shyps, and sayd, Reges gentium dominantur eorum &c. vos autem non sic. That is. The kynges of the heathen, beare dominion and rule &c. But you shall not do so. And as S. Peter sayth. Neque dominantes in clero &c. Not bearyng rule and dominion ouer the Clergy. &c. So it seemeth me: that is is agaynst both lawes of God, that they haue such Lordshyps, and that their titell to such Lordshyps is not full good: And so it semeth me, that zif they bene thereto of euill liuyng, it is not great perill to take away frō them, such Lordshyps but rather medefull, if the takyng away were in charitie, and not for singular couetousnes ne wrath.MarginaliaIf the pope may take from the friers to cause them keepe S. Fraunces rule, may not the Emperour take from the pope to cause him keepe Christes rule? And I suppose that if Friers, that be bounden to their foūders, to liue in pouertie, would breake their rule and take worldly Lordshyps: might not men lawfully take from them such Lordshyps, and make them to liue in pouertie as their rule would? And forsoth it semeth me, that Priestes oughten also well to keepe Christes rule, as Friers owne to keepe the rule of their founder. Ieremy witnesseth, how God cōmended Rachabs children, for they would not breake their faders bydding in drinckyng of wyne. And yet Ieremy profered thē wyne to drincke. And so I trow, that God would commende his Priestes, if they woulden forsake worldly Lordshyps, and holden them a payde with lifelot, and with clothyng: and busie them fast about their heritage of heauē. And God sayth. Numeri 18. In terra eorum nihil possidebitis, nec tenebitis partm inter eos: Ego pars & hæreditas vestra in medio filiorum Israel &c. Et Deut. 18. Non habebitis sacerdotes & Leuitæ & omnes qui de eadem tribu estis, partem & haæreditatem cum reliquo Israel, quia Sacrificia Domini & oblationes eius comedent, & nihil accipient de possessione fratrum suorum. Dominus enim ipse est haæreditas ipsorum, sicut locutus est illis. Et Lucæ. 14. Sic ergo omnis ex vobis, qui non renunciauerit omnibus quæ possidet, non potest meus esse discipulus. Et Ieronimus in Epistola. 34. Et Barnardus libro 20. ad Eugenium Papā. Et Hugo de Sacramentis, parte. 2 libri Secūdi, cap. vij. Et 12. q. pri. cap. duo sunt: Et ca. clericus. Et Bernardus in Sermone de Apostolis, super illud. Ecce nos reliquimus omnia. Et Chrisost. Super Math. & vetus testamentū. That is. You shall haue no inheritaunce in their land, nor haue no part amongst them: I wilbe your part and inheritaunce amongest the children of Israell &c. Deut. 18. The Priestes and Leuites, and all that be of the same tribe shall haue no part nor inheritaunce with the rest of Israell: because they shall eate the sacrifices of the Lord and his oblations, and they shall take nothyng of the possession of their brethren. The Lord hymselfe is their possessiō, as he spake vnto them. And the 14. chap. of Luke: Euen so euery one of you, which forsaketh not all that he possesseth, cannot be my disciple. And Hierome in his 34. Epistle hath the lyke wordes. And Bernard in his 20. booke to Eugenius the pope. And also Hugo in his booke De sacramentis, the second part of his secōd booke the. 7. chap. Also in the 12. q. first, chap. Duo sunt, and in the chap. Clericus. And agayn, Bernard in his booke De sermone de Apostolis, vpon this place: Ecce nos reliquinus omnia.. Behold we leaue all &c. and Chrisostome vpon the Gospell of S. Math. &c.

Marginalia3. Conclusion. ☞ The thyrd conclusion toucheth the matter of preachyng of Priestes, withouten leaue of Byshops, and is this that such true Priestes may counsell sinnefull men: that shewen to them their sinnes, after þ^e wit and conyng that God hath geuen, to tourne hem frō sinne to vertuous lyfe, and as touchyng preachyng of the Gospell.

