The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

A 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 Prin∣ted 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 con∣fusely myngled with the Table by the order of the Alpha∣bete: and whereas it was thought more expedient by the aduise of the learned, and for the better edifying of the Reader, to haue those testi∣monyes for euery article collected seuerally by thē selues: I haue there∣fore accordyng to my simple skill, gathered this Epitome, and haue ad∣ded also thereunto foure other articles translated into Englishe out of hys Booke De Doctorum Sententijs, whiche bee confirmed in the lyke sorte onely 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 disper∣sedly alleaged most of them to his purpose, as hee had occasion, which by this Epitome folowing thou mayest perceaue. Now hast thou gentle rea∣der to consider of these auncient testimonyes: desiring thee for the cōfir∣ming and establishyng of thy doubtfull conscience, to compare these say∣inges of Doctors, holy fathers, and of the Popes own law, vnto 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 haue gone astray, and that the deuill hath transfigured hym selfe into an Aungell of light, and that they are his ministers. Who notwithstandyng haue fashioned them selues as though they were the ministers of righteousnes, whose end shall bee accordyng to their deedes.

¶ That faith onely iustifieth.

* 1.1AMbrose sayth, they are iustefyed freely, for they doeing nothing, nor no∣thing deseruing, all one∣ly 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 re¦quire * 1.2 vnto saluation all onely the fayth of grace, hee sayth, that they bee blessed, of whom God hath determined w^tont labour, without all manner of obserua¦tion, all onely by fayth that they shall bee iustefyed before God. Blessed are they whose sinnes are forgeuen Cleare¦ly: they are blessed, vnto whō without labour, or without any worke their ini¦quities bee remitted, and their synnes couered, and no manner of workes re∣quired of them, but all onely that they should beleeue. 231. col. 1

Athanasyus sayth, there are two ma∣ner of faythes, one is iustefying, as y^t * 1.3 of 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 haue fayth as a graine of mustard seede. 241. col. 1.

Athanasyus sayth, Nowe doth the Apostle playnely showe, that fayth * 1.4 all onely hath vertue in hym to iusti∣fie: and bryngeth Abacuke saying of fayth (and not of the law) shall a righ∣teous man lyue. Hee addeth well bee∣fore God, for beefore man peraduen∣ture 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 * 1.5 seeme vnto 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 pre∣ceptes * 1.6 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 * 1.7

Augustine sayth, S. Paule affirmeth that a man may bee iustifyed by fayth, without any works goyng before iusti¦fycation, 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 iustify¦cation of fayth, not by merytes of good workes, but by the grace of God, the which grace in hym now can not bee I¦dle, seeing that now thorow loue 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 iusti∣fycation (for by his merites came hee not vnto that iusteficatiō, but by grace) nor by his workes that followe iustefy¦cation, 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 * 1.8 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 iustify∣ed: not that iustifycation belongeth to the doers, but that iustifycation doth proceede of all manner of doeing. 240. col. 1 * 1.9

Barnarde sayth, I doe abhorre what so euer thinge is of mee, except perad∣uenture, 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 haue chosen thee: nor I found any merites in thee, that might moue mee to chuse thee, but I preuen∣ted all thy merytes. Wherefore thus by fayth I haue maried thee vnto me, and not by the workes of the lawe. I haue 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 * 1.10 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.

* 1.11AVgustine saith, of Christ is y^e church made fayre, fyrst was shee fylthy in synnes, afterward by pardon, and by

grace was shee made fayre. 244. col. 1

* 1.12Augustine 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 spiritu∣all * 1.13 power, or secular dignities: For ma¦ny Princes and many Popes, & other inferiour persons haue 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 * 1.14 sayth, forgeue vs our sinnes, wherfore she•• hath spottes and wrinckles, but by knowledgyng of them, her wrinck∣les bee extended and stretched out, by knowledgyng, her spottes are washed away. 246. col. 1

Augustine sayth, Our holy mother * 1.15 the 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 * 1.16 the Church holy, because shee beleueth righteously in God. &c. 246. col. 2

The Popes law sayth, The whole * 1.17 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. * 1.18 This place, the Byshops & the Priests not vnderstanding haue vsurped vnto them somewhat of the Phariseis pride, so that they thinke that they may con∣demne innocentes, and loose them that bee giltie: whē beefore God, not the sen¦tence of the Priest, but the lyfe of the gil¦tie is regarded. &c. 257. col. 2

Augustine sayth, That must bee cal∣led a key where by the hardnes of our * 1.19 hartes are opened vnto fayth, & where by y^t secretnes of myndes are made ma¦nifest. A key it is (sayth hee) the whiche doth both open the conscience to the knowledge of sinne, and also includeth grace, vnto the wholsomnes of euer∣lastyng mistery. &c. 258. col. 1

This doth Chrisostome well proue * 1.20 in these wordes. Th•• key is the word & the knowledge of Scriptures, wher¦by the gate of veritie is opened vnto men. &c. 261. col. 1

Augustine doth also witnes the same saying. These keyes hath hee geuen to * 1.21 the Church, that what shee byndeth in in earth shall bee bounde in heauē, and what shee looseth in earth shal bee loo∣sed in heauē: that is to say, who soeuer doth not beleeue that his sinnes bee for¦geuen hym in the Church, they bee not forgeuen hym: But hee that doth be∣leeue, 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 vpon these wordes Tu es Pe∣trus. * 1.22 &c. The wordes were spoken vn∣to Peter, vnto all Apostles, vnto all maner of perfect faythfull men (for all they are Petrus) and in all them is buil∣ded 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 Pe∣ter, and that no other Christen mā dyd receaue them. &c. 261. col. 2

Augustine doth also testifie the same * 1.23 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 pow∣er to bynde and loose. &c. 261. col. 2

Chrisostome sayth, The key bearers * 1.24 are Priestes, vnto whom is commit∣ted the word to teach, and to interprete Scripture. &c. 262. col. 2

