I send you, &c. Marc. 16. Go you into all the worlde. &c. and Luke 10. cap. in nouo Testamento. And Beda vpon thys place. Messis quidem multa: the haruest is great. Also Isodorus, De summo bono ca. 44. And Gregorius in the Canon distinct. 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 Chrisost. in his 31. Homely. Et in Tollitano concilo ignorantia.And August. in the prolog of his sermōs. And Ierome in the 95. distinct. Ecce ego. And Augustine vpon this place. Homo quidem peregrinus. A certein traueler.

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

MarginaliaDeclarationThat wholy I beleue that the Sacrament of the aultar made by vertue of heauenly woordes, is bread and Christes body, so as Christ him selfe sayth in the Gospel: and as S. Paule sayth, and as doctours in the common law haue determined: To this sentēce Ioh. 6. Moses hath not giuen you breade from heauen, but my father will giue you bread from heauen. He is the true bread that came down from heauē and giueth life vnto the world. My father giueth vnto you bread in dead: the very true bread of God is that, whiche came downe from heauen and giueth lyfe vnto the worlde. I am the bread of lyfe: The bread whiche I will giue is my flesh. And in the Canō of the Masse Panem sanctū vitæ eternæ: the holy bread of life. And Corinth. the 10. chap. and first Epistell. The bread whiche we breake, is it not the communicating of the body of the Lord? Let a man proue him selfe and so eate of that bread. &c. And Canon de consecratione distinction 2. Vnder the autoritie of Hilarius the Pope: Corp⁹ Christi quod sumitur de altari &c. And Augustine in the foresayd distinctiō. That which is seen, is bread &c. That which faith requireth, is the bread & is the body of Christ. And in the foresayd distinction. cap. Omnia quæcumque. et. cet. By these ij. sentēces it is manifestly declared, that that bread and this, be not ij. but one bread and one flesh. Note the wordes for that he sayth, the bread and fleshe. And the author, De diuinis officijs. and also Augustine in his boke de remedijs pœnitentiæ: why preparest thou thy teath &c. And Ambrose, De sacramentis: de consecratione: distinct. 2. Reuera mirabile est. et cete. This meate whiche you receaue, this bread of one whiche descended frō heauen: doth minister the substaunce of eternall lyfe, & who soeuer shall eate the same shal not dye euerlastingly, and is the body of Christ. Note how he sayth, and is the body of Christ.

Marginalia5. Conclusion.☞ The v. article telleth of forgiuenes of sinnes, and is this. That very contrition withouten charitie & grace, do away all sinnes before done of that man, that is veryly contrite, and all trew confession made by mouth outward to a wise priest and a good, profiteth much to a mā and it is nedefull and helping, that men shewe their lyfe to such, trustyng fully to Gods mercy, that he forgeueth the synne.

MarginaliaDeclaration.
Remission doubleAnd hereto I say, þ^t there ben ij. remissions of sinnes: one that longeth onely to God: And that remission is the clensing of the soule from sin. And þ^e other remissiō, a certefiyng that one man certifieth an other, that hys sinnes ben forgeuen of God, if he be sory with all his heart for them: 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, & thou forgauest me my misdede. And Zachary sayth. And thou O childe shalt be called þ^e Prophet of þ^e highest &c. To giue knowledge of saluation vnto his people for þ^e remission of their sinnes, by the bowels of gods mercy. And Iohn Baptist, Behold the lambe of God that taketh away the sinnes of the world. And S. Iohn the Euangeliste sayth in his Epistell: If we confesse our sinnes, he is faithfull and iust to forgiue vs our sinnes and clense vs frō all our iniquitie. And it foloweth. If any man sinne, we haue an aduo-cate with the father, euē Iesus Christe and he it is that is the propitiacion for our sinnes. And of the other remission of sinnes Christ speaketh in the Gospell, and sayth. Whose sinnes ye forgiue, they shalbe forgiuē. And mans forgiuenes auaileth litle, but zif God forgiue our sinnes through his grace.

Marginalia6. Conclu.☞ The vi. conclusion teacheth indulgences and pardons, that the pope graūteth in his Bulles, and men callen it an absolution a pœna & a culpa.

