quæ possidet, non potest meus esse discipulus. Et Ieronimus in Epistola. 34. Et Bernardus libro. 20. ad. Eugeneum Papam. Et Hugo de Sacramentis, parte. 2. libri Secundi cap. 7. 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 Testamentum. That is. You shall haue no inheritaunce in theyr lād, nor haue no part amōgst them: I wil be 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 inheritance with the rest of Israell: because they shall eate the sacrifices of the Lord and his oblatiōs, and they shall take nothing of the possession of theyr brethren. The Lord himselfe 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 Ierome in his 14. Epistle hath the like 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 thys place: Ecce nos reliquimus omnia. Behold we leaue all. &c. & Chrisostome vpon the Gospell of S. Math. &c.

Marginalia3. Conclusion. ☞ The third conclusion toucheth the matter of preaching of Priestes, withouten leaue of Bishops, and is this that such true Priestes may counsel sinnefull men: that she wen to them their sinnes, after the wit and cunning that god hath geuen, to turne hem from sinne to vertuous life, & as touching preaching of the Gospell.

MarginaliaDeclaration. I say, that no Bishop oweth to let a true Priest, that God hath giffen grace, wit and cunning to do that office. For both Priestes and Deacons that God hath ordeyned Deacons or Priests, bene holden by power geuen to them of God, to preach to the people the Gospell: and namely, & souerēly Popes, Bishops, Prelates and Curates: for this is due to the people and the parishners, to haue it and aske it. And hereto seemeth me, that Christ said generally to his Disciples: Ite & prædicate Euangelium omni creaturæ, Goe and preach the Gospell to all creatures, as well as he sayd Ite & baptizate omnes gentes, Goe and baptise all nations, that also as well longeth preaching to Priestes without leaue of a Bishop as doth baptising: and then why may he not preach Gods word withouten a Bishops leaue. MarginaliaA priest admitted ought to preach, though the prince & bishop forbyd, so that he preach the word.And sithen Christ bod his Priestes preach, who should forbidden them preaching? The Apostles were forbidden of a bishop at Ierusalem to speake more of the name of Iesus, but Peter sayd: Si iustum est in conspectu Dei, vos postiùs audire quàm 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 Bishop may not let a Priest of geuing bodily almes iu his Dioces: much more may he not let the doing of spiritual almes in his dioces by gods law. A Priest may say his Mattines withouten the Byshops leaue: for the Pope that is aboue the Bishop, hath charged Priestes therewith: And me thinketh that Christes bidding should be all so much 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. Ft Anacletus pap dis. 21 cap. In nouo Testamēto. Et Beda super illud: Messis quidem multa. Et Isydorus de summo bono. ca. 44. Et Gregorius in canone dis. 43. Preconis quippe officium suscipit &c. & Chrisostom. distinct. 43. Nolite timere. Et Aug. dis. 34. cap. 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 quidam peregrinus. That is. Go you forth and preach. And agayn, Behold I send you, &c. Mar. 16. Go you into all the world. &c. and Luk. 10. cap. in nouo Testamento. And Beda vpon this place. Messis quidem multa: the haruest is great. Also Isidorus, De summo bono. cap. 44. And Gregorius in the Canon dist. 43. Preconis quippe officium suscipit. &c. and Chrisostome in hys 34. distinction: Nolite timere: And Augustine in the 34. dystinction cap. quisquis. And Gregorius in his Pastorall. cap. 38. Qui enim est. And Chrisostome in his 31. Homelye. Et in Tollitano concilio ignorantia. And Augustine in the Prologue of his Sermons. And Hiereme in the 95. distinct. Ecce ego. And Augustine vpon this place. Homo quidam peregrinus. A certayne traueller.

Marginalia4. Conclusion. ☞ The fourth conclusion toucheth the Sacrament of the aultar, and is this.