Ambrose sayth, Sinnes bee forgeuē * 1.25 by the word of God, whose interpre∣ter is the Deacon. &c. 262. col. 2

Chrisostome sayth, Behold I see mē * 1.26 that haue no trew sence of holy Scrip∣ture: 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 no∣thyng at all. &c. 265. col. 2

The Popes▪ law sayth, If Peter * 1.27 haue 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, sig∣nifie holy Church. &c. 261. col. 2

¶ 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 * 1.28 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 with∣out 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, * 1.29 that hee doth alonely cōsent? yea doubt¦les. 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 suffi∣cient of our selues. These wordes bee not myne, but the Apostles, the whiche geueth vnto God, and not to his free∣will, 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 * 1.30 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 free∣wil, 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 vi∣ctory, then is freewill cleane lost, for of whom a man is ouercome, vnto 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 ser¦uaunt haue? except it bee, when it plea∣seth him to sinne. &c. 268. col. 1

Augustine sayth, O cursed freewill, without God, we haue experiēce, what * 1.31 freewil can doe without God, therfore are we miserable, because we haue ex∣perience, 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 * 1.32 without mee, feedeth agaynst mee. &c. 269. col. 2

Augustine sayth, Thou wilt say, that can my will doe, that can my freewill * 1.33 doe. What will? what manner of free∣will? 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 Epi∣cure, or a Stoicke, thou shalt not be a∣mong 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, * 1.34 that in the commaundementes, is any thyng impossible, or els to hard, let him not remaine in him selfe, but let hym runne vnto 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, * 1.35 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. Euery 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 commaunde∣mentes. In the same booke, a litle af∣ter sayth. Hee shall geue me keepyng in my mouth. &c. 272. col. 1

Augustine sayth, The Pelagians say, * 1.36 that they graunt how that grace doth helpe euery mans good purpose, but not that hee geueth the loue of vertue to him, that striueth agaynst it. This thyng doe they say, as though man of

hym selfe, without the helpe of God, hath a good purpose, & a good mynde vnto vertue, by the which merite pro∣ceedyng beefore, hee is worthy to bee holpē of the grace of God, that folow∣eth after. Doubtles, that grace that fo∣loweth, doth helpe the good purpose of man, but the good purpose should ne∣uer haue beene, if grace had not prece∣ded. 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 * 1.37 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 vs a fleshly hart. And by this meanes, hee maketh vs 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 * 1.38 to make his sickenes whole, but by his preachyng, the sicknes increased that the Phisitian might bee sought. Wher∣fore the law threatnyng, and not fulfil∣lyng 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 * 1.39 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 vs good. But hee that sayth, you haue not chosen me, sayth not that. For if hee did therfore chose vs, because that hee knew before▪ that we should bee good, then must hee also know before, that we should first haue chosē him? &c. 279. col. 1

¶ That it is lawfull for all ma∣ner of men to reade the holy Scripture.

AVgustine sayth, My brethren, reade * 1.40 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 * 1.41 thy children shall be obedient vnto the, vse them vnto the wordes of God, But thou shall not say that it belongeth all onely to religious men to study scrip∣tures: but tather it belongeth to euery Christen man, and specially vnto 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: Ho¦nouour thy father, and thy mother. &c. 288. col. 2

Chrisostome sayth, I beseech you y^t * 1.42 you will oftentimes come hither, and that you will diligently heare the lessō of holy Scripture, and not all onely 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 haue great aduantage. &c. 288. col. 2

Chrisostome sayth, Which of you all * 1.43 that 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 vnto spirituall thinges, and vn¦to deuillishnesse you are hotter thē any fier, but men will defend this mischief with this excuse, I am no religious man, I haue 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 onely vnto re∣ligious men, when they bee much more necessary vnto you then vnto them. &c. 289. col. 1

Hierome sayth, O Paula and Eustochi∣um, if there bee any thing in this life y^t * 1.44 doth preserue a wise man, and doth per¦suade 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

The Popes law sayth, If Christ (as Paule sayth) bee the power and y^t wise¦dome * 1.45 of God, then to bee ignoraunt in scriptures, is as much as to bee igno∣raunt of Christ. 289. col. 1

The Popes law sayth, in an other place. I will set my meditation in thy * 1.46 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 vnder the payne of deadly sinne.

S. Paule sayth, We are bought with y^t price of Christes bloud, we will not * 1.47 bee the seruantes of men. 298. col. 2

S. Paule sayth, In the latter dayes certaine men shall swarue frō the fayth * 1.48 applying them selues to the spirites of errours, and doctrines of the deuill, forbidding Mariage. &c. 298. col. 2

S. Paule sayth, meate doth not com¦mende vs vnto God. Also in an other * 1.49 place, the kingdome of heauen is ney∣ther meate, nor drinke. 299. col. 1

S. Paule sayth, We ought not to be led with the traditions of men, that say * 1.50 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 * 1.51 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 Christ¦es. &c. 297. col. 2

Hilarius sayth, All maner of plantes that bee not planted of the father of hea¦uen, * 1.52 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 destroy∣ed, and therefore cauleth hee thē blinde guides of the way to euerlasting life, because they see not that thing they pro¦mise: 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 * 1.53 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 discea¦ued 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 * 1.54 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 vnto powers, that is vn¦to mē that doe minister worldly things with some honour, but as concerning that part, whereby we beleeue in God and bee called vnto his kingdome, we ought not to bee subiect vnto any man that will peruert that same thing in vs that hath pleased God to geue vs to e∣ternall lyfe. &c. 300. col. 1

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

CYprian sayth, How doe we teach, or * 1.55 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 vnto the victory of martyrdome, if wee doe not firste by right admitte them to drinke the cuppe of our Lord in the congrega∣tion. &c. 306. col. 2

Ambrose sayth, to y^t Emperour The∣odosius, * 1.56 how shalt y^u lift vp thy hands out of the which doth yet droppe vn∣righteous 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 preci∣ous bloud, seeing that through y^t wood¦nes of thy wordes, so great bloud is shed wrongfully, &c. 306. col. 2

This doth S. Ciprian learne vs say∣ing, 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 vnder∣stand * 1.57 that certayne men receauing all∣onely 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

are 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 * 1.58 of y^t chalyce into y^t mouthes of faithfull men, what other thing is there signifi∣ed, 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 * 1.59 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 law∣full for Priestes that hath not the gift of chastitie to marry wiues.

