deliuer thē: MarginaliaThe pope in his pardons deceaueth men 3. maner of wayes.And so maketh thē falsly to beleue that, which they ought not to beleue. Secōdly, he deceiueth thē of their mony, which he taketh for his indulgence. Thirdly, he seduceth them in this, that he promising to deliuer them frō payne, doth induce thē into greuous punishment in deed, for þ^e heresy of simony,MarginaliaThe pope promising pardons for sinne induceth men to sinne in simony. which both of thē do cōmit, & therefore are worthy both of great payne to fall vpon thē: for so we read, that Iesus cast out buiers and sellers out of hys temple. Also Peter sayd vnto Symon þ^e first author of this heresy. Thy mony, sayd he, with thee be destroyed, for that thou hast thought, the gift of God to be possessed for mony. Moreouer, whereas Christ sayth, frely you haue receiued, frely geue, and whereas contrary the Pope doth sell that thing, which he hath taken: what doubt is there, but that he doth greuously deserue to be punished, both he that selleth, & he that buyeth, for the crime of simonye, which they commit. Ouer and besides, by many reasons and authorities of the Scripture it may be proued, that he doth not absolue a man, contrite for his sinne, although he doe absolue him from the guilt.

[Back to Top]

MarginaliaDeadly sinne and debte. The pope saith, he can remitte the debte to God: And yet can not remitte the debte to mā.But this marueileth me, that he in his indulgēces promiseth to absolue men from all maner of deadly sinnes: & yet cannot absolue a man from debt: forasmuch as the debt which we owe to god, is of much more greater importāce, then is the debt of our brother. Wherfore, if he be able to re mitte the debt due to God, much more it should seme, that he is able to forgeue the debt of our brother.

[Back to Top]

MarginaliaThe pope harder to pardon a priest leauing his matens vnsaid, then for breaking the commaundemēt of God.An other thing there is, that I maruell at: for that the pope sheweth himselfe more strait in absoluing a priest for not saying, or negligently saying his mattens: thē for trāsgressing the commaundemēt of God: considering that the transgression of the cōmaundement of God, is much more greuous then the breach of mans commaundement.

[Back to Top]

MarginaliaAbsolution to be sought at the handes of God onely.For these and many other errours concurring, and in this matter of the Popes absolutiōs, blessed be God, & honor be vnto him for the remission of our sinnes And let vs firmely beleue and know, that he doth and wil absolue vs from our sinnes, if we be sory frō the bottome of our harts that we haue offended him hauing a good purpose and will to offend him no more. And let vs be bolde to resorte vnto good and discreet Priests, who with wholesome discretion and sound counsell can instruct vs, how to auoad the corruption of sinne hereafter. And which, because they are better then we, may pray to God for vs: whereby we may both obtayne more sooner the remission of our sinnes past, and also may learne better how to auoyd the daunger of sinne to come. Ex Registro Latino Episc. Hereford.MarginaliaEx regist. latino Episc. Herford.

[Back to Top]

MarginaliaNotes.¶ And thus much concerning  

the iudgement and doctrine of this Walter, for Christian patience, charity and mercy, which as they be true and infallible notes and markes of true Christianity, so the sayde Walter Brute making comparison herein betweene Christ and the Pope, goeth about purposely to declare and manifest, whereby all men may see, what contrariety there is betweene the rule of Christes teaching, and the proceedinges of the Pope: betweene the examples and life of the one, and the examples of the other. Of which two as one is altogether geuen to peace: so is the other on the contrary side as much disposed to wars, murder, and bloudshed, as is easy to be sene, who so looking not vpon the outward shewes and pretensed wordes of these Romishe Popes, but aduising and considering the inward practises, and secret works of them, shall easely espye, vnder their visour of peace what discord and debate they work. Who bearing outwardly the meek hornes of the Lambe mentioned in the Apocalippes, within doe beare the bowels of a Wolfe, full of crueltye, murder, and bloudshed which if any doe thinke to be spoken of me contumeliously, would God that man could proue as well the same to be spoken of me not truely. But trueth it is, I speake it sincerely, without affection of blinde partiality, according to the trueth of historyes both olde and new. Thus vnder in Dei nomine. Amen, how vnmercifully doeth the Pope condemne his brother: And while he pretendeth not to be lawfull for him to kill any man, what thousandes hath he killed of men? And likewise in this sentence, pretēding, in visceribus Iesu Christi, as thoug he woulde be a mediatour to the magistrate for the party: yet in deed will he be sure to excommunicate the Magistrate, if he execute not the sentence geuen. Who be true heretiques, the Lord when he commeth shall iudge: but geue them to be heretiques, whom he condemneth for heretiques. Yet what bowels of mercy is here, where is nothing, but burning, faggoting, drowning prisoning, chayning, famishing racking, hanging, tormenting, threatning, reuiling, cursing and oppressing, and no instructing, nor yet indifferent hearing of thē, what they can say. MarginaliaExamples declaring what warres hath bene stirred vp by popesThe like cruelty also may in theyr warres appeare, if we consider how Pope Vrbane 5. beside the racking and murdering of 7. or 8. Cardinals, set vp Henry Spencer Bishoppe of Norwich to fight agaynst the French Pope. Innocentius 4. was in warre himselfe agaynst the Apulians. Likewise Alexander. 4. hissucessour stirred vp the sonne of king Henry 3. to fight agaynst the sonne of Fredericke 2. Emperour, for Apulia. Boniface 8. moued Albertus (which stood to be Emperour) to driue Philip the frēch King out of his Realm Gregorius. 9 excited Ludouike the French king 3. sundry times, to mortall warre agaynst the Earle Raimundus and city of of Tholouse, and Auinion, where Lewes the sayd Frence king dyed. Honorius 3. by strength of warre many wayes resisted Fredericke 2. and sent out 35. Gallyes agaynst the coastes of the Emperours dominions. The same Pope also besieged Ferraria, to passe ouer the warre at Ticinum, with many other battayles and conflictes of Popes, agaynst the Romanes, Venetians, and diuers other nations. Innocentius 3. set vp Philip the French king to warre agaynst king Iohn. What stirre Pope Gregorye the 7. otherwise named Hildebrand, kept agaynst the Emperour Henricus 4. it is not vnknowne. And who is able to recite all the warres, battayles, and fieldes fought by the stirring vp of the Pope? These with many other like examples considered, did cause this Walter Brute to write in this matter so as he did, making yet thereof no vniuersall proposition: but that Christian Magistrates, in case of necessity, might make resistaunce, in defence of publique right. Now he procedeth further to other matter of the Sacrament.

