A VIEW OF THE MARGINAL NOTES OF THE Popish Testament, translated into English by the English fugitive Papists resiant at RHEIMS in France. By George Wither. Psalm. 19 vers. 7. The Law of the Lord is perfect, converting the soul, the testimony of the Lord is sure, and giveth wisdom to the simple. Augustine in epistolam johan. tract. primo. johannes maluit se ponere in numero peccatorum, ut Christum haberet advocatum: quam ponere se pro Christo advocatum, & inveniri inter damnandos superbos: john had rather place himself in the number of sinners, that he might have Christ to be his advocate: than to let himself in steed of Christ to be an advocate, and so to be found amongst damnable proud men. Printed at London by Edm. Bollifant for Thomas Woodcock. TO THE MOSTREVEREND FAther in God, JOHN Archbishop of Canterbury, Primate and Metropolitan of England, GEORGE WHITHER wisheth abundant increase of all heavenly and spiritual blessings. IT is the manner, use, and custom of all that set forth any thing to be seen and read of others, to set down some reasons that moved them to take such pains, and to publish their labours. In the year of our Lord, one thousand, five hundred, eighty two, a testament translated into English, at Rheims in France, was published in print, by the English fugitive Papists resiant there. The censure, view, and examination whereof, hath ever since been heartily looked, or rather longed for, of all both rich and poor, high and low, that fear God and love his truth. But by what occasion I cannot tell, it hath been hitherto delayed. Whereupon I thought it would not be amiss, neither misliked, if some thing in the mean space might be done, toward the satisfaction of the well affected, and the repressing of the triumphs of the contrary. Therefore at my return from London, from Michaelmas term last passed, I took in hand to discover the lose, corrupt, unjust, and untrue dealing of our Rhemists in their marginal notes. Which if I could effect, and bring to pass afore an answer to their whole work came forth, I did suppose that it would somewhat diminish the grief of many good men, and make them the more patiently to expect and wait for the censure of the whole work. And again, if it should happen, that by reason I took it in hand so late, that I ●ould not compass it, or bring it to pass, afore the censure of the whole work were in press, yet I did think, that because that work could not be but very great, and therefore chargeable; that it would not be thought amiss of, if some part were answered by itself, which the poorer, and those which either were unable, or unwilling to be at charges with the other, might attain and have with small cost. Now having by the favour of God gone through it, I thought that I could not choose a better patron for it, than your Grace, whom God hath advanced to the highest Ecclesiastical place and dignity in our Church of England. For some make the dedication of their works, testimonies of old friendship and familiarity, and as it were monuments of their old long continued love. Which cause if there were no more, were sufficient, considering the love, wherewith you have embraced me these thirty years and upwards. Others do it to witness their mindfulness of their duty to them that be in honourable place and calling. And why should not I herein also imitate them, sith it hath pleased God, leaving me in a mean place, so highly to advance you? Others to get the fau●●able patronage and defence of their works by high dignity and authority, against all malevolous cavillers and backbiters, whereof this wicked world is always full. And here of both I stand in great need, having the whole band of Popish sophisters in this against me, and also none can better protect and defend me, than you, either for learning and judgement, or for power and authority, wherewith God hath endued you. Their whole work consisteth altogether of lying, fraud, and deceit, which I thought not unmeet in some part to touch, disclose, and make manifest in this mine Epistle. First in their Preface, then in their Translation, after in their collected and concluded Annotations: lastly, in their thick and threefold allegations of the fathers. In which I will use all possible brevity and shortness; for that my purpose is but to give a little small taste of their foul and shameless dealings, whereby the sincerity of their dealing in the rest may be the easilier and better guessed at. The first part of their Preface maintaineth against the whole course of the Scriptures, and against all authority of the ancient primitive Church, that it is not necessary for all Christians to have, and read the Scriptures in a known vulgar tongue. Deut. 6. vers. 7. 8 9 Which if it were true, why are all men commanded continually to talk of them, and to write them upon the doors, walls, Psal. 1. verse. ●. and posts of their houses, and how should they meditate in them day and night? How should fathers teach them to their children, Psal. 78. v. ●●. and they again to their children? Psal. 19 ve●. 7. The Scriptures give wisdom to the simple, why then shall not the simplest seek in them to wax wise? john 5. v 39 If life be to be found in the Scriptures, why shall not all search them that look for life? Rom. v. 1●. v. ●. If they be written for our learning, why should it not be as lawful to learn by reading, as by hearing? The Constitutions which they sundry times allege, Cleme●. l. b. 1. cap. ●. as ordained by the Apostles, do appoint Lay men to read the Law, the books of the Kings, Epistla ad Marcellam. the Psalms and the Gospel. Saint Jerome commendeth poor plough men, because at the plough tail in their work and labour, they could sing the Psalms. Our Rhemists add of their own (believe them if you list) to salve the matter withal, that they sang in a language they understood not, and wherein they could not read those Scriptures. Saint Chrysostom exhorted the common people to get them Bibles, In the homily▪ quoted in their epistle. and Testaments, and refuted the same objections, which the Papists at this day make to the contrary. But our Papists tell us that he dealt like a pulpit man, and therefore his rules must not be general, but serve for his own people, which he preached unto. As who should say the pulpit were not as meet a place, to deliver the rules of religion, and a general truth in, as the schools. They add, that every artificer dealeth in the hardest, and deepest matters of religion, omitting the more easy, that they presuppose no difficulties, that they ask for no expositor, that they feel no depth of God's science in Scripture, that manners, and life are nothing amended, that private fantasies, and not the sense of the Church, and doctors thereof, in interpreting the Scriptures is followed. And whosoever knoweth the state, and condition of the Church of England, knoweth all this to be an beape, and dunghill of lies packed together. If their commendation of their Church's moderation, in not wholly condemning, nor forbidding generally vulgar translations, be not a lie▪ then Master Harding, In the fift part of his answer to the apology, Chap. 16. 〈◊〉. and such other like of their side, have abused us, in telling us, that the malapartness of Heretics made the Church altogether to forbid the vulgar translations. Their accusations of our translations, have already been so well answered by Master Doctor Fulke to Martinius, that I need not to touch them. Their reasons likewise being both many, and frivolous, whereby they go about to prefer their vulgar latin version, before the text in the tongues, wherein they were first written, I leave to him, or them, which shall answer the whole preface in order as it lieth: only three things, I will admonish men to consider of, in them. First that they tend not so much to give credit to the vulgar text, as to discredit all texts whatsoever, to the end that either men might have nothing to ground their religion certainly on, or else to make their Church of Rome their only stay. Secondly, that they confess the Fathers in this point to be against them, namely whose opinions are that the Latin text should yield to the Greek, and Hebrew: but they think to avoid it with a sly shift, that they meant the true, and uncorrupted text, as it was in their days, and times. But Lodovicus vives a learned man, living in the days of Henry the eight, in his annotations upon Saint Augustine de civitate Dei, jib. 14. cap. 8. telleth us, that to his time (a few unlearned dolts excepted) all men preferred the texts in their original tongues, Lib. 15. cap. 13. before the others translated out of them. Therefore either our good Masters of Rheims must tell us of some great corruptions that have crept in of late years into the Greek, and Hebrew texts, or else they can not blame us for not crediting them against the learned of all ages afore us, old and new, one, and others. Thirdly, that the Council of Trent goeth not so far as our new Masters of Rheims: For they prefer it only before all Latin translations, making it amongst them the only authentical text: In which it is plain that either the Pope, or the Council might, and did err. For Erasmus dedicated his translation to Pope Leo, and under his approbation many men took it for authentical, and now your Council judgeth it not authentical, therefore either Leo, or they judged amiss, take whether they will. Thus much for their Preface. Their Translation (how much soever they brag of pains, care, and conscience to deal sincerely) is fraudulently framed to make poor men think the Scriptures to be more obscure and dark a great deal, than they are, and so to fray them (as much as in them lieth) from taking pains to read them. I note this only, not because it is not full of other corruptions, and partialities, but because leaving them to the censurer, or censurers thereof, I take that which every blind man may see, that they have studied therein for nothing less, than perspicuity, & plainness. For they have both hunted for words of purpose, which the people do not understand, as superstantiall, didrachmes, cense, stater, scandal, scandalised, Corbanah, evangelized, scenopegia, paraclete, john 2. v. 4. prepucie, Neophyte, depositum, gratis, and such like: And also left their sentences unperfect, john. 21. vers. 22. halt, maimed, and without sense, and all to strike simple persons in a maze, As what is to me & the woman? and this man what? Rom. 5. vers. 18. As by the offence of one unto all men to condemnation, and such like, which in English have no sense. Their collections, and conclusions how weak and frivolous they are, though it will sufficiently appear in mine answers to their marginal notes; yet I hope it will not be amiss, if some also be noted down here. These shall be of two sorts, one so gross that every simple man may see the vanity of their collections: the other more cunningly, but yet deceitfully gathered. The deceit of the later sort is also double, either grounded upon wilful, and slanderous misreporting of our assertions, or else upon equivocations, and ambiguity of words, wherewith it seemeth they delight themselves greatly, and think it a wonderful piece of learning to deceive their poor, simple & credulous followers. The first sort void of all show of probable consequence, are throughout their Testament very many. But to avoid tediousness, I will content me here with a very few. Vers. 23. In the first of Matthew. Our Saviour Christ borne in marriage, yet of a Virgin, honoureth both states, and withal teacheth us that virginity, and continent life are preferred before marriage. In the second of Matthew upon the murdering of the children, Vers. 16. by this we learn, what credit is to be given to the Church in canonizing Saints, and celebrating their holidays, Vers. 8. etc. In the third Chapter, upon those words. Yield therefore fruit worthy of penance. john preacheth satisfaction by doing worthy fruits, & works of penance. Vers. 2. Both in the third & fourth chapter, upon john's preaching in the desert, & Christ's going into the desert, to be tempted of the devil, they gather a warrant for popish hermits, that make a profession to live out of the society & company of men continually, Vers. 21. and so to end their days. In the sift of Matthew upon these words, except your justice do abound, etc. whereby we see (say they) salvation, life and justification not to come of only faith, or imputation of Christ's righteousness. Vers. 13. In the sixth chapter, upon these words, Lead us not into temptation, they say that Beza according to the calvinists opinion, saith that God leadeth into temptation, therefore he maketh God the author of evil. Vers. 〈◊〉. In the seventh chapter upon these words, Lord, Lord. These men have faith, otherwise they could not invocate, therefore to believe is not enough. I could have drawn out a great number as bad, or worse than these, but I will here stay. For I have given a sufficient taste, what might be done in the most part of their Testament, almost in every chapter. Now concerning their double deceit afore spoken of, whereof the first is grounded upon malice, which blindeth them, and maketh them wilfully against their own conscience and knowledge to mistake and misreport our assertions. One common cavil, is the finding fault with our translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance, Vers. 〈◊〉. and to repent, and amend, Matthew. 11. and repeated in many other places, which is grounded upon this slander, that because we do not allow that the fruits of repentance be works satisfactory for sin, therefore we do not teach at all those testimonies of hearty, and unfeigned repentance. Another cavil very common also riseth upon that, because we confess (as the holy Ghost hath taught us in the Scriptures) that God is the author of every act, therefore they gather also that he is the author of every sin, or evil. Which malicious collection, though it have been ten thousand times answered, and that fully, yet they cease not still odiously to object it. And because we deny that Christ after his death went into Limbus Patrum, Acts 2. vers. ●7. as they without all warrant of the word imagine, therefore they maliciously give out that Calvin and his followers deny an article of the Faith, 1. Peter. 3. ver. 19 and therefore conclude them to be infidels. In all their notes touching justification by faith, they deal with us, as though we ascribed justification to an idle faith, which worketh not by love, and upon that false ground, they gather many things against us, as shall appear in mine answer to their notes. But all that are wise, and have eyes to see, do perceive, that in this manner of dealing, they do but utter their own shame, in making no conscience of cogging, lying, and slandering, & in steed of battailing with their enemies, they make themselves sport with their own shadows. Now to their amphibologies, and equivocations; which are also to long to pursue. The Rhemists upon the fift to the Galathians confess, that Paul when he ascribeth justification to faith, speaketh of such a faith as worketh by charity, and yet in all their notes against justification by faith, they dally, and play, and dazzle the eyes of the simple with the ambiguity of the word, being diversly in diverse places taken. The like dealing they use about the words of justice, and justification, which when they know them to be diversly taken, and in sundry senses, yet they delude with the sound of the words those, who for simplicity are not able to discern the diversity of the sense. I will not heap up here more of these examples, a number will offer themselves in reading of mine answers. The alleging of the Father's thick and threefold, is for two fraudulent respects. One is, that those which are doubtful to what religion they may incline, and to which side to cleave, may continue doubtful, and without resolution still, whiles both our adversaries, and we allege Fathers, and accuse one another of corrupt dealing in them, and they poor souls not able to repair to the Fathers to see whether side dealeth truly. The second is to continue the false persuasion of their credulous followers, in thinking that all antiquity maketh for popery. To these two ends it is, that their allegations are so many. First therefore to avoid this their fraud, it is to be noted, and observed, that a marvelous number of their allegations, touch no point, nor matter in controversy betwixt us. As for example, Mat. 2. ver. 16. they allege Origen to prove that the innocent children murdered by the commandment of Herode, Mat. 3. ver. 10. have been honoured for martyrs. Augustine to prove that not to do good is damnable. Mat. 3. vers. 8. Jerome to prove that fasting, prayer, and alms are fruits of repentance, or as they term it, penance, Cyprian to prove that they are false martyrs, Mat. 5. ver. 10. that suffer not for justice. Chrysostom to prove that by the church the governors thereof be understood. Mat. 18. vers. 17. Ambrose to prove that God hath left to his church authority aswell to lose, Mat. 18. vers. 18. as to bind. Which kind of proofs for matter not denied, if they had been omitted, and left out, the great glorious show of Fathers had been blemished, and their camp very nigh half dissolved. Next is to be marked, that if they catch any thing that maketh for them in any Father, they never look how rightly the Father collecteth it, and by what good reason he warranteth it, it is with them sufficient that he saith it. August. epist. 19 But Augustine teacheth us to give that reverence only to the canonical Scriptures, to believe. whatsoever they say. And for others of what learning or holiness soever, not to believe because they speak, but because they prove that which they speak, either by the word itself, or by good reason grounded upon the same word. And here also because they are wont to triumph that we make this a colour to reject the Fathers, when they make against us, it is to be remembered that they themselves do not without exception admit the Fathers. Hos. de side & symbolo ca 19 But they appoint an other rule to try them, and their saying by, that is, the decrees, and determinations of their own church. Thirdly it is to be noted that they allege those books very often, wherein they know that the Father which wrote them, was far overcarried with heat of contention, that they themselves will not, nor dare not defend many things that passed them, as Hieroms books against joviuian, and Vigilantius. Fourthly it is not to be passed over, how they abuse Augustine in leaving those books which he wrote against the heretic Pelagius, Retract. lib. 1. cap. 23. concerning the question of free-will, and alleging testimonies out of other books, wherein he himself did confess, that he did err of ignorance. Fiftly they force divers, and sundry to serve their turns, whether they will, or no. Sixtly to make the greater show, they furnish out their number with such as they know to have been burnt on the face for forgery, and cite them under the reverend names of Clemens, and Dionysius Areopagita, and such like. Finally it is not to be passed over, that they for the corroborating, and proving of the usurped primacy of the bishop of Rome, they hunt for speeches of the Fathers spoken in extolling Peter, or in commending the faith, then professed at Rome, or else the excellent learning, and virtue of some notable bishops there, which then governed that church, and them they rack, and set on the tenters to prove that, which they never thought of, that is, the universal power, and authority, which the bishop of Rome now claimeth. The practice of the primitive church doth best declare, both what the Fathers meant, and also what power and authority he had. In that it is manifest that he was a bishop as other bishops, Hieronimu● Euagr●o. Nicenum concilium canon 6. afterward by consent of men a patriarch limited as other patriarchs, a subject to the Emperor in commission under him as a delegate, that men might appeal from him, and that the Emperor might, and did appoint in such cases of appeal delegates to affirm, or reverse the bishop of Rome's former sentence and judgement. August nus ad Epistola Parmemam libro pr●mo cap 5. & contra literas Petiliam lib. 3. cap. 25. So far was he from that universality of power, which he hath heretofore usurped, and yet challengeth. But why should I dwell so long in these matters, & exceed the length of an Epistle, seeing they have brought nothing of any weight, in any matter of controversy, but it hath been (and that they know well enough) often, and fully answered by divers, and sundry already? But because being fugitives, and having no honest ordinary vocation to occupy themselves about, they never make an end of writing, wherein they do nothing but set new colours on old matters, to make their senseless followers believe, that they bring in new allegations, never before answered: Therefore (under your Grace's correction be it uttered) I would wish that our controversies being drawn into a sum, might by your authority be divided, to so many learned men, as your Grace shall think convenient and competent for that purpose, to examine, and to reduce and bring into the best frame and form they can, all the arguments of the adversaries, and to each several argument the answer, as plainly and briefly as it can be comprised, which being done, and compiled into one, or two volumes, whatsoever they writ hereafter, except they bring (which I think impossible) some new thing heretofore unheard of, to be referred to those volumes for answer, and so to cease troubling the world with more books. Touching mine answers to their marginal notes (I hope it will appear) that I have studied with as much brevity, and plainness as I could possibly, to decipher their vanity, and trifling, wherewith they have blotted, and blurred their margins of their Testament. Their translation, and larger annotations, though many times great occasions are offered to carp at them, yet as near as I could possibly, I have left them untouched, to him, or them (whosoever he or they be) that of purpose shall deal with that matter. To the end that my truth, and simplicity of dealing may the better appear to the Reader, of what sort soever he be, I have set down the text, whereupon their notes are gathered, according to their own translation, and their notes, word, forword, and then mine answers. By which doing, I hope it will well appear, that when out of their most partial translation, which they of purpose have framed for their best advantage, the things which they gather, will not follow▪ nor be confirmed: that they are utterly destitute of all help of the scriptures, how soever they labour to wring them to their purpose. But concerning mine own doing this shall suffice. If this which I have done, shall by you (most reverend father) be judged to be profitable for the church and people of God, I have that which I desire. The Lord God bless, keep, and preserve you. At Dunburie the xii. of April. 1588. A view of the marginal notes of the Popish Testament, translated into English by the English fugitive Papists resiant at Rheims in France. Matt. 1. ver. 2● The text. ANd she shall bring forth a son: and thou shalt call his name ⸫ jesus. The note. jesus an Hebrew word, in English Saviour. The answer. If you would assign us none other Saviour, neither in part nor in whole, our controversies were at an end, we should not need to fill the world with our pamphlets. Matt. 2. 16. The text. Then Herode perceiving that he was deluded by the Sages, was exceeding angry: and sending, murdered all the ⸫ men children that were in Bethlehem, and in all the borders thereof, from two years old and under. The note. The martyrdom of holy Innocents, whose Holiday is kept the 28. of December. The answer. You studied (no doubt) hard for this note, or else so learned a matter could not have passed your pen. That these children were murdered for Christ's cause, I well perceive, and yet because their death was not a voluntary testimony to the truth, I see not any just reason to account them Martyrs: Howbeit it is not a matter worth the contending about. Matt. 3. 10. The text. Every tree therefore that doth ⸫ not yield good fruit, shall be cut down, and cast into the fire. The note. It is not only damnable to do evil: but also not to do good. Aug. Sermone 6●. de temp. The answer. You do well to cite Augustine for this, and we believe it, not because he sayeth it, but because this text doth enforce it. And you must either tell us what evil doing is smaller, than not doing good, or else your venial sins must be quite banished the country. Matth. 5. 26. The text. Be at agreement with thine adversary betimes whiles thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into ⸫ prison. The note. This prison is taken of very ancient Fathers for Purgatory: namely, Saint Cyprian epist. 52. ad Anton. nu. 6. The answer. And what need Fathers for this? Is it not enough that your holy father of Rome taketh it so? The fathers might err, he can not err. If this prison be purgatory, than no man can pass out of it without paying the last farthing. And if that be so, the sale of pardons, and such pelte is marred. For how can pardon take place where payment is so peremptorily required? But Cyprian taketh it for purgatory, I have looked into the place by you quoted, and find it not so: only he toucheth there this present place, but neither his words, nor the circumstances of the place afore, nor after do enforce any meaning of your purgatory that I can see. In quest. ex novo & veteri testamento, cap. 70. Therefore it argueth either great negligence in you, in not searching, or great penury of fathers so applying this place: De salutaribus documentis cap. 64. if you searching could find none more plain for your turn than this. Augustine expoundeth this place of hell plainly and flatly. Eusebius de preparatione evangelica. lib. 11. cap. 20. As for your purgatory, Plato the Ethnic philosopher of great fame, was the first founder thereof that I have read of. Matth. 5. 43. The text. Thou shalt love thine neighbour, and ⸫ hate thine enemy. The note. So taught the Pharisees; not the law. The answer. So say we to them that turn precepts to counsels, so teach the papists, and not the Gospel. Matth. 5. ●5. The text. Who maketh his sun to rise upon good & bad, and raineth upon just and ⸫ unjust. The note. We see that the temporal prosperity of persons, and countries is no sign of better men, or truer religion. The answer. Therefore the Pope's long continued roll of succession, is no good argument to approve his religion, nor his present prosperity, his goodness, and holiness. Matth. 6. 11. The text. Give us to day our ⸫ supersubstantial bread. The note. In Saint Luke the Latin is, panem quotidianum, daily bread, the Greek being indifferent to both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The answer. You do in this according to your common custom, that which is most obscure, farthest from the people's understanding, and may best serve you to dally withal, that you make choice of. Matth. 6. 31. The text. Be not careful therefore, saying what shall we eat, or what shall we drink, or wherewith shall we be covered? For all these things the ⸫ heathen do seek after. The note. They seek temporal things only, and that not of the true God, but of their idols, or by their own industry. The answer. To contend with you about the heathen it were but a folly. It is manifest that many of them looked for immortality of the soul, and felicity after this life, as their Elisij campi do testify. But for seeking either by your own industry, or by them which are no gods, you and they may be coupled together. For you be right cousin germans, and therein you give them not place an inch. Matth. 7. 11. The text. If you then being nought, know how to give good gifts to your children, how much more will your Father which is in heaven, give ⸫ good things to them that ask him. The note. These good things are graces and all spiritual gifts, and whatsoever pertaineth to the health of the soul. The answer. If all these things be given us of God, and so are of his frank and free liberality, then with what face teach you, that your own merits must get us heaven, and gain us the salvation of our souls. Matth. 9 2. The text. And jesus ⸫ seeing their faith, said to the sick of the palsy, etc. The note. We see that the faith of one helpeth to obtain for another. The answer. It is very true that there is mutual help given by the faithful whiles they live one to another, ●am. 5. 15, 16. Rom. 1. 1●. both by prayer to obtain good things at God's hand, and also to comfort and confirm one another mutually in faith, and all goodness: but what maketh this for that which you teach fools to look for, that is, help by them which are dead and gone. Matth 9 15. The text. But the days will come when the bridegroom shall be taken away from them, and ⸫ then they shall fast. The note. Christ signifieth that the Church shall use fasting days after his Ascension. Epiphanius in Compend. fid. Cath. August. epist. 80. The answer. Christ doth not prescribe any certain day, or days every week to fast in, howsoever occasions do fall out: neither doth he appoint men when they fast, to abstain from one kind of meat, & to fill their belly with another: your fathers you might have spared. As Thursdays. The fasting days there set down by Epiphanius under the name of Apostolical tradition, for verifying and fulfilling this place, August. epist. ●6. your church observeth not. As for Augustine, he knew of no such tradition that is of any days appointed by Christ, or his Apostles to fast in. Matth. 9 32. The text. But jesus turning and seeing her, said, have a good heart daughter, ⸫ thy faith hath made thee safe. The note. Lo, her devotion to the hem of his garment, was not superstition, but a token of greater faith: so is the devout touching of holy relics. The answer. It is true that her devotion was not superstition, but a token of faith mixed with many infirmities, which infirmities it pleased Christ (for such is his mercy toward his) not to impute, but to forgive. And where you draw from this example an approbation of your superstitious touching holy relics, you do amiss. For her act is not set down for a common rule for others to follow, and though it were, yet it could not serve, but where the principal things to be considered of are alike, which will far disagree in any relic that you can name used in Popery. Matth. 9 34. The text. But the Pharisees said, ⸫ in the prince of devils he casteth out devils. The note. In like manner say the heretics, calling all miracles done in the Church, the lying signs of Antichrist. The answer. It is but vain to quarrel with you, for giving us the odious names of heretics, and usurping to your synagogue of Satan the glorious name of the Catholic church. We do not call all miracles done in your synagogue lying signs, for God divers times by miracles hath disclosed the impiety, and hypocrisy of your Antichristian captains of Rome, as the miraculous discovery of six thousand infants heads afore murdered by adulterous priests, Huldericus Augusta. episcopus in epist. ad papam Nicholaum. Nicholaus Clemangis. constrained to single life in the days of Gregory the great, and the appearing of an owl in a council holden at Rome, by pope john the xxiiii. after the mass of the holy Ghost solemnly sung at the beginning of the council, and such like. But those which either by the illusion of the devil have been done, or by your ancestors feigned to be done, to uphold popish corruptions contrary to the manifest truth of the word, whereof some are babish, some ridiculous, some so foul and filthy as that they would loath any honest ear to hear, we do, and may well call lying signs of Antichrist. Of these whosoever vouchsafeth to waste some time in your legenda aurea, or in promptuario exemplorum, or in mill miraculis beat. Mart. or such like books, shall find store to your shame. Matth. 10. 5. The text. Into the way of the ⸫ Gentiles go ye not, and into the cities of the Samaritans enter ye not. The note. They have here commission to preach only in Israel: the time being not yet come to call the Gentiles. The answer. Whereby we see the depth of the counsel and wisdom of God to be such, as no man can render a reason of, and that in his wisdom he sometime withdraweth the light of his Gospel, and communicateth it in comparison but to a ●ewe, and sometime again he causeth it to shine forth brightly, and the knowledge of it to spread far abroad. Matth. 10. 16. The text. Be ye therefore ⸫ wise as serpents, and simple as doves. The note. Wisdom and simplicity both necessary in preachers, Bishops, and priests. The answer. But you join wisdom and double dealing together, & hold it for a principle, that you are not bound to deal simply and truly with your adversaries, Concilium Constantiense sessione 19 as both that conclusion of the council of Constance, that faith given to heretics is not to be kept, and also the continual practice of your church doth very well testify. And you do well in reckoning bishops and priests beside preachers, because scant the tenth or tithe of your bishops and priests were wont to preach. Mat. 10. 28. The text. And ⸫ fear ye not them that kill the body, and are not able to kill the soul. The note. A goodly comfort for christians and catholics, and all good men, in the persecutions of Turk, of heretics, of all wicked men. The answer. Which comfort did animate and encourage all those, whom you have burnt and killed for religion, to testify the truth against you, with loss of their lives, and shedding of their blood. Mat. 10. 41. The text. And he that receiveth a ⸫ just man, in the name of a just man, shall receive the reward of a just man. The note. The reward for harbouring and helping any blessed just person suffering for his justice and conscience. The answer. To this we agree, but your meaning we are far from. For your meaning is, that wheresoever reward is expressed, there also merit of work should be understood. As if it were not possible for God to be more bountiful in rewarding, than we are meritorious in deserving. Otherwise it were a simple silly reward, that a cup of cold water could deserve. Mat. 12. 7. The text. And if you did know what it is, I will mercy, and not ⸫ sacrifice: you would never have condemned the innocents. The note. See the annotation chap. 9 vers. 13. The answer. You are loath your note should pass unuiewed, and therefore you make this reference. Well we have seen it, and find that, which any young schooler with very small study would have set down. The best commendation it deserveth, is, that it savoureth not so much of your usual corruption, as commonly your notes do. Other thing it hath not worth the nothing down. Mat. 12. 25. The text. Every kingdom ⸫ divided against itself, shall be made desolate: and every city or house divided against itself, shall not stand. The note. Therefore the kingdom of heretics can not possibly stand, because it is always full of division and dissension. The answer. If all heresies and sects in the whole world be raked out, and all their contentions, and strifes numbered, yet neither in number, nor in weight can they exceed the strifes that have been, and are among our popish heretics themselves. Wherefore as their kingdom hath already begun to fall, so it is not like to endure. Mat. 12. 33. The text. Either ⸫ make the tree good, and his fruit good: or make the tree evil, and his fruit evil. The note. It is a man's own free will, and election, to be a good tree, or an ill tree, to bring forth good fruits or bad. So Augustine upon this place. Lib. 2. cap. 4. de acts cum Foelice Manichaeo. The answer. I marvel not that peevish papists hold this, for their own consciences do testify to them, that the best ground they have for being such trees, as papists may be, is the corrupt motions of their own will, and choice. But we know that no man cometh to Christ, john 10. 29. but whom the father draweth, john 15. 16. and he hath no sheep but those whom his father hath given him, and of them he pronounceth they make not choice of him, but he of them. As for Augustine he wrote scant advisedly of free-will, till Pelagius did awake him. Retract. primo, cap. 23. For till then as he himself confesseth, he had not diligently sought nor yet found, what the election of grace meant. Therefore in the matter of free-will, if you bring any thing, that Augustine wrote afore he wrote against Pelagius, you do but abuse men with his name against his mind, which in this shall appear thus. The question between the Manichées and Augustine was, what was the original cause of evil? The Manichean maketh two eternal, incommutable natures, one good, the other evil, one the author of good, the other the author of evil. On the contrary part, Augustine maketh free-will the original cause of evil. The Manichean amongst other scriptures, wrested to his purpose to prove his two natures, useth this of the two trees good and bad. Augustine to take away his application of this text answereth, that it was the will of man that made him a bad tree, and that it was in his choice whether he would be good, or bad. After this ariseth Pelagius, of whom the papists have learned their free-will: he for his defence catcheth at speeches used by Augustine against the Manicheans. Augustine replieth, that though some speeches used against the Manicheans might seem to favour the error of free-will, yet other speeches of his, even in those his books against the Manicheans, will sufficiently clear him from any such meaning, De natura & gratia cap. 67. and therefore giveth men this rule, that that, which in those books, and in that question he spoke of will to do well, he spoke of the will of man in which man was first created, Retract. lib. 1. cap. 9 and not otherwise. Thus we see that our Rhemists learned this of their captain Pelagius; and that they go about by Augustine to prove that which he meant not, that is, the freedom of our wills now. Matt. 13. 13. The text. Therefore in parables I speak to them: because seeing, they see not, and ⸫ hearing they hear not, neither do they understand. The note. When God's word is preached they properly have ears to hear, that have hearts to obey, and they hearing do not hear, which hear by sense of their body, and obey not by consent of their hearts. August. de done perseverantiae, cap. 14. The answer. We like Augustine's exposition very well, and pray to God most heartily for you, that he in mercy will vouchsafe to withdraw from you, that his heavy judgement, which most manifestly hath lain upon you, and to give you now at length ears to hear, and eyes to see withal, which hitherto you have most dangerously wanted. Matth. 