AThanasius vpon the first Epistle of s. Paule to the Corinthians in the 7. * 1.60 chapter sayth, that the Apostle would compell no man to keepe virginitie a∣gainst 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 af∣ter they haue decreed to liue chastly, are * 1.61 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 ma∣ny persons, which commeth by the rea∣son of such vnlawfull and perilous cō∣paning togtiher. Wherfore if they haue dedicated them selues vnto 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 vnto the brethren and sisterne none oc∣casion of sclaunder. &c. 318. col. 2

Augustine sayth, Certaine men doe * 1.62 affirme those men to bee aduoulterers, that doth marry after they haue 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 * 1.63 virginitie in this maner: Chastitie of body ought to bee desired of vs. The which thing I doe geue for a counsell, and doe not commaund it imperiously. For virginitie is a thing all onely, 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 * 1.64 and priestes reade this thing (hee spea∣keth agaynst mispending of goodes, y^t is offered to helpe poore men with) the whiche doth teache their children pro∣phane 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 * 1.65 reforme the lyfe of men, dyd set certaine lawes, the which we call Canones: a∣mong the which certaine men would haue had a lawe to bee brought i•• that Byshops, priestes, Deacons, and sub∣deacons, 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 per∣swaded, not to make any 〈◊〉〈◊〉 law, af∣firmyng it for to bee a gre•…•…us occasiō both vnto them, a•…•… a•…•… vnto 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 euery man was left vnto his free∣will, and not bounde of any necessitie. &c. 320. col. 1

The Popes lawe sayth, If any man * 1.66 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, * 1.67 how they mo••e this decree. If any mā doth iudge or condemne a Priest that is maried, that hee may not, by the rea∣son 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 * 1.68 called the sixt Synod, these wordes: Considering that it is decreed among∣est the lawes made by them of Rome, that no Deacon, nor Priest, shall com∣pany with their wi••es. Therfore we notwithstanding that decree, folowing the rules of the Apostles, and the con∣stitutions of holy men, will that from this day forth, maryage shall bee law∣full, in no wise dissoluing the matrimo∣nye betweene them, and their wiues,

nor depriuyng them of their familiary∣tie in time cōuenient. Whosoeuer ther∣fore shall bee founde able of the order of Deacon, Subdeacon, or of Priest∣hode, we will that no such men be pro∣hibited 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 * 1.69 to bee forbidden from maryage. &c. 322. col. 2

Pope Innocent the thirde, writeth in his decretalles, on this maner: Those * 1.70 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 pu∣nished, seeing that they may vse lawe∣fully matrimony. &c. 322. col. 2

The master of sentences, wryteth on this maner: Our weaknes is prone * 1.71 to fall into filthynes, but it is helped w^t honest maryage. And the thyng that is vnto whole men an offence, is vnto sicke men a remedye. &c. 323. col. 2

Ex lege Papal. Thou doest aske of vs * 1.72 (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 demea∣nour, 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 vnto 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 haue vnderstanded, that N. Borne * 1.73 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 * 1.74 maner of spirituall men shall haue 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 cal∣led Perangariam. 324. col. 2

We doe reade in Tripertita Historia, these wordes: All Priests in y^t orientall * 1.75 Church doth abstayne with a free will, and of no necessitie from wiues. For many of them, in tyme when they bee Byshoppes, haue had of their lawfull wiues children. 325. col. 〈◊〉〈◊〉

We doe reade in Ecclesiastica Historia, * 1.76 that Penitus, Byshop of a cytye called Gnoseos, would haue made a decree, that priests should haue vowed chasti∣tie, * 1.77 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 * 1.78 shew, that seuen of his parentes lynial¦ly 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 sufficiēt¦ly 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 * 1.79 Images. &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 car∣penter, * 1.80 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 * 1.81 large. 344. col. 2

Clement sayth, We doe honour vy∣sible Images to the honour of the in∣visible * 1.82 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 vnto you that is of trueth, so that you must doe well vnto man the which is made vnto 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 sto∣nye and wooddy Images, and to ho∣nour as Gods Idle and dead figures, and to despise man in whom is y^t very

true Image of God. Wherefore vnder∣stand you that this is this the suggesti∣on 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, * 1.83 What thing is there so wicked and vn∣thankfull, as to receaue a benefyte of God, and to geue thankes vnto stocks and stones? Wherfore wake and vnder¦stand your health. &c. 346. col. 2

Augustine sayth, Let vs not loue any visible spectacles, least by erring from * 1.84 the veritie, and by louing shadowes we bee brought into darknes: let vs haue no deuocion to our phantasies. It is better to haue 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 vnto y^e King &c. The properties of the wordes be to * 1.85 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 vs all hath geuen his sonne, & shall he not geue vs all thinges with hym? * 1.86 347. 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 haue an aduocate by the father Christ Ie∣sus. * 1.87 347. col. 2

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

* 1.88Also S. Paule sayth, Christ sitteth on the right hande of the father, the which doth also praye for vs. &c. 347. col. 2

Paule sayth,* 1.89 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. 1 * 1.90

S. Iohn sayth, I am the way onely in the father. &c. 348. col. 1 * 1.91

* 1.92S. 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 com¦meth from the father of lyght. 348. col. 2 * 1.93

* 1.94Dauid sayth, When I am troubled, I will cry vnto the Lord and hee will helpe me. &c. 349. col. 1

Dauid sayth,* 1.95 My helpe is of God that hath made heauen and earth. 349. col. 1

