luſt or glotony, & that an vnwiſe perſon may hauehave an vnſatiable appetite to ſome groſſe foode: and that ſome man after the maner of p. 374Chriſt had leyther feede of fiſhe, then fine brothe, as dyd Eſau Abrahames nephew, or on coren as cattle doe. For wee doe not accompt the moſt part of brute beaſtes to bee more continent thē others, becauſe they bee nouriſhed w^t vilder foode. For in all ſuch kynde of thynges which we vſe, not ſo much by conſideration of their nature, as of the cauſe of vſyng thē, or the maner of deſiryng them, wee either allow or improoue them.

¶ S. Auguſtine. ad Ianuar. Epiſt. 12.

WHereas the Friers bee ſo preciſe from eatyng of fleſhe, that they thinke them vncleane, which doe cate, it is moſt manifeſtly agaynſt fayth and ſound doctrine. I am ſure that in two preceptes of God all thynges bee contained, and that the end of the precept is louelove proceedyng from a pure hart, a good cōſcience, and an vnfayned fayth. What ſoeuer therfore is ordeined ouer and beſides cuſtome, that it ſhall be obſerued as though it were a Sacramēt, I can not allow it: albeit becauſe I would not bee an offence, to any holy or weake perſons I dare not freely diſalow many ſuch thynges.

It foloweth: true Chriſtian religion (which the mercy of God would hauehave free, onelyonly with the celebratiō of a few and manifeſt Sacramentes) they oppreſſe with ſeruile burdens: ſo that the ſtate of the Iewes is more tollerable, then ours, who although they knew not the tyme of libertie, were but ſubiect vntounto th… b…ens of the law, and not to mans preſumptions.

I▪ Diſtinct. 41. cap. Delitiae.

ALl kind of delicate meates, if they bee taken without any greedy deſire bee not hurtfull: and vilde meates greedely receaued doe hinder the fruite of abſtinencye. For Dauid powred out water that was euilly luſted, and Helyas dyd eate fleſh.

¶ In the ſame place. cap. Quod dicit.

AS concernyng that the Lord ſayth in the Euangeliſt, wiſedome is iuſtified of her children, he declareth, that the ſonnes of wiſedome, vnderſtand, that righteouſnes conſiſteth neither in abſtainyng, nor in eatyng, but in the pacient ſufferyng of ſcarcitie, and in temperaūce, not to corupt them ſelues by toe much aboundāce, and in conueniēt taking, or not taking of thoſe thinges, whereof the gredy luſt is reprehended, and not the ſimple vſe. For it forceth not at all what nurriſhments thou receauſt, to the neceſſary ſuſtinaunce of thy body, ſo that it be agreable to thoſe kinde of nurriſhmentes, by the which thou mayſt liue.

Out of the generall coūcell of Pope Martine, Deſtinct. 30. Cap. Si quis.

IF any man doe abſtaine from fleſhe Beholde how manifeſtly by this Councell, not y^t eaters of fleſh but the ſuperſtitious abſtainers are counted heretickes.not for abſtinaunce, but for the abhorring of the meate, it is willed by y^t counſell that hee doe firſt taſte it, and then if hee will let him abſtaine. But if hee ſo deſpiſe it, ſo that he will not taſte of the porrage wherein the fleſh was ſodden, this man, if he bee not obediēt, and remoue not from him ſelfe the ſuſpition of hereſye, let him bee depoſed from the order of the clergie.

¶ Origine in Leuiti. Home. 10.