MarginaliaDeclaration. I say, that no Byshop oweth to let a trew Priest, that God hath giffen grace, witte and connyng to do that office. For both Priestes and Deacons that God hath ordeined Deacons or Priestes, bene holden by power giuen to them of God, to preach to the people the Gospell: and namely, and souerēly Popes, Byshops, Prelates and Curates: for this is due to the people and the parisheners, to haue it and aske it. And hereto seemeth me, that Christ sayd generally to his Disciples: Ite & prædicate Euangelium omni creaturæ, Go and preach the Gospel to all creatures, as well as he sayd Ite & baptizate omnes gentes, Go and baptise all nations, that also as well longeth preachyng to Priestes without leaue of a Byshop as doth baptising:MarginaliaA priest admitted ought to preach, though the prince & byshop forbid, so that he preach the word. and then why may he not preach Gods word withouten a Byshops leaue. And sithen Christ had his Priestes preach, who should forbidden them preachyng? The Apostles were forbidden of a byshop at Ierusalem to speake more of the name of Iesus, but Peter sayd: Si iustum est in conspectu Dei, vos potius audire quam Dominum iudicate. That is. Whether it be iust in the sight of God to heare and obey you before the Lord: be your selues Iudges. A Byshop may not let a Priest of geuyng bodily almes in his Dioces: much more may he not let the doyng of spirituall almes in his Dioces by Gods law. A Priest may say his Mattines withouten the Byshops leaue: for the Pope that is aboue the Byshop, hath charged Priestes therewith: And me thincketh that Christes byddyng should be all somuch of charge as the Popes. Math. 10. Euntes autem prædicate, Ite ecce ego mitto vos. Et Mar. 16. Euntes in mundum vniuersum &c. Lucæ. 10. Et Anacletus pap. dis. 21. cap. In nouo Testamento. Et Beda super illud: Messis quidem multra. Et Isodorus de summo bono, ca. 44. Et Gregorius in canone dis. 43. Preconis quippe officium suscipit &c. & Chrisost. dis. 34. Nolite timere. Et Aug. dis. 34. ca. quisquis. & Gregorius in suo pastorali. ca. 38. qui enim est. Et Chrisost. om. 31. & in Tollitano concilio: Ignorantia. & Aug. in Prologo sermonum suorum. & Ieronimus dis. 9. Ecce ego. Et Aug. super id: Homo quidā peregrinus. That is. Go you forth & preach. And agayne: Behold, I send you, &c. Marc. 16. Go you into all the world. &c. and Luke 10. cap. in nouo Testamento. And Beda vpon this place. Messis quidē multa: the haruest is great. Also Isodorus, De summo bono ca. 44. And Gregorius in the Canon dist. 43. Preconis quippe officium suscipit, &c. and Chrisostome in his 34. distinction: Nolite timere. And Augustine in the 34. distinction cap. Quisquis. And Gregorius in his Pastorall cap. 38. Qui enim est. And Chrisostome in his 31. Homely. Et in Tollitano concilo ignorantia. And Augustine in the Prologue of his Sermons. And Hierome in the 95. distinct. Ecce ego. And Augustine vpon this place. Homo quidem peregrinus. A certaine traueler.

Marginalia4. Conclusiō. ☞ The fourth conclusion toucheth the Sacrament of the altar, and is this.

MarginaliaDeclaration. That wholy I beleue that the Sacramēt of the aultar made by vertue of heauenly wordes, is bread and Christes body, so as Christ himselfe sayth in the Gospell and as S. Paule sayth, and as Doctours in the common law haue determined: To this sentence Iohn. 6. Moses hath not giuē you breade from heauen, but my Father wyll giue you bread from heauen. He is the true bread that came downe from heauen and giueth lyfe vnto the world. My father giueth vnto you bread in deed: the very true bread of God is that, which came downe from heauen and giueth lyfe vnto the world. I am the bread of life: The breade which I will giue is my flesh. And in the Canon of the Masse Panē sanctum vitæ æternæ: the holy bread of lyfe. And Corinth. the 10. chap. and first Epistle. The bread which we breake, is it not the communicatyng of the body of the Lord? Let a mā proue hymselfe and so eate of that bread. &c. And Canon De consecratione distinctiō 2. Vnder the authoritie of Hilarius the Pope: Corpus Christi quod sumitur de altari &c. And Augustine in the foresayd distinction. That which is sene, is bread &c. That which fayth requireth, is the bread and is the body of Christ. And in the foresayd distinction. cap. Omnia quæcumque. &c. By these two sentences it is manifestly declared, that that bread and this, be not two but one bread and one flesh. Note the wordes for that he sayth, the bread and flesh. And the author, De diuinis officijs, and also Augustine in his booke De remedijs pœnitentiæ: why preparest thou thy teeth &c. And Ambrose, De sacramentis: de cōsecratione: distinct. 2. Reuera mirabile est. &c. This meate which you receaue, & this bread of one which descended frō heauen: doth minister the substaunce of eternall lyfe, & who soeuer shall eate the same shall not dye euerlastyngly, & is þ^e body of Christ. Note how he sayth, & is the body of Christ.

Marginalia5. Conclusiō. ☞ The v. article telleth of forgiuenes of sinnes, & is this. That very contrition withouten charitie and grace, do away all sinnes before done of that man, that is veryly contrite, and all true confession made by mouth outward to a wise Priest and a good, profiteth much to a man and it is needefull & helpyng, that men shew their lyfe to such, trustyng fully to Gods mercy, that he forgeueth the sinne.

MarginaliaDeclaration.
Remission double And hereto I say, that there bene ij. remissiōs of sinnes: one that longeth onely to God: And that remission is the clensing of the soule from sin. And the other remission, a certefiyng that one man certifieth an other, that his sinnes bene forgeuen of God, if he be sory with all his hart for thē: and is in full will to leaue them for euer: and this maner of forgiuenes longeth to Priestes. Of the first maner of forgiuenes, Dauid sayth: And I sayd I will confesse my vnrighteousnes vnto the Lord, and thou forgauest me my misdeede. And Zachary sayth. And thou O child shalt be called the prophet of the hyghest &c. To giue knowledge of saluation vnto his people for the remission of their sinnes, by the bowels of Gods mercy. And Iohn Baptist, Behold the lābe of God that taketh away the sinnes of the world. And S. Iohn the Euangelist sayth in his epistle: If we cōfesse our sinnes, he is faythfull and iust to forgiue vs our sinnes and clense vs from all our iniquitie. And it foloweth. If any man sinne, we haue an aduocate with the father, euen Iesus Christe and he it is that is the propitiatiō for our sinnes.