* 1.96Augustine sayth, Let vs haue no de∣uotion in honoryng of dead men, for if they liued wel, they may not bee coun∣ted for such men, as to desire such ho∣nours, but they will that God shall bee honored of vs, by whose lightenyng they reioyce, that we are made compa∣nions of their glory. Wherfore saintes must bee honored by folowyng them, but not by honoryng them of deuo∣tion. &c. 349. col. 2

* 1.97That man was forbydden of the aun∣gell to worship hym, but alonely to wor∣shyp one God. &c. 350. col. 1

* 1.98Chrisostome sayth, Doost thou see this womā which was vnworthy, but by her perseueraunce was made wor∣thy? wilt thou learne also, that we pray¦ing vnto God in our owne persons, doe more profite, thē when other men doe pray for vs. This woman did cry, and the disciples came and prayed him that hee would speed her, for she cryeth on vs. But to them hee aunswered, I am not sent but vnto the sheepe which are perished of y^e house of Israell. But when shee came her selfe and dyd perse∣uer 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 vnto 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 vnto the lost sheepe. But vnto the woman hee sayth, bee it vnto thee as thou wilt. &c. 350. col. 1

Also Chrisostome sayth, We haue no * 1.99 neede of Patrōs before God, nor neede of much processe to speake fayre vnto other men, but though thou bee alone and wantest a patron, but prayest God by thy selfe, yet for all that shalt thou haue thy desire. God doth not so light∣ly graunt, when other men pray for vs, as when we pray our selues, yea though we be full of sinnes &c. 350. col. 1

Ambrose sayth, Men are wont to * 1.100 vse 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 vnto 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 vnto God (from whom nothyng cā bee hid) hee knoweth all mens merites, wee

neede no spokesmā, nor no mediatour but alonely a deuoute mynde. &c. 354. col. 1

¶ That Councels may erre.

PAnormitanus sayth, That Councels * 1.101 may erre as they haue erred, as con∣cernyng that contract of Matrimony, Inter raptorem & raptā, & the saying of S. Hierome was afterward preferred a∣boue the statuteof the Councell as it is proued. 36. q. 2. Tria, for in things cōcer∣nyng the faith is the saying of a priuat persō to bee preferred before the saying of the pope, if hee haue better reasōs & scriptures of the new, & of the old Te∣stamēt 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 re∣present the whole vniuersall Church: neuertheles in very deede there is not the very vniuersall Church, but repre∣sentatiue. 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 euery Prouince * 1.102 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 hid∣den. And this may bee done without a∣ny shadow of superstitious pride, with out any boasted Arrogancy, without a∣ny 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 * 1.103 sworde, but the spirituall sword, w^t the which shee doth not kill, but quick∣en. &c. 191. col. 2 * 1.104

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 ta∣ken out of his first Edition. Fol. 15. and 16.

ORygene vpon this text, Omnis anima sayth on this maner. All maner of * 1.105 synnes that God wold haue punished, hee would haue them punished not by the byshops, and rulers of the Church, but by the Iudges of the worlde. &c.

The mediatour betweene God and * 1.106 man Christ Iesus, hath deuided the of∣fices of both powers into their proper actes, and into distincte dygnities, wil¦ling 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 concer∣ning eternall lyfe) should haue neede of Byshops, & likewise the Byshops, for the course all onely of these tempo∣ral 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 busy∣nesses.

¶ That the true obseruation of the sabaoth, consisteth not onely in abstaining from bodely labours: and that to a Christen mā, euery day is the Sabaoth, and not one∣ly the seuenth day.

HIerome sayth, Therefore be certaine dayes assigned, y^t we should come to * 1.107 gither, not that, that day, in the which we come togither is holier thē an other but all dayes be lyke, and equall. And * 1.108 Christ is not all onely crucifyed in Pa∣rasceden, and risen onely 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 * 1.109 sabboth day, not that we should recken our self not to labour, but that all thing that we doe worke well, must haue an intention to the euerlastyng rest. Wher¦fore we must obserue the holy day, not by corporall idlenes, and vnto the let∣ter,

but spiritually must we rest from vyces, and concupiscences, wherfore a∣mong all the ten commaundementes, that, of the Sabboth day is all onely cō¦maūded to be figuratiuely obserued. &c. 206. col. 2

Also Tertullian sayth, The carnall Circumcision is put away, and extinc∣ted * 1.110 at his tyme. So likewise the obser∣uation 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 vnto me, * 1.111 that certaine men, whiche bee of an e∣uill spirite, haue sowen certaine euill thynges among you, and contrary to the holy fayth, so that they doe forbyd, that men shoulde worke on the Sab∣both day. The whiche men, what o∣ther thyng shall we call them, but the preachers of Antichrist, the whiche An∣tichrist shall make the Sabboth day, and the sonday bee keept from all ma∣ner of worke. &c. 207. col. 1

¶ Testimonies procayng the same article translated out of hys booke De Docto∣rum Sententijs.

ANd it shall come to passe that from Moone to his Moone from Sabboth * 1.112 to his Sabboth all flesh shall come to wor¦shyp before me. &c.

For the sonne of man is also Lord of the sabboth. &c. * 1.113

Let no man therefore iudge you in meate, or in drinke, or in part of an holy * 1.114 daye, or of the new moone, or of the sa∣both dayes &c.

You obserue dayes, & times, moneths, and yeares, &c. * 1.115

¶ 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 vnto 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 there∣fore was a portion, in the Gospell is the perfection. &c.

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

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

¶ S. Augustine, ad Bonifa. lib. 3. Cap. 4. con∣tra 2. Epist. Pelagia.

For if Christe hath taken from vs that greuous yoke of many obseruan∣ces, that we should not be carnally cir∣cumcised, that wee should not offer sacrifice for our sinnes, that on the sab∣both of the seuenth day, wee shoulde not abstayne from necessary busines, & other such lyke, if we obserue them be∣ing spiritually vnderstand, and setting a syde all shadowes, signifying the true lyght of those things: Let vs take heed whether we shall therefore say that it pertayneth not vnto vs which is writ∣ten? 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 onely excepted, which signifieth a spirituall sanctification and rest. &c.