13. 39 The text. And the enemy that sowed them is ⸫ the devil. The note. Not God then, but the devil is the author of all evil. The answer. In this we consent, saving that we know you have a malicious meaning, to make your blind ignorant followers believe that we hold God to be the author of evil, which assertion we and every one of us do with all our hearts abhor, and detest, as most wicked, and blasphemous. Matth. 13. ●8. The text. Which when it was filled, drawing it forth, and sitting by the shore, they choose out the good ⸫ into vessels, but the bad they did cast out. The note. Here also are signified good, and bad in the church. The answer. No man doth deny but that in the outward account of the church so long as it is in this vale of misery, many hypocrites are, and yet in truth, and in the judgement of him that cannot be deceived in discerning his, never of the church. Matth. 14. ●. The text. And the king was strooken sad: yet because of his ⸫ o'th', and for them that sat with him at table he commanded it to be given. The note. A wicked and a rash oath, and more wickedly fulfilled: because an unlawful oath bindeth no man. The answer. That a wicked rash oath bindeth no man to performance, we easily consent. But this can be no cloak for the manifold perjuries, which your company have committed many ways: but most specially in breaking the lawful oath of obedience to their lawful prince, not rashly, but with good advise and deliberation made by the most part of them. Matth. 14. 1●. The text. And his disciples came and took the body, and buried it, ⸫ and came and told jesus. The note. Saint john's disciples at this time had well learned their duty toward Christ. The answer. Two things commendable in john's disciples are here set down unto us: Their expressing of their love toward their master and teacher in burying his body, and their repair to Christ. But how much, and how greatly they had profited in the doctrine which their master had taught them, that appeareth not. Matth. 14. 31. The text. And incontinent ⸫ jesus stretching forth his hand took hold of him, and said unto him, O thou of little faith. The note. Notwithstanding the infirmities of them that govern the Church, yet Christ sustaineth them and holdeth them up yea and by them, whatsoever they are he upholdeth, and preserveth his Church. The answer. Far fetched, and dear bought is good for ladies. Christ saved Peter from drowning, notwithstanding the weakness of his faith: Therefore he must needs save the Pope, whatsoever infirmities be in him. Other, or better consequence than this, out of this place I am sure you can make none. For that you do not mean all that govern any part of the Church, I gather, both because you reason from Peter, and also because you grant that any particular bishop may err. Now if your consequence be true, then tell me how Christ uphold your pope john against the council of Constance, Session 12. who deposed him. And if he were not afore that Council the chief governor of your Church, tell me who was. And if Christ did not uphold him, and by him your church, tell me when you got again restitution of your supposed privilege, once broken. This example therefore serveth more aptly to encourage men to follow Christ, to do whatsoever he commandeth, with whatsoever dangers it be accompanied, because Christ will not ●aile them that walk in holy obedience to his will, how weak, frail, and full of infirmities soever they be, but as at the pinch he aided Peter, so will he them. Matth. 14. 36. The text. And they besought him, that they might touch but the ⸫ hem of his garment, & whosoever did touch it were made whole. The note. See before cap. 9 v. 20. The answer. You trouble us with your references, your note hath been already considered of, and received answer in his due place. Matth. 15. 28▪ The text. Then jesus answering said to her, (o woman) ⸫ great is thy faith, be it done to thee as thou wilt: and her daughter was made whole from that hour. The note. It were a strange case that Christ should commend in this woman a sole faith without good works, that is to say, a dead faith, such as could not work by love, and which Saint james doubted not to call the faith not of Christians but of devils. August. de fide & operibus. cap. 16. The answer. It were a very strange case if papists should leave lying, fraud and deceit. For who seeth not, that the end and purpose of your note is, to make men think, that your adversaries attribute much to a dead faith, that cannot work by love: And if there be any that doth so, name him. And if in truth you cannot name any, then what are ye? Because we say that faith only justifieth, must it needs therefore be a dead faith? Because the eye only seeth, must it needs be pulled out of the head, and be without all other organs and instruments of the body? Who seeth not the folly of this? We with Augustine affirm, that Christ saw in this woman whose faith he praised, a wonderful work of love. Matth. 15. 36. The text. And taking the seven loaves and the fishes, and giving thanks, he broke, and gave to his disciples, and the ⸫ disciples gave to the people. The note. Hear we see again that the people must not be their own carvers, nor receive the sacraments or other spiritual sustenance immediately of Christ, or at their own hands, but of their spiritual governors. The answer. This collection is very loosely gathered. The disciples gave bread and fish to the peole, ergo it is not lawful for the people to receive any spiritual sustenance immediately from Christ, but only from them, that are their governors under Christ. I think if we make a consequence from bodily sustenance to the sustenance of our souls, that then it followeth better thus: That as this people when they were at home provided themselves for their bodily sustenance, and here being abroad they receive it provided for them, at the hands of the Apostles: so also it is lawful for men at home to receive spiritual sustenance by their diligent reading, and abroad to receive it at the hands of their ordinary pastors and teachers in their open meetings, by hearing the word preached and taught. Matth. 16. 18. The text. And I say unto thee, that thou art ⸫ Peter, etc. The note. That is a rock. The answer. Your reasons drawn from this place, to 'stablish the tyranny of Antichrist, have often been answered. 1. Cor ●. 11. And because here no reason is framed, we say with the holy Apostle Paul, that we know none other rock or foundation to build Christ's Church upon, but Christ himself. Matth. 16. 23. The text. Who turning said to Peter, go after me ⸫ Satan, thou art a scandal unto me. The note. This word in Hebrew signifieth an adversary, as 3. Regum. 5. v. 4. and so it is taken here. The answer. We will not impugn your qualification of the word: and lessen Saint Peter's rebuke, as much as you can, yet this we may see evidently, that men are but unstaid, and unstable rocks to build the Church upon: and except the Pope be better privileged than Peter was, sometime he may be an adversary and a 〈◊〉▪ I will not ●ay a devil. Matth. 17. 24. The text. And when they were come to Capernaum, there came they that received the Didrachmes unto Peter, and said unto him: your master, doth he not pay the ⸫ Didrachmes? The note. These didrachmes were pieces of money, which they paid for tribute. Matth. 1●. 27. The text. And that fish which shall first come up, take, and when thou hast opened his mouth, thou shalt find a ⸫ stater: take that, and give it for me and thee. The note. This stater was a double didrachme, and therefore was paid for two. The answer. To these two notes, I give but one answer, for they reserved these strange words in the text, because English ears are not acquainted with them, and other matter there is not in these notes worth the observing. Matth. 18. 4. The text. Whosoever therefore shall humble himself as this little ⸫ child, he is the greater in the kingdom of heaven. The note. Humility, innocency, simplicity commended to us in the state and person of a child. The answer. But none of them embraced by you, as appeareth. Your Pope can abide no peer, he must be above all, you puff up yourselves with the proud pharisee, in confidence of men's merits; what innocents you are, a number of you executed for confessed treason, do declare: simplicity cannot stand with the continual practice of your Church, which of long time hath loved nothing less, then plain dealing, as both our eyes have seen, and all stories do testify. Matth. 18. 17. The text. And if he will not hear them ⸫ tell the Church. The note. That is (as Saint Chrysostom here expoundeth it) tell the prelates, and chief pastors of the Church, for they have jurisdiction to bind, and lose such offenders by the words following, vers. 18. The answer. We agree with Chrysostom because the circumstances of the place, and matter do require it so to be expounded, that here by the Church the governors thereof are meant, and that they have power to bind and loose, and therefore is a good warrant for our Church discipline against Papists, and all other scornful contemners, and despisers of the same. Matth. 18. 19 The text. Again I say to you, that if two of you ⸫ consent upon earth, concerning every thing whatsoever they shall ask, it shallbe done to them of my father, which is in heaven. The note. All joining together in the unity of Christ's Church in Counsels, and synods, or public prayers, is of more force than of any particular man. The answer. It is true that the unity and agreement of God's Saints joined in prayer, and the consent of many governors of the Church in executing discipline, is of more force than if the same be done of a very few. And yet your proud prelate of Rome will have his doings being but one, stand and be of force against all consent whatsoever. Matth. 19 11. The text. Not all ⸫ take this word, but they to whom it is given. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiunt. The answer. This most plainly showeth, that the virtue of continency is not in every man's will, but a rare gift of God, and that therefore they not only deal rashly, but also directly against God's will, and pleasure that vow perpetual single life. And I do not doubt but that your other annotations shall shortly be answered. Matth. 19 17. The text. But ⸫ if thou wilt enter into life, keep the commandments. The note. I see not, saith Saint Augustine, why Christ should say, if thou wilt have life everlasting, keep the commandments, if without observing of them by only faith, one might be saved. Augustine de fide & operi. cap. 1●. The answer. Augustine in that place, speaketh not against those that ascribe justification to a true and a lively faith, but against the papistical opinion of them, which understood by them, that build upon Christ hay and stubble, such Christians as live wickedly, whom they affirmed, that they should pass through purgatory fire, and so be partakers of salvation through the merit of their foundation. Against these Augustine replieth, that he seeth not to what purpose Christ should exact the keeping of the commandments, if such a faith, that is, a bare profession of Christianity, might save. What is this against that faith which worketh obedience in believers, as it is written. Hebr. 11 9 By faith Abraham obeyed God: who then seeth not your vanity in applying against us, that which was spoken against the patrons of purgatory? Matt. 19 24. The text. And again I say to you, it is easier for a camel to pass thorough the eye of a needle, ⸫ than for a rich man to enter into the kingdom of heaven. The note. Saint Mark expoundeth it thus, rich men trusting in their riches. cap. 10. verse 24. The answer. This (as far as I now remember) is the first note save one, given us by conference of places of Scripture. And if this kind of gathering were more in use with you, we should have a great many fewer controversies betwixt us. Matt. 19 29. The text. And every one that hath left house, or brethren, or sisters, or father, or mother, or ⸫ wife, or children, or lands for my name's sake, shall receive an hundred fold, and shall possess life everlasting. The note. Hereof is gathered that the Apostles amongst other things left their wives also to follow Christ. Hierom. lib. 1. adver. iovinianum. The Answer. The Apostles were never taught by Christ to leave those duties unperformed, which God had imposed upon men, therefore not their duties towards their wives. Further, to leave these things, was not absolutely to leave either possession, or use of them, but only so to bridle themselves, as that the having of these things were no withdrawing of them from cleaving to Christ, & following their calling. Matth. 9 10. For Matthew had still his house, in which he feasted Christ. john 11. 1. Lazarus and his sisters dwelled in their own at Bethania: Matth. 27. 57 joseph was rich, and yet a disciple: and if Peter's wives mother were cared for, Matth. 8. 14. and healed of her fever, it is not likely that her daughter was cast off. Further, what say you to the canons, Canon. 6. which you say are the Apostles, which forbidden priests to leave their wives under pretence of religion. But you tell us that Jerome gathereth it: what then? must we therefore of necessity believe it. He telleth us in the same book that the end of marriage is death, and the end of single life is life: and I am sure you therein believe him not. But this is your practice, such absurd collections as you are ashamed to set down as your own gathering, ye gladly shroud under the name of some Father, to abuse your followers with. Matth. 20. 11. The text. And receiving it, they ⸫ murmured against the good man of the house, saying. The note. The jews are noted for envying the vocation of the Gentiles, and their reward equal with themselves. The answer. It is true that the jews envied the calling of the Gentiles, as the papists at this day can not abide that reformed Christians take the name of Catholic christians, and Church of God: but that by this murmuring that envying of equality of reward is meant, is your bare surmise, which you can not prove. For the purpose of the parable is nothing else, but to show that it is free for God, to reward whom he will, though they deserve it not. Matth. 20. 25. The text. And jesus called them unto him and said, you know that the princes of the Gentiles over rule them, and they that are the greater, exercise power against them. The note. Superiority is not here forbidden amongst Christians, neither ecclesiastical, nor temporal: but heathenish tyranny is forbidden, and humility commended. The answer. Christ here distinguisheth the regiment of his church from civil government, and denieth that any of the Apostles shallbe advanced over his fellow apostles in dignity, as kings over their subjects, which flatly striketh down your supposed primacy of Peter. Urbanus sextus drowned five Cardinals. Sergius tertius digged pope Formosus out of his grave. As for heathenish tyranny the pope's of Rome have exceeded all that ever went before them, for they have not only put their Cardinals into sacks, and thrown them into the sea, but also they have not suffered one another to rest in their graves. Matth. 21. 12. The text. And jesus entered into the temple of God, and cast out all that sold and bought in the temple. The note. How much the abuse of the churches, by merchandising, walking, or other profane occupying of them, displeaseth God, here we may see. The answer. Profane occupying of the church displeaseth God, but here is a further thing meant, namely, buying and selling under pretence of religion and service of God, as here the selling of such things as pertained to the service of the temple, and with you the selling of masses, diriges, trentals, and pardons, & such like stuff. Where covetousness of sacrificing priests, is the express cause of profaning the temple, which you s●ilie pass over, because it toucheth yourselves very nighlie. Matth. 21. 19 The text. And seeing a certain ⸫ fig tree by the way side, he came to it: and found nothing o● it, but leaves only. The note. The jews having the word of the law, and not the deeds, were the fig tree full of leaves and void of fruit. Aug. de verb. dom. serm. 44. The answer. In the fig tree he did set out what end and issue remaineth for hypocrites, which make a show of that which they have not. Matth. 22. 10. The text. And his servants going forth into the ways, gathered together all that they found, ⸫ bad and good, and the marriage was filled with guests. The note. Not only good men be within the church, but also evil men against the heretics of these days. The answer. To which we answer that though in the outward participation of the word and sacraments, many wicked are joined with good, yet in truth none are of the church but such as to whom the promises of remission of sins, and resurrection to life eternal do pertain. And also we say that this is a frivolous collection, drawn from the outward calling to the truth of being in the church. For many are called, but few chosen. Further nothing can justly be gathered out of this parable but that the jews, which were first called, made themselves unworthy of their calling, and that in calling the Gentiles into their rooms, & place, there was no respect had, how bad they were afore their conversion. But the grossest sinners for the most part, did soon and gladliest receive the promise of grace, and favour offered in Christ. And they that rack the calling, and coming beyond this: rack it beyond the meaning of Christ. And the bad that come without amendment, shall be sure to be served, as he that came without his marriage garment. Matth. 23. 5. The text. But they do all their works, to be seen of men. For they make broad their ⸫ phylacteries, and enlarge their fringes. The note. These phylacteries were pieces of parchment, wherein they wrote the ten commandments, and folded it, and carried it on their fordhead before their eyes, imagining grossly and supersticiouslie, that so they fulfilled that which is said. Deut. 6. They shall be immovable before thine eyes, Hierom in 23. Mat. The answer. It is well that you so diligently tell us the meaning of the word phylacteries, but the simpler sort must take it upon your own credit, for they can not look into Hierom for it. But this they may see, that the pharisees neither in apparel, nor otherwise hunted more for estimation of holiness amongst men, than your sectaries (I should have said) religious, do most manifestly. Matth. 23. 37. The text. Jerusalem, Jerusalem, which killest the prophets, and stonest them that were sent to thee, how often would I gather thy children, as the hen doth gather her chickens under her wings, and thou ⸫ wouldst not. The note. free-will. The answer. It is true that men of their own will do freely, and frankly sin, and refuse grace, but this is their greatest slavery, & bondage that can be. For so they show themselves slaves of sin. And therefore if that be the freedom of will you so much contend for, you may take it to yourselves. Matth. 24. 11. The text. And many ⸫ false prophets shall rise, and shall seduce many. The note. There were in the people false prophets, as among you also shall be lying masters, which shall bring in sects of perdition, 2. Peter. 2. The answer. If lying, and denying the benefit of Christ's death, by which we were bought, be good, and true notes to know false prophets by, as they are for that purpose there by Peter delivered, than all the governors of the popish church be false prophets. Their lies are so gross, as that they themselves are ashamed of them, and how they give to others, the glory of our redemption only due to Christ, he knoweth nothing that knoweth not. Matth. 24. 23. The text. Then if any man shall say to you, Lo ⸫ here is Christ, or there: do not believe him. The note. Whosoever draweth Christ, or his Church from the communion, or fellowship of all nations Christened, to one corner, town, or country believe him not. Augustine de unit Ecclesiae. cap. 3. The answer. Augustine there teacheth us to seek the church in the Scriptures, not at Rome, but diffused everywhere through the whole world. They therefore that lead us to Rome to seek Christ and his church there, by this rule of Augustine are not to be believed, because Rome is but one little corner, country, or rather town of the world. We embrace that doctrine, which the Apostles planted in all nations, and we hold that God since the calling of the Gentiles, hath had always his church generally dispersed through the world, though in all places, and in all times not alike, and though to us, which live at this time, and in one corner of the world, a great number of the church's children, or rather particular churches, have been, and are hidden, and unknown. But this we know, that Rome sometimes a faithful city, is now, and hath been many years become a harlot. Matth. 24. 30▪ The text. And then shall appear ⸫ the sign of the son of man in heaven. The note. This sign of the son of man is the holy cross, which then shall appear to the jews to their confusion. Chrys. in Matt. homilia 77. It shall be no less confusion to heretics which can not abide the sign thereof. The answer. This is but Chrysostom's conjecture, for neither he nor you can bring any good reason why it should be so. The glory and majesty wherein he shall come set out in the words immediately following, by all reasonable conjecture should make plain the words before, and declare what was meant by the sign of the son of man. What heretics you mean that cannot abide the sign of the cross, I know not. The idolatrous abusing of the cross in popery, and the attributing to the sign thereof the virtues which it cannot have, that no good Christians can abide, who yet have learned to glory in nothing, but in the cross of Christ. Matt. 25. 8. The text. And the foolish said to the wise, Give us of ⸫ your oil: because our lamps are going out. The note. If we be not in the favour of God, and have not our own merits, we shall not be helped by other men's deserts at the day of judgement. The answer. If the favour of God might so easily be procured or promerited, as some papists writ by saying of ave Maria, mill miracula beatae Mariae. or offering to our Lady a taper, or serving some saint, I think few would die out of the favour of God. But to that, which I take to be your meaning, if men be in the favour of God, and have some merits of their own, than they may be helped by other men's deserts. Which collection is tied to this place with points. For though we should understand as you do, by oil, meritorious works, yet the quite contrary is flatly hereof gathered. First they are here condemned for fools that go a borrowing, or seek help at the merits of others. Then they that b● wise dare spare none from themselves, for fear of wanting themselves. And from whence then may men get that supply of merits, when they which are wisest and best, can spare none. But because you have no manifest scriptures to warrant your merits, you delight to draw, and strain parables perforce to your purpose. For the meaning of that parable is nothing else, but that they which during life, and the time which God granteth them here, neglect the ordinary means, which God hath appointed for their salvation, shall wish for it then when it is too late, and when they cannot have it. Matt. 23. 20. The text. Lord, five talents thou didst deliver me, behold ⸫ I have gained other five beside. The note. free-will with God's grace doth merit. The answer. It pleaseth God in mercy to reward liberally his servants, which use the gifts, which God hath bestowed on them, to the honour of God, and benefit of his Church. What maketh this either for free will, or for merits. Matt. 25. 26. The text. And his Lord answering, said to him: ⸫ Naughty and slothful servant, thou didst know that I reap where I sow not, etc. The note. A terrible example for all such as do not employ the very lest gift of God to his glory. The answer. If this were as well weighed of you, as it is written: you would not waste your gifts upon advancing the man of sin, and child of perdition, the proud Antichrist of Rome, who vaunteth himself above all that is called God. Matt. 25. 34. The text. Come ye blessed of my father, possess you the kingdom ⸫ prepared for you from the foundation of the world. The note. This kingdom than is prepared for those only that do goodworks: as Christ also signifieth else where, saying that it is not in his power to give it otherwise. See the annotations chap. 20. verse 23. The answer. This note might be passed over, if the corrupt meaning of them, which give it were not manifest. Therefore this we say, that whosoever by believing in the name of Christ have power to become the sons of God, Ephes. 14. ● they also are fruitfully replenished with all manner of good works, as time, place, occasion, and other circumstances do serve, which serveth not in all alike. For the thief upon the cross being now ready to die, Luk. 23. 43. and having spent lewdly his former life, and therefore not having means to show forth his faith, otherwise than by confession, is promised to be partaker of the kingdom of Christ. Ezec. 18. 22. And at what time soever a sinner truly repenteth him of his sins, God putteth all his sins out of remembrance, how then can he be accursed or excluded out of the kingdom of heaven? But our papists must either merit all at God's hand, or else they must have nothing. Your note to which you refer us shall be considered of amongst your other larger annotations. Matt. 26. 33. The text. Amen I say unto you, wheresoever this Gospel shall be preached in the whole world that also which she hath done, ⸫ shall be reported for a memory of her. The note. Hereby we learn that the good works of saints are to be recorded, and set forth to their honour in the church after their death, whereof rise their holidays and commemorations. The answer. Hereby we learn, that through God's great goodness the memory of the just shall be blessed and eternal. Proverb. 10. 7 Their holidays afterward Psalm. 112. 7. grew (especially in such sort as they were in time of popery solemnized) when the devil by his false Apostles enticed men to give to saints that honour which might not be lawfully given to men. Matth. 26. 27. The text. Drink ye all of this. The note. See the margin note. Mark 14. verse 23. The answer. It shall be seen and answered as it cometh in course. Matth. 26. 31. The text. Then jesus said to them, All you shallbe scandalised in me, in this night. The note. The nocturne of matins in the Church's service answereth to this night part of our saviours passion, and so consequently the other canonical hours to the rest. The answer. This is a clearkly note, you are well skilled belike in your Church service. What your nocturne of matins meaneth whether morning prayer at night, or any other mystery I can not tell. For I have not taken pains, neither in your pia, nor in your porteous. But amongst other mockeries in your Church service used, I remember that on maundy thursday at night, we went from your sacred ceremonies in the Chapel, to the College hall, where our maundy was provided, and there whilst a boy read on the Bible to these words rise and go hence, we eat and drink so fast, that he sang to deafe●men, but when he came to those words: with our mouths full, to the Chappel●we hied again: to make an end of your fooleries, which at that time were very many, God forgive it us. Matth. 26. 74. The text. Then he began to curse, and swear that he knew not the man. The note. To this time the laudes do answer in the Church service. The answer. This is such profound gear that I know not what to say to it. For I am not skilful in their Church service, and I can spend my time better, than now to seek skill therein. Matth. 27. 6. The text. And the chief priest having taken the silver pieces said, It is not lawful to cast them into the ⸫ Corbanah, because it is the price of blood. The note. This Corbanah was a place about the temple which received the people's gifts or offerings. Mark 12. vers. 42. The answer. If you would have vouchsafed to have translated in this place Corbanah into English, neither your note, nor your reference should have needed. Neither do I think that you can give any good reason, why you do not translate it treasury. As for your reference, it shall be considered of in your larger annotations. MARK. Mar. 1. 4. The text. john was in the desert baptizing, and preaching the baptism of penance ⸫ unto remission of sins. The note. john's baptism put them in hope only of remission of sins as a preparative to Christ's sacrament, by which sins were in deed to be remitted, Augustine lib. 5. de baptismo cap. 10. The answer. In the Scriptures we learn, Matth. 21. 25. that john's baptism was from heaven, Luke 7. 30. the counsel, and ordinance of God, that john was a minister thereof for that purpose sent of God, john 1. 33. that the hope of remission of sins was grounded on the promises of God, which deceiveth not, john 1. 26. that john was the minister of the outward element, and Christ the giver of the inward grace. Matth. 3. 11. Finally, the element is the same, the doctrine is the same which the Church of God now useth: How then ran your brains on a difference? For sooth Augustine maketh this difference. You may be a shamed to allege Augustine for that, whereof he was not resolved. The Donatists did rebaptise such Christians as they won to their congregation from Christ's Church, in defence of which dotage they alleged for themselves the example of Paul, who (as they supposed) did rebaptise those that were once afore baptized of john. Which objection did trouble saint Augustine not a little, so that he witted not well how to shift it. August. de unico baptismo. cap. 7. For sometimes he doubteth whether they were baptized with the baptism of john, or no, or whether they did but feign that they were so baptised: sometimes he saith that those which john baptised had not their sins forgiven them, yet he addeth, that he will not contend with them that think they were indeed remitted: Which argueth Augustine in this matter not to be resolute. Mark. 1. 15. The text. The time is fulfilled, and the kingdom of heaven is at hand, ⸫ be penitent, and believe the Gospel. The note. He doth not preach belief, or faith only, but penance also. The answer. And I pray you who ever preached faith without repentance. If we be taught to believe the promise of remission of sins, we be taught also that that promise is not made but to the penitent. And so you sever things inseparable. The word penance you do but blear the eyes of the simple withal, to make them imagine of a satisfaction. But that your dealing hath been already learnedly laid out by Master Doctor Fulke against Martinius, to whom I refer you. Mark. 1. 44. The text. And he saith to him, see thou tell no body: but go show thyself ⸫ to the high priest, and offer for thy cleansing the things that Moses commanded, for a testimony to them. The note. Our Saviour even when he healed the leper by extraordinary miraculous power, would not yet break order, but sent the party to the priest. The answer. The orders, which God hath appointed to his Church, are with all reverence and diligence to be observed, and our care is to keep them. You cannot justly accuse our Church of any wilful, or willing breach of them. Mark. 2. 5. The text. When jesus had seen ⸫ their faith, he saith to the sick of the palsy, son, thy sins are forgiven thee. The note. Our Lord is moved to be merciful to sinners by other men's faith and desires, and not only by the parties own means always. The answer. This note is once answered already Matthew 9 And now again we say, that amongst the manifold means which God useth in preventing us with grace & favour, this is not the least, that he maketh amongst men living, one an instrument of an others salvation, even then often times when they that have their salvation procured, lest think of it. What is this to confidence in dead men's prayers and help, which you draw yours to, as much as in you lieth. Mark. 2. 20. The text. The days will come when the bridegroom shall be taken from them, and then shall they ⸫ fast in those days. The note. He foretelleth that fasting shallbe used in the church, no less then in the old law, or in the time of john the Baptist. See Matt. c. 9 verse 15. The answer. This note also hath already been answered in the place to which you refer us. And for further answer we say, that Christ doth not prescribe that men under colour of fasting, shall abstain from one kind of meat as profane, and fill their bellies with another sort as more holy: neither doth he prefer fish and fruit before flesh, eggs and whit meat, in abstinence from which, the common fast of papists doth consist and stand. Otherwise fasts commanded by Christ to his church, both public and private are in use with us, as place, time, & occasion serveth. Mark. 2. 28. The text. Therefore the son of man is ⸫ Lord of the Sabaoth also. The note. The maker of the Law may abrogate or dispense, when and where for just cause it seemeth good to him. The answer. This note is true though it come out of season, but the pope is not the maker of God's law, therefore he can not abrogate it, or dispense with it, as he taketh upon him most presumptuously. Mark. 3. 10. The text. For he healed many, so that there pressed in upon him for ⸫ to touch him, as many as had hurts. The note. The only touching of Christ's holy person, or any part of his clothes, or whatsoever belonged to him, did heal all diseases. The answer. This note needed no reply, if there were no secret serpent lurking under the grass, but because it is well known that by this and such like places, the papists seek to maintain their relics, and the gainful merchandise that thereupon doth follow, therefore we answer that these miracles were so many confirmations of the doctrine of Christ at the first spreading of it, which after the doctrine sufficiently confirmed, August. Retra●●ationum 1. cap. 13. ceased, and therefore none is not to be looked after. Besides it is apparent that then the virtue and power, Act. 3. 12. & 16 whereby those miracles were performed, Mark. 5. 30. were neither in any other person or thing, but only in the person of our Lord and Saviour jesus Christ. Mark. 3. 21. The text. And when they had heard of it, they went forth to lay hands on him, for they said, that he was become ⸫ mad. The note. See here the conceit of worldly friends, who think the zeal of religion madness, and therefore count them mad, that are zealous in God's cause and for the Catholic faith: and the more zealous the more mad. The answer. Always worldly wise men thought the profession of Christian truth madness, or folly: and godly wise men do think the like of them, that are zealous they wot not for what, and can give none other reason of their faith, but they believe as the church believeth, which implicate faith you count Catholic, and allow very well in your blind followers. Mark. 4. 11. The text. And he said unto them; To you it is given to know the mystery of the kingdom of God: but to ⸫ them that are without, all things are done in parables, that seeing, they may see and not see. The note. Such as be out of the Church, though they hear and read never so much, they can not understand. Bede. in 4. Marci. The answer. This note of Bede is manifestly collected out of this place, and therefore we accept of it. And we marvel the less at your gross ignorance and blindness, though you count yourselves great clarks, because you have severed yourselves from the true church of God. Mark 4. 21. The text. And he said to them, cometh a candle to be put ⸫ under a bushel or under a bed? and not to be put upon the candlestick. The note. Christ came not to teach his doctrine in corners, and hucker mucker as heretics do, but to lighten the whole world therewith. The answer. It is true that the same doctrine, which Christ taught in private houses and places, he taught also in the Temple and synagogues. And what heretics they be, that teach not openly where they may be suffered, and seek not to make their heresy as common as they can, I know not. And if teaching in corners, and hucker mucker that doctrine, which can not be openly suffered to be taught, be always a necessary note of heresy, then how excuse you Campion and your other champions here in England from being heretics, for they taught in corners. Mark. 5. 12. The text. And the spirits besought him, saying: Send us ⸫ into the swine, that we may enter into them. The note. It is not without mystery, that the devils desired, and Christ suffered them to enter into the s●ine, signifying that filthy livers be meet dwelling places for devils. August. tracta. 6. in epist. johannis. The answer. This mystery opened by Augustine, we well accept of, and ad, that if your own stories say true, then in all the world, where is there a more fit place for the devils dwelling than at Rome, and with whom there, john 13. slain being taken in adultery. rather than with the Pope's good grace, and his carnal college of Cardinals? Such is the beastly filthiness reported of them by all stories, and not denied by yourselves. Mark. 5. 32. The text. Why make you this ado and weep: the wench is not dead, but ⸫ sleepeth. The note. To Christ that can more easily raise a dead man, than we can do one that is but asleep, death is but a sleep. Aug. de verb. Dom. ser. 44. The answer. But that otherwise we should not have understood, nor your ignorant followers have marveled at your great reading, you needed not to have quoted your Doctor for this. Mark. 6. 13. The text. And going forth they preached that they should do penance, and they cast out many devils, and anointed with ⸫ oil many sick, and healed them. The note. A preparative to the sacrament of extreme unction. jam. 5. The answer. Of whom learned you this. Your Pope hath coined that sacrament, and others more of his own authority. And you his flatterers would wring it out of the miraculous dealing of Christ's Apostles, & others in the primitive church afore miracles ceased. Mark. 6. 17. The text. For the said Herod sent and apprehended john, and bound him in prison, for Herodias the wife of ⸫ Philip his brother, because he had married her. The note. He might and should by Moses law have married his brother's wife, if he had been dead without issue: but this Philip was yet alive, and had also this daughter that danced. The answer. The case was manifest. And so was that of Henry the eight, who married his brother's wife, when he was dead, but not to stir up issue to his brother. Which marriage was condemned for unlawful by the greatest number of Divines and Lawyers of your own Church. But for all that Pope Clement could salve the matter, and make that which was nought good: such is the presumptuous power that Antichrist taketh upon him. Mark. 7. 