MarginaliaDeclarationOf this maner of speche I cannot finde in the Gospell, ne in no place of holye writ, ne I haue not red, that Christ vsed this maner of remission, ne none of his Apostles. But as me seemeth, if the Pope had such a power, sithen the paines after a mans death bene much greater then anye bodelye paynes of the worlde: MarginaliaEyther there is purgatori, or els the pop is cruel and vncharitable. The popes power can kepe none from bodely payne: Ergo muche lesse from spiritual.me thinketh he shoulde of charitye keepe men oute of suche paines, and then men needed not to finde so manye vicious priestes after their lyfe, to bring their soules out of Purgatory. An other thyng me thyncketh, that sithe the Popes power ne may not kepe vs in this world fro bodely paines as from cold, from hunger, from dread, from sorrowe, and other such paines, howe shoulde his power helpe vs from spiritual paines, when we bene dead? But for that no man commeth after his death to tell vs the soothe in what payne they been, men mowe tell thereof what him lust. Saint Iohn saith in the Apocalips, that he saw vnder the altar, the soules of them which were slain for the word of God, and for the testimony which they had. And they did cry with a loud voice, saying: howe long Lorde holy and true, doest not thou reuenge our blood of them which dwell on the earth. MarginaliaIf the Martirs being dead be not assured frō griefe of tarieng, much lesse cā they assoyle other from payns of purgatoryAnd whyte stoles were geuen to euery of them, to rest a while, till the number of their fellow seruantes and brethren should be fulfilled, which also remayned to be slaine as they were. &c. Here semeth it, that these soules wer not assoiled a pena, that is from paine: for their desire was not fulfilled. And they were bidden abide a while, and that is a payne. And if Martirs were not assoyled frō paine, it is hard for any man to say, that he assoyleth other mē a pena. Also good mens soules haue not but spirituall blysse, & they want bodely blisse, vntil their resurrection in the day of dome. And after they desiren to haue that blisse, and abyden it, and that is paine to them. MarginaliaThe pope hath no power grownded vpon scripture, to bring from payne of purgatory.And I cannot se that the pope hath power to bring him from this paine. But if anye man can shew me, that he hath such a power graunted in the troth of holy writ, I will gladly leefen it.

Marginalia7. Conclusion.☞ The. vij. poynt speaketh of the Pope and is thys: MarginaliaThe pope maketh hym self euen with Christ.Sithe it is onely due to God, as I haue sayde before, to geue and to graunt plener remission, from paine, & from blame: that what euer he be Pope or other, that presumptiously mystaketh vpō him the power that onely is due to God, in that, in as much as in him is, he maketh hym selfe euen with Christ, and blasphemeth God, as Lucifer did, whē he sayd: Ascendam, & ero similis altissimo, that is I will ascend, and be lyke the hyghest. &c.

MarginaliaDeclarationFor that I say, if the pope hold mē of armes in maintaining of his temporall lordship, to venge him on them that gilten and offenden hym, and geueth remission to fight and to slay them, that contrarien him, MarginaliaThe bishop of Norwich Hen. Spenser the pops warriour sett vp of the pope to slay his enemyes pag. 545.as men sayden he did by the bishop of Norwiche, not puttyng hys sword in his sheath, as God commaunded to Peter: he is Antichrist. For he doth the contrary of the commaundement of Iesus Christ, that bad Peter forgeue to hys brother. 70. sithe. 7. sithe. Well I finde in the Gospell, that when Christ sent his disciples to Samary, the Samaritanes would not receiuen them. And some of them bidden Christ, that he shoulde make a fire come downe from heauen, to destroy the citye. And he blamed them and sayd: Nescitis cuius spiritus estis: Filius hominis non venit animas perdere, sed saluare. That is, ye knowe not of what spirit ye are: The sonne of mā is not come to destroy, but to saue the liues & soules of men. &c. MarginaliaThe pope contrary to Christ.If Christ then come to saue men, and not to slea them: Who that doth the reuers hereof, is against Christ, and then he is