¶ S. Augustine vpon 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 sacra∣mentes 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 vpon Iohn Tractat. 17.

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

That Christians ought not to seeke spitfull reuengement by extre∣mitie of the law.

NOw is there vtterly sinne among you (sayth Paul) because you go to * 1.116 law one with an other: why rather suf∣fer you not wrong? why rather suffer ye not your selues to bee robbed? Also * 1.117 our maister sayth, If any man will sue at the lawe, and take thy coate frō thee, let hym haue thy cloke also. 208. col. 2

Athanasius, on this texte of Saint Paule sayth: There is vtterly sinne a∣mong * 1.118 you, that is to say, It is to your condemnation, and to your ignominie that you doe exercise iudicials among

you. Wherefore doe you not rather suf∣fer wrong? &c. 209. col. 1

Also S. Hierome sayth, It is ••inne vnto you that you doe agaynst the com * 1.119 maundement of Christ, that you haue 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 onely not suffer, but you doe wrong vnto them, y^t doe no wrong &c. 209. col. 1

Haymo sayth: It is offence and sinne in you, that you haue Iudicials. For * 1.120 accusation engendreth strife, strife en∣gendreth 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 vnto you, for you do against the commaundement of y^t Lord the which sayth: Hee that taketh away * 1.121 thy good, aske it not agayne. Where∣fore 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 trans∣lated into English out of his booke De Doctorum Sententijs.

¶ De Poenitentia Dist. 1. Cap. Conuertimini.

TVrne vnto me with all your hart and I will turne vnto you. By turnyng is ment the turnyng vpsidedowne of the hart. For if our hart bee turned tho∣roughly from euill vnto God, it forth∣with deserueth the frute of conuersion, that God beyng turned from wrath to mercy, may pardō our offences, which beefore hee intended to reuēge. Wher∣by it is geuen vs to vnderstand that without any confession of mouth we may bee forgeuen. By this meanes al∣so these leypers whom the Lord wyl∣led 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 vs 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, & af∣terward according to the law cōmaun∣ded 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 onely 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 forge∣uen, 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 onely 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 volun¦tary 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 onely recouer things that were lost from God, but beeyng also made Citizens of the euerlastyng habitation they may come to ioy euerlastyng.

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

COnfesse thy sinnes that thou mayst blot them out, if thou be abashed to

confesse that thou hast offended, cōfesse them dayly in thy soule. I doe not say that thou shouldest confesse to thy com¦panion or felow seruaunt, who may obrayed thee: declare thē to God who hath regarde of them. But if thou de∣clare 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 per∣fect knowledge.

¶ The same Chrisostome vpon the Epistle to the Hebrues.

LEt vs therfore persuade our selues that we haue sinned, nor let the toung onely pronounce it, but the in∣ward conscience also: Neither let vs onely say that wee bee sinners, but let vs specially accompt euery 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 haue thee obey the Pro∣phet, saying: Reuele thy waye vnto the Lord. * 1.122

¶ 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 mani∣festly knowen what soeuer I am, & what profiteth me then to confesse my selfe vnto 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 vnto thee, is nothyng els but to mislike of my selfe. And when I am godly, to confesse me vnto 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 vnto thee both secrete¦ly and not secretly. For it is secret in speach, but crieth out in hart. Neither doe I say any good thyng vnto 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 vnto me. What therfore haue 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 curi∣ous to know an other mans lyfe, and slow to amende their owne. Why de∣maūd 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? For∣asmuch 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 chil∣dren of light, it manifestly appeareth that onely 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 iu∣stice and not as the cause of iustificatiō: So the confession to the Priest is offe∣red as a signe of pardon already had, and not as a cause of remission to bee receaued.

¶ S. Ambrose vpon the. 1. Cor. 2.

TO remit sinnes, and to geue the ho¦ly ghost, is onely in Gods power. If God therfore gaue the effect of our saluation, mā hath nothyng in this be∣halfe to glory of.

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

GOe your wayes and shew your selues vnto 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 cor¦porall benefites, vnto the Priestes, but onely 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 pertai∣nyng to the body of Christ, the hyghest Priest and Prince of all others, are cō∣secrated. And who soeuer from hereti∣call * 1.123 malice, or gentilical superstition, or iudaicall, trechery, or els with brother∣ly discord, as from the spotted coullour of leprosie, shal bee clensed by the grace of Christ, it is necessary for hym to

come to the Church and there shew the * 1.124 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 inward∣ly 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 * 1.125 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 onely heare thy cōfession. God (I say) that obbraideth not thy sinnes, but looseth them, because of thy con∣fession.

¶ S. Ierome vpon Math. 16.

TO thee I will geue the keys &c. This place the By∣shops * 1.126 & Priestes not vnder∣standyng, doe arrogate vnto thē selues some thyng of the Phariseis pride: forasmuch as they thinke they may con¦demne innocentes, or release sinners: Where as beefore God the sētēce of the priestes is not regarded, but the lyfe of the offenders is conside∣red. 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 le∣pers & 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 Pe¦ter. * 1.127 &c. Notwithstandyng it semeth to bee sayd also to all the Apostles, and to all per∣fect 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 vs see farther. Doest thou thinke that to Peter onely were geuen the keyes of the kingdome of heauē? and shall no other of the bles∣sed 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 ge∣uyng the holy Ghost to his Disciples by breatnyng, sayd these wordes, Re∣ceaue the holy ghost. &c. as though hee said it to all such so affectionated as Pe¦ter 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 vs that they haue 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, haue receaued remission of their sinnes, bee loosed in heauen also: We must say that they say well, if they haue those good workes for the which it was sayd vnto Peter, Thou art Peter: and if they bee * 1.128 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 one∣ly, that hee is a called Byshop should haue such power, that they which bee loosed of hym, bee also loosed in hea∣uen, 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 irre∣prehensible him selfe. Hee that is wor∣thy to bynd or lose in heauen, must bee the husband of one wife, sober, chast, comely apparelled, a louer of hospitali∣tie, apt to teach, not geuē to ouer much wyne, no striker, nor greedy of filthy lukre, but gentle, no quareller, abhor∣ryng couetousnes, one that ruleth well his owne house, hauyng childrē in sub∣iection, in all chastitie. If hee bee such a one hee shall not vniustly bynde vpon earth, neither shall hee lose without good aduisement. For if there shall