THou therfore, if thou wilt faſt, faſt according to the precept of the goſpell, and keepe in thy faſt, the lawes of the goſpell, in the which the Lord commaundeth of faſting in this wiſe. When thou dooſt faſt annoynte thy head. &c. Wouldeſt thou that I ſhould yet ſhew thee what kind of faſting thou oughteſt to faſt. Faſt from all ſinne, take no meate of malice, make no bankeres of pleaſure, waxe not to whot with wine of ſenſualytye: faſt from euill artes, & practiſes, abſtaine from euill talke, ſtay thee from euill thoughtes: Touch not the ſtolen breade of peruers doctrine, and thou ſhalt not luſt after the deceauable foode of philoſophy, which may ſeduce thee from the trueth. Such faſt doth pleaſe God. But to abſtaine from meates which God hath created to bee receaued of the faythfull with thankes geuing (and this to doe with them that crucified Chriſt) can not bee acceptable to God. The Phareſeys on a tyme were offended with our Lord, becauſe his diſciples did not faſt: vntounto whom hee aunſwereth, that the children of the bridegrome can not faſt, as long as the bridegrome is preſēt with them. They therefore doe faſt, who hauehave loſt y^e bridegrome. We y^t hauehave the bridegrome with vsus can not faſt. Neyther yet not withſtanding doe we ſay this, to let loſe the bridle of chriſtian abſtinencye. For we hauehave the time of Lent cōſecrated to faſting, and we hauehave the fourth, and the ſixth ferye of the weeke, in the whiche we doe ſolemnlye faſt. But Chriſtians p. 375hauehave libertie to faſt at any time, not by ſuperſtitious obſeruances, but by the vertue of continencie.

¶ De conſecra, distinc. 5. Cap. Ieiunium

THe great and generall faſt is to abſtaine from iniquities, and from vnlawfull pleaſures of y^t worlde, which is the perfect faſt in this worlde &c.

¶ Athana. vponupon S. Paules Epiſt. to the Hebru. Cap. 13.

IT is good that the hart be ſtabliſhed with grace, and not with meates, &c. Hee reprehendeth thoſe which brought in the iudaicall abſtinence, and obſeruance of meates. For you (ſayth hee) are to be ſtabliſhed by fayth, and to bee certified that nothing is vncleane, and that to the beleuing all thing is pure. Therefore this fayth, and not the obſeruaunce of meates is neceſſary. For they whiche hauehave ſinned through meates, y^t is, which be alwayes buſyed in ſuch obſeruances of meates, it is manyfeſt that theſe hauehave nothing profited. &c.

That the vniuſt excommunication of the Pope doth not hurt the excommunicated: tranſlated into Engliſhe, out of his booke, De docto ſent. ¶ 11 Queſt. 3. Cap. Illud plane.

THey ſayd not that without good aduiſement, that if any of the faythfull ſhall be vniuſtly excommunicated, it ſhall be rather hurtfull vntounto him that doth, then to him that ſuffereth the iniury. For the holy ghoſt dwelling in the ſaintes, by whome eueryevery man is bounde or loſed, doth puniſh no man wrongfullye, for by him is louelove poured into our harts, which doth not amiſſe. The peace of y^t Church forgeueth ſins: & can hee that is out of the peace of the church, detaine his ſinnes? Not according to the ſentence of men, but according to the will of God, the rock retaineth ſinnes, and the rocke remytteth Prou. 26.Prov 26thē. The doue retaineth, & the doue forgeueth. In like maner ſayth Salomon euen as a bird flying to an vncertayne place, and as any ſparow flying in the ayer, ſo a curſe in vayne caſt out, commeth on him, who ſent it.

¶ In the ſame place, Ʋerba Auguſtini cap. qui

HEe that is iuſt, and is vniuſtly curſed, to him is it turned for a reward

¶ In the ſame place. Cap. Cuieſt illata. Gela.

ON whome ſentence is geuen, let him geue ouer his errour, and it is voyded: but if the iudgment bee vniuſt, for ſo much hee neede not to care, for as much as before God, and in his church wrongfull iudgment can …urt no man. Therfore let hym not deſyer to be abſolued of that, whereby hee perſwadeth hym ſelfe to bee nothing bounde.

¶ In the ſame place. Cap. Cepiſti. verba Aug.

THou haſt vndertaken to accompt thy brother as a publican, or infidel and thou bindeſt him on earth: but ſee that thou binde hym iuſtly, for iuſtice will breake vnlawfull bondes.