MarginaliaDeclaration. That wholy I beleue that the Sacramēt of the aultar made by vertue of heauenly words, is bread and Christes body, so as Christ himselfe sayth in the Gospell and as S. Paule sayth, and as Doctors in the common law haue determined: To this sentence Iohn. 6. Moses hath not geuē you bread from heauen, but my father will geue you bread from heauen. He is the true bread that came downe fromheauen and geueth life vnto the world. My father geueth vnto you bread in deed: the very true bread of God is that, which came downe from heauen and geueth life vnto the world. I am the bread of life: The bread which I wil geue is my flesh. And in the Canon of the Masse Panem sanctum vitæ æternæ: the holy bread of life. And Corinth. the 10. cap. and first Epistle. The bread which we breake, is it not the communicating of the body of the Lord? Let a man proue himselfe and so eat of that bread. &c. And Canon De consecratione distinction. 2. Vnder the authority of Hilarius the Pope: Corpus Christ quod sumitur de altari &c. And Augustine in the foresayd distinctiō. That which is sene, is bread &c. That which fayth requireth, is bread and is the body of Christ. And in the foresayd distinction. cap. Omnia quæcunque. &c. By these two sentēces it is manifestly declared, that that bread & this, bee not two but one bread and one flesh. Note the woordes for that he sayth, the breade and fleshe. 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 consecratione: distinct. 2. Reuera mirabile est. &c. This meat which you receiue, & this bread of one which descended from heauen: doth minister the substaunce of eternall life, and whosoeuer shall eate the same shall not dye euerlastingly, and is the body of Christ. Note howe he sayth and is the body of Christ.

Marginalia5. Conclusion. ☞ The 5. article telleth of forgeuenesse of sinnes & is this. That very contrition withouten charity and grace, do away all sinnes before done of that man, that is verely contrite, and all true confession made by mouth outward to a wise Priest and a good, profiteth much to a man and it is needfull and helping, that men shew theyr life to such, trusting fully to Gods mercy, that he forgeueth the sinne.

MarginaliaDeclaration. And herto I say, that there bene 2. remissiōs of sinnes: one that longeth onely to God: And that remission is the clensing of the soule from sinine. And the other remission, a certifying 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 wil to leaue them for euer: and this maner of forgeuenes longeth to Priests. MarginaliaRemission double.Of the first maner of forgiuenesse. Dauid sayth: And I sayd I will confesse my vnrighteousnes vnto the Lord, & thou forgauest me my misdeed. And Zachary sayth. And thou O childe shalt be called the Prophet of the highest. &c. To geue knowledge of saluation vnto his people for the remission of theyr sinnes, by the bowels of Gods mercy. And Iohn Baptist. Behold the lamb of God that taketh away the sinnes of the world. And S. Iohn the Euangelist sayth in his Epistle: If we confesse our sinnes, he is faythfull & iust to forgeue vs our sinnes and clense vs from al our iniquity. And it foloweth. If any man sinne, we haue an aduocate with the father, euen Iesus Christ and he it is that is the propitiatiō for our sinnes. And of the other remissiō of sinnes Christ speaketh in the Gospell, and sayth. Whose sinnes ye forgeue, they shalbe forgeuen. And mans forgeuenes auayleth litle, but zif God forgeue our sinnes through his grace.

Marginalia6. Conclusion. ☞ The 6. conclusion teacheth indulgences and pardons, that the Pope graunteth in his Buls, and men callen it an absolution A pœna & a culpa.

MarginaliaDeclaration Of this maner of speach I cannot finde in the Gospel, ne in no place of holy write, ne I haue not read that Chryst vsed this maner of remission, ne none of his Apostles. MarginaliaEither there is purgatory, or els the pope is cruel and vncharitable.But as me semeth, if the pope had such a power sithē the paines after a mās death bene much greater thē any bodily paines of the world: me thinketh he should of charity keep mē out of such paynes, and then men needed not to finde so many vicious Priests after theyr life, to bring theyr soules out of Purgatory. MarginaliaThe Popes power can keepe none from bodely paine. Ergo, much lesse from spirituall.An other thing me thinketh, that sithe the popes power ne may not keep vs iin this world fro bodely paynes as from cold, from hunger, from dread, frō sorow, and other such paynes, how should his power help vs frō spirituall paynes, when we bene dead? But for that no mā commeth after his death to tell vs the sooth in what payne they bene, men mow tell thereof what him lust. S. Iohn sayth in his Apocalips, that he sawe vnder the aultar, the soules of them which were slaine for the word of God, and for the testimony which they had. And they did cry with a loud voice, saying: how long Lord holy and true, doest not thou reuenge our bloud of them which dwel on the earth. And white stoles were geuē to euery of thē, to rest a while, till the number of theyr felow seruaunts & brethren should be fulfilled, which also remayned to be slayne as they were. &c. Here semeth it, that these soules were not assoiled a pœna, that is from payne: for theyr desire is not fulfillen. And they were bidden abide a while, and that is a payne. MarginaliaIf the Martyrs being dead, be not assured frō grief of tarying, much lesse cā they assoile other from paynes of purgatorie.And if Martyrs were not assoyled from payne, it is hard for any mā to say, þ^t he assoyleth other mē a pœna. Also good mēs soules haue not but spirituall blisse, and they want bodely