bee 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 de∣ceaueth him selfe, not vnderstandyng the meaning of the Scripture, but puf∣fed 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 vnto thēselues * 1.129 a greater burthen of sinnes. Wherfore it seemed good to the aūciēt Byshops, that as it were vpon a stage vnder 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, vnto whom they commyng that had offended confessed their owne sinnes. But hee accordyng to euery mās offence assigned a penal∣tie. Which custome also hitherunto is obserued in the Weasterne Churches & especially at Rome, where there is also a certaine place appointed for repen∣taunt sinners. For the offenders stand amongest the penitētes and morners. For when as the holy celebration is a doyng, they not participating the com∣munion, prostrate them selues vppon the earth with mornyng and lamenta∣tion, vnto whō the Byshop repayring, hee also prostrateth him selfe with spi∣rituall 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 haue repented, hee demisseth them all. But they of there owne accorde affli∣ctyng them selues, either with fastyng, or abstinence from washing, or forbea∣ryng 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 penal∣tie for their sinne, then are they admit∣ted to communicate with the people. And this custome, the aūcient byshops of Rome haue obserued euen vntil our dayes. Moreouer at Constantinople there was a minister appoynted to at∣tend vpon the penitēt vntill that time, that a certaine noble woman, when she had confessed her sinnes, and the mini∣ster had cōmaūded her that she should fast and praye vnto God with good workes, when she had this obserued, she confessed that she had often tymes leyen with the Deacon. When the peo∣ple * 1.130 vnderstoode this they raged at the Priestes as though they had beene in∣iurious to the Church. Then Nectarius the Bishop remoued the wicked Dea∣con, and certaine persuadyng him, that hee would leaue free for euery 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 ex∣amination.

¶ 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 * 1.131 voyce of the preacher, to haue chaūged their habite, and not their mynde: so that they would take vnto them a reli∣gions garment, but they would not tread vnder 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 haue onely a cōfidence of holynes on their outward habit, which they haue 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 ho∣ly, but in the moūtaine hee sinned. But that the place doth not strengthen the mynde, the first father of all mankynd

doth witnesse who fell by transgression in Paradise. For if the place could haue 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 repre∣hend or iudge others, who with reue∣rence 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 fa∣thers, especially being faithful Chri∣stians, 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 ho∣ly Ghost.

¶ Distinctio 40. cap. Non loca.

NOt our place, & orders doth make vs nearest vnto our creatour, but our good desertes doth either ioyne vs vnto hym, or our euill desertes doth separate vs 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. Euery Priest is not a holy man, but e∣uery holy man is a Priest. Hee that sit∣teth well on the chaire, receaueth the ho¦nour 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 eue∣ry man doth purchase to him selfe the fauour of God. Finally, out of Para∣dise, that is in an inferiour place, the man was made which proued the bet∣ter, and the woman which was made in the worthier place, (that is in Para∣dise) is the inferiour creature.

¶ In the same place. Cap. Quaelibet.

NO secret places without grace, can preserue the soule, which we haue eftsoones perceaued in the faultes of y^t elect. For Loth in that peruers Citie was iust, but on the mountaine hee sin¦ned. But what speake we of this, whē as we haue 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 vntem¦perate of him selfe, or superstitious.

¶ That the fastyng of Christians doth not cōsiste in choyse or dif∣ference of meates, translated in∣to Englishe out of his booke De Doctorum Sententijs.

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

WHo soeuer doth vse thinges pre∣sent * 1.132 more straitly then the ma∣ners 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 car¦nall lust is in fault. What therfore is a∣greable, to place, tymes, and persons, we must diligently marke: neither let vs 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 haue an vn¦satiable appetite to some grosse foode: and that some man after the maner of

Christ 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 de∣siryng them, wee either allow or im∣prooue 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 con∣tained, and that the end of the precept is loue 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 ob∣serued 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 di∣salow many such thynges.

It foloweth: true Christian religion (which the mercy of God would haue free, onely with the celebratiō of a few and manifest Sacramentes) they op∣presse 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 sub∣iect vnto 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 de∣sire bee not hurtfull: and vilde meates greedely receaued doe hinder the fruite of abstinencye. For Dauid powred out water that was euilly lusted, and He∣lyas dyd eate flesh.

¶ In the same place. cap. Quod dicit.

AS concernyng that the Lord sayth in the Euangelist, wisedome is iu∣stified of her children, he declareth, that the sonnes of wisedome, vnderstand, that righteousnes consisteth neither in abstainyng, nor in eatyng, but in the pa¦cient sufferyng of scarcitie, and in tem∣peraūce, 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 re∣ceaust, 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 * 1.133 not for abstinaunce, but for the ab∣horring 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 sus∣pition 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 gos∣pell, and keepe in thy fast, the lawes of the gospell, in the which the Lord com∣maundeth 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 decea∣uable 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: vnto 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 haue lost y^e bride¦grome. We y^t haue the bridegrome with vs can not fast. Neyther yet not with∣standing doe we say this, to let lose the bridle of christian abstinencye. For we haue the time of Lent cōsecrated to fas∣ting, and we haue the fourth, and the sixth ferye of the weeke, in the whiche we doe solemnlye fast. But Christians

haue 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 ab∣staine from iniquities, and from vnlawfull pleasures of y^t worlde, which is the perfect fast in this worlde &c.