¶ In the ſame place, Cap. Temerarium iudicium, Ʋerba Augustini.

RAſhe iudgment for the moſt part neuer hurteth him which is raſhlye iudged: but to him that iudgeth raſhly, his raſhnes muſt needes bee hurtfull.

¶ In the ſame place. Cap. Quid. Ʋerb. Aug.

WHat harme is it to a mā, though humane ignorāce doth blot him out of that table, if his wicked conſciēce do not blot him out of the booke of life?

¶ In the ſame place. Cap. Et ſi. Ʋerba Aug.

ALthough for a time thou bee condemned So you d… here condemne thoſe for heretickes whō Chriſte crowneth for ſaintes.of a man, and the proco… ſull hath geuen iudgmēt vponupon Ciprian, the earthly ſeate is one thing, the heauenly iudgmēt ſeate is an other: from the inferiour ſeat he hath receiued iudgment, from the ſuperiour, he receiueth a crowne.

¶ 11 Queſt. 3. Cap. Cuſtodi. verba Augusti.

KEepe thy innocencye ſecret vntounto thy ſelfe, when no man doth oppreſſe thy cauſe: falſe witneſſe ſhall preuayle agaynſt thee, but that onelyonly with men: for ſhall it bee of any force beefore God, where thy cauſe is to bee hearde? When as God ſhall bee the iudge, then ſhall bee no other witneſſe then thy conſcience, betweene the iuſt iudge and thy thy conſcience: therefore feare nothing but thy owne cauſe.

¶ 24 Queſt. 3. Cap. Si quis. verba Hiero…imi.

IF any man bee excōmunicated with vnrighteous iudgment of thē which bee rulers of the Church, if hee beefore hath not gone out thereof, that is if p. 376hee hath not ſo done that deſerued to be excommunicated he is nothing hurt in that hee ſeemeth to bee expelled of men by vniuſt iudgment: and ſo commeth it to paſſe that ſometime hee which is caſt out, is within, & hee is without which ſeemeth to bee kept within.

¶ 24. Quest. 3. Cap. Non in. verba Rabbani.

WEe are not perpetually damned when as we are vniuſtly iudged according to the ſaying of Dauid, Neither ſhall hee damne him when hee is iudged. Many of the Prieſtes doe profeſſe, y^t they perſecuted a faulte of a zeale to God ward: but whileſt that this is vndiſcretly done, they incurre the wickednes of ſacrilege & whileſt they rūne hedlonge to amend others, they them ſelues doe alſo much rather fall into a worſer miſchiefe.

In the ſame place. Cap. Cum aliquis. Ʋerba Orige.

WHen as any man doth goe out from the trueth, from the feare And you onelyonly caſt out y^t faithfull, and beleeuyng: but whoremō gers, and adulterers you bleſſe. For if you ſhould caſt out all thē, your church would bee but ſmall.of God, from fayth, and from charity, hee goeth out of the tentes of y^t Church, although by the ſentence of the Byſhop, hee bee not caſt out. So contrary wiſe one is with vmuſt iudgment caſt forth, if before hee hath not gone out of him ſelfe, that is if hee hauehave not by hys doeing deſerued to goe forth, hee is no thing at all harmed. For ſometime hee that is eaſt forth is within, and hee that is without, it ſemeth that he is within.

The councell of Meldens 11. Queſti. Cap. Nemo Epiſcoporum.

LEt no Byſhop (without certaine, and manifeſt cauſe firſt knowen) forbid any man the eccleſiaſticall communion. And let no man accurſe anye one, without the knowledge of y^t Arch byſhop, or Byſhops, but ſo farre as the Canon auctoritye doth teache, becauſe a curſe is eternall damnation of death, and it ought to bee enioyned, but onelyonly for a deadly ſinne, and vponupon thoſe which could not otherwiſe bee amended.

¶ The ende of the workes of Doct. Barnes.