6. The text. This people honoureth me ⸫ with their lips, but their heart is far from me, etc. The note. They that say well, or teach and preach well, and have Christ and his word, and live naughtily, be touched in this place. The answer. This place doth most properly touch our hypocritical papists, whatsoever show of life they make, because a great part of their doctrine is devised by men, & is in truth nothing else but precepts of men. Mark. 7. 15. The text. But the things that proceed from a man, those are they which make a man ⸫ common. The note. See the first annotation upon this chapter. The answer. Your first annotation is, that common and unclean is all one, a profound note, and therefore needed such reference. Mark. 8. 2. The text. I have compassion upon the multitude, because lo ⸫ three days they now endure with me, neither have what to eat. The note. Great fervour and devotion in the good people, and exceeding force in our masters preaching, that made them abide fasting so long to hear his divine sermons. The answer. But for entering into unnecessary contentions, it might be easily showed, that a great number of this people followed not of devotion, but for other considerations: Though their pains and long tarrying with Christ to hear him be commendable. Mark. 8. 2●. The text. And they come to Bethsaida: and they bring to him one blind, and desired him that he would ⸫ touch him. The note. Our Saviour Christ used to work much by touching, that we may learn not to contemn the corporal and extern application of holy things, nor to challenge by the spirit and faith only, as heretics do. The answer. Our Saviour Christ many times to declare his mere omnipotency, healed by his word, without any extern application of anything. Other times applying himself to the infirmity and weakness of them, with whom he had to do, used some external application, not to bring into estimation, or reverence, spittle, clay, oil, or such like, much less your rotten relics as you imagine: but to teach us (wherein we may) to bear with the infirmities one of another. We challenge nothing by spirit, and faith only, but that that, which we have good warrant for. And we do most reverently esteem and use all outward helps, props, and stays of our faith appointed of God, and warranted in his word, as public and private reading and hearing of his word, the frequenting of the Church assemblies, public and private prayers, administration of the sacraments, and such like. Mark. 9 ●. The text. ⸫ And after six days jesus taketh Peter, james and john, and bringeth them alone into a high mountain apart, & was transfigured before them. The note. See the annotations upon the 17. of Saint Matthew. The answer. Your annotations shallbe answered by some other, I am loath to be drawn from your marginal notes. Mark 9 4. The text. And there appeared to them ⸫ Elias with Moses: and they were talking with jesus. The note. The Law and the Prophets join with Christ and his Gospel: the one signified by Moses, the other by Elias, by whose apparitions also we may learn that sometime there may be personal intercourse betwixt the living and the dead, though not ordinarily. The answer. That the testimony which the Law and Prophets do bear to Christ, is signified by the appearing of Moses and Elias, I easily consent. The possibility of intercourse personal betwixt the living and dead, because all things are possible to God, I will not contend with you about it: but that which you note it for to give credit to the fables and tales forged for purgatory, is never the more likely. But it is possible for all that, that they may be lies. Mark 9 29. The text. And he said to them, This kind can go out by nothing, but ⸫ by prayer and fasting. The note. Note the great force of prayer and fasting. The answer. The force thereof (God be praised) we have had great experience of, aswell for that the prayers and tears of the poor afflicted in Queen Mary's time being heard of God, threw out so many popish devils out of England, as that also by the same weapons, the devils vicar of Rome is kept from working his will, and satsfying his malice amongst us. Mark 9 41. The text. For whosoever shall give you to drink a cup of water in my name, because you are Christ's: Amen I say to you, he shall not lose his ⸫ reward. The note. Reward for alms deeds, whereby it is evident that they be meritorious. The answer. If the reward be measured by the merit, the reward for giving a cup of water should scant be worth the receiving. But make much of this evidence, for though it be bad, it is as good as the best ye have. Mark 9 42. The text. And whosoever shall ⸫ scandalise one of these little ones believing in me: it is good for him rather if a millstone were put about his neck, and he were cast into the sea. The note. To give scandal by our life to the weak in faith, is a great sin, specially in priests, preachers, and princes. The answer. Your seeking for terms to the multitude unknown and out of use, is (as you term it) a great scandal or offence to obscure and darken of purpose the scriptures of God, and therefore in you a great sin. Mark 10. 9 The text. That therefore which God hath joined together, ⸫ let not man separate. The note. The obligation betwixt man and wife is so great, that during life it can not be broken. The answer. The text doth not teach that it can not be broken, but that it ought to be inviolable. That it is broken by them, which after marriage have carnal copulation with an harlot, 1. Cor. 6. 16. it is manifest, for they make themselves one flesh with an harlot. And how there can be more than two in one flesh, I know not. Mark 10. 16. The text. And embracing them, and imposing hands upon them, he ⸫ blessed them. The note. Our Saviour gave the children his blessing. The answer. Whereby we see he accepteth of poor infants, and declareth his love and favour which he beareth to them. But magical virtue and force which you commonly imagine in the word of blessing, I see none. Mark 10. 18. The text. Good master, what shall I do that I may receive life everlasting. And jesus said to him, why callest thou me good? none is good but one, God. Thou knowest the ⸫ commandments. The note. Note that the keeping of God's commandments procureth life everlasting. The Answer. Note that this young man had been instructed by the scribes and pharisees, as you also now teach your followers: namely, to procure life by his deeds, as appeareth by the question which he propounded to Christ. Note also that Christ's answer is fit for the question, for there is none other means by our deeds to attain life, than the perfect & exact obedience of God's commandments. Note further in his answer to Christ, how foolishly he was besotted with the opinion of his obedience, and note lastly, how Christ laid open his hypocrisy to him, whereby it did manifestly appear, that he neither loved God, nor his neighbour so well as himself. Therefore our own righteousness and obedience failing us, God hath provided a remedy for us, the righteousness of faith, that is to say, the righteousness and obedience of our Christ imputed to believers. Mark 10. 21. The text. And jesus beholding him, loved him, and said to him, One thing is wanting unto thee, ⸫ go sell whatsoever thou hast, and give to the poor. The note. This is a counsel of perfection, (not a precept) which the religious professing and keeping voluntary poverty, do follow. The answer. Be God's commandments now become imperfect, that perfection wanting in the commandments must be sought for in counsels? Psal. 19 7. Then how was the Law of the Lord a perfect Law? This was a commandment given him to bewray how far he was from that he vaunted of, and to bring him to see that he had not kept the commandments in such perfection, as before he imagined. Your voluntary poverty hath neither warrant by this, nor any other place of scripture. Mark. 10. 29. The text. ⸫ Amen I say to you, there is no man, which hath left house, or brethren, or sisters, or father, or mother, or children, or lands, for me and for the Gospel, that shall not receive an hundred times so much now at this time, etc. The note. Exceeding happy be they that can forsake their temporal things for religion. The answer. Because God hath promised to recompense them both here and in the life to come. Mark. 11. 8. The text. And ⸫ many spread their garments in the way, and others did cut down boughs from the trees, and strawed them in the way. The note. All these voluntary duties ●●ere grateful to our Saviour, and so be the like done to him in the blessed Sacrament. The answer. You have gotten a good warrant for setting the Sacrament on horse back, as they say your holy father doth at Rome, but for prisoning him in a p●●e, and trussing him upon every altar in a string, you must fetch your precedent from Annas, Caiphas, and Pilate, and not from this people. But I pray you, were you in good earnest, when you made this note, or do you think, that those duties ought, or might be done to him in the Sacrament, that aught, and might be done to him, when he was in body here conversant amongst us. If you affirm it, we shall find you deny it again with an other breath. And if you dare not affirm it, than what is become of your note. But you care not what you speak, so as you may stir up men to idolatrous blind devotion towards your breaden God. Mar. 11. 22. 23 The text. And jesus answering said to them, have ⸫ faith of God. Amen I say to you, that whosoever shall say to this mountain, be taken up, and be cast into the sea, and shall not stagger in his heart, but believe that whatsoever he saith, shall be done: it shall be done to him. The note. Faith of God is to believe that he is able, and that he will do it if it be expedient, and no impediment on our part. The answer. The impediment on our part here set down is staggering, which you under pretence of humility do teach your followers, and so consequently you teach them to be doubtful of the truth of God's promises: which how it can stand with the faith of God, no wise man can see. Mark. 11. 26. The text. ⸫ If so be that you will not forgive, neither will your father that is in heaven, forgive you your sins. The note. God never forgiveth sins to him that pardoneth not his enemies, from his heart. Whereby it is evident that more is required than faith only. The answer. Who ever denied all virtues to be requisite for Christians. If you did not know your own scholars to be so blind and ignorant, as that they understand not the state of the question of justification by faith, you would never thus slightly deal, and put us to unnecessary labour, and pains. Faith alone embraceth the promise of remission of sins. This faith worketh in us amongst other things a readiness to forgive. So though more is requisite, yet faith alone embraceth Christ our righteousness, and the promises in him, and with him offered. The other things required are necessary consequents of faith, and therefore so many testimonies to us, and others of true believing. Mark. 12. 1. The text. A man planted a vineyard and made an hedge about it, and digged a trough, and built a tower, etc. unto the tenth verse. The note. The man is God the father. This vineyard (as isaiah said 5. 1.) is the house of Israel. The servants sent are Moses and the Prophets, whom the jews did diversly afflict and persecute. His son is Christ our Saviour, whom the jews crucified out of the city of Jerusalem, as it were casting him out of the vineyard. The jews and their guides to whom the vineyard was set destroyed, and God's vineyard given to the Apostles and their successors in the Gentiles. The answer. These notes we allow, and like of, and from thence we gather that no place, no people, nor no succession of persons can be so privileged, but that the like may happen to them as hath done to the jews. For you can not show better promises for your pope's then were made to the high priest of the jews, nor greater privileges for Rome, then for Jerusalem, nor for the nation of the Latins such prerogatives, as the jews had: which notwithstanding God hath revenged upon them, the blood of his saints; by cutting them off from the true Olive. And doth not the blood of God's saints shed in every corner of his church cry now to him for vengeance? Or will not he that spared not the natural branches of the Olive, cut off for the like causes those that are but graffed into the others room? I would that Gods severe judgements towards the jews would make you beware, and take heed in time. Mark. 12. 10. The text. The ⸫ stone which the builders rejected, the same is made the head of the corner. The note. Christ is become the corner stone of the Synagogue and the church, in which the faithful both of the jews and Gentiles are contained. The answer. And how chance you erect an other stone, to unite and couple believers in? Mar. 12. 33. The text. And that he be loved from the whole heart, and with the whole understanding, and with the whole soul, and with the whole strength: And to love his neighbour as himself is a greater thing than all holocausts and sacrifices. The note. This excellency of charity teacheth us, that faith only is not sufficient. The answer. The eye only sufficeth to see withal, and yet it were not sufficient for a man to have the whole body an eye. So faith only sufficeth a Christian man for justification: And yet without other virtues, which necessarily follow faith, a Christian were not sufficiently be wtified. You should therefore have done well to show, for what only faith is not sufficient, whither for justification, or for sanctification. Mar. 12. 44. The text. Amen I say to you, that this poor widow, hath cast in ⸫ more than all that have cast into the treasury. The note. God doth accept alms that are correspondent to every man's ability; and the more able, the more must a man give. The answer. God loveth a cheerful giver. For if there be a willing mind, 2. Cor. 8. 12. it is accepted according to that a man hath, 2. Cor. 9 7. and not according to that he hath not. Mar. 13. 7. The text. And when you shall hear of wars, and bruits of wars, fear not, for these things must be, but the end is not yet. The note. Great wars towards the latter end. The answer. A token that the end draweth near, and yet it is not to be forgotten that your Pope is he, that setteth nations together by the ears, and delighteth in war, and bloodshed. Mar. 13. 9 The text. But look to yourselves, for they shall deliver you up in Counsels, and in Synagogues shall you be beaten, and you shall stand before precedents and kings for my sake, for a testimony unto them. The note. Much persecution of the faithful and Catholic men in the latter end. The answer. Your Church of Rome hath long been, and is now still the persecuting synagogue, and therefore very unlike the Catholic Church of faithful persecuted men. Mar. 13. 12. The text. And brother shall deliver brother unto death, and the father his son: and the children shall arise against the parents, and shall work their death. The note. Great treachery and many false brethren at the same time. The answer. Your principle so continually in the popish Church practised of not keeping faith, and promise made to those whom you account heretics, is the root of treachery and treason, and the very nurse and cherishing of falsehood in pretended brotherhood. As appeared in the marriage of the King of Navarre with the French Kings sister. Mar. 13. 13. The text. But he that shall endure to the end, he shall be saved. The note. Constancy and perseverance necessary in time of persecution. The answer. And therefore that comfortable assurance, that nothing can separate us, from the love wherewith God hath embraced us, Rom. 8. 38. which is the root of constancy, is necessary for Christians, though Papists be thereof quite destitute. Mar. 13. 20. The text. And unless the Lord had shortened the days, no flesh should be saved: but for the elect which he hath elected, he hath ⸫ shortened the days. The note. antichrist's reign shall be three years and an half, Daniel 7. Apocalypse, 13. The answer. Out of this text nothing can be gathered for the shortness or length of antichrist's reign: Therefore this note followeth not of this text: Christ hath shortened the days, therefore antichrist's reign shall be but three years and an half. You had need to get tough glue or else this will not hold together. But Daniel and the Apocalypse shall help. Your mighty demonstrations out of those places have been already learnedly confuted by Master whitaker's, and we shall have better cause to consider of them when we come to your notes upon the Apocalypse. Mar. 13. 32. The text. But of that day or hour no man knoweth, neither the Angels in heaven, nor the ⸫ Son, but the Father. The note. Not as though himself knew not, as the heretics Agnoitae held: but because he knew it not for to teach it others, as being not expedient, Ambrose de fide lib. 5. cap. 8. The answer. It is marvelous that we may not attribute to Christ, that which he attributeth to himself. And though it be true that therefore it is not revealed, because it is not expedient for us to know it, yet it followeth not that Christ as man knew it. Ambrose believeth rather this place to be corrupted, because some ancient Greek copies had not those words, the son of man, and bringeth divers reasons to prove that Christ could not be ignorant of that day. But if the place be true, than he thinketh that Christ did but feign ignorance, because his disciples requested that which was not profitable for them to know. This shift Ambrose was driven to, because he knew not how else to shift of the reasons that the Arrians gathered out of this place, against the divinity of Christ. Mark. 14. 7. The text. For the poor you have always with you, and when you will you may do them good: But ⸫ me you have not always. The note. We have not Christ here needing our alms, as when he conversed upon the earth. The answer. And why have we here no doctors? Because this shift to expound this text so, that it should not make against the bodily presence of Christ in the Sacrament, is a late devise. It is true that if he be not here in body, than it is not possible for him to need relief. But let us see how your faith in this point agreeth with the ancient Christian Catholic faith. Augustine willeth Dardanus to hold this Christian confession: ●pistol. 57 That Christ rose from the dead, ascended into heaven, sitteth at the right hand of the Father, & shall come from none other place, but from thence to judge the quick, and the dead, and that he shall so come (as the angel's voice testified) even as he was seen go into heaven, that is, in the same form, and substance of flesh to the which he truly gave immortality, and took not away nature. According to this form he is not to be thought diffused every where. Fulgentius affirmeth that Christ according to the human nature is comprehended in a place, Ad Thrasimundum regem lib. 2. cap. 5. absent from heaven when he was upon the earth, and forsaking the earth, when he ascended into heaven. Libro. 1. cap. 3. Uigilius writing against the heretic Eutiches saith, that Christ is with us, and not with us. For those, whom he left, and from whom he departed in his humanity, he did not leave, nor forsake in his divinity. By form of a servant, which he took from us into heaven, ●ib. 4. cap. 4. he is absent from, etc. And in another place when he hath proved him to be every where according to his divinity, and but in one place at once according to his humanity, he concludeth thus: This is the faith and confession Catholic, which the Apostles delivered, Martyrs did confirm, and the faithful hitherto have held. And concerning these very words, Tract. in 8. 〈◊〉. Io. 50. Me you shall not have always, Augustine expoundeth them simply to be meant of his bodily absence from the earth. Now let our papists tell us, how their faith can be Christian, and Catholic, being directly against that, which in these father's days was Christian and Catholic. Mark. 14. 23. The text. And taking the chalice, giving thanks, he gave to them, and they ⸫ all drank of it. The note. All drank, to wit, all the twelve, for more were not present. Whereby it is evident that the words in Saint Matthew (26, 27) Drink ye all of this, were spoken to all the apostles only, which here are said that they all did drink. And so it is no general commandment to all men. The answer. And why have we not here one doctor to say for you, that Drink ye all, is not so general a commandment, as Take and eat? Can that be a catholic exposition, which is contrary to all expositions of catholic expositors for many hundred years after Christ? Take and eat stretcheth to lay men, as the practice of your church doth show. And, Drink ye all, that must be restrained to priests, because no more but the Apostles were present. And if that cause be of force, why shall it not restrain the other commandment also, Take and eat to priests only? But the holy Ghost foreseeing what popish corruptions the devil would bring into the Church, did afore hand (the more fully to prevent the devils fraud herein) direct the pens of the Evangelists in the giving of the cup, to express the universal sign, all, where in delivery of the bread, he is content with an indefinite speech, take and eat. Hear all antiquity is utterly against popery. Their doctrine of concomitance was not in the father's days hatched, neither had they wit enough to foresee the danger of spilling, and hanging in lay men's beards, and such other deep considerations as the pope picked out long after out of his night cap. Mark. 14. 25. The text. Amen I say to you, that now I will not drink of the fruits ⸫ of the vine, until that day, when I shall drink it new in the kingdom of God. The note. See annotations upon Matthew chap. 26. vers. 29. The answer. Your annotations are not worth the looking on: yet such as they are, they shall receive answer by themselves. Mark. 14. 64. The text. Who all ⸫ condemned him to be guilty of death. The note. Here we may see that they were worthily reprobated, and forsaken, according to our saviours prediction, by the parable Mark. 12. The kingdom of God shall be taken from you, etc. The answer. Their successors in impiety, blasphemy and cruelty Annas and Caiphas of Rome, and their adherents cannot be in better estate, for they with no less consent, and unity, have condemned Christ in his members, and his truth for heresy and blasphemy. Mark. 14. 66. The text. And when Peter was in the court beneath, there cometh one of the ⸫ woman servants of the high priest. The note. He feareth not afterward Rome the lady of the world, that in the house of Caiphas was afraid of the high priests wench. Leo in nativitate Petri & Pauli sermone 1. The answer. In this weak fearfulness of Peter we may see our own frailty, and in the change that God after made in him, when he had endued him and others with virtue from above, the power by which God can and doth work in weak and frail vessels. Rome was the lady of the world, therefore not the head of the church, a place fearful to the godly, or else Peter's valour in not fearing of it had not been commendable. Mark 1●. 29. The text. And they that passed by blasphemed him, wagging their heads, and saying, Vah, he that destroyeth the temple, and in three days buildeth it, ⸫ save thyself coming down from the cross. The note. So say heretics of the blessed Sacrament, if it be Christ, let him save himself from all injuries. The answer. We, whom it pleaseth you to call heretics, learn not from the scornful jews, ●udg. 6. 31. but from good joash the father of Gedeon, that your bread is not God, because it can not plead for itself, nor revenge itself. But you have a god and a religion alike, both of your own creation. Mark 15. 34. The text. My God, my God, why hast thou ⸫ forsaken me? The note. See Matth. cap. 27. 46. the blasphemous exposition of Caluine, and his followers, and take heed thereof. The answer. See the exposition, reap comfort thereof, and learn with heart and mind to detest and abhor the impudent and shameless pens of lying papists. Mark 16. 7. The text. But go, tell his disciples & ⸫ Peter, that he goeth before you into Galilee. The note. Peter is named in special (as often else where) for prerogative. The answer. A poor prerogative it is that can be picked out of his special naming. But to grant that he had some petit prerogative, what is that to those, which you challenge to his pretended successors? LUKE. Luke 1. 10. The text. And all the multitude of the people were ⸫ praying without at the hour of the incense. The note. We see here that the Priest did his duty within, the people in the mean time praying without, and that the priests functions did profit them, though they neither heard nor saw his doings. The answer. You would feign find warrant for your chancels, and as gladly would you prove that your masses mumbled in a corner were profitable, not only to them, which being present understand not, but to those also, which neither hear nor see them, but you must seek better proof, than the abolished figures of the old law. For by this division of priest and people in sundry places of the same temple, is nothing else taught us, but that heaven is shut to us by reason of our sins, and that we can not enter into the presence of God there, but in the person of our Priest, our Mediator, and that in him, and by him our prayers are accepted, as at large the Apostle in the Epistle to the Hebrews doth teach us. But if you would prove any thing for yourselves, show us that either priest or people prayed in a tongue they understood not, or that either in the temple or in the synagogues, the scriptures were read in a strange language. Or that they which read, were shut up in some odd corner of the synagogue, where that which they read could not be heard of the people. If you could find warrant for any of these, than you had some defence for your ordinary church service: but because you want this, therefore you fly to the figures of the old law, to wring out of them that which never was to be learned by them. But in this dealing you do but bewray your penury. Luke. 1. 15. The text. For he shallbe great before our Lord, ⸫ and wine and sicer he shall not drink. The note. This abstinence foretold and prescribed by the angel, showeth that it is a worthy thing, and an act of religion in Saint john, as it was in the Nazarites. The answer. The abstinence foretold and prescribed, showed that sanctimony should not be wanting in him, neither in deed nor in outward show, but that he should live as a man wholly dedicated to God. The prescription and appointment of God, maketh the act good, because it was a testimony of holy obedience. But what maketh this for your will worships, whereof you have no warrant but your own wisdom? Luke 1. 20. The text. And behold, ⸫ thou shalt be dumb, and shalt not be able to speak until the day, wherein these things shall be done: For because thou hast not believed my words, which shall be fulfilled in their time. The note. Zacharie punished for doubting of the Angel's word. The answer. And think you papists to escape the punishment of God, for teaching men to doubt of the truth of God's promises? Luke 1. 28. The text. Hail full of grace, our Lord is with thee: Blessed art thou amongst women. The note. The beginning of the ave Marie. See the rest, verse 42. The answer. A profound note. Marry took it for a salutation, but the church of Rome have used it as a prayer. Luke. 1. 34. The text. And Marie said to the Angel; ⸫ How shall this be done? Because I know not man. The note. She doubted not of the thing as Zacharie, but inquired of the means. The answer. If you would have given to every man his due praise, I do not doubt, but you might have quoted Master Beza, for you borrowed this out of his annotations. Luke. 1. 38. The text. And Marie said, ⸫ Behold the handmaid of our Lord, be it done to me according to thy word. The note. At this very moment when the blessed virgin gave consent, she conceived him perfect God and perfect man. The answer. That she conceived him perfect God and perfect man, is by many places well warranted. But concerning the very moment of the time, when she conceived, I take it to be one of God's secrets, which he hath kept to himself, and which the holy Ghost hath not revealed, because it is not necessary for us to know. Luke. 1. 41. The text. And it came to pass as Elizabeth heard the salutation of Marie, the ⸫ infant did leap in her womb. The note. john Baptist being yet in his mother's womb, rejoiced and acknowledged the presence of Christ and his mother. The answer. What sense the child had in his mother's womb of the presence of Christ I know not, and yet I doubt not, but it was the secret force of God's holy spirit that caused that motion in the child. But if your note be true, than grace was conferred upon this child, afore he was partaker of any sacrament, except you will say, that the joyful acknowledging of the presence of Christ may be without grace. Luke. 1. 46. The text. My soul doth magnify our Lord. The note. Magnificat at Evensong. The answer. I think your meaning is that Magnificat is used at Evensong, and not that our Lady sang Evensong, or that it was here appointed to be song at Evensong. Luke. 1. 48. The text. Because he hath regarded the humility of his handmaid. For behold from henceforth ⸫ all generations shall call me blessed. The note. Have the Protestants always had generations to fulfil this prophesy, or do they call her blessed, that derogate what they can from her graces, blessings, and all her honour? The answer. The Protestants had their generations afore any papists were in the world. And as they give to the blessed virgin all honour that is due to her: so neither she, nor they can abide, that you should rob God of his honour to give it her. Luke. 1. 80. The text. And the child grew, and was strengthened in spirit, and was ⸫ in the deserts until the day of his manifestation to Israel. The note. Mark that he was a voluntary Eremite, and chose to be solitary from a child, till he was to preach to the people: insomuch that antiquity counted him the first Eremite. The answer. You do but blear the eyes of the ignorant with the likeness of the name: Antiquity never knew what the profession of your Eremites meant. And if you vouchsafed to give us a definition of Eremites, than we should easily exclude from it, either john, or your superstitious hypocritical Eremites. For it is one thing to live in a desert, as john did, it is another thing to live without society and company, as yours do, and john did not. And further you must prove that he shut up himself to satisfy for his sins, and that he was a pattern, or example for others so to do, without further warrant, or vocation. Which because you cannot do, john will not serve for a shield or defence for your Eremites. Luke. 2. 1. The text. And it came to pass in those days, there came forth an edict from Caesar Augustus, that the whole world should be enrolled, etc. The note. In the year from the creation of the world 5199. from noah's stood 2957. from the nativity of Abraham 2015. and from Moses and the coming forth of the people of Israel out of Egypt 1510. from David anointed king 1032. from the first Olimpias 800. from the building of Rome 752. hebdomada 63. according to the prophesy of Daniel, c. 9 that is, in the year 440. or thereabouts in the sixth age of the world, when there was an universal peace in all the world, the eternal God and son of the eternal father, meaning to consecrate and sanctify the world with his most blessed coming, being conceived of the holy Ghost, nine months after his conception, jesus Christ the son of God is borne in Bethlehem of judah, in the year of Caesar Augustus 42. Vsuard in martyrologio Decembris 25. according to the common ancient supputation. The answer. It is but a folly to endeavour to reduce them to truth, that wittingly & wilfully do deceive, and are deceived, for so a man should be but sure to lose his labour. Those that be desirous to know the true supputation of these times, have already in the English bibles the true sum of these years, according to the truth of the Hebrew. As for your chronography with the author thereof, may have some commendation for the pains he bestowed about it, and not for the truth that is in it. But we can not marvel that those, in whom there is no love of truth, be given over to believe lies. Luke 2. 35. The text. And ⸫ thine own soul shall a sword pierce, that out of many hearts cogitations may be revealed. The note. Simeon prophesied not only of Christ, but of our blessed Lady, of all her sorrows, wherein she was always partaker with our Saviour, from his flight into Egypt even to his death. The answer. God by Simeon forewarned the blessed virgin, that notwithstanding the great prerogative which God gave her to be the mother of God, and whereof no doubt she was exceeding joyous: yet she should not look for worldly happiness, but prepare herself to be partaker of the cross and sorrow with her son. Luke 3. ●. The text. And he came into all the country of jordan, preaching the baptism of ⸫ penance unto remission of sins. The note. Penance prepareth the way to Christ. The answer. It is very true, that the knowledge of our sins with the sight of God's wrath and indignation against them, joined with an wholesome grief and sorrow therefore, maketh men earnestly to seek how to escape the severe justice of God, and to obtain remission and pardon of their sins, which when they can find no where else, they are constrained to embrace the promises of mercy offered them in Christ. But if your imagined satisfaction for sins by penance be true, the preaching thereof were a way to keep a man from Christ, and to make men to rest in themselves. Luke 3. 8. The text. Yield therefore ⸫ fruits worthy of penance. The note. Fruits of penance be works satisfactory. The answer. Men may be satisfied for offences made toward them, by the fruits of penance or repentance, but that God also may be so satisfied, all the papists in the world are never able to prove▪ For if men by their works might satisfy for their sins, than what need they seek for remedy out of themselves, and to what purpose is the death and satisfaction of Christ? But it is no marvel though you hold this fast, for it is one of the best things that the Pope hath to heat his kitchen with. Luke 3. 9 The text. ⸫ Every tree therefore that yieldeth not good fruit, shall be cut down, and cast into the fire. The note. A man without good works is unfruitful, and shall be cast into everlasting fire. The answer. If by good, you did not imagine meritorious or satisfactory, we should easily condescend to you in this note, for all faithful are fruitfully replenished with every good work, as time, place, occasion, and other circumstances serve. Luke 3. 11. The text. ⸫ He that hath two coats, let him give to him that hath not: and he that hath meat, let him do likewise. The note. Alms counseled or enjoined for sins, and to avoid damnation. The answer. In this note there are almost as many popish corruptions, as words. For by alms counseled, you would have men to understand, that it is matter of greater perfection than the commandments of God. By the word enjoined, you would have yours to think, that john enjoined this as a parcel of penance, that it might seem to warrant the penances imposed by your ghostly fathers in your ear shrift. For sins and to avoid damnation, by these you would teach the giving of alms to be meritorions and satisfactory for sin, but S. john never taught any other means to take away sins, but the lamb of God: but with you, john 1. 29. whosoever teacheth or adviseth any good thing to be used of man, teacheth satisfaction and merit. Luk. 3. 15. The text. And ⸫ the people imagining, and all men thinking in their hearts of john, lest perhaps he were Christ. The note. john was so holy, that many might by error easily think he was Christ. The answer. In that many were ready to have accepted john for Christ, who afterward would not receive Christ himself, appeareth the natural corruption of man, by which he is prone and ready to err and to be deceived, and also the negligence of men that did but superficially look over that, which was foretold of either of them by the Prophets, whereby they might easily have been discerned and known asunder. Luke 3. 16. The text. I in deed baptise you with water, ⸫ but there shall come a mightier than I, whose latchet of his shoes, I am not worthy to unloose, he shall baptise you in the holy Ghost and fire. The note. How say then the heretics that the baptism of Christ is of no greater virtue than john's? The answer. You delight by ambiguity of words to beguile the simple. If by Christ's Baptism you mean the baptism used in the church of Christ, than we say that the baptism of John, and it is all of one virtue. But if you mean by Christ's baptism the inward and invisible operation in baptism, which is Christ's proper work, than we say that the baptism of Christ is greater, not only than john's Baptism, but also then the baptism of any other minister. So if in baptizing john be compared with Christ, he must as a servant give place to his Lord, but if his ministery therein be compared with the ministry of others, Christ's ministers, we say, and are ready to prove, that they are of equal force, and virtue. Luk. 3. 36. The text. ⸫ Who was of Cainan. The note. Beza boldly wipeth out of this Gospel, these words, who was of Cainan: though all the Greek copies, both of the old Testament, and of the new, have the words with full consent. Whereby we learn the intolerable sauciness of the Caluinists, and their contempt of holy Scripture, that dare so deal with the very Gospel itself. The answer. If this be such intolerable boldness of Beza as you account it to correct the Greek by the Hebrew, and to prefer the authority of Moses & the Hebrew text, then condemn Saint Augustine, who taught that boldness to him, and others, De Civitate dei, libro. 