¶ Athana. vpon 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 obser∣uance 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 obser¦uaunce of meates is necessary. For they whiche haue sinned through meates, y^t is, which be alwayes busyed in such obseruances of meates, it is manyfest that these haue nothing profited. &c.

That the vniust excommunication of the Pope doth not hurt the excom∣municated: 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 fayth∣full shall be vniustly excommunicated, it shall be rather hurtfull vnto him that doth, then to him that suffereth the in∣iury. For the holy ghost dwelling in the saintes, by whome euery man is bounde or losed, doth punish no man wrongfullye, for by him is loue 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 accor∣ding to the sentence of men, but accor∣ding to the will of God, the rock retai∣neth sinnes, and the rocke remytteth * 1.134 thē. The doue retaineth, & the doue for∣geueth. 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, com∣meth on him, who sent it.

¶ In the same place, Ʋerba Augustini cap. qui

HEe that is iust, and is vniustly cur∣sed, 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 ab∣solued 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. Temerari∣um iudicium, Ʋerba Augustini.

RAshe iudgment for the most part ne¦uer 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 con∣demned * 1.135 of a man, and the proco••¦sull hath geuen iudgmēt vpon Ciprian, the earthly seate is one thing, the hea∣uenly iudgmēt seate is an other: from the inferiour seat he hath receiued iudg¦ment, from the superiour, he receiueth a crowne.

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

KEepe thy innocencye secret vnto thy selfe, when no man doth op∣presse thy cause: false witnesse shall pre∣uayle agaynst thee, but that onely 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 con¦science, 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

hee 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, Nei∣ther shall hee damne him when hee is iudged. Many of the Priestes doe pro∣fesse, y^t they persecuted a faulte of a zeale to God ward: but whilest that this is vndiscretly done, they incurre the wic∣kednes 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 * 1.136 of God, from fayth, and from charity, hee goeth out of the tentes of y^t Church, although by the sentence of the By∣shop, 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 haue 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 com∣munion. 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, be∣cause a curse is eternall damnation of death, and it ought to bee enioy∣ned, but onely for a deadly sinne, and vpon those which could not otherwise bee amended.

¶ The ende of the workes of Doct. Barnes.