[Back to Top]

MarginaliaIohn. 6.Toucing the matter (sayth he) of the Sacrament of the body and bloud of our Lord Iesus Christ, diuers men haue diuers opinions, as the learned do know As concerning my iudgemēt vpon the same, I firmely beleue whatsoeuer the lord Christ Iesus taught implicitely or expresly to his Disciples and faythfull people to be beleued: for he is (as I beleue and know) the true bread of God, whiche descended from heauen, and geueth life to the world. Of which bread whosoeuer eateth, shall liue for euer, as it is in the 6. of S. Iohn declared. Before the comming of christ in the flesh, although men did liue in body, yet in spirit they did not liue, because all men were then vnder sinne, whose soules therby were dead: from the which death, no man by law, nor with the law was iustified: for by the workes of the law shall no flesh be iustified. Galat. 2.MarginaliaGalath. 2. Iustification by fayth and not by the law. And agayne in the same epistle cap. 3. that by the lawe no man is iustified before God it is manifest: for the iust man shall liue by his fayth, the law is not of fayth: but whosoeuer hath þ^e workes therof, shall liue in them. And agayn in þ^e same chap. If the law had beene geuen, which might haue iustified, then our righteousnesse had come by the law. But the scripturee hath concluded all vnder sinne, that the promise might be sure by the fayth of Iesu Christ to all beleuers. Moreouer, before that fayth came, they were kept and concluded all vnder the law, vntill the comming of that fayth whiche was to be reuealed. For the law was our schoolemaister in Christ Iesu, that we should be iustified by fayth. Also the sayd Paul MarginaliaRom. 5.Rom 5. sayth: that the law entred in the meane time, whereby that sinne might more abound. Where then sinne hath more abounded there hath also grace superaboūded, that like as sinne hath raigned vnto death: so that grace might raigne also by righteousnes vnto eternal life, through Iesus Christ our Lord. Whereby it is manifest, that by the fayth which we haue in Christ, beleuing him to be the true sonne of God, which came downe from heauen to redeme vs from sinne: we are iustified from sinne, and so do liue by him, which is the true breade and meat of the soule. And the bread which Christ gaue, is his flesh geuen for the life of the world. MarginaliaIohn. 6.Iohn. 6. For he being God, came downe from heauen, and being true carnall man, did suffer in the flesh for our sinnes, which in his diuinity he could not suffer. Wherefore like as we beleue by our fayth tht he is true God: so must we also beleue, that he is a true man.MarginaliaTrue eating of Christ, is true beleuing in him. And then do we eate the bread of heauen, and the fleshe of Christ. And if we beleue that he did voluntarily shed hys bloud for our redemption, then do we drinke his bloud.

[Back to Top]

And thus, except we eate of the flesh of the sonne of man, and shall drinke his bloud: we haue not eternall life in vs. MarginaliaEating of the flesh of Christ what it is.Because the flesh of Christ verily is meate, and hys bloud is drinke in deed: and whosoeuer eateth the felsh of Christ and drinketh his bloud, abideth in Christ & Christ in him. Ioh. ca. 6. And as in this world þ^t soules of þ^e faythfull liue, and are refreshed spiritually with this heauenly bread, and with the flesh and bloud of christ: So in the world to come, the same shall liue eternally in heauen, refreshed with the deity of Iesus Christ, as touching the most principall part therof, that is to wit, intellectū: For as much as this bread of heauē, in that it is God, hath in it selfe all delectable pleasātnes. And as touching the intelligible powers of þ^e same (as well exteriour as interior) they are refreshed with the flesh (that is to say) with the humanitye of Iesus Christ: which is, as a queene standing on the right hand of God, decked w^t a golden robe of diuers coulours: for this queeen of heauen alone by the word of God, is exalted aboue the

[Back to Top]