15. cap. 13. & 14. Luk. 4. ●. The text. And jesus full of the holy Ghost, returned from jordan and was driven in the spirit into the desert, ⸫ Forty days, and was tempted of the devil. The note. The churches fast of forty days (called Lent) cometh of this, and is an apostolical tradition. Clem. Constit. Apost. Lib. 5. cap. 13. Hier. ep. ad Marcel. adu. erro. Montani. Leo serm. 6. & 9 de Quadragesima. The answer. Now the example of Christ, and the authority of the Apostles must confirm our Lenten fast of forty days. Two weighty reasons, and therefore need to be well considered of. Christ's fast was miraculous, and therefore they that propound this for an example to imitate, may as well appoint us to imitate him in commanding both wind and sea. But the apostles appointed it, as Clement, Jerome, and Leo say. Clemens is a counterfeit, and he and Hierom name Quadragesima, but what number of days they meant thereby, that appeareth not. But the impudency of them appeareth that obtrude under the name of Clemens constitutions Apostolical, that which their own church observeth not, but rejecteth. But that your forty days fast was not an apostolical tradition, appeareth many ways: First for that the heretic Montanus (as Eusebius testifieth) was the first that appointed certain times and days to fast in. Ecclesiastica historia lib. 5. cap. 18. Secondly because Augustine knew not of any days, Epistola. 86. or times appointed by the Apostles, to be kept as fasting days. Thirdly because the observation of fasting days, and namely of fasting afore Easter, was free, and was divers according as every particular church saw good. Which Augustine seeing when he was yet but a novice in Christ, asked the advise of Saint Ambrose, who willed him to do as he saw him do: & afterward explaining his mind, willed him to frame himself therein to the manner of each church that he should come to, so should he neither give nor take offence. Ecclesiastica historia lib. 5. cap. 24. Irenaeus (as Eusebius reporteth) wrote to Victor bishop of Rome, of the great variety of the churches fasting afore Easter, which descent in fasting did not, saith he, Epiphanius in compend. fide●. break their consent in faith. The churches where Epiphanius was conversant, kept their fast of Quadragesima but seven days afore Easter. The church of Rome kept it three weeks afore Easter, as the Tripartite story telleth us. Finally, Lib. 9 cap. 38. the liberty and diversity of the churches in keeping of it was so divers and great, that Socrates (one of the authors of the tripartite story) marveleth that in such difference of time, and days, the name of Quadragesima in all places remained one. Now see how truly you thrust upon us under the name of Apostolical tradition, that which neither your church of Rome, neither yet the most part of Christ's church did observe, and keep for four hundred years after Christ, that is your forty days fast. Luk. 4. 8. The text. ⸫ Thou shalt adore the Lord thy God, and him only shalt thou serve. The note. See the annotations in Saint Matthew. cap. 4. vers. 11. The answer. We have seen your annotation not worth the looking on which shall receive answer with his fellows. Luke 4. 10. The text. For ⸫ it is written, that he hath given his Angels charge of thee, that they preserve thee: and that in their hands they shall bear thee up, lest perhaps thou knock thy foot against a stone. The note. If the devil allege Scripture against Christ, no marvel that heretics do so against Christ's church. The answer. They no doubt be heretics, which do not think that to be the best way, to refel the devilish wresting of scriptures, which Christ himself used, that is, by the Scriptures. Therefore papists flying that trial, and taking upon them to devise wiser, & better means, than Christ gave example of, cannot choose but be presumptuous proud heretics. Luk●. 4. 16. The text. And he came to Nazareth, where he was brought up: and he entered ⸫ according to his custom on the Sabbath day into the Synagogue: and he rose up to read. The note. Our Saviour Christ used to preach in their synagogues. The answer. You might have added on the Sabbath days, and have set down that your Romish Church spendeth the Sabbath in a few superstitious, and idolatrous actions: and that those being done then their people sit down to eat, and drink, and rise again to play, and so a great part of their Sabbath they consume in lascivious wantonness. As for preaching they were wont to keep it for high days. Luke. 4. 22, The text. And all give testimony to him: And they ⸫ marveled in the words of grace that proceeded from his mouth. The note. He had marvelous grace, and an extraordinary force in moving the hearts of his hearers. The answer. But the hardness of their hearts the more appeared, in that so few of them were pierced, and truly converted. And because the same corruptions rest in us, which were in them, we see that it is not the excellency of any man's gifts, that can truly win to God, except he by his almighty power inwardly work a reformation, and create new hearts, and renew right spirits in us. Luke. 5. 1●. The text. And he commanded him, that he should tell no body, but go ⸫ show thyself to the priest, and offer for thy cleansing as Moses commanded for a testimony to them. The note. See Saint Matthew cap. 8. 4. The answer. Your references are not worth the looking on, as will appear when they receive answer together. Luke. 5. 3●. The text. ⸫ I came not to call the just, but sinners to repentance. The note. Christ came not to call those which presume of their own justice, and that count themselves to have no need of Christ. The answer. Then Christ came not to call Papists, for they can merit heaven by their own inherent justice, which if it be not a proud presumption, than I know not what presumption meaneth. And though in word they will seem to need Christ, yet that need can not stand with the rest of their doctrine. Luke. 5. 33. The text. Why do the disciples of john ⸫ fast often, and make obsecrations, and of the pharisees in like manner, but thine do eat and drink? The note. See Saint Matthew annotations, c. 9 15. The answer. We have seen it, and answered it before. Luke. 6. ●▪ The text. And it came to pass on the ⸫ sabaoth Second-first, when he passed through the corn his disciples did pluck the ears, and did eat, rubbing them with their hands. The note. Saint Hierom (Epist. 2. ad Nepotianum) writeth of himself, that being at Constantinople he asked his master Gregory the Nazianzene, the famous Doctor, than bishop there, what Sabbath this was: Who by his answer declared, that it was very hard to tell. Neither is it yet known to the best learned. Yet the Protestants are wont to say, All is very easy. The answer. If Papists made any conscience of lying and standering, a great many of our controversies would quickly be at an end. Who ever said or wrote, that all is easy. But we do not under pretence of hardness and difficulty, fray poor men from searching after, and seeking Christ in the Scriptures, as you do: but exhort men so use more care and diligence, to study them with humility, and to use all helps which God hath lent them. And that this was Saint jeroms mind may appear, that in his Epistles he vouchsafeth the answering and opening of many a question, and that to women, whom he doth not dissuade or discourage from reading. Luke. 6. ●0. The text. And ⸫ to every one that asketh thee, give. The note. That is, to every one justly ask. For that, which is unjustly asked, may justly be denied, Augustine libro 1. cap. 40. de sermone Dom. in monte. The answer. He justly asketh, whom need driveth to ask. And we cannot justly deny, if God have so blessed us, that we may spare that which is asked. But the contributions of papists to maintain traitors abroad, are neither justly required, nor justly given. Luke. 6. 48. The text. Every one that cometh to me, and heareth my words, and doth them, I will show you to whom he is like. He is like a man ⸫ building an house that digged deep, and laid the foundation upon a rock. The note. He buildeth rightly and surely, that hath both faith and good works: he buildeth on sand, that trusteth to his faith or reading, or knowledge of the scriptures, and doth not work or live accordingly. The answer. Against vain boasters and flatterers of themselves no doubt Christ speaketh, and not against true believers. For true faith worketh by love, and therefore endeavour of obedience is his inseparable companion. Luke. 7. 6. The text. Lord, trouble not thyself. For ⸫ I am not worthy that thou shouldst enter under my roof. The note. See the annotations upon S. Matthew, cap. 8. 8. The answer. ye do but cumber us with these references, which when we see them, are to small purpose, and shall be answered with your other annotations. Luke. 7. ●3▪ The text. The ⸫ poor are evangelized. The note. Pauperes evangelizantur, that is, to the poor the Gospel is preached, and they receive it. The answer. It had been no more shame for you to have learned of us to translate plainly, then for to learn of us to note aptly and truly, according to the sense and meaning of the words. For it is true, that the poor receive the glad t●●ings of the Gospel. But the proud pope, his rich cardinals, his fat greasy shavelings, wallowing in the wealth of this world, and puffed up in a proud conceit of themselves, as they are not poor, so are they not apt to receive the Gospel. Luke. 7. 25. The text. But what went ye forth to see? a man clothed ⸫ in soft garments? Behold they that are in costly apparel, and delicacies are in the house of kings. The note. Mark this well concerning john's apparel and diet. See the annotations upon Saint Matthew, cap. 3. 4. The answer. Concerning john's apparel, we see nothing here but that it was not courtly. Concerning his diet here is nothing at all. We have looked for the annotations to which you refer us, and have lost our labour, for we can find none upon that verse. Luke. 7. 30. The text. But the pharisees and the lawyers ⸫ despised the counsel of God against themselves, being not baptised of him. The note. As they that contemned john's baptism, despised God's counsel and wisdom; so much more they which make no account of the sacraments of the church, despise God's counsel and ordinance touching their salvation to their own damnation. The answer. Your note is true. But you under the colour and name of sacraments, do obtrude to the people that whereof God was never author, but which resteth, and is founded upon your own counsel and wisdom, which we despise, Rom. 8. 7. because we know it to be enmity against God. Luke. 7. 37. The text. And behold a woman that was in the city, a sinner, as she knew that he was set down in the pharisees house, she brought an alabaster box of ointment, and standing behind besides his feet, she began to ⸫ water his feet with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment. The note. A perfect pattern of true penance in this woman, who sought of Christ with open tears, and other strange works of satisfaction and devotion, remission of her sins. The answer. This showeth your want of due and sound proof for men's satisfying for their sins, when you scrape here for satisfaction. I pray you which call you a satisfactory work? her tears, her wiping his feet with her hair, or her cost in anointing of Christ. As repentance is feigned, whereof no fruits can appear: so it is a gross forgery, to imagine the outward testimonies of true repentance, to be so many satisfactions for sins. Draff is good enough for swine, and any thing you offer is truth amongst your followers. Luke. 7. 47. The text. For the which I say to thee, Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less. The note. Not only faith (as you may perceive) but love or charity obtaineth remission of sins. The answer. And how may we perceive it? Forsooth love is the cause that she hath many sins forgiven her. This collection is but grating upon a word, contrary to the plain sense of the place. For if they love more, that have more forgiven, and they less to whom less is forgiven: than it is manifest that love is a consequent of forgiveness, and not a cause. And therefore you do but abuse men with the Conjunction causal, which is here, as divers times elsewhere, a note of consequence, as it is plain by the words immediately following: But to whom less is forgiven, he loveth less. So, according to the proportion of forgiveness, the proportion of love followeth. Luke. 7. 49. The text. And they ⸫ that sat together at the table, began to say within themselves, ⸫ who is this that also forgiveth sins? The note. As the pharisees did always ca●pe Christ for remission of sins upon earth, so the heretics reprehend his church, that remitteth sins by his authority. The answer. It appeareth by the pharisees bus●e carping, that it was a received truth, that only God could pardon offences committed against God. And they ought thereby to have espied their own error, in imagining that Christ was no more but a mere man. Such remission as Christ gave his church power to use, is in daily practice amongst us, and for my part I know no professor of the Gospel that findeth fault with it, but your proud presumption beyond any authority given to the church of God, in binding whom you list, and losing whom please you, with your gainful merchandise made thereof, that with all our hearts we abhor and detest. Luke 8. 10. The text. To you it is given to know the mystery of the kingdom of God, but to the rest in parables: ⸫ that seeing they may not see, and hearing they may not understand. The note. See the annotations upon Saint Matthew, cap. 13. 14. The answer. We have already given answer to that annotation. Luke 8. 13. The text. For they upon the rock, such as when they hear with joy receive the word: and these have no roots, because ⸫ for a time they believe, and in the time of tentation they revolt. The note. Against the heretics that say, faith once had cannot be lost, and that he which now hath not faith never had. The answer. If either you had the fear of God before your eyes, or else regarded your own estimation afore men, you would not thus without all cause cavil. We say that those whom God by his own will hath begotten, by the word of truth which is an incorruptible seed, to believe in the name of his son, and so to become the children of God, it is impossible that their faith should be quite lost, and that he which hath not this faith, never yet had it, what is this to the faith here spoken of, which is for a time a joyful, and ready accepting of the doctrine preached, and is therefore improperly called believing, because it hath some similitude with true believing. But you make of the Scriptures an exercise to whet your wits, to wrangle and cavil, for such is your reverence towards them. Luke 8. 21. The text. Who answering, said to them, My ⸫ mother & my brethren are they that hear the word of God and do it. The note. He did not here speak disdainfully of his mother, but teacheth that our spiritual kindred is to be preferred before carnal cognation. Hilar. in 12. Mat. The answer. This needless citing of the fathers you use to deceive the simple withal, and to make them imagine that your adversaries hold that Christ spoke disdainfully of his mother. For they do not think that you use this and other authorities, but only where you need, by that means to win some credit to that which you writ, which in this matter was altogether needless. Luke 8. 24. The text. And ⸫ they came and raised him, saying, Master, we perish. The note. See the annotations upon Saint Matthew, cap. 8, 24. The answer. We have for your pleasure lost so much labour, as to look into the place, and there find no such matter. Luke 8. 43. The text. And there was ⸫ a certain woman in a flux of blood for twelve years past, etc. The note. See the annotations upon Saint Matthew, cap. 9 19 The answer. Your annotation is seen, and shall be considered of in the answer to the rest. Luke 8. 45. The text. And all denying, ⸫ Peter said, and they that were with him, Master, the multitudes throng and press thee, and dost thou say, Who touched me? The note. It is an evident sign of prerogative, that Peter only is named so often as chief of the company. Mark 1. 36. Acts 5. 29. Luke 9 32. Mark 16. 7. 1. Cor. 15. 5. The answer. It is a very silly argument, Peter only is named, ergo he is named as chief of the company: It is a poor prerogative that can be won for Peter by such kind of reasoning. The Apostles amongst whom he was conversant, knew nothing of this his prerogative and superiority, as appeareth by their reasoning of the case diverse times, which of them should be greatest or chief. And therefore it is plain and evident that you want better helps, when you are feign to stay up Peter's authority with such weak props. Luke 8. 50. The text. And jesus hearing this word, answered the father of the maid, Fear not, ⸫ believe only, and she shallbe safe. The note. See the annotations upon Saint Mark cap. 5. 36. The answer. We have looked and see there a great piece of learning: Forsooth that is an usual speech to say only do this, when we mean chiefly. To which we reply, that it is most usual to say only do this, when we require only that, which we speak of and no more. And again, it is a very silly shift for you to fl●e to chiefly, in steed of only, when in other places you will have charity chiefly required, and prefer if greatly afore faith. Luk. 9 ●▪ The text. And calling together the twelve apostles, he gave them ⸫ virtue and power over all devils, and to cure maladies. The note. To command devils and diseases either of body, or soul, is by nature proper to God only: but by god's gift, men also may have the same, even so to forgive sin. The answer. And why do you not say even so to create heaven and earth, men, and angels? God doth impart to men, whatsoever pleaseth him to give, and to bestow, and not what it pleaseth proud men to challenge. Show to us that God hath given any man authority to sell remission of sins. Otherwise I have already answered, that we use this authority of remitting sins, so far forth as God hath given it. Luk. 9 5. The text. And whosoever shall not receive you, going forth out of that city shake of the dust also of your feet ⸫ for a testimony upon them. The note. A great fault to reject the true preachers, or not to admit them into house for needful harbour and sustenance. The answer. But no fault, to reject traitorous and undermining papists, who secretly stir up subjects to murder their sovereigns, the Lords anointed, and to seek the subversion and destruction of their own country. Luk. 9 16. The text. And taking the five loaves, and the two fishes, he looked up to heaven, and ⸫ blessed them: and broke, and distributed to his disciples, for to set before the multitude. The note. Here you see that he blessed the things, and not only gave thanks to God. See annot. Mark. cap. 8. 7. The answer. Who can better tell what is meant by blessing, than the holy Ghost himself, who in the fifteenth of Matthew, & in the sixth of john expresseth the same by giving of thanks? Neither is there any cause, or reason in this place, why any farther matter should be thought, or imagined to be meant by blessing. And as for the several blessing of the bread first, and then the fishes afterward, is but your dream, without warrant. Your annotation shall be considered of with the residue of the same sort. Luk. 9 17. The text. And ⸫ they did all eat, and had their fill. The note. The miraculous providence of God towards such as follow Christ into deserts, prisons, banishment, or whether soever. The answer. Many things beside may be noted, as to give thanks to God for his gifts, though they seem never so small, or course, and to mark that he can make so small a matter, to suffice great multitudes, and such like. Luk. 9 41. The text. And jesus answering said, ⸫ O faithless and perverse generation, how long shall I be with you and suffer you? The note. Incredulity hindereth the effect of exorcisms, and other miraculous power given to the church. The answer. The power of miraculous working was granted to the church but for a time, for the better confirming of men in the doctrine then delivered. The doctrine continuing one and the same, new miraculous confirmations are not to be looked for. Yet exorcisms in your church are very common, and how bad soever your popish priests are, yet they must work, or else you beguile both yourselves, and others. Luk. 9 46. The text. And there entered ⸫ a cogitation into them, which of them should be greater. The note. Desire of pre-eminence is an human infirmity often even among the good. Against which Christ teacheth humility, but forbiddeth not superiority. The answer. Ambition in truth is a disease very common, and good men very often have been therewith infected. But for pride, and pre-eminence ambitiously sought, and tyrannously kept, the pope hath no peer, the devil and great Turk only excepted. But by this it appeareth that the Apostles knew not, which of them Christ had appointed to be greatest. Luk. 9 50. The text. And jesus said to him ⸫, prohibit not. For he that is not against you, is for you. The note. There be some that follow not Christ precisely in life and doctrine, of whom we may make our advantage, toille propagation of Christ's honour, and religion, when they do any thing for the advancement thereof, of what intention soever they do it. The answer. If you preached Christ and not yourselves, you might be the better borne with. So his honour were advanced, your intentions needed the less to be looked unto. But now you advance the power of the pope, the ability of free-will, and the valour of merits, into the place of Christ the power of God to salvation to believers, and therefore are justly prohibited. Luke. 9 58. The text. jesus said to him ⸫ the foxes have holes, and the fowls of the air nests: but the son of man hath not where to repose his head. The note. This man would have followed him for temporal commodities, and therefore was not suffered. The answer. This man than was meet to have made a papist. For it is plain, and evident that there was never any religion in the world devised so gainful, and so apt, and meet to bring in all manner of worldly commodities to the teachers thereof, as popery. Luk. 10. 1. The text. And after this our Lord designed also other ⸫ seventy two: and he sent them two and two before his face, into every city and place whether himself would come. The note. As the twelve Apostles did represent the higher degree of the clergy, called bishops: So these seventy two bear the figure of the inferior clergy called priests, Beda. The answer. It is apparent and evident, as well by the scriptures, as by testimony of antiquity, that at the first there was no such distinction of higher, and lower orders, of clergy men called bishops, and priests, but that they were all one, till for the better order of government some one among a multitude of priests, Hieronima E●agrio. being chosen to govern, guide, and direct the rest, had the name of bishop for distinctions sake given to him. And therefore this prefiguring, or representing that, which then was not thought of, is but a dream of Master Beda. But I marvel that Master Beda found no more of your clergy orders there prefigured, especially the pope, and his cardinals, belike the one was not grown then to his full height, and the other scant hatched. Luk. 10. 12. The text. I say to you, it shall be more tolerable for Sodom in that day, then for that city. The note. Difference of pains and damnation in hell according to the difference of demerits, August. Lib. 5. cap. 5. contra julianum. The answer. It was needless for you in this matter, to quote your doctor, considering that in it, at this day (so far I know) you have none adversaries. I hope you do not take hell for purgatory, nor make any of the differences temporal, and then I see no great cause to contend with you. Howbeit in citing the place of Augustine either you dealt very negligently, or else you trusted your note book too well, for in the place you send us to, Augustine hath no such thing. Luk. 10. 13. The text. Woe be to thee Chorozaim, woe be to thee Bethsaida: for if in Tire and Sidon had been wrought the miracles, that have been wrought in you, they had done penance, sitting ⸫ in sackcloth, and ashes long ago. The note. True penance not only to lead a new life, but to punish the body by such things as here be recorded for the ill life past. The answer. Who ever denied that penitent men should show outward tokens of the greatness of their inward sorrow conceived for their sins, or that they should not punish their body, to the end that by not satisfying the lusts, and desires thereof, it may be the less rebellious, and more obedient to the spirit. But all this is far from that which you imagine, concerning satisfying by that means, for ill life past. Luk. 10. 16. The text. ⸫ He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. The note. It is all one to despise Christ, and to despise his priests and ministers in the catholic church, to refuse his doctrine and theirs. The answer. I will not quarrel with you about your word priests, though I justly might, being taken of you for sacrificers. But I return your note against yourself, that therefore you despise Christ, and his doctrine, because you despise us, whom Christ hath sent to be teachers of his people in the Catholic Church. Luk. 10. 35. The text. And the next day he took forth two pence, and gave to the host, and said, have care of him: and whatsoever thou shalt supererogate, I at my return will repay thee. The note. Saint Augustine saith that the Apostle (1. Cor. 9) according to this place did supererogate, that is, did more than he needed, or was bound to do, when he might have required all duties for preaching the Gospel, but would not. Lib. de oper. monachor. cap. 5. whereof it cometh that the works which we do more than precept, be called works of Supererogation: and whereby it is also evident against the protestants, that there be such works. See Optatus lib. 6. contra Parmenian. How aptly he apply this parable to saint Paul's counsel of virginity, (1. Cor. 7.) as to a work of supererogation. The answer. If your doctrine be true in this point, than Christ did a work of Supererogation, when he suffered death for us, that is to say, a work more than he needed to do. For if we can do more than is commanded, we may have life by our deeds, and so Christ might have spared his pains he took for us: beside, it were strange, if any thing that maketh to the glory of God, and salvation of men's souls, should be a work more than needeth, or not within compass of God's commandments. But Augustine saith that Paul did a work of Supererogation, when he served as Christ's soldier without taking wages as he might: you do great violence to Augustine in that place, by grating upon a word to make him serve your purpose against his will, when his whole scope is nothing else, but to show that Paul abstained from that, which was free for him to take for his pains, and that he laboured for his living, whereupon he concludeth, the labour of monks to be lawful against idle monks, which because they would live on the sweat of other men's brows, not only refused to labour, but also maintained, that it was unlawful for them to labour. Luke 11. 20. The text. But if I in the ⸫ finger of God do cast out devils: surely the kingdom of God is come upon you. The note. This finger is the spirit of God, Matth. 12. 18. The answer. As by the only power of God's spirit, the devil was then thrown out of his possession in the first propagating and spreading of the kingdom of Christ, by the preaching of his word: even so again in these late years, by the like mighty working of God's spirit with the ministery of the word, Satan, who reigned by his vicar general of Rome, hath been expulsed out of a great part of his possession. Luke 11. 28. The text. But he said, ⸫ yea rather, blessed are they that hear the word of God and keep it. The note. The said mother of God in that also was blessed, that she was the temporal means and minister of the incarnation, but much more blessed, in that she continued the perpetual keeper of his word. Beda. August. tract. 19 in johannem. The answer. You love and delight to show your reading in matters needles. Who knoweth not, that it was an exceeding blessing of God to the virgin Marie, that he vouchsafed to choose her to be the mother of his only begotten son? Also who are there that confess not, that the greatest blessing of all, is to be the child of God, whereof the obedient keeping of the word is a testimony? Luke 11. 32. The text. The men of Ninive shall rise in the judgement with this generation, and condemn it, because they ⸫ did penance at the preaching of jonas, and behold, more than jonas here. The note. ⸫ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark that the great penance of Ninivites (jonae 3.) is here expressed by this Greek word. See annotations Matth. 3. 2. The answer. The outward testimonies of true repentance showed forth by the Ninivites, were not works of satisfaction as you imagine. And it is true, that they which wax wiser especially in knowing and eschewing sin, will show it aswell by humbling themselves afore God for their sins past, as also by a more careful and diligent heed to their ways after. Luke 11. 47. The text. woe to you that ⸫ build the monuments of the prophets, and your fathers did kill them. The note. Not the building of the Prophet's monuments is condemned, but their imitation of their fathers that slew the prophets. Ambrose. The answer. Here is an high point of learning that you bring Ambrose for. We know that the memory of God's saints is precious in his sight: But in this you resemble your fathers the jews. For the saints of God long ago dead, you will seem to honour and esteem. But towards the saints alive you are as cruel and outrageous, as ever were your fathers. And therefore God must in justice require of you the blood of all his saints shed since the beginning of the world to this day. Luke. 12. 5. The text. But I will show you whom you shall fear: ⸫ Fear him who after he hath killed hath power to cast into hell. The note. The fear of hell also is profitable: contrary to the Protestants, teaching security of salvation, and that fear of hell maketh men hypocrites. The answer. Your ordinary lying showeth whom in conditions you resemble, and whose children year. What protestant hath taught that the fear of hell is utterly unprofitable? We assign many profits which it bringeth: First, the wicked many times with the fear thereof are terrified and bridled, that they run not so headlong to the execution of their wicked desires, as otherwise they would. Secondly, the elect and chosen children of God being by nature as other men corrupt, are many times at the first by the fear of hell, driven to seek Christ their only remedy and deliverer. Thirdly, they are strengthened against the fear of man, when they see the eschewing of bodily death would bring eternal death. It is manifest therefore that that which you charge us with, is your malicious collection, and not our doctrine. But our doctrine is, that they which by faith have power to become the children of God, do show forth their obedience of mere love and reverence to God their father, and that they would so do, though there were no hell to punish disobedience in. And that they who would not show any obedience, but for fear of hell, are hypocritical slaves, doing some duty, not for dutifulness, but only for fear of punishment. Luke. 12. 17. The text. ⸫ What shall I do, because I have not whither to gather my fruits? The note. Give it to the poor, that shouldst thou do, saith saint Basil. The answer. You might as well have alleged saint Paul, but that so you should not reap that which you hunt after, that is, the estimation of great clarks for great reading amongst your ignorant unskilful followers. But if saint Basil had been of your religion, he would have taught the rich man to have founded abbeys, nunneries, priories, and chauntr●●s for his soul's health, or else to have bestowed his superfluity in gilding roodlofts, and finding of lights, and such other toys. For with you these things consume the portion of the poor. Luke. 12. 20. The text. And God said to him, ⸫ Thou fool, this night they require thy soul of thee: and the things that thou hast provided whose shall they be? The note. A goodly warning for all rich men. The answer. So it was. But if the practice of your popish church were well warranted, there had been no cause at all to have pronounced him a fool. For, for money he might have been canonised, and made a saint, and whatsoever masses, diriges, pardons, and such like popish pelfrie might have done, he should be sure of it, because he left enough to pay well for it. Luke. 12. 22. The text. And he said to his disciples, therefore I say to you, ⸫ Be not careful for your life, what you shall eat: nor for your body what you shall do on. The note. He forbiddeth not competent providence, but too much carefulness. See annot. upon S. Matthew, c. 6. v. 25. The answer. It is very true that men not marking the providence of God, but hanging altogether upon their own provision, do think themselves never to have cared sufficiently, till they have scraped together provision for a long time aforehand. Against which Christ doth arm his with the due consideration of God's providence. Touching your annotation, you are disposed to send us to seek that which is not to be found. Luke. 12. 32. The text. Fear not ⸫ little flock, for it hath pleased your father to give you a kingdom. The note. It was little at the beginning, and is still in comparison of all the reprobate: but in itself very great, as in the parable of the great tree that grew of the little mustard seed, Matth. 13. The answer. Your note in words is true, though in your meaning not true. For we doubt not but that you mean, that this greatness is always visible to the world, which we deny, and you are not able to prove. Luke. 12. 35. The text. Let your ⸫ loins be girded, and candles burning in your hands. The note. To gird our loins is to keep chastity and continency. Greg. ho. 10. The answer. Your exposition though it be Gregory's, it is far fetched, and the farther from truth, because you imagine no chastity but in single life. By which collection it should follow that no married men should be aptly prepared, or furnished to wait for the coming of Christ. And so consequently one of the sacraments of your church excludeth men, from waiting for the glorious coming of our Lord, and Saviour. Surely married men are much beholding to you. Luke. 12. 51. The text. Think you that I came to give ⸫ peace on the earth: no I tell you, but separation. The note. He meaneth the naughty peace that is between worldlings, and sinners, the agreement that is in infidelity, in heresy, or in any other wickedness. He came to break this peace. See annotations Mat. 10. 34. The answer. It is sure that the knowledge, and embracing of Christ doth disturb the former agreement we had in darkness, & ignorance: and therefore no marvel though in this light of the Gospel which God hath raised there be many dissensions. Your note like the rest shall be censured with his fellows. Luke. 13. 3. The text. No, I say to you: but unless you ⸫ have penance, you shall likewise perish. The note. Or as it is uttered in other places do penance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the which in the new Testament signifieth perfect repentance. See annotations Mat. 3, 3. 11. 21. The answer. We do not doubt but that the Evangelist using that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant true, and perfect repentance. But this is that we deny, and you should prepare yourselves to prove, that men can not be truly, or perfectly repentant, except either they have some penance enjoined them, or else assume to themselves some penance, whereby they may satisfy to God for their sins in the whole, or in part. Which except you do prove, your labour about the signification of the word is but mere wrangling. Your annotations shall receive answer by themselves. Luke. 13. 6. The text. And he said this similitude, A certain man had ⸫ a fig tree planted in his vineyard, and he came seeking for fruit on it, and found none. The note. The fig tree with only leaves and no fruit is the jews Synagogue and every other people or person, which hath faith and fair words, and no good works. The answer. By your continual separation of faith from works, your meaning is to make your followers believe, that we teach that men may be justified by an idle and fruitless faith. Wherein your own conscience doth witness to you, that you do us great injury. The jews Synagogue had a show of works, but no true faith, and therefore that (as you confess) being signified by the fig tree, your hypocritical confidence in works, whereby you and they sought to establish your own righteousness, is flatly by this parable condemned. Luke. 13. 19 The text. It is like to a mustard seed, which a man took, and cast into his garden, and it grew: and became a great tree, and the fowls of the air rested in the boughs thereof. The note. See annotations, Matth. 13. 31. The answer. Your references are neither rightly quoted, for upon the 31. verse there is nothing noted, and upon the next verse there is nothing said, which might not have been set down of any scholar never so mean. For what Christian, that hath made any progress at all in Christ's school, can be ignorant of the beginning, and increase of the church of Christ? Luke. 13. 24. The text. But he said to them, ⸫ Strive to enter by the narrow gate, because many, I say to you, shall seek to enter, and shall not be able. The note. Christian's must in their lives seek the straightway, but in religion the ancient common way. The answer. If by ancient and common, you mean that religion which Adam received of God, and by him was delivered to all mankind, and which Christ delivered to his whole church, than we accord with you, that it is that, which we are to follow, and to strive for. But if you mean that, which for some ages hath been common, and therefore beareth some show of antiquity, than we descent from you. Because whiles you seek to establish your popery, you are not ashamed to make Christ to exhort men either to superstitious judaisme, or to idolatrous Gentilism. For at that time there were none other religions commonly received, and embraced but these: and neither of them both, but did bear a greater show of antiquity, then in truth ever did popery. Luke. 13. 30. The text. And behold, they are ⸫ last that shall be first, and they be first that shall be last. The note. The Gentiles coming into God's favour later, are preferred before the jews which were first. The answer. This note must have a favourable exposition. And we take it that the preferment you mean, is our graffing into the true olive, whence they were cut out. And then we reason thus: If the Church of the jews once flourishing, might afterward decay, and that people falling away, give room and place to such nations, as God made himself known unto in Christ long after them: then why may not the Romans, though their faith was once commended, & praise worthy, be in like case shaken of also? Luke. 13. 