Notes

• * 1.1

  Ambr. ad Rom. 3.
• * 1.2

  Ambr. super Rom. 4.
• * 1.3

  Super Rom. 2.
• * 1.4

  Atha. super Galat. 3.
• * 1.5

  Aug. in pro∣l••. psal. 31.
• * 1.6

  De spiri. & lit. cap. 12.
• * 1.7

  ••3. quest. c. 76.
• * 1.8

  De spiri. & lit.
• * 1.9

  Super can▪ ser. 67.
• * 1.10

  2. quest. 7. non omnes Episcopi.
• * 1.11

  De verb. Domi. ser. 50.
• * 1.12

  August. ser. 〈◊〉〈◊〉 de tem∣pere.
• * 1.13

  ••yranus in Mat. cap. 〈◊〉〈◊〉.
• * 1.14

  August. de verbus Apo∣stole. ser. 19.
• * 1.15

  Augustinus
• * 1.16

  De con. D. D. 4. c. pri∣ma••gitur.
• * 1.17

  De pen••. Dis. 2. Si in glos••. 23. q. 1. Arecta & i•• glosa.
• * 1.18

  Hiero. in M. c. 16.
• * 1.19

  August. ser. 〈◊〉〈◊〉. de sane.
• * 1.20

  Chriso. in M. c. 15. D•• doctr. chri∣stia. li. 1. c. 15. &. 18.
• * 1.21

  Super 〈◊〉〈◊〉.
• * 1.22

  Origenes Super. M. H••. 1.
• * 1.23

  Super Ioan. Tr•…•…. 124. c. 21.
• * 1.24

  In M. c. 23.
• * 1.25

  Li. de Cain & Abe••••.
• * 1.26

  Chriso. s. 6. de anathe∣mate.
• * 1.27

  24. q. 〈◊〉〈◊〉. Quod••ū{que}
• * 1.28

  Super Ioan∣nem tract. lxxi.
• * 1.29

  Barnarde lib. arbit.
• * 1.30

  In Enche. ca. 29.
• * 1.31

  De verbis Apost. ser•…•….
• * 1.32

  De verbis Demi ser. xv.
• * 1.33

  De verbis Apost. ser. xiij.
• * 1.34

  De temp. ser. lxiij.
• * 1.35

  De lib. arb. cap. xvi.
• * 1.36

  De lib. arb. cap. xvi.
• * 1.37

  De predest. Cap. 8.
• * 1.38

  August. de verb. Apost. sent. xiij.
• * 1.39

  August. Su∣per Ioan∣nem tract. lxxxviij.
• * 1.40

  August. ad fratres s. 38.
• * 1.41

  In Epis. ad Ephes. c. 6.
• * 1.42

  In Gen. c. 9 hom. 28.
• * 1.43

  In Mat. c. 1. hom. 2.
• * 1.44

  In pro••e. In Epist. ad Ephes. Li. 1.
• * 1.45

  Di. 38. cap. Si iuxta.
• * 1.46

  7. Sinod. c. Omnes et. di. 38.
• * 1.47

  1. Cor. 7.
• * 1.48

  1. Tim. 4.
• * 1.49

  1. Cor. 8.
• * 1.50

  Roma. 15.
• * 1.51

  Super Ioan. Tract. 46.
• * 1.52

  Hilarius in Mat. Cano. 14.
• * 1.53

  Ad Paul. Epist. 59.
• * 1.54

  Epi. ad r••. propo. 72.
• * 1.55

  Ad Corne∣lium Papā.
• * 1.56

  Ecclesiasti∣ca hist.
• * 1.57

  De consecr▪ di. 2. c. com∣perimus.
• * 1.58

  De consecr. di. 2. c. cum frangimus.
• * 1.59

  De consecr. de. 2. c. Si quoc••es∣••um{que}.
• * 1.60

  Athanasius super. 1. Cor. 7.
• * 1.61

  Ciprian E∣pist. 11.
• * 1.62

  Aug. de bo∣no coniuga∣li ad Iulia∣num.
• * 1.63

  Ambro. 32. quest. cap. 1 Integri••as.
• * 1.64

  Hie. d. 37. cap. Legans
• * 1.65

  Ex triper∣tita histo∣ria. Dist. xxxi. ca. Nice••a.
• * 1.66

  Canon A∣post.
• * 1.67

  Consilium Gangrens. Canon. 4.
• * 1.68

  6. Sinodus.
• * 1.69

  Dist. xxviij c. Diaconi.
• * 1.70

  De vita & honest. cle∣ricorum.
• * 1.71

  Magister Sē¦tentiarum. lib. ij. Dist. xx.
• * 1.72

  Extra. lib. i de filijs pres¦byterum. c. Ad hac.
• * 1.73

  Ibidem. cap. Litteras.
• * 1.74

  Imperator Constan. le∣ge. Omnis Pa. Ad pe∣rangariam. Codice de Epis. & ••le.
• * 1.75

  Ex triperti∣ta historia. lib. 9. cap. xxxviij.
• * 1.76

  Li iiij. ca. xxiij.
• * 1.77

  Penitus. Dionisius.
• * 1.78

  Eccle. hist. lib. v. cap. xxiiij.
• * 1.79

  Exod. 20. Deut. 5. Esay. 44.
• * 1.80

  Abacuc. 6.
• * 1.81

  Deut. 13.
• * 1.82

  Libro 5. ad Iacob.
• * 1.83

  Clemens in codem libro
• * 1.84

  De vera re∣li. ca. vlti.
• * 1.85

  Super Da∣ni.
• * 1.86

  Roma. 8. That we ought not to pray to Saintes.
• * 1.87

  1. Iohn. 2.
• * 1.88

  Roma. 8.
• * 1.89

  1. Cor. 1.
• * 1.90

  Iohn. 14.
• * 1.91

  Iohn. 14.
• * 1.92

  Iohn. 16.
• * 1.93

  Iaco. 1.
• * 1.94

  Psal. 119.
• * 1.95

  Psal. 120.
• * 1.96

  August. de vera relig. cap. vlti.
• * 1.97

  Apoc. 19. and. 22.
• * 1.98

  Mat. 15. tom. 6. ho. de profect. Euange.
• * 1.99

  Chri. To. 6. ho. de pro∣fectu enan∣geliorum.
• * 1.100

  Ad Ro. c. 1.
• * 1.101

  De electio. 〈◊〉〈◊〉. significa.
• * 1.102

  Augustinus de bap. li. 2. c. 3. contra Donatistas.
• * 1.103

  xxxiij. q. ij. Inter haec.
• * 1.104

  •…•…iij. q. viij Conueniter.
• * 1.105

  Origene Rom. 13.
• * 1.106

  Dist. 10. ca. Quoniam.
• * 1.107

  Super Gu∣lat. 4.
• * 1.108

  All dayes bee a lyke.
• * 1.109

  Epist. c. 19.
• * 1.110

  Aduersus Iudeos.
• * 1.111

  De consec. dist. 3. cap. peruenit.
• * 1.112

  Esay the last.
• * 1.113

  Math. 12.
• * 1.114

  Collos. 2.
• * 1.115

  Galat. 4.
• * 1.116

  〈◊〉〈◊〉. Cor. 6.
• * 1.117

  Math. 5.
• * 1.118

  Athanasius.
• * 1.119

  S. Hiero. ad Cor. 6.
• * 1.120

  Haymo ad Cor. 6.
• * 1.121

  Luke. 6.
• * 1.122

  Psal. 31.
• * 1.123

  A publike offender ought to make pu∣blike satis∣faction.
• * 1.124

  Secret of∣fences re∣quire no se∣cret confes∣sion, for re∣mission of them, to ne∣cessitie for saluation.
• * 1.125

  Auricular confession is not ne∣cessary to saluation.
• * 1.126

  Is not this offensiue to godly eares: slaun∣derous, seditious, and contumelious agaynst our fathers of the Churche? What is a reproche if thys bee not? Doe not the By¦shoppes and Priestes vnderstand this place so manifest. But pride and worldly pompe & Iudas gayne, maketh them as blynd as bit∣tles to see any trueth. To the fire, to the fire with hym, without any farther hearyng, for wee must not dis∣pute with heretickes.
• * 1.127

  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 digni∣tie. Wherfore you will deny him in this place, because hee teacheth a∣gaynst the determina∣tion of the Church.
• * 1.128

  O you In∣quisitours of heresie, awake, it is brodē day, you sleepe to long.
• * 1.129

  Here you haue the o∣riginall of your secret confession whiche the Church of God knew not by the space of 300. yeares I say not this as vt∣terly con∣demning it: yea rather as appro∣uyng it: but I doe teach it not to bee necessary to our salua∣tion.
• * 1.130

  A notori∣ous exāple what mis∣chief com∣meth by the single lyfe of the Cler¦gy men.
• * 1.131

  Doth hee not here ly∣uely set forth our ho¦ly Mōkes.
• * 1.132

  What ma∣ner 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 vs to eate porke or baken? cōpare one excesse to the other & yet forsoth doe you seme to fast
• * 1.133

  Beholde how mani∣festly by this Coun∣cell, not y^t ea¦ters of flesh but the su∣perstitious abstainers are counted heretickes.
• * 1.134

  Prou. 26.
• * 1.135

  So you d•• here con∣demne those for here∣tickes whō Christe crowneth for saintes.
• * 1.136

  And you onely cast out y^t faith∣full, and be∣leeuyng: but whoremō∣gers, and adulterers you blesse. For if you should cast out all thē, your church would bee but small.