34. The text. Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent to thee, how often would I gather thy children, as the bird doth her brood under her wings, and ⸫ thou wouldst not. The note. The jews lost their pre-eminence, by their own free-will and not by Gods causing: who ceased not to call and cry upon them, and they would not hear: Whereby free-will is plainly proved. The answer. If you had proved that the jews had by their own will merits deserved, and therefore obtained at God's hand, that their pre-eminence, whereby they were preferred before all nations upon the earth, you had plainly proved free-will. But when you can find none other freedom of will but to sin, and to refuse obstinately God's gracious calling, and crying to them by his ministers and messengers, you sufficiently confute yourselves, and plainly prove what thraldom you are in by your freedom of will. And where you say, that they lost not their pre-eminence by Gods causing, Rom. 11. 32. you speak directly against the Apostle Paul, who saith that God concluded or shut them up into incredulity. Luke. 14. 14. The text. But when thou makest a feast, call the poor, feeble, lame, and blind, and thou shalt be blessed, because they have not to recompense thee: for ⸫ recompense shall be made thee in the resurrection of the just. The note. Reward for charitable deeds, and that they may be done for reward against our adversaries. The answer. What adversaries be they, that deny that God rewardeth works proceeding of love? Or that it is not lawful for men to look for reward sith God hath promised it? This is only denied, that works be therefore meritorious, because they be rewarded, or that the children of God do work in respect of reward only, or principally, but in respect of duty and obedience to God. But papists consider not, or at the least way regard not, that the lying tongue killeth the soul. Luke. 14. 18. The text. And they began all at once to make excuse. The first said to him, ⸫ I have bought a farm, and I must needs go forth and see it, I pray thee hold me excused. The note. wordliness, wealth, and voluptuousness are the things that specially hinder men from God. The answer. And yet none of these so great an hindrance, as is the vail of hypocrisy, and the trust and confidence in ourselves, and in our own works. Which was the cause that the grossest sinners came sooner to Christ, than the proud popish pharisees. Luke. 14. 26. The text. If any man come to me, and hateth not his ⸫ father and mother, and wife and children, and brethren and sisters, yea and his own life beside: he cannot be my disciple. The note. No creature so dear unto us, which we must not hate or forsake, if it hinder us, and in that respect that it hindereth us from Christ, or his Church, and our salvation. The answer. In this we consent. And a great number of us have not only forsaken all our friends, how dear to us soever, but also given over ourselves and our golden years to prison, pains, torments, and most bitter death, rather than to leave and forsake Christ's catholic Church, and our salvation. Luke. 14. 33. The text. So therefore every one of you that doth not ⸫ renounce all that he possesseth, cannot be my children. The note. He that is a right Christian man must make his account, that if he be put to it (as he often may be in times of persecution) he must renounce all that ever he hath, rather than forsake the catholic faith. The answer. Wherefore all true and sincere Christians must arm themselves rather to abide whatsoever extremities may befall them, than to be drawn to embrace the faith now professed at Rome, which never was catholic. Luke. 15. 4. The text. What ⸫ man of you having an hundred sheep: and if he had lost one of them, doth he not leave the ninety nine in the desert, and goeth after that which was lost until he find it? The note. This man is our Saviour Christ, whose care and travail in searching and reducing sinners to repentance, all spiritual men especially should follow. The answer. You follow fair. If there be any whom you think strayed from you in places where you are of power, in steed of seeking, finding, and laying on your shoulders, you, I say, make shorter work, that is, you cut their throats, or roast them alive, which is a plain evidence that you are wolves, and not shepherds. Luke. 15. 8. The text. Or what ⸫ woman having ten groats, if she lose one groat, doth she not light a candle, and sweep the house, and seek diligently until she find? The note. This woman is the Catholic church, who also seeketh continually her lost children. The answer. Therefore your church can not be the Catholic church, for such children as she supposeth that she hath lost, she procureth their destruction: witness the massacres in France, and the monstrous cruelties in other places showed. So far off is she from seeking any for their good. Luke 15. 11. The text. A certain man had two sons: and the younger of them said to his father, Father, give me that portion of substance that belongeth to me, etc. The note. The prodigal son is a parable both of the Gentiles conversion, and also of every dissolute sinner penitently returning to God. The answer. God, if it be his good will, make you truly penitent, that it may be a parable of your conversion also. Luke 15. 20. The text. And ⸫ when he was yet far of, his father saw him, and was moved with mercy, and running to him fell upon his neck, and kissed him. The note. God's wonderful and tender mercy toward penitent sinners. The answer. God's works are wonderful, but his mercy is above all his works. Luke 16. 9 The text. Make unto you friends of the ⸫ mammon of iniquity, that when you fail, they may receive you into the eternal tabernacles. The note. Mammon (saith Saint Jerome q. 6. ad Algas.) in the Syriake tongue signifieth riches, mammon of iniquity, because they are often ●ll gotten, or ill bestowed, or occasion of evil, or at the least worldly, and false, and not the true heavenly riches. The answer. And yet your religion is altogether framed of purpose, to gain mammon of iniquity, which you esteem above all heavenly riches: and spend it you do not, but to the disquieting and troubling of the whole world. Luke 16. 23. The text. And lifting up his eyes when he was in torments, he saw Abraham a far off, ⸫ and Lazarus in his bosom, etc. The note. Lazarus in Abraham's bosom and rest, but both in hell, and not in the kingdom of heaven before Christ. Hierom. epist. 3. Epitaph. Nepot. The answer. You wrestle in vain for a third place, for though your error therein be somewhat ancient, and have some favour of the old writers, yet they are so uncertain and so divers in that matter, dissenting both from themselves, and one from another, not knowing where to place this third place, or what to make of it, that no wise man will wander after such uncertain steps, as they lead him in. Jerome taketh this place to be paradise, Ad Paulam super obitu Bl●sill●e. and Jerome taketh this place not to be paradise in this place by you quoted: and if your own author be not constant, what shall we think of the rest? Epistola 57 Augustine can not tell whether the bosom of Abraham be paradise or hell, but in reasoning the case, he delivereth three reasons why it should not be hell: first, because hell is named in the text in the death of the rich man, and not named in the death or rest of Lazarus. secondly, because it is hard to find the name of hell in scriptures taken in good part, for a place of joy and rest: so that if the scriptures had said, that Christ had gone into Abraham's bosom after death, Epistola 99 and had not told of the losing of the sorrows of death, he would have marveled that any durst have been so bold, as to have affirmed that he descended into hell. thirdly, the great and wonderful distance here mentioned betwixt hell and Abraham's bosom, it were too long, and not agreeing with the brevity which I have hitherto used, to rip up the disagreeing judgements of the fathers, whether Abraham's bosom be parcel of heaven or hell, or whether it be above us or beneath us, for so always it is, when men are uncertainly carried after the vanity of their own mind and conceit, they wots not whither themselves. How much better had it been for them and you to hold fast that, Hipognosticon 〈◊〉. 5. which saint Augustine calleth the faith of the Catholics: namely, that the kingdom of heaven is a place of joy for the faithful, and hell a place of punishment for infidels and apostates, and that a third place either for rest or punishment is unknown, and no where found in scriptures. These two places are here lively described, for the rich man went to hell, a place of torments: but Lazarus was carried into Abraham's bosom, a place of joy and rest. Heaven is called Abraham's bosom, because that God gave him that honour to be father of the faithful, therefore his children are said to be gathered into his bosom, when together with him they are crowned with heavenly joy and rest, the reward of his and their faith. Luke. 16. 25. The text. And Abraham said unto him, Son, remember that thou didst receive ⸫ good things in thy life time, and Lazarus likewise evil: but now he is comforted, and thou art tormented. The note. To be in continual pleasures, ease, wealth, peace, and prosperity in this world is perilous, and a sign of pains in the next. Saint Jerome. The answer. You have cited Saint Jerome at random in a cause needless, we have learned of the Apostle that God doth chastise every child whom he receiveth, Hebr. 12. 6. and that they, which in this life escape his rod, are bastards and not children. Seeing then Hieroms speech is warranted by the word, we acknowledge with you, that continual pleasures, ease, wealth, peace and prosperity are perilous, and betokeneth that God deferreth the punishment of such to the next life. Luke. 16. 29. The text. And Abraham said to him, ⸫ They have Moses and the Prophets: let them hear them. The note. Abraham had knowledge of things in earth, which were not in his time, as that they had Moses and the prophet's books, which he never saw. Augustin. de cura promortuis. cap. 14. The answer. Augustine's judgement is, that the dead know no more what we do here, than we know what they do there, against which his judgement he objecteth this, which you boldly put down for his assertion. To which he answereth, that this knowledge was extraordinary, either by relation of Moses and the Prophets now dead and with Abraham, or by ministery of Angels, which serve men here, who reveal to saints there so much as it pleaseth God to let them know. What is this then to any ordinary knowledge of our affairs here? Which is the thing that you would feign persuade men, to encourage them forward in invocation of dead men, which you may the easilier get at their hands, if you can assure them, that the saints departed know their necessities, and hear their prayers. But how much better and trulier might you have noted, that God denieth to those, to whom he hath granted his word, extraordinary instruction by the dead, which would overthrow the credit of those fables, whereupon your purgatory is grounded. Luke 17. 1. The text. And he said to his disciples, It is ⸫ impossible that scandal should not come: but woe to him by whom they come. The note. Not of mere necessity, for than it were no fault: but presupposing the great wickedness of men, it is impossible but there shallbe scandals, and therefore it followeth, woe to him by whom they come. The answer. If it were such necessity as should exclude will, than there were no fault, but now as scandals (as you term them) are necessary, so you wilfully and wittingly run into them, and therefore woe to you. To omit all other, the seeking to murder the Lords anointed, our most gracious sovereign, an horrible offence, answer it and excuse it if you can. Luk. 17. 19 The text. And he said to him, Arise, go thy ways, because ⸫ thy faith hath made thee safe. The note. And yet we see here, it was not only faith, but also his thankfulness and returning to give glory to God. The answer. We see here two things. First, the impudent boldness of papists, that dare control the speech of our Lord and Saviour Christ. secondly, that though faith be accompanied with many other virtues, yet Christ ascribeth the receiving and embracing of safety, and such benefits as proceed from God to men, to faith only and alone. Luk. 17. 21. The text. The kingdom of God cometh not with observation: neither shall they say, lo here, or lo there, for lo, the kingdom of God is within you. The note. Whiles they look and ask for a temporal kingdom in pomp and glory, lo their king and Messiah was now among them, whose spiritual kingdom is within all the faithful that have dominion over sin. The answer. If the kingdom of God cometh not with observation, then how say you that it must always have a visible and a known succession of bishops in a place certain, which is directly against this speech of Christ. Luke. 17. 23. The text. And they will say to you, Lo here, and lo there, ⸫ Go not, neither do ye follow after. The note. No man must run out of the Church after schismatics, to hear them preach Christ in corners, Christ's doctrine being open in all the world. See annot. Matthew. 24. 23. The answer. But all they are schismatics, who have divided themselves from the doctrine which Christ and his Apostles openly delivered to the whole world, & therefore whether they preach openly, or in corners, men may not hear them, nor go after them. But you papists teach that, whereof there is no commandment, no doctrine, no example in the whole doctrine of Christ and of his Apostles: therefore no man ought to go after you. Your annotation is already answered. Luke. 18. 1. The text. And he spoke a parable to them, that it behoved ⸫ always to pray, and not to be weary. The note. We should always pray by faith, hope, and charity, and by working the things that be acceptable to God: though special times of vocal prayers in the canonical hours be assigned, for the stirring us up to God through external signs of devotion. The answer. That those which pray aught to be furnished with all things that may beautify a Christian we deny not, and that the prayers of Christians ought to be continual without ceasing we affirm, because their needs and necessities are continual. But the special thing required, that their prayers may be heard, and petitions granted, is faith. That in the great dullness and negligence of Christians, times of prayer be appointed for the better stirring up of men thereto, we think it very necessary. What you mean by external signs of devotion I know not, you have so many superstitious toys, as crossings, beads, and such like. Luke. 18. 11. The text. The pharisee standing prayed thus with himself: God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also this publican, ⸫ I fast twice a week, I give tithes of all that I possess. The note. To take pride of fasting, tithing, or any goodworke, is nought, though the works themselves be very good. The answer. And how can men avoid pride, and carry an humble mind that are instructed by you, or that believe your doctrine, will it not (think you) puff up a man in pride, to be persuaded that his works deserve heaven, and life everlasting? This prayer of the pharisee doth plainly show, that the opinion of the pharisees, and of the papists touching grace and works were all one, and the very same. And how then shall it not work the same effect in you that it did in the pharisee? And here by the way is to be noted, whence you papists learned to keep two fasting days every week. Luke. 18. 13. The text. And the publican standing a far of, would not so much as lift his eyes toward heaven: but he ⸫ knocked his breast, saying; God be merciful to me a sinner. The note. So do the priests and people at the holy altar knock their breasts, and say with the humble publican, Deus propitius, Aug. psal. 31. concione 3. The answer. To what purpose do you cite Augustine? To prove what your priests do now adays? he cannot tell. Or to prove the antiquity of your altars. Therein you do but delude men with the name, whereas in the things there are great differences. Or to prove that Deus propitius was then in the church service. If you had now nothing therein that then was, it were hard. That doth neither prove your mass, nor your matins in a strange tongue. As for the people they come not near the altar, but some poor boy for the most part is feign to be spokesman for them. Luke. 18. 17. The text. Amen I say to you, Whosoever receiveth not the kingdom of God ⸫ as a child shall not enter into it. The note. In matters of faith and religion we must be as humble and obedient to the catholic church, as young children to their parents. The answer. By the catholic church you understand the pope and his college of cardinals, to whom you would have men so childishly obedient, as to believe whatsoever they shall tell them, though they call chalk cheese. But how agreeth this with S. Paul, 1. Cor. 12. 14. which will not have us children in understanding, Ephes. 4. 14. but of ripe age, to the end we may be constant, and not wavering in the faith and knowledge of Christ, neither carried about with every puff of doctrine? Luk. 18. 20. The text. Thou knowest ⸫ the commandement, thou shalt not kill, etc. The note. Not faith only, but also keeping the commandments purchase life everlasting. See annotations Matthew. 19 16. The answer. You love to repeat one thing often. Your notes upon this have twice been answered already. And now the third time, I pray you tell us how ye gather this, or what necessity there is of any such consequence upon this place? You know, & it is of all hands granted, that he which fulfilleth the Law, shall live by the Law. Also you know that the Apostle concludeth, Gala●. 3. 1●. that therefore none live by the Law, because no man performeth all things that are written in the Law. This man would know by what doing a man should possess life. Christ answereth his question aptly, and fitly by keeping the commandments. Doth it follow therefore that a man can keep the commandments, and so have life? But it appeareth that the jewish teachers had besotted this young man, as they had done a multitude of others, to make them seek righteousness, and life, where it could not be found, that is in themselves, and in their own obedience. Even as you popish pharisees, do now a days bewitch men with an opinion of inherent justice, whereby they may deserve heaven. Luke▪ 18. 22. The text. Yet one thing thou lackest: ⸫ Sell all that ever thou hast, and give to the poor, etc. The note. This is not a commandment or precept, but counsel which the religious do follow. See annot. Matth. 19 The answer. Now have we the works of Supererogation of religious papists, which observe not only commandments, but counsels. But to let you to assume that, which no man needeth to grant you, that is, that this is no commandment: I pray you why doth not the pope, his cardinals, archbishops, bishops, abbots, prior's, monks, priests, obey this counsel, and sell their possessions, and give the money raised thereof to the poor? Be not these amongst your religious men? But this would grieve them worse than it grieved this rich man. As for your other orders, which live by the spoil of the poor, and maintain themselves in idleness by begging, they have nothing to sell, for the possess nothing. And so it falleth out, that your note is a thrasonical brag, and that none of you set store by Christ's counsel, which none of you do follow, or seek to observe. Luk. 18. 29. The text. Amen I say to you, there is no man that hath left house, or parents, or brethren, or ⸫ wife, or children for the kingdom of God, etc. The note. The Apostles amongst other things left their wives also, as Saint Jerome noteth out of this place. Libro 1. adu. iovinianum. The answer. I marvel you have no more copy of fathers for this matter. Your note and the authority of Jerome hath been already answered. Yet for farther answer we say, that in that sense in which you take it, it was utterly unlawful, against the commandment of God, & doctrine of the holy scriptures, for the apostles to leave their wives. Also if we may believe Hierom, none of the Apostles had wives, but only Peter, and then how could they leave that, which they never had? Reconcile I pray you Jerome to himself. Luk. 18. 30. The text. And shall not receive much more in this time, and in the world to come ⸫ life everlasting. The note. Life everlasting the reward, for leaving or losing willingly our goods for Christ's sake. The answer. Whereby it more than manifestly appeareth, that the reward is the mere liberality of God the giver, and not the merit of the receiver. Luk. 19 1●. The text. And he said to him. Well far thee good servant, because thou hast been faithful in a little, thou shalt have power over ⸫ ten cities. And the second came, saying, Lord thy pound hath made five pounds. And he said to him. And be thou over five cities. The note. Mark here against the adversaries, that the reward of these two good servants be divers, and unequal, according to the diversity or inequality of their gains, that is their merits. And yet one receiveth the penny, Mat. 20. 9 as well as the other, that is heaven, or life everlasting. The answer. Well marked without a considering cap. First you love to wring that out of parables, which you can not prove by plain, and evident testimonies of the scripture. Next it is not in question between us, whether there be any inequality of rewards, according to the inequality of men's doing, but whether we may for our deeds (or as you call them merits) challenge justice, life, heaven and such like, as due debts to us, for them, or for the deserts of them. Thirdly if your own note were true, that though the one deserved scant half so well, as the other, yet he is rewarded with heaven, and life everlasting as well as the other, it plainly declareth that whatsoever difference there was in other blessings, yet heaven, and life are not merited, but proceed from the liberality of the giver, otherwise both could not in so great inequality of merit, be equally partakers of it. And how the penny which envious men which grudged against the mercy, and liberality of God were partakers of, must needs be the kingdom of heaven, Let them tell that can, for I can not. Luk. 19 23. The text. And why didst thou not give my money to the bank, and I coming might certes with usury have exacted it? The note. See Matth. 27, 29. etc. The answer. I do not know what you mean by these references, but to make us trouble ourselves with seeking that, which is not to be found. Luk. 19 ●3. The text. For ⸫ the days shall come upon thee, and thine enemies shall compass thee with a trench, and enclose thee about, and straighten thee on every side, etc. The note. This was fulfilled 40. years after the death of Christ by Titus and Vespasianus, when beside incredible miseries of famine, and other distresses there perished eleven hundred thousand, and were taken captives 97000. the siege beginning in the very same feast, and greatest solemnity of Easter, when they put Christ to death. Euseb. lib. 3. hist. cap. 6, 7, 8. joseph. lib. 7. cap. 17. The answer. It can not be chosen but men of such great reading, have read the destruction of Jerusalem, but I marvel that you give Rome no warning, to take heed of the like plague. Luk. 20. ●. The text. ⸫ Tell us in what power thou dost these things? or who hath given thee this power? The note. See annotations, Matth. cap. 21. 23. The answer. We have seen it, and answer that God of his goodness hath furnished us with gifts, his church hath called us to the ministry of the word, and God hath given testimony thereunto by blessing our labours. Luke. ●0. 9 The text. A certain man planted a vineyard, & let it out to husbandmen, and he was from home a long time. The note. See the marginal annotations, Mark. 12. The answer. They are already answered. Luke▪ 20. 25. The text. And he said to them. Render therefore the things that are Caesar's to Caesar, and the things that are Gods to God. The note. So duties must be done to princes, that our duty to God be not neglected. See annotations, Matth. cap. 22. 15. The answer. Still you trouble us with reference to places where you have said just nothing. Upon the 21. verse you have noted somewhat though to small purpose, as shall appear when your large annotations are answered. In the mean space you give duty neither to God, nor your prince, but to him to whom you own none, that is, to the proud prelate of Rome. Luke. 20. 〈◊〉▪ The text. But they that shall be ⸫ counted worthy of that world, and the resurrection from the dead, neither marry nor are married, etc. The note. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth also this much, they that are made worthy, to wit, by the grace of God, and so they are in deed worthy: as also in the next chapter, verse 36, and 2. Thessalonians, 1. 5. The answer. Why do ye not expressly say, that they are made worthy by their own demerits? For that I know you will have joined with the grace of God, neither do you account any indeed worthy, but by their own inherent justice. And if it were not for these foolish imaginations of yours, your note were tolerable. But of these you keep silence, because you know not how to wrest the text to them. Luke 21. ●▪ The text. These things which you see, the days will come wherein ⸫ there shall not be left a stone upon a stone, that shall not be destroyed. The note. This was fulfilled 40. years after the death of Christ, the 19 of August, being the very month and day, wherein the Babylonians burned it, from the first building thereof by Solomon 1130. years, from the reedifying of it, under Cyrus 639. joseph. de bello judaico, lib. 7. cap. 10. The answer. This is a matter of chronography, and therefore I will not bestow pains to examine your diligence therein. Luk. 21. 8. The text. Who said, See you be not seduced, for many will come in my name, saying, that I am he. And the time is at hand, go not therefore after them. The note. Many false prophets, and heretics. See annot. Mat. 24. Mark. 13. The answer. As many as go about to tie the Church of Christ to Rome, and to persuade all men to be partakers of the cup of fornications of the whore of Babylon. Your notes as I take it are already answered. Luk. 21. 12. The text. But before all these things they will ⸫ lay hands upon you: and persecute you, etc. The note. Great persecution of catholic men. The answer. These catholics never knew, what the supremacy of the bishop of Rome meant. Luke. 21. 37. The text. And the days he was teaching in the temple, but the nights going forth, he abode in the ⸫ mount that is called Olivet. The note. Solitariness or eremitage (as S. Gregory Nazian saith) is a goodly thing. This doth the mount Carmel of Helias teach, john's desert, and that mount unto which jesus often retired, and was quietly alone with himself. Ser. 26. de amore pauperum. The answer. Gregory Nazian never imagined or thought of any such superstitious persons, as your eremites be: neither for such solitariness as they use can any thing be sound brought from these examples. Luke. 22. 20. The text. ⸫ This is the chalice the new testament in my blood, which shall be shed for you. The note. The Greek is here so plain, that there was very blood in the chaliceshed for us, that Beza saith it is a corruption in the Greek. See the annotations upon this place. The answer. The Greek is so plain, that no papists of you can by any necessary consequence prove out of this place that very blood is in the cup. The defence of Master Beza, and a more full answer to your cavil about this place, I refer to the learned answer of that reverend man master Doctor Fulke against Martinius. Luke. 22. 30. The text. And I dispose to you, as my father disposed to me a kingdom, that you may eat and drink upon my table in my kingdom, and may sit ⸫ upon thrones, judging the twelve tribes of Israel. The note. Strait after the former loving check and admonition he promiseth to them all that have been partakers with him of his miseries in this life, greater pre-eminence in heaven, than any potentate can have in this world, and therefore that they need not be careful of dignity or supremacy. The answer. If Christ had appointed Peter in supreme authority over the rest, how happened that the Apostles were still ignorant of it, and contended still amongst themselves for superiority, so that Christ is feign still to give them new checks and new admonitions for that matter? Further, touching the loving promise of Christ wherewith he comforted them, they had been much to blame if they would have doubted of it, as you teach other Christians to doubt of his promises. Luke. 23. 45. The text. And the ⸫ sun was darkened: and the veil of the temple was rend in the mids. The note. This eclipse was seen and wondered at, as a thing above nature of Dionysius Areopagita at Thebes, when he was yet a pagan. Dionis. ep. ad Policarp. & epist ad Apollophanem. The answer. The judgement of men concerning this eclipse is divers, some think that it was universal, others because the stories which do diligently & exactly set out the notable things of those times, do not mention it, think that therefore it was but in jewrie only. And the authority of Dionysius, whom men know to be a counterfeit, doth nothing move them to the contrary. But whether it were universal or particular, all consent that at that time it must needs be a work above nature, and therefore wonderful and miraculous. And if you had respected the benefit of your reader, rather than the maintenance of the vainglorious opinion of your much reading, you in the margin, in steed of citing a bastard authority, would have given us some good lesson or observation, what that so wonderful work of God at that time might betoken. Luke. 24. 1. The text. And in the ⸫ first of the Sabbath very early they came to the monument, carrying the spices which they had prepared. The note. That is, first after the Sabbath, which is (saith saint Hierom, q. 4. ad Hedibiam) dies Dominica, our Lord's day wherein he arose. For the week is divided into the Sabbath, and the 1. 2. 3. 4. 5. 6. of the Sabbath. And the Apostle (1. Cor. 16. 2.) commanded a collection of money to be made on the first of the Sabbath. Whereby we learn both the keeping of Sunday, and the churches count of days by the 2. 3. 4. of the Sabbath to be Apostolical, which saint Silvester afterward named 2. 3. 4. feriam, etc. Breviar. Roman. Decemb. 31. The answer. That our Lords day in common speech called sunday is meant by the first of the Sabbath, and that the observation of that in the churches of Christians was instituted by the Apostles is clear, their reckoning of the other days they left free to every country their manner. If your church had had nothing apostolical left in it, your defection had been without all colour plain and gross. But now these, and such like silly remnants, as they serve somewhat to shadow and to hide you, so are they horribly poisoned with a multitude of trash of your own devising and bringing in. Luke. 24. 46. The text. And he said unto them, that so it is written, and it behoved Christ to suffer, and to rise again from the dead the third day: and penance to be preached in his name, and remission of sins unto all nations beginning from Jerusalem. The note. As he shallbe Anathema (saith Saint Augustine) which preacheth that Christ neither suffered nor rose again, because we learn by the Gospel that it behoved Christ to suffer, and to rise again the third day: so he shall also be anathema, whosoever preacheth the church to be else where then in the communion of all nations: because by the self same Gospel we learn in the words next following, and penance to be preached in his name, and remission of sins through out all nations. Aug. epist. 48. The answer. How happened it, that in so many conflicts as Augustine hath with the Donatists, that he never doth pronounce Anathema against them, for appealing from the sentence of the Bishop of Rome? And why doth he never urge against them, that the bishop of Rome could not in giving sentence and judgement err? For if he had believed the principles of popish divinity, these had been very material points against the Donatists. But in this anathema here by you rehearsed, he doth as directly strike the Romanists as the Donatists. For Rome hath rend herself from the churches of the East parts, & also from as many of the West, as do not consent to her abominations and fornications: so that whosoever at this day do place God's church there, doth forsake the communion of the church of all nations, which was, is, and shall be. And if Augustine were alive again now, he would impugn the church of Rome with the same reasons that he used against the Donatists then. JOHN. john 1. 15. The text. This was he of whom I spoke, He that shall come after me, ⸫ is made before me, because he was before me. The note. He is preferred and made of more dignity and excellency than I, because he was before me and all things eternal God. The answer. I know that divers and sundry good men, and excellent interpreters of the scriptures do explain this as you do, yet notwithstanding I rather assent to them, which do not refer it to the time, or eternity of Christ's being, but to the dignity and excellency of his person. john 1. 22. The text. Art thou ⸫ the prophet? and he answered, no. The note. Belike the jews ignorantly understood not the place in Deuteronomie of Christ, and therefore they ask also, whether he be the prophet there spoken of. See also cap. 7. 40. The answer. Whether the jews had in this their question reference to that place of Deuteronomie, or no, it is uncertain, neither can any proof be made of it but conjectural. The like I say to your other place, cap. 7. 40. and yet we do not doubt of their blindness and ignorance in not understanding the Scriptures, which appeareth manifestly in their reply to john, after he had told them, I am the voice of one crying, etc. john 1. 26. The text. john answered them, saying, ⸫ I baptise in water: but there hath stood in the midst of you, whom you know not, etc. The note. He doth often here signify the great difference of his baptism and of Christ's, as of his person and Christ's. See annot. Matth. 3. The answer. We have often answered, that you do but blear the eyes of the simple with the name of Christ's baptism, which they take for the baptism of every minister in the church, and being so taken, there is no difference between john's baptism and it. Otherwise in this place and in the like, john considereth of himself as of a servant or minister, and of Christ, as of his master, and Lord, and attributeth to himself the outward work and washing in baptism, and to Christ the inward grace and workmanship. In which comparison we learn the general difference between all ministers and Christ, their work and his. Your annotations are seen, and they are like yourselves, slanderous, lying, untrue, and shall be answered in the general answer to your annotations. john 1. 41. The text. He findeth his brother Simon, and saith to him, we have found ⸫ Messiah, which is being interpreted, Christ. The note. Messiah in Hebrew, in Greek Christ, in English anointed, to wit, with the spiritual oil of grace above his brethren. Psalm 44. The answer. You must needs exempt the pope from amongst the brethren of Christ, for he is not Christ's inferior in grace, if that which is attributed to him by popish parasites be true. john. 1. 42. The text. And jesus looking upon him, said, Thou art Simon the son of jona: thou shall be called ⸫ Cephas, which is interpreted Peter. The note. Cephas in Siriacke, and Peter in Greek, in English Rock. See Matthew 16. 18. The answer. I marvel that Paul knew not this mystery: 1. Cor. 3. 11. for he taught to build upon Christ and not upon Peter. 1. Peter. 2. 3. And Peter though he make all believers lively stones, yet teacheth none other chief stone but our Lord and Saviour Christ. john. 2. 9 The text. And after the chief steward tasted the ⸫ water made wine, and knew not whence it was, but the ministers knew that had drawn the water, etc. The note. He that seethe water turned into wine, needeth not to dispute or doubt how Christ changed bread into his body. The answer. He that seeth and knoweth the perpetual phrase and manner of speaking of the holy Ghost touching sacraments, will wonder that men should be so blind, or else so wilful as to dispute and contend for such a change of bread into the body of Christ, as neither can stand with that phrase of speech, nor with the nature of a sacrament, neither yet with the articles of our belief. john. 3. 8. The text. The spirit breatheth where ⸫ he will, and thou hearest his voice, but thou knowest not when he cometh, and whither he goeth. The note. We follow rather saint Augustine, and those ancient fathers which most commonly understand this place of the holy Ghost, and not of wind, although both be good. The answer. And we do follow saint Augustine, and those fathers which do interpret this to be meant of the wind, because both the hearing of the sound of it, and the force of the comparison, which must needs be betwixt things divers, doth enforce it to be the truer. john. 4. 1. The text. When jesus therefore understood that the pharisees heard that jesus maketh more disciples, and baptizeth than john, (howbeit ⸫ jesus did not baptise, but his disciples) he left jewrie, and went again into Galilee. The note. He did not baptise ordinarily, yet that he did baptise his Apostles, saint Augustine thinketh it very probably. Epist. 108. The answer. Augustine doubteth not, but that the Apostles of Christ were baptised either by Christ, or by john afore they took upon them to baptise, but by whether he is not resolute, neither is it material. But that some of them were by john baptised it is manifest, because they were john's disciples afore they were Christ's Apostles. john. 1. 37. john. 4. 7. The text. There cometh ⸫ a woman of Samaria to draw water, jesus said to her, Give me to drink. The note. This woman is a figure of the church not yet justified, but now to be justified, August. tract. 15. in johannem. The answer. You willingly follow allegories, because many times they are far fetched, and serve you to dally withal: howbeit I do not see to what use this may serve you. I do not think that you yourselves do think, that this woman's five husbands were either the five books of Moses, or her five senses, which notwithstanding Augustine affirmeth in the same treatise. The lessons which the plain letter do give do both more edify, and are more safe. john. 4. 9 The text. How dost thou being a jew, ask of me to drink, which am a Samaritane woman? For the jews ⸫ do not communicate with the Samaritans. The note. There were many other causes why the faithful jews could not abide the Samaritans, but their precise abstaining from their company and conversation, was their schismatical temple and service in mount Garizim. The answer. It is very true that those which make a schism, and continue therein, are not to be communicated with of faithful Christians, and yet I think in that corrupt state of the jewish church, the other causes were rather stronger than that. john. 4. 10. The text. If thou didst know the gift of God, and who is he that said to thee, Give me to drink▪ thou perhaps wouldst have asked of him, and he would have given thee ⸫ living water. The note. He speaketh of his baptizing in the holy Ghost. See john 7. 39 The answer. He speaketh of giving his holy spirit to them that in faith ask and require it. john. 4. 39 The text. And of that city many believed in him of the Samaritans for the words of the ⸫ woman giving testimony, that he told me all things whatsoever I have done. The note. This woman mystically being the church, it is here signified that they, which at the first believe because the church teacheth so, afterward be much confirmed finding it in the Scriptures also, and by other instructions. The answer. It is here signified by what weak and unlikely instruments God can work, in drawing men to the knowledge of himself, and embracing his mercies and graces offered. And further we learn, that as the authority and credit of this woman, by whom the Samaritans were first converted, was not greater therefore than the credit and authority of our Saviour Christ, by whom the Samaritans were now confirmed: so the authority of the church first drawing men to believe, is not greater than the authority of the scriptures, by which men be after confirmed in the truth of their belief. As for your addition of other instructions, if you mean thereby your unwritten verities, or some such like stuff, you might have kept it for your own store. john 5. 6. The text. And there is at Jerusalem, upon ⸫ probatica a pond which in Hebrew is surnamed Bethsaida, having five porches. The note. By our Latin text and the Greek, this miraculous pond was in or upon probatica, that is, a place where sheep to be sacrificed were kept: but by other Latin copies Saint Jerome and some Greek fathers, probatica is the very pond itself, so called, because the sheep of sacrifice were there washed. The answer. Whether the pond were probatica, or in, or upon probatica, whether sheep were sold there, washed there, or kept there, it is not material nor worth the contending for. john 5. 29. The text. Marvel not at this, because the hour cometh, wherein all that are in the graves shall hear his voice, and they that have ⸫ done good things shall come forth into the resurrection of life. The note. Not faith only, but good and ill deeds shallbe counted, and accordingly rewarded, at the day of judgement. The answer. And who denieth this, and yet then the only instrument of uniting us to Christ our righteousness, shallbe faith only & alone. john 5. 39 The text. Search the ⸫ scriptures, for you think in them to have life everlasting: and the same are they that give testimony of me. The note. Catholics search the scriptures, and find there peter's and his successors primacy, the real presence, the priest's power to forgive sins, justification by faith and good works, virginity preferred before matrimony, breach of the vow of continency damnable, voluntary poverty, penance, alms, and good deeds meritorious, divers rewards in heaven according to diverse merits, and such like. The answer. Whom have we here? Thraso, or Gnato? For this can not proceed, but either from a vainglorious vaunter, or from a filthy flatterer. You catholics may as easily wring water out of a flint, as find in the scriptures that, which is not in them, as in the particulars which you have reckoned, in their particular places are, or shallbe showed. And to the end your credulous followers may be the less able to espy your fraud herein, you have hitherto kept them safe from searching the scriptures, and now, when by God's good benefit you can no longer keep them from the scriptures, you have sent them the scriptures in their mother tongue, not to the end they should search, but corrupted, and of purpose obscured and darkened, to the end to terrify and fear men from searching: for if with humility and hearty desire of truth, they would diligently search the scriptures, the testimonies of them would drive them to leave you, and to fly to Christ for life. john 5. 43. The text. I am come in the name of my father, and you receive me not: if ⸫ another shall come in his own name, him will you receive. The note. He meaneth specially Antichrist, then how can the pope be he, seeing the jews receive him not. The answer. He meaneth any false and forged Christ, and not Antichrist, of which sort it is well known, there were divers both before, and after Christ, whom the jews were very ready to embrace. And it is manifest, that they were not only ready to receive such impostors & seducers, as vaunted themselves to be Christ, but also by a solemn embassage the provoked and procured, (as much as in them lay) john Baptist to have, john 1. 19 and take that honour upon him. Further, you forget that which some of you have much contended for, namely, the force of the Greek article, by addition whereof in other places, you will enforce Antichrist to be meant of some particular man, but here that must be meant of Antichrist, which neither hath article added, nor yet can possibly with any probability be restrained to any one particular person. Thus may your holy father be Antichrist still, for any let that is in this place. joh. 6. 23. The text. But other boats came in from Tyberias beside the place where they had eaten the bread, our Lord ⸫ giving thanks. The note. These words do plainly import, that the giving thanks was an effectual blessing of the bread, and working the multiplication thereof. The answer. These words do plainly import, that the blessing which the other Evangelists speak of, was nothing else, but prayer and thanksgiving, by the which the creatures of God are sanctified, to the use and behoof of men. joh. 6. 32. The text. ⸫ Amen, Amen, I say to you, Moses gave you not the bread from heaven, but my father giveth you the true bread from heaven. The note. Why we keep the Hebrew●word Amen and translate it not, See the annot. cap. 8. vers. 34. The answer. This is a cloak for the rain, if you had only abstained from translating such words, as use hath upon occasion made common to other tongues, we would not greatly blame you, but your hunting, and seeking under that, and the like pretences, to leave things as dark, as you can, is that, which men do justly condemn in you. joh. 7. ●, The text. And the festival day of the jews ⸫ Scenopegia was at hand. The note. Scenopegia (levit. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is the feast of Tabernacles which the jews kept, from the seventh of October, for eight days together by God's commandment, for a memory that their fathers dwelled by God's protection forty years in tabernacles, or tents, and not in houses, coming out of Egypt, See Leuit. 23. 34. The answer. You might have kept your margin unblotted, if it had stood with your pleasure, to have translated Scenopegia. The place in Leviticus would sufficiently have showed the cause of the institution. joh. 7. 17 The text. If any man ⸫ will do the will of him, he shall understand of the doctrine, whether it be of God, or I speak of myself. The note. The way to come to know the truth is to live well. The answer. The way to come to know, and understand the truth, is wholly to renounce, & resign our own will, and to give ourselves over wholly to the obedience of God. For the Lord himself will teach the humble, Psal. 25. 9 12. and meek: even them that fear him. joh. 7. 18. The text. ⸫ He that speaketh of himself, seeketh his own glory. The note. It is spoken of Antichrist specially, and it is true in all heretics, Augustin. tract. 29. in evangelium Io. The answer. If ever it was verified of any, it is most true of the bishop of Rome. The seeking of his glory, is the cause of all the mischiefs wrought by wars, in the world at this present. If we will not therefore be snarled in the snares of Antichrist, we must seek his only glory that created us, as in the same treatise Augustine doth advise us. joh. 7. 20. The text. The multitude answered and said, ⸫ thou hast a devil, who seeketh to kill thee? The note. No marvel, when these speak thus to Christ himself, if heretics call his vicar Antichrist. The answer. No marvel though sincere Christians be esteemed, regarded, and spoken of by papists, and atheists, as Christ himself was by the jews. As for any vicar of Christ, we know none, but every prince, and magistrate within his own dominion, and every pastor in his own flock. joh. 7. 39 The text. And this he said of the spirit that they should receive, which believed in him: ⸫ for as yet the spirit was not given because jesus was not glorified. The note. This was fulfilled on Whit sunday Acts 2. and afterward always by imposition of hands in the Sacrament of Confirmation visibly in the primitive church, and invisibly to the end of the world. The answer. Your sacrament of confirmation, who instituted it? What promise was given to it? What signs were appointed? What signification had they? Who were authorized to minister it? Whether the bishop alone? Or every priest? john. 7. 50. The text. Nicodemus said to them, ⸫ he that came to him by night, who was one of them, doth our law judge a man, unless it first hear him, and know what he doth? The note. Christ hath always some good even amongst the wicked, which secretly serve him, and by wise delays, avert the execution of unjust laws against him and his people, as Nicodemas and Gamaliel. The answer. Christ hath his amongst every sort of men, and often worketh great benefit to his church by the weakest of those that bear good will to his truth. john. 8. 7. The text. ⸫ He that is without sin of you, let him first throw the stone at her. The note. We cannot conveniently reprehend or condemn other men's faults if ourselves be guilty of the same, or other greater. cyril. in Io. See annot. Matt. 7. 1. The answer. You are great clarks, that are so liberal of your fathers in matters▪ needless. And yet neither Christ nor ciril meant that none should reprehend others, but such as are faultless themselves. But only they meant to discover the hypocrisy of men, which never looking upon themselves, how great soever their faults be, yet are severe censurers of others. john. 8. 1●. The text. And jesus said, ⸫ Neither will I condemn thee. Go and now sin no more. The note. Saint Augustine by this example of our master proveth, that clergiemen specially should be given much to mercy: and that they ought often, as the cause and time require, to get pardon of the secular magistrates for offenders that be penitent. Epist. 54. The answer. How well you follow this which you allege out of Augustine it is manifest, in that the secular magistrates are stirred up by you to extreme cruelties and most horrible bloodsheds and murders, as all the world can witness. If ever mercy were exiled from men, sure it is banished from amongst papists. Which needeth no proof: for in all places where the heresy of popery is favoured and upheld with the sword of authority, experience teacheth it. Your horrible tragedies my heart panteth to think upon, and my pen trembleth to record. There are in all countries so many witnesses of your horrible cruelties, that it is needless to set down any examples. john. 8. 26. The text. jesus said to them, ⸫ The beginning who also speak to you. The note. So read S. ciril, S. Ambrose, and S. Augustine expounding it of Christ's person, that he is the beginning or cause of all creatures. The answer. If you would have had your reading marveled at, you should here have brought us some other fathers. For, for these we think you are beholding to Erasmus and Bezaes' annotations, whence you borrowed them. But that you profess of purpose to follow the old Latin translation, and therefore could not translate otherwise, it had been no hard matter to have showed, that you willingly err with them whom you follow. john. 8. 31. The text. jesus therefore said to them that believed him, the jews, If you ⸫ abide in my word, you shall be my disciples in deed. The note. Only faith is not sufficient without perseverance or abiding in the keeping of his commandments. The answer. Only fire is not sufficient to warm a man standing by it without heat, and in the like order you do but abuse men in divorcing things inseparable. john. 8. 36. The text. If therefore the son make you free, you shall be free in deed. The note. Man was never without free will, but having the grace of Christ his will is truly made free (as saint Augustine saith) from servitude of sin also, tractatu 41. in evang. Io. The answer. If you mean such freedom of will, as is in thraldom and servitude of sin to serve sin willingly, we will easily grant that man was never without it. If you mean otherwise, you abuse saint Augustine for that, he meant not. Yea when we are freed by Christ, he speaketh thus in the same treatise: Partly liberty, partly servitude, liberty is not yet whole, pure and full, because full eternity is not yet. It is strange that you are not ashamed to abuse men thus with the fathers. john. 8. 39 The text. If you be the children of Abraham, ⸫ do the works of Abraham. The note. Not only faith but good works also make men the children of Abraham, according as saint james also speaketh of Abraham's works, cap. 2. The answer. If you gather no better consequences at Rheims, none of mine shall learn Logic there. How holdeth this; Do the works of Abraham, if ye be the sons of Abraham, ergo to do the works of Abraham, make men the sons of Abraham. It is a shame for children to glory in the goodness, and virtue of their parents, and not a whit to resemble them therein. This is it that Christ reproveth the jews for. As for james speaketh of justifying by works, but of being made the children of Abraham by works, I find there just, and jump nothing. john. 8. 44. The text. You are of your father the devil, and the desires of your father you will do. He was a ⸫ man killer from the beginning, he stood not in the verity, because verity is not in him. The note. Augustine compareth heretics, in their spiritual murder, by driving Christian men out of the church, to the devil that drove our parents out of paradise. Cont. Lit. Petili. lib. 2. cap. 13. The answer. The devil did bereave our first parents of their happy estate, by making them believe they should be more happy, and blessed: even so you with the sweet name of the church do allure, draw, and entice men from the true catholic, and universal church, and so bring them to the pit of perdition. john. 8. 49. The text. jesus answered ⸫ I have no devil: but I do honour my father and you have dishonoured me. The note. He denieth not that he is a Samaritane, because he is our keeper or protector, as the word signifieth, and because he is indeed that merciful Samaritane in the parable of the wounded man, Luk. 10. 33. August. tract. 43. in john. The answer. Augustine (as some other also of the fathers) is much delighted with allegories, sometime more then enough. But why did you not spare Augustine here, where you needed him not, and use him afore, in that you knew would be denied to you, to prove that works make men the children of Abraham, what? is it not? because you could get no help at his hand? john. 9 3. The text. jesus answered, ⸫ neither hath this man sinned, nor his parents: but that the works of God may be manifested in him. The note. Though many infirmities fall for sin, yet not all, some coming for probation, and some sent, that God by the cure thereof may be glorified. The answer. Men are not rashly to be judged of for the afflictions, or the infirmities, which God layeth upon them, or theirs. Considering that God hath divers ends, & purposes, for the which he scourgeth his own chosen children, as well as the ungodly, wicked, and reprobate. john. 9 5. The text. The night cometh ⸫ when no man can work. The note. The time of working, and meriting, is in this life: after death we can deserve no more by our deeds, but must only receive good or ill, according to the difference of works here. The answer. If this note be true, then how excuse you yourselves in making men pay for your prayers, your pardons, masses, diriges, trentals, and such like trash for the souls of their friends departed, seeing works after death do them no good, and seeing they must receive according to that they have done in their bodies, whether it be good, or bad. Are you not ashamed to cousin your credulous followers? Your coupling of works and merits, deeds and deserving, is not worth the noting, because it cannot now besot any, but mere fools. john. 9 7. The text. Go ⸫ wash in the pool of Siloe which is interpreted sent. The note. This was a figure of baptism, to which all men borne in sin and blindness are sent for health & sight, Ambrose Lib. 3. cap. 2. de Sacramentis. The answer. Still we must see your great reading, and your followers must think that there is no such clerks in the whole world again. The truth of Ambroses' speech herein is not worth the discussing, but it is enough to you, that a father speaketh it, if it be not against any thing determined by your church of Rome. john. 9 24. The text. They therefore again called the man that had been blind and said to him, ⸫ Give glory to God, we know that this man is a sinner. The note. So say the heretics when they derogate from miracles done by Saints, or their relics, pharisaically pretending the glory of God. As though it were not God's glory when his saints do it by his power & virtue, yea his greater glory, that doth such things by his servants, and by the meanest things belonging to them, as Peter's shadow, Act. 5. and Paul's napkin, Act. 9 The answer. If by pretence of giving glory to God, the pharisees had not gone about to derogate from the glory of our Lord and Saviour Christ, their words had not been faulty. We confess that by the smaller and weaker things God worketh, the more his glory thereby appeareth. Yet that maketh nothing for your impudent shameless forged miracles, as in making our Lady a chapel keeper (I will not say a bawd) in a nunnery xv. years together, to cover the vile life of Beatrix the Nun, mill miracula beatae Mariae. who played the whore so many years together. Do you think that such miracles as this will make to the glory of God? And yet your books of lies are full of them. john. 9 39 The text. And jesus said to him, For judgement came I into this world, ⸫ that they that see not, may see, and they that see, may become blind. The note. By this we see that this miracle was not only marvelous and beneficial to the blind, but also significative of taking away spiritual blindness. The answer. It is very true that the miracles of Christ were not like popish miracles, strange things only to be wondered at, but foretold by the prophet isaiah, beneficial to the parties, for whom they were done or wrought: and significative, that is, bearing witness to the truth of his doctrine. All which properties the lying signs and wonders of the popish church want. john. 10. 1. The text. He that entereth not by door into the fold of sheep, but climbeth up another way, he is ⸫ a thief and a robber. The note. The thief is the heretic specially, and any other that unlawfully break in upon the sheep, to kill and to destroy them by false doctrine and otherwise. The answer. Popery is a dunghill compacted of the shreds of many heresies, Christ being the only door, and heaven the fold, provided for the safe keeping of God's flock, the papists must needs be thieves and robbers, for that they will climb into heaven by many ways, besides Christ. john. 10. 4. The text. And when he hath let forth his own sheep, he ⸫ goeth before them, and the sheep follow him, because they know his voice. The note. That is the fashion of jury and other countries, signifying that the shepherd or pastor must teach the sheep, and not they him. The answer. Only England have their sheep and other cattle wander abroad harmless, having no keeper, which in other countries is counted a miracle. Your signification we accept, and therefore conclude that you are none of Christ's sheep, because you take upon you to set your shepherd to school. Further, it is to be noted how continually the scripture calleth the sheep of Christ to the hearkening to his voice, contrary to the papists, who call all to the hearkening to, and obeying of their church. john. 10. 15. The text. As the father knoweth me, and I know my father, & ⸫ I yield my life for my sheep. The note. Christ's death was so necessary for the flock, that when he might have escaped, he voluntarily offered himself to death for his flock. The answer. That Christ's death was necessary in word you grant, but when it cometh to péecing of it with other parts of your doctrine, it must stand for a work needless, else it can not hold together. For if the blood of saint Thomas could help us to heaven, what needed Christ to have shed his blood for us? john. 10. 16. The text. And ⸫ other sheep I have that are not of this fold, them also I must bring, and they shall hear my voice, and there shall be made one fold and one pastor. The note. He meaneth the Church of the Gentiles. The answer. It is true that Christ made of jews and Gentiles one fold, and of both he, and not the pope is the one only pastor and head. john. 10. 29. The text. My father, ⸫ that which he hath given me, is greater than al. The note. Another reading is, my father that hath given me, etc. The answer. In divers readings you choose that which is most obscure, and can not carry any true sense, if it be weighed with the circumstances of the place, and leave that which is plain, and carrieth an inestimable comfort to all that love God, and best agreeth the Greek original. john. 11. 44. The text. jesus said to them, ⸫ Lose him, and let him go. The note. S. Cyril lib. 7. cap. vlt. in joh. and Augustine tract. 49. in joh. apply this to the Apostles, and priests authority of absolving sinners affirming that Christ doth revive none from sin, but in the church, and by the priest's ministery. The answer. We believe that the promise of life eternal pertaineth to none, but to such as are or shallbe of the Church of God, and that the ordinary means, whereby God effectually calleth men to be of his church, is the ministery of his word. But we dare not tie God to his ordinary means, sith he extraordinarily called Paul and others. But how well this place is applied to the ordinary authority of ministers, or priests in absolving, I will spare to speak, for reverence of them whom you allege. It is well that the church hath plain evidence of scriptures for the authority of binding and losing, for if it stayed itself upon the authority of men, wresting such places as this to that purpose, it were but a poor silly comfort, that the conscience of a poor penitent sinner, could reap by the church's absolution. john. 11. 48. The text. If we let him alone so, all will believe in him: and the Romans will come, and ⸫ take away our place and nation. The note. All men but special nations must take heed, that whiles to save their temporal state, they forsake God: they lose not both, as the jews did, August. tract. 49. in Io. The answer. Therefore we undergo all the perils and dangers, which by your stirring up, the force and might of all the popish princes in the world can bring upon us, rather than to displease God, by giving over his truth, wherewith he hath blessed us: lest we should provoke his heavy indignation against us, and so perish as the jews have done before us. john. 12. 3. The text. ⸫ Marry therefore took a pound of ointment of right spikenard, precious, and anointed the feet of jesus, and wiped his feet with her hair, and the house was filled with the odour of the ointment. The note. Of this woman's extraordinary offices of devotion, and how acceptable they were to Christ, See the annot. Mat. 26. The answer. Because those annotations are to receive answer by themselves, therefore I thought not good to touch them here. john. 12. 7. The text. jesus therefore said, Let her alone that she may keep it for the day of my ⸫ burial. The note. The devout offices of balming and anointing the dead bodies of the faithful are here also allowed. The answer. And we do not disallow whatsoever in burial serveth either for comfort of them that be alive, and for the honest and comely bringing the dead to the grave, being the last duties that men can do to their faithful friends. john. 12. 8. The text. For the poor you have always with you, but me you shall not have always. The note. Not in visible and mortal condition to receive alms of you, and such like offices for supply of my necessity. The answer. And why do you not say not in body nor in humanity? Because you would feign with some colour shift of Christ's bodily absence from the earth, for the better safety and defence of your real presence in the sacrament. You are full of fathers in matters n●edlesse, why do you not in this place so often repeated bring us at the least one plain place of some father, affirming that he is not simply absent in body from us, but only in such sort as you do imagine? Is it not a secret confession that all antiquity is against you? I marvel that you are so impudent still to glory and to cry, that your faith hath continued almost xuj. hundred years, when you know that in a number of things you are not able to bring forth any true authority of half the age. john. 12. 20. The text. And there were certain Gentiles of them that came up to adore in the festival day. The note. We may see there a great difference where a man pray or adore, at home or in the church and holy places. When the Gentiles also came of devotion a pilgrimage to the temple in Jerusalem. The answer. Now pilgrimages are proved, and that full pithily. For the Gentiles came to adore at Jerusalem. When you can find such express commandment of God for running to saint james of Compostella, or our Lady of Walsingham, or visiting the holy sepulchre, as was for all both jews and converts then to appear before the Lord at Jerusalem, than your reason will hold. Otherwise it is as much as if I should say, Deut. 12. 5. The jews and converts of the Gentiles obeyed the commandment of God in going to Jerusalem at the feast days to worship: Ergo it is lawful for me to go a roguing to what place of pilgrimage in the world seemeth best in mine own eyes without further warrant. As for the difference of public and private prayer, and of serving God at home, and in the common assemblies are both known and practised amongst us. john. 12. 40. The text. Therefore they ⸫ could not believe, because Esay said again, he hath blinded their eyes, and indurated their hearts, etc. The note. If any man ask (saith saint Augustine) why they could not believe: I answer roundly, because they would not. Tract. 33. in Io. See annotations Matth. 13. 15. Mark. 4. 12. The answer. It is true that the corruption of man's will is the cause of all evil and wickedness in man. But here either your printer made a fault, or your note book deceived you, for it is in 53. treatise▪ And I muse why you should so much covet so force Augustine to speak for you, seeing that you know that of all other he is most earnest in this cause of free will against you. For in the same place he acknowledgeth the just judgement of God upon them in leaving them in blindness, and not helping them to see. And teacheth us in enquiring why God would so leave them, to cry out with the Apostle: O the depth of the riches of the wisdom and knowledge of God, etc. Which exclamation showeth, that Augustine had an eye to somewhat more than their will, yea and to such a somewhat, as was not within compass and reach of reason. Your annotations containing no matter greatly worth the answering, I refer over to the general answer of them. john. 12. 42. The text. But yet of the princes also many believed in him: but ⸫ for the pharisees they did not confess, that they might not be cast out of the synagogue. The note. This is the case of many principal men in such countries, where heresy hath the upper hand, who know and believe the Catholic faith, but making choice to keep man's favour rather than Gods, they dare not confess the same. Such may pray that God and the world agree together▪ for else it is seen whose part they will take. The answer. Turn over this matter to those countries where papistry prevaileth, for as there is greater compulsion by cruelty, so also there are more, who knowing the truth dare not confess it for fear of men. Such God in his good time will make to know by lamentable experience, what it is to fear man more than God: and what folly it is, for saving the body a little while, to cast away body and soul eternally. john. 13. 2. The text. And when ⸫ supper was done, whereas the devil had now put into the heart of judas Iscariot the son of Simon, to betray him. The note. By Supper he meaneth the eating of the paschal lamb, for the institution of the blessed Sacrament was after this. The answer. This note is true, and therefore shall receive no reply. john. 13. 29. The text. For certain thought, because judas had ⸫ the purse, that jesus had said to him, buy those things that are needful for us to the festival day: or that he should go give some thing to the poor. The note. Christ had some provision before hand given him by the collections of the faithful, which was used both in his own necessities, and bestowed upon the poor. The answer. We learn thereby the use of money, to serve both our own necessity, and the necessity of others that are poor, and in need and misery. And we see the great abuse in the contrary in the popish prelates, heaping up great treasures together, and not spending them, but either riotously upon voluptuousness, or else filthily to maintain wars and troubles in the world. john. 14. 2. The text. In my father's house there be ⸫ many mansions, if not, I would have told you. The note. These mansions signify differences of glory in heaven. Hierom. libro. 2. adver. jovin. The answer. How differences of glory in heaven can be drawn out of this, you yourselves know not, therefore you rest upon Saint Hieroms credit, being loath to crack your own: you might also have added Augustine upon this place, but I had rather seek to be sure of a place there, than contend about difference and diversity of glory there. The place is plain, Christ's meaning is evident, that there are rooms enough in his father's house for all that are his: whatsoever is added to this, is but the dreams of men. john. 14. 15. The text. If you ⸫ love me keep my commandments. The note. It is then possible both to love Christ, and to keep his commandments. The answer. To keep is one thing, to fulfil by keeping is another thing. No man denieth that there are good endeavours in those that love Christ, and that in some measure they observe and keep his commandments, namely, according to the measure of love which they have obtained. But the perfect and continual abiding in all things commanded, to which condition do this and live is annexed, that we say is not possible for us in this vale of misery. And so you do but deceive men with doubtfulness of speech. john. 14. 16. The text. I will ask my father, and he will give you another ⸫ paraclete, that he may abide with you for ever. The note. Paraclete by interpretation is either a comforter or an advocate, and therefore to translate by any one of them only, is perhaps to abridge the sense of this place. The answer. You would not willingly have any part of the Scripture translated into English, and therefore no marvel though you seek an excuse for not translating paraclete. Our translators have translated it comforter, whereby how the sense of this place is abridged, perhaps you would have told us if you could. But now having laid all your heads together, and finding nothing that carrieth any show of truth, you come in with perhaps it may be abridged, perhaps no wise man will believe you, but either such as be wilfully blind, or merely ignorant. john. 14. 26. The text. But the paraclete the holy Ghost, whom the Father will send in my name, he shall ⸫ teach you all things, and suggest unto you all things whatsoever I shall say to you. The note. See the annotations upon the 16. chapter, verse 12. The answer. We will see it, and answer it when we come to it. john. 15. 2. The text. Every branch in me not bearing fruit he will take it away. The note. Christ hath some branches in his body mystical that be fruitless, therefore ill livers also may be members of Christ and the church. The answer. If you hold not this fast, your pope's and their cardinals may be no members of Christ, nor of his church. For I suppose you yourselves will not undertake to defend their lives. But having continued fruitless, you cannot deny but that their end is to be cast of, and so to be reprobates. You know it is one thing to be in name and outward account a Christian, it is another thing to be in deed and in the account of him that cannot be deceived. For according to that account, he that abideth in Christ is so far from continuing a wicked life, that he bringeth forth much fruit. john. 15. 2. The text. And every one that beareth fruit, he will purge it ⸫ that it may bring more fruit. The note. Man may continually increase in justice and sanctification so long as he liveth. The answer. It were not altogether untimely to tell you of your subtle joining of justice and sanctification, which you do, because your followers should not be able to discern betwixt justification and santification, which you continually confound, justice being common to them both, but in sundry respects. For if they did espy the difference, than confidence in inherent justice, which you maintain them in, would soon vanish away. And yet by experience all good Christians know, that God of his infinite goodness doth make his saints from time to time more fruitful, and more and more to abound in holiness. john. 15. 3. The text. Now you are clean for the ⸫ word which I have spoken to you. The note. Saint Augustine expoundeth it of the sacramental word of baptism, and not as heretics do of preaching only. Tract. 80. in Io. The answer. I pray you tell us what heretics they be that deny the sacraments to be annexed by God unto his word, and that in this work of our purging and making clean? but you will never leave your lying. We do not so speak of preaching only, that we exclude any help which God hath given us beside. But you exclude the word when you tie grace to the outward work of your unpreaching priests. And you add a number of helps of your own, as salt, spittle, oil, cream, and such like trumpery, which God never appointed to his church, but the proud presumption of man hath brought in. john. 15. 7. The text. If you ⸫ abide in me and my words abide in you, you shall ask what thing soever you will, and it shall be done to you. The note. If a schismatic pray never so much, he is not heard, because he remaineth not in the body of Christ. The answer. I conclude therefore that the prayers of papists are unprofitable, because they have cut themselves from the ancient catholic church of Christ, and therefore remain not in his body. john. 15. 20. The text. If they have persecuted me, you also will they persecute: if they have kept my word, ⸫ yours also will they keep. The note. He foreshoweth that many will not obey the church's w●rds, and no marvel, because they contemned Christ's own precepts. The answer. As the jews cried the temple of the Lord, jerem. 7. 4. when they had converted it into a den of thieves, even so cry you, The church, The church. But as then the prophets showed to them by their manifold contempts of God's commandments, that their words were lying and counterfeit words: even so we show that your church is the synagogue of sathan and prove it, because she will be credited both above the word of Christ, and contrary to the word of Christ. john. 16. 2. The text. Out of the synagogues they will ⸫ cast you. The note. The heretics translate, Excommunicate you. See what corruption this is, and the reason thereof Annot. ca 9 22. The answer. If to excommunicate be to put men from their communion and fellowship in service, prayer, and sacraments, than this casting out is excommunication, and so rightly translated. The cause that you in your annotations imagine, that is, to bring the church's excommunication into contempt is frivolous, and beareth no show of truth, sith excommunication amongst us is used as a principal censure of our church. And you yourselves cannot deny, but when hypocrites have crept into authority, this censure is abused as your confess, saying, the excommunication of heretics is ridiculous. And I pray you what made the rulers of the jews afraid of this casting out? Was it not because in common estimation they should be esteemed as none of God's people, and what else is excommunication, but to make the excommunicate to be esteemed as ethnics and publicans? john. 16. 13. The text. But when he, the spirit of truth, cometh, ⸫ he shall teach you all truth. The note. If he shall teach all truth and that for ever (as before 14. 16.) how is it possible that the church can err, or hath erred at any time, or in any point? The answer. Whosoever followeth that truth which the spirit taught the Apostles, and swerveth not there from doth not err. But with you the pope can not err, the counsels cannot err, the multitude of those whom you account the pastors of your church cannot err. As though Christ by this promise had tied his spirit to them, which we deny, Harding against the Apology, 6. part. c. 5. division. 1. and you are not able to prove. Their errors are as manifest as the light, so gross and palpable that they may be groped. You know that some of the greatest learned of your side, are driven to distinguish between the pope and a man, because as a man he may err, as a pope he cannot. john. 16. 23. The text. Amen Amen I say to you, if you ask the father any thing in my name, he will give it you. The note. Upon this the church concludeth all her prayers, per Christum Dominum nostrum, even those that be made to saints. The answer. Is Christ bound to you, must he needs be at your commandment, whither he will, or no? He promiseth indeed that if they ask the father any thing in his name, he will give it. And can you constrain him to give it, if we ask others? Can your fancy be an assured warrant for it, or from whence else can you fetch any good ground for it? The commandment of Christ, Rom. 8. ●6. the example of Christ, the doctrine of Christ, and the guiding, and direction of the holy Ghost, do lead us to pray to none but to God. And what are you? Or what is your church, that we should believe you against all these? john. 17. 1. The text. These things spoke jesus, and lifting up his eyes into heaven, he said, Father the hour is come, ⸫ glorify thy son, that thy son may glorify thee. The note. The father glorifieth the son by raising him from death, exalting him up to his right hand, making all creatures to bow down at his name and giving him all power and judgement. The son again glorifieth his father, by making his honour, which only in a manner was in Ie●rie before, now known to all nations. The answer. You papists spoil the son of all glory, first in taking away from his glorified body, the nature of a body, and so making it no body, Augustine ●pist. 5●. or nothing. Secondly in giving that to others, for which he is advanced to the right hand of his father. thirdly in setting the pope a mortal man above him, in power, and judgement. You spoil the Father also of his glory, For the pope can dispense against the new and the old Testament. by taking the key of knowledge from the multitude, and so (as much as in you lieth) reducing the knowledge of God again to a very few. john. 17. 11. The text. Holy father, ⸫ keep them in thy name, whom thou hast given me: that they may be one, as also we. The note. His petition is specially to keep the apostles and his church in unity and from schis●●es. The answer. It is very true that Christ doth commend unto his father's protection, and defence, the unity of his church, and children. john. 17. 19 The text. And for them do I ⸫ sanctify myself: that they also may be sanctified in truth. The note. To sanctify himself is to sacrifice himself by dedicating his holy body and blood to his father, both upon the cross, and in his holy Sacrament. The answer. To sanctify himself, is to separate, and sever himself wholly to the uses of God his father: which dedication of himself was plainly, and evidently to be seen in his whole life, and in every action thereof. Which in some sort may also be called a sacrifice, as also our reasonable service of God, is termed a sacrificing of ourselves. But because the chief part of his priestly 〈◊〉 in this life, Rom. 12. 1. was put in execution in his death, in his sacrifice upon his cross, therefore by way of excellency, the chief point of our sanctifying by him, is attributed to the then dedicating of himself to God, for us. But what is this toward the proving of the Sacrament, Heb. 10. 10. to be a sacrifice propitiatory, which for that purpose you do craftily, and closely couple with the sacrifice on the cress. john. 18. 1. The text. When jesus had said these things he went forth with his disciples beyond the Torrent Cedron, where was a garden, into the which he entered and his disciples, etc. The note. The passion according to Saint john is the Gospel at mass on good friday. So the passion is read in holy week four times; according to the four Evangelists, as Saint Augustine also appointed in his church at Hippo. Ser. 144. de tempore. The answer. To what purpose is your reading of the Gospels, which very few, or none understand? Is it not as good for a man to hold his peace, as to speak that which the hearers understand not? Did Saint Augustine appoint at Hippo, the Gospels to be read in a language, which the people understood not? We may in truth much better allege Saint Augustine for the custom of our church, which at the same time readeth the same Scriptures, in the native natural language of the common people, and also teacheth and instructeth the people out of the said Scriptures, as Saint Augustine did, and you commonly do not. john. 18. 17. The text. The wench therefore that was portresse, said to Peter, Art not thou also of this man's disciples? He saith to her, ⸫ I am not. The note. It is all one for a man to deny Christ▪ and that he is a disciple of Christ, or a Catholic, or a christian man, when he is demanded. Augustine tract. 113. in hom. joan. for so Peter here denieth Christ, in denying himself to be his disciple. The answer. We grant, and we pray to God to give us strength, boldness and courage to confess him before men, whatsoever danger ensue of it. But here you use a piece of your accustomed fraud, in putting in the word Catholic, which Augustine hath not: which you did but to deceive them withal, whom you have untruly persuaded, that there are none other Catholics in the world but yourselves. john. 18. 35. The text. Pilate answered, why am I a jew? ⸫ Thy nation and the chief priests have delivered thee up to me: what hast thou done? The note. It pleased God that Christ, who was to die both for the jews and the Gentiles, should be betrayed by the one, and put to death by the other. The answer. Why do ye not say that God did but permit and suffer it? If it were Gods good pleasure, that it should be so, how was not God the author of it? Do you not see then by your own confession, that God may be the author of their fact, though not of the fault thereunto adjoined. john. 19 14. The text. And it was the of the Pasche, about ⸫ the sixth hour, and he said to the jews, lo your king. The note. He meaneth midday counting from sun rising: for so doth the Scripture count of the hours of the d●ie. Matth. 20. Mark 15. Luk. 23. john 4. Acts 3. 〈◊〉 10. The answer. Your account of the hours, as it is a matter of small moment, so is it easy: but we had rather have heard some good reason, why you durst not give us the english here of , and Pasche, but if any had been ready, I am persuaded we should have had it aswell for this, as afore for Amen, amen. But till such time as you better discharge yourself thereof, we shall still think that you would have the scriptures so obscure and dark, that poor men might be frayed from studying of them. john 19 20. The text. This title therefore many of the jews did read: because the place was nigh to the city: & it was written in ⸫ Hebrew, in Greek, and in Latin. The note. These three tongues being for other causes most famous before in all the world, are now also dedicated to God in the triumphant title of the cross of Christ, and in them the holy Scriptures are more conveniently written, taught and preserved. The answer. I pray you show us by what reason you can collect this dedication out of this place, or that it is not as convenient also to have the scriptures in other tongues: it is strange, you go about what you can to discredit the scriptures written in those tongues. You would if you could abolish knowledge out of the world, and because you can not do that, you labour to make the grounds of knowledge uncertain, to the end that the only oracles accounted of in the world, may be the decrees of your holy father of Rome. john 19 23. The text. And his ⸫ coat was without seam, wrought from the top throughout. The note. This coat without seam is a figure of the unity of the church. Cyprian de unit. etc. and Euthi●ius & other write that our lady made it. The answer. It is easy for men to devise figures, but when the● are devised without ground or warrant, they are but men's fancies. Who made that coat i● no more material than who made his other garments. john 19 25. The text. And there stood beside the cross of jesus his mother, and his mother's sister, Marry of Cleophas, and Marie Magdalene. The note. The great love, faith, courage and compassion, and sorrows that our Lady had, who forsook not the cross, and her son, when so many were fled from him, and his chief Apostles denied him. The answer. So long as you do but attribute a truth to our lady, and not adorn her with that which appertaineth not to her, you can not heap up too many praises upon her. john 20. 1. The text. And the ⸫ first day of the Sabaoth Marie Magdalene cometh early, when it was yet dark unto the monument, & she saw the stone taken away from the monument. The note. That is the first day of the week as some interpret it, taking sabbath (as sometime it is) for a week. This is our Sunday, called dies dominica, because of the Lords resurrection. See the marginal annot. Luk. 24 1. The answer. If you had not here brought a new interpretation, we should not have seen that you excel also in variety: if you had vouchsafed to have told us in plain English that Sunday had been called the Lords day, because of the Lords resurrection, we should have thought you somewhat willing that the people should learn somewhat: but now that you tell us but in Latin, we think that you can be content, that they be blind, be blind still. john 20. 11. The text. But Marie stood at the ⸫ monument without weeping. The note. The sepulchres of martyrs (saith Saint Jerome epist. 17.) we do honour every where, and putting their holy ashes to our eyes, if we may, we touch it also with our mouth: and be there some, that think the monument wherein our Lord was laid, is to be neglected, where the devil and his angels as often as they are cast out of the possessed before the said monument, tremble and roar, as if they stood before the judgement seat of Christ. The answer. We will not strive with you for your author. For though women bear the name of that epistle, yet I think Jerome was their pen man. But we are not bound to believe what S. Jerome speaketh, further than he proveth his speeches by the word. And we easily believe that the devil might work there strong illusions to deceive, and to draw people into an admiration of such things, as God hath no where commended to them in his word. john. 20. 21. The text. He said therefore to them again, ⸫ peace be to you. The note. Though he gave them his peace hard before, yet now entering into a new divine action, to prepare their hearts to grace, and attention, he blesseth them again. The answer. Christ by repetition of his usual blessing, or salutation, seeketh to make his Apostles being astonished, at his sudden and marvelous coming amongst them to know, understand, and be assured, who he is. john. 20. 26. The text. jesus cometh ⸫ the doors being shut, and stood in the midst and said, peace be to you. The note. See the annotations on the 19 verse of this chapter. The answer. We have seen stolen stuff of it, and refer the answer to him that answereth your other annotations. john. 20. 29. The text. Because thou hast seen me Thomas, thou hast believed: ⸫ blessed are they that have not seen and have believed. The note. They are more happy, that believe without sensible argument or sight, than such as be induced by sense or reason to believe. The answer. Because that sensible experience, which Thomas had of Christ, and by which he was induced to believe the resurrection, was granted but to a few: therefore generally the happiness of Christians doth consist in believing the testimony of the word preached, without any farther sensible experiments. Yet not withstanding in matters subject to sense, we are no where commanded to believe that to be cheese, which is chalk, neither that to be flesh, which our eyes tell us to be bread. john. 21. 7. The text. ⸫ Simon Peter when he heard that it is our Lord: girded his coat unto him (for he was naked) & cast himself into the sea. The note. See in Saint Augustine tract. 122. In Io. the great mystery hereof concerning the church, and in Saint Gregory hom. 24. in evang. and Saint Barnard lib. 2. cap. 8. de consi. Peter's primacy here mystically signified. The answer. Hungry dogs are glad of dirty puddings. Our papists have been these 27. years seeking a needle in a bundle of hay, that is, they have been seeking the fathers to find the bishop of Rome to be called the universal bishop, or head of the universal church, and cannot find it. Therefore they hunt for other things in steed thereof, to blear the eyes of the simple withal, and there is nothing so silly, and simple, that they find, but it must serve their turn. It hath been told them, that their reasons hold not, which they deduce from Peter, to the bishops of Rome. It hath been told them also that primacy is one thing, and the supremacy which they challenge for the bishop of Rome is an other, being things very far unlike. And yet because they cannot find better stuff for their purpose they are still feign to find themselves play with these. But let us see your authorities. The mysteries which Saint Augustine gathereth out of this place, are taken out of the net, thrown out of the right side, Christ's being on land, the number of the fish, taken, and such like, which he apply to the church at the resurrection, and neither to the name, nor authority of Peter. Gregory toucheth the same mysteries, and addeth only this concerning Peter, that he dr●w the net to land, because the church was committed to him. And that he drew the elect, to the stability of the shore, by preaching, writing, and miracles. And then I pray what did Peter here, that the other apostles did not? john. 21. 14. The text. This now the ⸫ third time jesus was manifested to his disciples, after he was risen from the dead. The note. Not the third apparition, but the third day of his apparition, for he appeared in the very day of his resurrection often, again upon Low Sunday, than this third time, and Saint Mark saying, Last he appeared, cap. 16. 14. meaneth his last apparition the first day. The answer. A note so true, and so necessarily collected upon the place, so plain for the capacity of the simple reader, as this, afore will hardly be found, and with you is a very rare bird. john. 21. 22. The text. So will I have him to remain till I come, what to thee? Fellow thou me. The note. So readeth Saint Ambrose in Ps. 45 & serm. 20. in Ps. 118. Saint August. tract. 124. in Io. and most ancient copies and service books extant in Latin: ⸫ other read, if I will, other if so I will, etc. The answer. Against the consent of all copies of the Greek, against the greatest number of ancient copies of your old translator, against the general consent of the enterpretors, both Grecians, and Latinists, and especially against the manifest truth appearing in the circumstances of the text itself, you follow those copies, which you know to be corrupt, and all to uphold a lie, and a fable. You enforce Augustine to give you credit against his will, knowing that that which you allege, is but the fault of the printer, or writer, & not his mind. For his long doubtful disputation, whether john were dead, or no, doth plainly declare, that he read not as you have set it down. For than he would never have made doubt of that which Christ so plainly spoke. And again, how can your reading stand with that, which john saith after. Christ said not that he should not die. john. 21. 25. The text. But there are many ⸫ other things also which jesus did: which if they were written in particular, neither the world itself I think were able to contain those books, that should be written. The note. How few things are written of Christ's acts, and doctrine in comparison of that which he did and spoke? And yet the heretics will needs have all in Scripture, trusting not the Apostles own preaching, or report of any thing that our master did or said, if it be not written. The answer. Now for unwritten verities, I pray you for my learning show me one of those heretics, that hold that all that Christ said, and did, are written in the Scriptures. If you cannot do that, than you abuse your reader with a lie. We say, that enough is written in the Scriptures to bring believers to life eternal, and so hath john written before us. john 20. 31. But it grieveth you that we give not credit to a number of lies, which you obtrude to us under the name of the apostles. If all that under their names you have set out be true: how chance their canons, and constitutions are not better believed, and observed in your Romish church? Acts of the Apostles. Act. 1. 1. The text. The first treatise I made of ⸫ all things (O Theophilus) which jesus began to do and teach, etc. The note. Not all particularly (for the other Evangelists did write divers things not touched by him) but all the principal and most necessary things. The answer. That Luke did not write all things particularly, we know, but that he understandeth by all, all the principal, and most necessary things, that we can not grant. For the things which the Evangelist john wrote, and the other Evangelists omitted, were not in any respect of dignity, or necessity inferior to the other. Therefore we understand by all, neither every particular act, and doctrine, neither all the principal, and most necessary things, but the whole and complete story of his life, beginning from his birth, and ending with his resurrection and ascension. Act. ●. 5. The text. For john indeed baptised with ⸫ water. The note. john's baptism gave not the holy Ghost. The answer. Neither yet the baptism of any other priest, or minister. Act. 1. 5. The text. But you shall be ⸫ baptised with the holy Ghost after these few days. The note. The abundant pouring of the holy Ghost, upon them, on Whit sunday, he calleth baptism. The answer. Give to every man his due praise and commendation, and confess that you borrowed this note from Master Beza upon this place. Act. 1. 13. The text. And when they were entered in, they went up into an upper chamber where abode ⸫ Peter, and john, james, and Andrew, Philip, and Thomas, Bartholomew, & Matthew, james of Alphaeus and Simon zealots, and Jude of james. The note. This visible company was the true church of Christ, which he left, and commanded to keep together till the coming of the holy Ghost, by him to be further informed and furnished to gain all nations to the same society. The answer. I pray you what company of men upon earth were ever invisible? We will easily confess that the church upon earth is always visible, as these were visible. They were but a few: they kept close, & secret together for a time: the enemies of the church knew not as yet of their assemblies: they did not glitter, nor shine in the eyes of the world by any worldly authority or pomp: finally, here is no visibility, but such as doth well agree to the secret and hidden church of God. Acts 1. 14. The text. All these were persevering with one mind in prayer with the ⸫ women, and Marie the mother of jesus, & his brethren. The note. The heretics, some in the text, other in the margin translate wives, to wit, of the Apostles, most impudently, knowing in their consciences, he meaneth the Maries, and other holy women that followed Christ, as Luke 8. 2. 24. 10 See Beza and the English Bible 1579. The answer. If you had not stirred up the hatred of your blind followers against us, by the odious names of heretics and impudent men, the rest of your note had not been worth a rush. First, deny if you can that the Greek here doth not as indifferently signify wives as women, and then let us consider which translation the circumstances of the place favour must. First, you can not deny, but that many of the Apostles, and also other believers here gathered with them were married men, & that they had special care of avoiding whatsoever might be offensive, or open the mouth of the wicked to speak evil: which they had had great occasion of, if the Apostles & other believers had left their own wives, and lived in secret with other women. And again, who can think that the Apostles and a great many of the other disciples had not believing wives? And if they had, what reason should move us to think that they were not more likely to keep their husband's companies, & to be at the first assemblies of the church of God than other women. If then Greek word may be so translated, and the circumstances of the text lead us thereunto, why should you so cry out impudent, and heretics. Acts 1. 22. The text. Therefore of these men that have assembled with us, all the time that our Lord jesus went in and out amongst us, beginning from the baptism of john, until the day that he was assumpted from us, ⸫ there must one of these be made a witness with us of his resurrection. The note. No small mystery, that the number of twelve Apostles must needs be made up again. The answer. You express not your mystery, and therefore we leave your note as we find it. Acts 2. 14. The text. But ⸫ Peter standing with the eleven, lifted up his voice and spoke to them. The note. Peter the head of the rest, and now newly replenished with all knowledge and fortitude, maketh the first sermon. The answer. If you did not with colour of words go about to beguile the ignorant, we would not stumble at your naming Peter the head of the rest, but now because under that term you would have men understand that supremacy and superiority which you challenge for the bishop of Rome, therefore it is not amiss to show how vain your collection is out of this place. Peter spoke for himself & the rest, Ergo he is head of the rest. Master Recorder speaketh for my Lord Mayor of London, and his brethren, Ergo master Recorder is above my Lord Maior and the bench. And where you say he maketh now his first sermon, except you mean the first after he received the gift of tongues, you are deceived, for he both preached when Christ was upon the earth, Matth. 10. 6. Acts 1. 15. and afterward at the election of another, into the room of judas. Acts 2. 27. The text. Because thou wilt not leave my soul in ⸫ hell, nor give thy holy one to see ⸫ corruption. The note. Who but an infidel (saith Saint Augustine) will deny Christ to have descended into hell. Epist. 99 As his soul suffered no pains in hell, so neither did his body take any corruption in the grave. The answer. And we also say the like, and teach the people the true meaning and sense of that article, as our Catechisms do sufficiently for us testify. If any hath seemed to deny it, it hath been in that gross and untrue sense, which you papists take it in, in which sense Augustine believed it not. For he disputing the matter to & fro, and setting down diverse opinions resolveth himself no way. But he flatly rejecteth your popish opinion, that he went to the fathers which were in rest in Abraham's bosom, and urgeth against it the losing of the sorrows of hell, Acts 2. 24. mentioned in this present chapter. Then they that are loath to believe they wot not what, must learn of Augustine to examine other men's opinions, & so by what authority they confirm their judgements, and rest upon that which they see hath good ground and warrant. As for hell in that sense that you take it in, is true that he suffered no pains there: though all of your side be not yet resolved what to understand by hell in the creed, nor whether he suffered there or no. But that this place of scripture hath no reference to that article, it is plain and evident by the exposition of Peter immediately following, who can gather nothing to be prophesied in this text, but the short and quick resurrection of the body of Christ out of the grave. Acts. 2. 38. The text. But Peter said to them, ⸫ do penance, and be every one of you baptised in the name of jesus Christ for remission of your sins: and you shall receive the gift of the holy Ghost. The note. Not only amendment of life, but penance also required before baptism in such as be of age, though not in that sort as afterward in the sacrament of penance. Augustine de fide & operibus, cap. 11. & ep. 108. The answer. Wherefore do you cite Augustine? To prove a sacrament of penance. Seven sacraments were unknown in his days. I pray you what penance did Peter enjoin these men? tell if you can: Forsooth not such as afterward was wont to be enjoined in the sacrament of penance. I believe you. But if there were then a sacrament of penance instituted, how excuse you Peter for inioining penance not according thereto? And if there were no such sacrament, then tell us in good earnest when it began, & who had authority to appoint it, and whence he had that authority? Have they been better replenished with the spirit of God since, than Peter was? Thus you see the rat perisheth by her own bewraying of herself. And lest your ignorant readers should conceive that saint Augustine whom you allege doth speak in those places of the sacrament of penance, they are to be admonished, that if they be able to view the places themselves, they shall be sure to find there no such thing. Acts. 2. 41. The text. They therefore that received his word were baptised, and there were added in that day about ⸫ three thousand souls. The note. Three thousand were converted at the first sermon, and they were put to the other visible company and church. The answer. Under the name of visible lurketh poison. For thereby you would persuade yours, that the church of Christ could never lie in corners hidden, and known to few or none but themselves. Which doctrine of yours if it were true, would exclude the Apostles after the resurrection being in a house with the door fast shut to them, john. 20. 19 Acts. 1. 15. and the congregation of believers gathered secretly together, and keeping closely in a chamber from being the church of God. Your champion Stapleton, who for his writing of all English papists hath deserved most praise, is driven of force to confess the hidden and secret church, but that he will have to endure but a while, whereby he supposeth he hath salved the matter. Stapleton de intent Ecclesia, cap●te. 2. But that little while is sufficient to overthrow all your reasons for perpetual visibility in that sense which you take it. Acts. 2. 42. The text. And they were persevering in the doctrine of the Apostles, and in the communication of ⸫ breaking of bread and prayers. The note. This was the blessed sacrament, which the Apostles daily ministered to the Christians at the least in one kind? See chap. 20. 7 The answer. And why say you at the least in one kind? Was it ever heard of in the world that the sacrament was ministered in less than one kind? But you would have said if you durst for shame, that they ministered but in one kind. And then if you had had any fathers that favoured that exposition, we should also have heard of them. But your doctrine of concomitance, the groundwork of your half communion was then not hatched in hell. The fathers were utterly ignorant of it. Acts. ●. 1. The text. And Peter and john went up into the temple at the ⸫ ninth hour of prayer. The note. This maketh for distinction of canonical hours and diversity of appointed times to pray in. See annot. cap. 10. 9 The answer. Let people pray in the language which they understand, to him, to whom they are commanded to offer up their prayers in faith, according to his will, and then times appointed for prayer may have their right and true use. Acts. 3. 16. The text. And in the ⸫ faith of his name, this man whom you see and know, his name hath strengthened: and the faith which is by him, hath given this perfect health in the sight of you all. The note. This faith was not the faith of the lame man (for he looked only for alms) nor a special faith of the Apostles own salvation: but the whole belief of Christian religion. The answer. How prove you that this was not the faith of the lame man? Forsooth he looked for nothing but alms. At the first he did not. What then? Nay he looked not for alms when they had told him that they had neither gold nor silver to give. But as he cast away the expectation of alms, so did he greedily embrace the gift of health, offered him in the name of jesus Christ. And this is the faith which Peter here speaketh of. If Peter's hearers had so understood the matter as you take it, they might have concluded, that they needed not believe: other men's faith might make them safe, Acts. 14. 9 as it did this man. How happened it that the lame man of Lystra needed his own faith to be saved or healed? Was not Paul's faith as good as Peter's, if a man might be healed by another man's faith without his own? The residue of your note is a riddle. For what is Christian religion? Is it not the embracing of the promises of salvation by faith? And then how is that distinguished from the faith or believing of a man's own salvation? But because you papists want the comfortable assurance of Christians, therefore you devise a new kind of faith to flatter yourselves withal, void of that comfort and assurance. 〈◊〉 3. 21. The text. Whom ⸫ the heavens truly must receive until the times of the restitution of all things, which God spoke by the mouth of his holy prophets from the beginning of the world. The note. Some heretics foully corrupt this place thus: Who must be contained in heaven, of purpose (as they protest) to hold Christ in heaven from the blessed sacrament, Beza. As though his presence there drew him out of heaven. Neither can they pretend the Greek, which is word for word as in the vulgar Latin, and as we translate. The answer. This babble hath been sufficiently played withal already. The Greek being the mean verb is indifferent to be translated actively or passively. The sense in both translations resteth one and the same. Prating Martinius made this quarrel stolen, and the learned and reverend master doctor Fulke hath cleared it. I pray you show us thus much favour as to give us one sentence of a doctor for six hundred years after Christ, that telleth and teacheth us in plain words that Christ's body may be in many places, and that he is bodily in the sacrament. Acts. 4. ●. The text. And ⸫ many of them that heard the word, believed: and the number of the men was made five thousand. The note. Hear again we see the proceeding and increase of the church visibly. The answer. Here we see the church of God may proceed and increase without a bishop of Rome, and without his college of cardinals, in which the visibility of your church consisteth. 〈◊〉 4. 10. The text. Be it known to all you, and to all the people of Israel, that in the name of jesus Christ of Nazareth, whom you did crucify, whom God hath raised from the dead, in this same this man standeth before you whole. The note. The name of jesus, See annot. Phil. 1. 10. The answer. Seeing you have not expressed your popish meaning here, you shall be answered there. Acts. 4. 1●. The text. And seeing Peter's constancy and john's understanding that they were men unlettered, and of the vulgar sort, they marveled, and they knew them that they had been with jesus. The note. The Apostles constancy and wisdom after the coming of the holy Ghost, being but idiots, that is, simple, unlettered, and timorous before. The answer. The wonderful change and alteration that sensibly appé●red in the Apostles, did plainly and evidently set forth to us that salvation by Christ now preached, was set out mightily not by the persuasorie words of man's wisdom, but by the might, power, and miraculous working of God. Acts. 4. 19 The text. But Peter and john answering; said to them, ⸫ if it be just in the sight of God, to hear you rather than God, judge ye. The note. Their constancy and courage after their confirmation, being so weak before. And if any magistrate 〈◊〉 against God, that is to say, forbidden catholic Christian men to 〈…〉 this ●ame must be their answer, though they be whipped and killed for 〈◊〉 labour. See cap. 5. 29. The answer. The constancy and courage and wise answer of the Apostles is set out for the learning and encouragement of Christians of all ages and times. But sedition, rebellion, treason, murdering of princes, pro●●●ing of foreign invasions, and such like, in which your constancy and courage consisteth, I pray you of whom have you learned them? Acts. 4. 27. The text. For there assembled indeed in this city against thy holy child jesus whom thou hast anointed, Herod and Pontius Pilate, with the Gentiles and people of Israel, to do ⸫ what thy hand and thy counsel decreed to be done. The note. Christ's death as needful for man's redemption was of God's determination, but as of the malice of the jews it was not his act otherwise than by permission. The answer. By a blind distinction void of all reason, you will set the holy Ghost to school, to learn of you to speak. Herod, Pontius Pilate, the Gentiles, and the people of Israel assembled to do what Gods hand, and counsel had decreed to be done. It is plain that they, and all the devils in hell, by their malice could execute nothing, but the good will, and pleasure of God, to the great comfort of the godly. So though God be not the author of the malice of men, yet he can use it, to bring to pass his will, to his praise, honour and glory. 〈…〉 The text. For as many as were owners of lands o● houses, ⸫ sold and brought the prices of those things which they sold, and laid it before the feet of the Apostles. The note. Note the ardent charity, and contempt of worthly things in the first Christians: who did not only give great alms, but sold all their lands, to bestow on the Apostles, and the rest, that were in necessity, according to Christ's counsel, Matth. 16 21. Note also the great honour and credit given to the Apostles, in that the Christian men put all the goods, and possessions they had to their disposition. The answer. The time was such, as wherein an expectation was, that jerusalem should by the just judgement of God be destroyed, which ere long followed, and therefore it had been vain to retain their possessions, the present necessity of the multitude of believers, which were poor, being not otherwise able to be supplied, by the abundance of the rich, which were but few, so that this example neither favoureth wilful poverty, nor 〈◊〉 community. The deserved credit, and honour of the Apostles, is an example to the ministers of the word, to walk so carefully and uprightly in their calling, as that they may gain the like amongst the people committed to their charge. 〈…〉 The text. And there fell great ⸫ fear in the whole church, and upon all that heard these things. The note. Hereupon rose great reverence, awe, and fear of the vulgar Christians toward the holy Apostles, for an example to all Christian people, how to behave themselves toward their bishops and priests. The answer. Nay rather toward their God, who so severely punisheth dissembling, lying, and hypocritical dealing, as we see in this example of Ananias, and Sapphira. Act 5. 1●. The text. So that they did bring forth the sick into the streets, and laid them in bed and couches, that when Peter came ⸫ his shadow at the least might over shadow any of them, and they all might be delivered of their infirmities. The note. Peter's shadow. The answer. If you conclude hereof the lying miracles that you attribute to relics, frame you reason we will shape you an answer. Act. 5. 19 The text. But an angel of our Lord by night opening the gates of the prison, and leading them forth, said. The note. An angel leadeth them out of prison. The answer. Here we see, when God will have his Gospel published, the power, and might of man can not suppress it, prisons, and keepers be not strong enough, to keep in hold the ministers thereof. And therefore your forcible attempts are but in vain. Act. 5. 39 The text. For if this counsel or work be of men, it will be dissolved: But if it be ⸫ of God you are not able to dissolve them, lest perhaps ye be found to resist God also. The note. Time and evident success of Christ's church and religion, prove it to be of God: no violence of the jews, no persecution of the heathen princes, no endeavour of domestical adversaries, heretics, schismatics, or ill livers, prevailing against it. As on the other side many attempts have been made by Arrius, Macedonius, Nestorius, Luther and the like who thought themselves some body: but after they had played their parts a while, their memory is buried, or liveth only in malediction and infamy, and their scholars come to nought. Therefore let no Catholic man be scandalised that this heresy holdeth up for a time. For the Arrians and some other flourished much longer than these, and were better supported by princes and learning, and yet had an end. The answer. Time, and evident success make as much for Turkish religion, as for popery, for their continuance have been much alike. But we know that whatsoever is of God, that men can not dissolve. Hell gates cannot prevail against the church of God. Experience hath taught, and the attempts of enemies of all sorts frustrated showeth, that it is a vain thing to assail the people of God. Of all other heretics, the papists have been, and are the most dangerous enemies of the church, which notwithstanding hath at all times been miraculously upholden by the almighty power of God, even then, when the might, power, princes, and authority of the world were against it. And we do not doubt, but as popery by the truth of God hath already received a great wound, so it shall when his good will and pleasure is be killed, destroyed, and take an end. Leave therefore your kicking against the prick. Act. 6. 3. The text. Consider therefore brethren seven men of you of good testimony, full of the holy Ghost and wisdom, whom we may appoint over this business. The note. The election of the seven first deacons. The answer. With whom▪ and your deacons there is almost nothing common but the bare name. Act. 6, 7. The text. And the word of God increased, and the number of the disciples was multiplied in Jerusalem exceedingly, a great multitude also of the ⸫ priests obeyed the faith. The note. Now also the priests and they of greater knowledge, and estimation began to believe. The answer. That the priests believed we see, if it necessarily follow that they were of great knowledge, and estimation, than they were unlike your ignorant sir john's, of which sort ten for one of the priests of your church were. But I think the time and common condition of the levitical priests then considered, that it is likely enough, that most of these were men of small knowledge and estimation. And this the rather confirmeth me in that opinion, that we do not read of any one of these priests here mentioned, to be converted, that proved a famous teacher in that first church, which could not have been, if many of them had been of great knowledge and estimation. Act. 6. 15. The text. And all that sat in the council beholding him, saw his face as it were ⸫ the face of an angel. The note. Such is the face of all constant and cheerful Martyrs, to their persecutors, and judges. The answer. Then burn your Martyrolog, for in the traitors that have been executed in England, there hath not appeared any cheerful face, as I have been credibly advertised by them that have been present at their deaths. Act. 7. 16. The text. And they were ⸫ translated into Sichem, and were laid in the sepulchre, that Abraham bought for a price of silver of the sons of Haemor, the son of Sichem. The note. Translation of saints bodies agreeable to nature, and scripture. And the desire to be buried in one place more than in another, which the holy patriarchs also had. Gen. 49, 29. 50, 24. Hebr. 11. 22. hath sometime great causes. Augustine de cura pro mortuis cap. 1. & vlt. The answer. The translation of the bodies of the 〈◊〉, being in them commanding it, and in others executing 〈…〉 and evident testimony of their faith in the 〈…〉, for the inheritance of the land of Canaan, is no 〈◊〉 for you to ●ake the 〈◊〉 children, and saints of God out of their graves, and for lucre and covetousness, to abuse the world with their bones: whereas to rest in their sepulchres, is more agreeable to nature and Scriptures. Saint Augustine speaketh not of translation of bodies, but of the desire, that men had for themselves, or their friends to be buried by this or that martyr, and holy man, which he thinketh a very good motion. But the reasons whereby he seeketh to prove it, to be good, are frivolous, and the objection, which Paulinus brought out of Paul to the contrary, standeth firm and untaken away. 〈…〉 The text. This Moses, whom they denied, saying, who hath appointed thee prince and captain? him God sent prince and ⸫ redeemer with the hand of the angel that appeared to him in the bush. The note. Christ is our redeemer, and yet Moses is here called a redeemer, so Christ is our mediator and advocate, and yet we may have saints our inferior mediators and advocates also, See Annot. 1. Io. 2. 1. The answer. You would feign find some what to excuse, and hide your intolerable sacrilege, and robbing Christ of his honour. Moses is called a redeemer in two respects: One in that he was a figure of Christ, and bare therefore the name of him, whom he figured. Secondly because he was God's minister, and instrument raised to redeem, and deliver the people of Israel from the servitude of Pharaoh, and thraldom of Egypt. What is this to those that neither are figures of Christ, neither yet have delivered us from any temporal bondage? But if you could, you would leave Christ nothing proper or peculiar to himself. Your annotation shall elsewhere be considered of. Act. 7. ●2. The text. And God turned, and ⸫ delivered them up to serve the host of heaven, etc. The note. For a just punishment of their former offences God gave them up to work what wickedness they would themselves, as it is said of the Gentiles, Rom. 1. The answer. If neither jew, nor Gentile, in abominable filthiness have surpassed or exceeded your holy fathers of Rome, especially in those things against nature, which every honest ear can not abide to hear once named, than it is manifest that God also hath given them over also into reprobate minds. You know who hath set out a book in praise and commendation of Sodomitry, is it not an argument, that where that is suffered they are passed all shame? Act. 7. 45. The text. Which our fathers with ⸫ jesus receiving, brought it also into the possession of Gentiles, which God expelled from the face of our fathers till in the days of David. The note. This is joshua, so called in Greek in type of our Saviour. The answer. And was joshua a type, and Moses none? You might as well by this example communicate the name of a saviour to Saints, as afore the name of a redeemer, sith in respect of saving and redeeming from sins, they are both proper & peculiar to Christ. Acts. 7. 55. The text. But he being full of the holy Ghost, looking steadfastly into heaven, saw the ⸫ glory of God, and jesus standing on the right hand of God. The note. The comfort of all martyrs. The answer. And of all other true faithful men. Wherefore we pray to God most heartily to grant us, that casting of all things that hang heavily on us, we may have our eyes only fixed on the glory that is set before us. Acts 7. 60. The text. And falling on his knees, he cried with a loud voice, saying, ⸫ Lord, lay not this sin unto them. The note. Eusebius Emissenus saith, when he prayeth for his persecutors, he promiseth to his worshippers his manifest intercession and suffrages, in homilia S. Stephani. And Saint Augustine, Si Stephanus non sic orasset ecclesia Paulum non haberet. sir▪ 1. de Stephano. The answer. Every one seeth that it is a very foolish collection, to gather a promise of intercession to his worshippers out of this prayer for his persecutors, and therefore it is not the authority of Eusebi●s Emissenus that can move us, except he bring better reason with him. But you would have your ignorant followers to think that Saint Augustine helpeth you in this case, and therefore you have set him down in latin, that they might not espy that his words make nothing to your purpose: for who ever moved doubt whether Saint Steuens prayer did obtain at the hand of God, mercy for some of his persecutors, or else the conversion of the Apostle Paul, but what maketh that for the intercession of saints, when they are dead and gone? Acts 8. 4. The text. They therefore that were dispersed, passed thorough ●uangelizing the word. The note. This persecution wrought much good, being an occasion that the dispersed preached Christ in divers countries where they come. The answer. God turneth all things to good to them that love him, Rom. 8. 28. and your persecutions also have had the like effect of spreading the Gospel, which though you see, and can not but confess, yet you furiously still rage against God, and stir up what princes you can, to persecute the Gospel and the professors thereof. 〈◊〉 8. 14. The text. And when the Apostles who were in Jerusalem, had heard that Samaria had received the word of God, they sent to them Peter and john. The note. Saepè sibi socium petens facit esse johannem, Ecclesiae quia virgo placet. Arator apud Bedam in Act. The answer. How chance you set not down your note in English, did you mean that no body should know it, but such as could understand latin? If the ministery of married men had not been as well accepted, and liked of the church then, as the ministery of others, neither would Philips dealing at Samaria been so well allowed of as it was, neither yet had saint Peter been a meet messenger to have been sent about that business. But john was liked of because he was a virgin, it well appeareth that neither Philip nor Peter were disliked, because they were married. But I pray you tell me, what church now may be so bold, as to send the Pope on their errand, or about their business? Either the Church then had greater authority than now, and Peter less than his supposed successors have now, or else the Popes now are prouder, and take more upon them than he did. Acts 8. ●7. The text. And behold, a man of Aethiopia, an eunuch of great authority under Candace the Queen of the Aethiopians, who was over all her treasures, was come to Jerusalem ⸫ to adore. The note. Note that this Ethiopian came to Jerusalem to adore, that is, on pilgrimage. Whereby we may learn that it is an accptable act of religion, to go from home to places of greater devotion and sanctification. The answer. All that ever were Iewes borne or jews by conversion, were bound by the law of God to offer their sacrifices at jerusalem, Deut. 16. 16. & at certain times in person to appear there before him. Now if yo● can show any of your places of pilgrimage so by God himself chosen & sanctified for that purpose, than we yield to you: Otherwise your reason holdeth not, as being drawn from worship commanded by God to will worship, that is, worship devised by men. Acts 8. 31. The text. And he said, Trowest thou that thou understandest the things which thou readest? Who said, And ⸫ how can I, unless some man show me? The note. The scriptures are so written, that they cannot be understood without an interpreter, as easy as our protestants make them. See S. Hierom Epistola ad Paulinum de omnibus divinae historiae libris, set in the beginning of Latin bibles. The answer. How easy do protestants make them? Do they not take continual pains to interpret the scriptures to the people? They are hard, but not all. That it was not the custom of the church and people of God, to fray men from them because of the hardness of them (which is the controversy betwixt you and us) appeareth in that the eunuch read even those scriptures, which he understood not. And that God blesseth such endeavours of humble hearted Christians appeareth also, in that God sent him an interpreter of that which he understood not. And what can you gather out of jerom to the contrary of this? Acts. 9 4. The text. And falling on the ground, he heard a voice saying to him, ⸫ Saul, Saul, why persecutest thou me? The note. The heretics that conclude Christ so in heaven, that he can be no where else till the day of judgement, shall hardly resolve a man that would know, where Christ was when he appeared here in the way, and spoke these words to Saul. The answer. We answer shortly and plainly (as difficult a matter as you make of it) that his body was then in heaven when his majesty appeared, and his voice was heard upon earth. What can you oppose to this? Acts. 9 18. The text. And forthwith there fell from his eyes as it were scales, and he received sight, and rising he was ⸫ baptised. The note. Paul also himself, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the sacraments, and to be joined to the church. Augustine in doctrina Christiana in prooemio. The answer. You needed much a doctor for this, which every man confesseth, and no man denieth. But it is evident, that you hunt for nothing but vainglorious estimation. Acts. 9 31. The text. The ⸫ church truly through all jewrie and Galilee, and Samaria had peace, and was edified, walking in the fear of our Lord, and was replenished with the consolation of the holy Ghost. The note. The church visibly proceedeth still with much comfort, and manifold increase even by persecution. The answer. God in the midst of persecution sendeth sometimes peace and rest to his, as he hath done to his church of England, to your great grief (whose rage and fury God hath bridled) and to their singular comfort. Acts. 9 36. The text. This woman was full of ⸫ good works, and alms deeds which she did. The note. Behold good works and alms deeds, and the force thereof reaching to the next life. The answer. Though this note be but sor●ly collected out of this place, yet we confess, that the dead resting from their labours, their works follow them, and yet you never the nigher to the proving of your merits. Acts 9 39 The text. And Peter rising up came with them, and when he was come they brought him up into the upper chamber: and all the widows stood about him weeping, ⸫ and showing him the coats and garments which Dorcas made them. The note. The prayers of our alms folk and beads men may do us great good even after our departure. For if they procured her temporal life, how much more may they help us to God's mercy, and to release of punishment in purgatory? The answer. You delight yourselves with fond and foolish kinds of reasoning. I pray you show me some rule for the consequence of your reason: Prayers of the living have sometimes obtained restitution to life of some newly dead: ergo they may procure release of punishment after death. Your antecedent is confirmed by manifest examples, the consequent is grounded and resteth only upon your mere imagination, and hath not so much as a colour of truth. Acts. 10. 15. The text. And a ⸫ voice came to him again the second time, That which God hath purified do not thou call common. The note. Hear God first uttered to Peter that the time was come to preach also to the Gentiles, and to converse with them for their salvation no less than with the jews, with full freedom to eat all meats, without respect of the prohibition of certain made in the old law. The answer. Here we see that we know but in part, and that every man hath but his measure in gifts, therefore it is but a vain brag of papists, Platina in vi●ta Pauli secundi. that all knowledge resteth in the pope's breast, except they can prove the pope now to have more knowledge than Peter then had. Acts. 10. 30. The text. And Cornelius said, Four days since until this hour, I was ⸫ praying the ninth hour in my house. The note. At the time of prayer specially God sendeth comfortable visitations. The answer. So that God be prayed to and not others: so men's petitions be grounded upon God's promises, and so made in faith: so men's minds in prayer be not wandering, and carried away with by-thoughtes: and so they be earnest, and importunate and give not over forthwith: God doth not only grant them the comforts they pray for, but also often pitieth their ignorance in ask, and granteth that which they could not ask: as here to Cornelius, the knowledge or our Saviour by the ministery of Peter. Acts 10. 31. The text. And behold, a ⸫ man stood before me in white apparel, and said, Cornelius, thy prayer is heard, and thy alms deeds are in memory in the sight of God. The note. Note these apparitions and visions to Saint Peter, Cornelius and others in the Scriptures very often, against the incredulity of our heretics, that will believe neither vision nor miracle not expressed in scripture: these being believed of Christian men even before they were written. The answer. Miracles credibly reported at any time, so they tend to the glory of God, and confirmation of his truth, delivered to us in his word, we easily admit. But others that bring with them no profit, or uphold and give credit to falsehood and untruth, of which sort all, or in a manner all the miracles of the popish church are, we hold either for lies devised by yourselves, or for illusions of Satan. Acts. 10. 35. The text. But in every nation, he that feareth him, and ⸫ worketh justice is acceptable to him. The note. Not such as believe only, but such as fear God and work justice, are acceptable to him. The answer. be there (I pray you) any infidels that work righteousness, if there be, Hebr. 11. 6. than what is become of that, without faith it is impossible to please God? If none can have good works that hath not faith, than why also on the contrary part do ye not grant, that none can have a true and a lively faith, but (as time and occasion serveth) he must show it forth by the fruits and effects thereof? Your reason from doing to being alone followeth not, except you will say that the tongue speaketh not alone, because it is not alone in the head, but I am weary with oft answering this fond cavil. Acts. 11. 18. The text. Having heard these things, they ⸫ held their peace, and glorified God, saying, God then to the Gentiles also hath given repentance unto life. The note. Good Christians hear and obey gladly such truths as be opened unto them from God by their chief pastors, by vision, revelation, or otherwise. The answer. Here are very many things to be noted, which you are very loath to see, because they shake diverse and principal pillars of your religion. First, the church might and did call Peter to an account of his doings and doctrine: How then hath the Pope that prerogative that he may not be called in question for any thing? Secondly, the multitude of the visible church do (notwithstanding the promise of the holy Ghost) err in a matter of so great importance, as concerneth the salvation of the Gentiles: what prerogative hath the church gotten since, that the multitude thereof may not sometime in some matters err? Thirdly, the whole church espieth their fault, and yieldeth to the truth at the teaching and instruction of one. But with you consent of multitude must prevail, howsoever truth stand. Acts. 12. 4. The text. Whom when he had apprehended, he cast into prison, delivering him ⸫ to four quaternions of soldiers to be kept. The note. As Peter's person was more notorious than others, and therefore better guarded than other for fear he should escape: so God's providence in preserving and delivering him for the longer government of his church, is very marvelous. The answer. We will not reason the matter how notorious the person of Peter was. It is manifest that as yet he had not been at Rome, neither was possessed of a triple crown. But this comfort we reap out of this place, that (because the arm of God is not shortened, nor his power lessened: he watcheth over his still, he sleepeth not by day, nor slumbereth by night) therefore he will deliver his as marvelously still from the cruelty of the pope and his adherents. Acts. 12. 12. The text. And considering, he came to the ⸫ house of Marry the mother of john, who was surnamed Mark, where many were gathered and praying. The note. It is much for the praise of these good Christians, that the assembly to God's service and prayer was kept in their houses in the time of persecution, and that the Apostle came thither strait out of prison, as his first refuge. As now Christian people do much to their commendation in places where heresy doth reign. The answer. God increase the number of such Christians, and grant them comfort and defence against all cruelty and rage of unmerciful papists. Acts. 12. 17. The text. And going forth he went ⸫ into another place. The note. Though God had so miraculously delivered him, yet he would not tempt God by tarrying among his persecutors, but according to Christ's commandment fled for a time. The answer. Why do you not tell us whether he fled? If he went to Rome and became bishop there, then belike he was bishop there afore he was bishop of Antioch, which is contrary to the report of your stories. And he hied him marvelous fast, that was so quickly at jerusalem again. But to let pass that fable, which carrieth no show of truth, Peter did not set men a work to kill and murder Herod, for the injury offered him, but committed vengeance to him to whom it belonged. As appeareth in the report of the death of doctor Parrie. Of whom then learned the pope and his adherents to set men a work to murder the Lords anointed, and to give the murderer's absolution afore hand. Acts. 12. 23. The text. And forthwith an Angel of the Lord ⸫ struck him, because he had not given the honour to God: and being consumed of worms he gave up the ghost. The note. Princes that take delight in the flattery and praises of the people so much that they forget themselves to be men, and to give the honour to God, may be warned by this example. The answer. The example is terrible, and hath prevailed with many princes and great estates, who hereby have been admonished to learn to know themselves. But the man of sin, the child of perdition, the bishop of Rome I mean, whom you his flatterers and clawback's advance above all that is called god, and who most proudly taketh upon him that which was never granted to mortal man, nothing can make him afraid. Acts. 13. 46. The text. To you it behoveth us first to speak the word of God, but because ⸫ you repel it, and judge yourselves unworthy of eternal life: behold we turn unto the Gentiles. The note. The jews of their own free will repelling the truth are unworthy of Christ, and worthily forsaken. And the Gentiles though they believed specially by God's grace and pre-ordination, yet they believe also by their own free will, which standeth well with God's providence. The answer. That the jews repelled the grace of God offered them, and would none of it, we manifestly see. That the Gentiles believed also by God's grace and pre-ordination, that is also evident by the text itself. For there believed as many as were preordinate to life everlasting. But that they believe by their free will also, is your addition without any warrant, because you cannot abide that faith should be the mere gift and liberality of God. Acts. 14. 16. The text. Howbeit, he left not himself without ⸫ testimony, being beneficial from heaven, giving rains and fruitful seasons, filling our hearts with food and gladness. The note. The heathen might by the daily benefits of God have known him at the least to be their creator, and only Lord, though the mystery of our redemption were not opened to them. The answer. All nations have so much knowledge offered them in the creatures and things which they see, and are subject to sense, as to make their damnation just, Rom. 1. 20. and themselves void of excuse for ignorance. Acts. 14. 22. The text. And when ⸫ they had ordained to them priests in every church, and had prayed with fastings, they commended them to our Lord in whom they believed. The note. We see by this first that S. Paul and Barnabas were bishops, having here authority to give holy orders secondly▪ that there was even then a difference betwixt bishops and priests, though the name in the primitive church was often used indifferently lastly, that always fasting and praying were preparatimes to the giving of holy orders. The answer. We cannot see by this that Paul and Barnabas were bishops, but that the Apostles at the first planting of the churches had authority to order them, and to appoint bishops and pastors to them. Neither do we find here any mention at all of sacrificing priests, much less any difference between bishops, and elders that labour in the word, whom we also call priests. Your last observation that in this example fasting and prayer is commended to us in the election, choice, and appointing of pastors to particular congregations, is true. Acts. 15. 4. The text. And when they were come to Jerusalem they were received of the church and of the Apostles, and ⸫ Ancients declaring whatsoever God had done with them. The note. Ancients haere and often in this chapter, are the same that priests vers. 2. as Saint Hierom taketh it also, 1. Peter 5. and the Greek approveth, being always one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, priests, Hierom in 1. ad Tit. & 4. ad Galatas. The answer. For the name of priests, so your sacrificers thereby be not understood, we stand indifferent. But what reason can you show, why in English you fly the word Elders, and translate it Ancients. Acts. 15. 7. The text. And when there was made a ⸫ great disputation, Peter rising up said to them. The note. See the annotation verse 28. towards the end. The answer. Your annotation shall be answered with the rest. Act. 15. 9 The text. And God which knoweth the hearts, gave testimony, giving unto them the holy Ghost as well as to us, and hath put no difference between us & them ⸫ by faith purifying their hearts. The note. By that faith that worketh by charity, for a dead faith can not purify the heart of man, See chap. 16. 31. The answer. Who doubteth of this. But here is a secret confession by force of truth, of your manifold cavilling in these notes, in separating those things from a true lively justifying faith which can not be sundered from it. For if here you understand that faith which worketh by charity, why do you not so to, when we speak of justification by faith? Act. 15. 23. The text. Then it pleased the apostles and ancients with the whole church, to choose men out of them, and to send to Antioch, with Paul Barnabas, judas, who was surnamed Barnabas and Silas, chief men amongst the brethren, ⸫ writing by their hands. The note. Other latin copies and the Greek read thus, writing by their hand an epistle containing these things. The answer. Whether it be expressly added, or no, the sense is one, seeing their epistle followeth verbatim. But yet this is to be marked, that you make your choice in variety of copies to follow those, which furthest dissent from the Greek. Act. 15. 36. The text. And after certain days, Paul said to Barnabas, Let us return and ⸫ visit our brethren in all cities wherein we have preached the word of our Lord, how they do. The note. Hereof our catholic bishops took up the necessary use of often visiting their flocks, and cures committed to their charge, for confirmation in faith, and virtue, and reformation of manners both of clergy, and laity. The answer. The apostolical office being universally to spread the truth, 〈◊〉 to lay the first foundation of Christian Religion, necessity of doing their duty compelled Paul and Barnabas to be absent from the churches, which they had planted. The knowledge of Satan's subtleties, and of humane infirmity, caused this care to visit the churches again, which they had planted, and to confirm them. Your bishops (I doubt not) would feign be apostles in seeking every one to himself a little world to govern: But their care is far unlike, for they are seldom in their charge, they visit once in three year most commonly by their deputes, neither to reform life nor manners, but either to show themselves abroad like lords, or else to fill their purses. This I am sure they neither learned of Paul nor Barnabas. Act. 15. 41. The text. And he walked through Syria and Cilicia, confirming the churches, ⸫ commanding them to keep the precepts of the apostles and ancients. The note. Not only the things commanded by Christ's express word, or written in the Scriptures, (as our heretics hold) but whatsoever the apostles and rulers of the church command, is to be kept and obeyed. So these words repeated again cap. 16. 4. and that in the Greek, lest any man cavil▪ because here the Greek hath them not. The answer. You do well to join apostles with rulers, else no man would believe you. But I pray you where may we ●inde those things which the apostles have commanded, and are not expressed in the scriptures? If you obtrude those things which you falsely call the canons, and constitutions of the apostles, than we bid you first reform your church by them. For though there be some corruptions in them, unknown in the apostles time, yet your church if it had no more should want at least three quarters of her corruptions. It were wonderful if other men should credit your forgery which you yourselves have small regard to. If you allege this present text, it is manifest that the precepts which the apostles commanded to be kept, were sent in writing by the hands of Paul, and Barnabas, which writing is set down by Luke word for word: How then can you gather from hence any defence of your unwritten verities, or any credit to your devices not warranted by the Scriptures? Act. 16. 4. The text. And when they passed through the cities, they delivered unto them to keep the ⸫ decrees that were decreed of the apostles and ancients at Jerusalem. The note. Here again they take order, that the decrees and articles of faith agreed upon in the council of Jerusalem, should be executed and observed, whereby we see both the great authority of counsels, and the diligence that all prelate's ought to have, to see the decrees, and canons of the counsels put in execution. The answer. In the former note these decrees you did insinuate to be matters unwritten, and now in this note they are articles of our faith, and so consequently some articles of our faith are not written. O miserable men! What state are they in whom you lead? When you pull from them the foundation and groundwork of their faith? The authority of lawful counsels we reverence, as much as is lawful to reverence men. But by this council we gather that a council may be lawfully called, though the bishop of Rome call it not, and that it is not needful that he or his legate a latere should be precedent in counsels, and that it is not of necessity requisite, that he should confirm and ratify counsels. For it is manifest that no bishop of Rome bare stroke in this council. Acts. 16. 6. The text. And passing through Phrigia, and the country of Galatia, they were ⸫ forbidden by the holy Ghost to preach the word in Asia. The note. This people had not the Gospel denied unto them altogether, but for a time, because (as venerable Bede thinketh) God foresaw they would not believe, and so should have bee● more grievously damned. The answer. Modesty requireth, that you leave the Lords secrets to himself. The holy Ghost hath not revealed the cause why he forbade them to preach in Asia, and permitted them not to go into Bithynia, and therefore we are to leave it as a thing which God hath not thought necessary for us to know. But this is manifest, that the good desires of God's saints are not in their own power to bring to pass when they will. Acts. 16. 12. The text. And from thence to Philippie, which is the first city of Macedonia, a ⸫ Colonia. The note. Colonia is such a city where the most inhabitants are strangers, sent thither from other great cities and states, namely from the Romans. The answer. Your interpretation of Colonia we receive as a thing whereof our Grammar boys are not ignorant. Acts. 16. 17. The text. The same following Paul and us, cried saying: These men are the servants of the high God, which preach unto you the way of salvation. The note. Either the devil was compelled by virtue of Paul's presence to say truth, or else (as such do often times) he spoke truth now, that they might the more trust him, and he better beguile them at other times. The answer. Your later conjecture I receive as a thing that you can speak in by great experience, as having learned that piece of cunning of the devil, never to use truth, but to the end to give colour and credit to lies withal. Acts. 16. 3●. The text. Masters, what must I do to be saved? But they said, ⸫ Believe in the Lord jesus, and thou shalt be saved and thy house. The note. It is none other faith that saveth, but that which worketh by charity. August. Enchirid. cap. 67. The answer. Grant us that that faith is the only hand, whereby we take hold of Christ our salvation, and then a great part of our controversy is at an end. Acts. 16. 33. The text. And he taking them in the same hour of the night, ⸫ washed their wounds, and himself was baptised and all his house incontinent. The note. Happy gailers that do mercy toward their godly prisoners, and receive again by them such spiritual benefits. The answer. It was the greatest happiness that could fall upon him, and his house to receive such under his ●oofe, by whom God so blessed him and his. On the contrary side, it is a dangerous matter for gailers and keepers to be cumbered with wicked, seditious, and traitorous jesuits, and seminary priests. Acts. 17. 5. The text. But the jews ⸫ envying, and taking to them of the rascal sort certain naughty men, and making a tumult, stirred the city, and besetting jasons house, sought to bring them forth unto the people. The note. Zelantes. This is the zeal of heretics, and a lively pattern of their dealing at this day against the catholic priests and preachers, and the good jasons that receive them. The answer. Look upon the late story of France, and there you shall see that it is the practice of you papists, to stir up the rascal sort to misuse, nay to kill and cut the throats of Gods dear saints. Acts. 17. 23. The text. For passing by and seeing your idols, I found an altar also whereupon was written, To the unknown God. The note. The adversaries (in the new Testament 1580.) translate your devotions most corruptly against the nature of the Greek word, (2. Thes. 2. 4.) and most wickedly against the laudable devotion of good Christians, calling the pagans idolatry and superstition their devotions. The answer. Here is a blind quarrel, to uphold blind devotion of blind papists. Why may not that which is devoutly worshipped, be called his devotion that worshippeth? Except you can prove that the word devotion, ought not to be used but in good part, which will be hard for you to do. But this fond quarrel hath been afore broached by Martinius, and learnedly answered by master doctor Fulke. Acts. 17. 24. The text. The God that made the world, and all things that are in it, he being Lord of heaven and earth, dwelleth ⸫ not in temples made with hands, etc. The note. God is not concluded in temples, nor needeth them for his necessity of dwelling, or other uses of indigence. See annot. c. 7. Acts. ver. 48. The answer. If God cannot be concluded in temples, much less can he be shut up in pixes, or expressed by the art of your painters and carvers. Your babish annotation I pass over to the general answer of the annotations. Act. 19 3. The text. But he said, in what then were you baptised? Who said ⸫ in john's baptism. The note. john's baptism not sufficient. The answer. Conclude this out of the text if you can? You think that these were baptised again by Paul. And we think that Paul only instructed them in the doctrine, that john did teach them, whom he did baptize. Your error groweth in referring the participle that signifieth, they hearing, to these to whom Paul speaketh to: where as it ought to be referred to them, that heard the doctrine of john, and were baptised by him. Which reference maketh the text plain, and taketh away a number of scruples, and doubts which rise upon the other reference. Acts. 19 4. The text. Hearing these things, they were baptised in the name of our Lord jesus. The note. Christ's baptism necessary. The answer. And who doubeth of that. Acts. 19 6. The text. And when Paul had imposed ⸫ hands on them, the holy Ghost came upon them, and they spoke with tongues and prophesied. The note. Saint Paul ministered the sacrament of confirmation, See ann. c. 8. 17. The answer. Saint Paul laid his hands on them, the holy Ghost came upon them, and they were myraculouslie endued with the gift of tongues. That this was the ministration of a sacrament we deny, and you have nothing to prove it with all. Your annot. we refer as we have done the rest. Acts. 19 18. The text. And many of them that believed came confessing and declaring ⸫ of their deeds. The note. They made not only a general confession, wherein all men show themselves alike to be sinners, as our protestants do, but every one confessed his proper deeds and faults. The answer. There was then no auricular confession or shrift: Otherwise you slander the protestants, when you make this difference between them and these believers. For we hold that confession of sins in particular, is also necessary, as appeareth in all enjoined penances. But the numbering up of all a man's sins in particular, as it is impossible, so I hold also unnecessary. Acts. 19 21. The text. And when these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem saying, After I shall have been there I must see ⸫ Rome also. The note. Of taking away the Gospel from Jerusalem the head city of the jews, and giving it to Rome the head city of the Gentiles. The answer. This note is printed in a letter by itself, that it may be noted above all the rest. Therefore a man would think that it should be soundly and substantially collected and gathered out of this place. And yet here is nothing in this text once sounding towards the taking away of the Gospel from one, and giving it to another. But we may see that you can stretch the text on the tenters, and make it stretch to what please you. Acts. 19 〈◊〉. The text. For one named Demetrius a silver smith that made silver ⸫ temples of Diana, procured to the artificers no small gain. The note. The protestants translate shrines anno 1577. to make the people think that it toucheth the holy shrines of saints: most corruptly, in the Greek signifying plainly temples, and that of heathen Gods. The answer. What name soever it had by reason of some similitude, or portraiture that it was framed unto, yet the circumstances of the place are plain, that temple it was not. But as your shrines and such superstitious toys were gainful to your workmen, so these brought in daily profit to Demetrius and his company. Acts. 19 35. The text. And when the Scribe had appeased the multitudes, he saith: Ye men of Ephesus, for what man is there that knoweth not the city of the Ephesians to be a worshipper of great Diana, and ⸫ jupiters' child. The note. Here heretics add to the text this word image more than is in the Greek, to put a scruple into the people's mind concerning holy images. The answer. Small quarrels must serve, where better want. The addition of a substantive understood to an adjective expressed is, when you you list an heinous fault. I pray you tell me was it not the image or idol of Diana that was there spoken of? And may we not now call an image an image? We need not put scruples into the heads of the people against your holy images, for they detest, and abhor them. And good cause why: For sacrifices excepted, what madness did the Gentiles about their images, which you did not about yours? Acts. 20. 7. The text. And in the first of the Sabbath, when we were assembled to ⸫ break bread, Paul disputed with them, being to departed on the morrow, and he continued the sermon until minight. The note. Saint Paul did here break bread on the sunday, as it is broken in the sacrament of the body of Christ, and had both before and after the celebrating a sermon to the people. August. ep. 86. ad Casulalum. Vener▪ Bed. in 20. Act. The answer. To what purpose do you cite here Augustine and Bede? To prove that the sacrament was here ministered by the Apostle Paul? We confess it, your proof is superfluous. Or to prove that the sacrament then and there was ministered under one kind and no more? That is a matter that neither of them ever thought of. Paul broke bread, doth it follow thereof, that he did not minister the cup also? Your manner of breaking bread was in their days utterly unknown and unheard of. Acts. 20. 17. The text. And sending from Miletum to Ephesus, he called the ⸫ ancients of the church. The note. That is, priests, as Act. 15. 4. See the marginal annot. there. The answer. The word or name of priest being delivered from your abusive signification, we abhor not. Your marginal annotat. hath been already answered. Acts. 20. 21. The text. testifying to the jews and Gentiles ⸫ penance toward God, and faith in our Lord jesus Christ. The note. Apostolic preaching commendeth not faith only, but penance also to the people. The answer. And we preach repentance and faith, therefore our doctrine is apostolic. But it is a wonder to see how you dally with faith only, to make the preaching of justification by faith to be odious amongst the ignorant. And nothing more plainly bewrayeth that you impugn the truth against your own consciences and knowledge, than your foul dealing in this point. For you know that we preach somewhat besides faith. Acts. 20. 28. The text. Take heed to yourselves, and to the whole flock wherein the ⸫ holy Ghost hath placed you bishops to rule the church of God, which he hath purchased with his own blood. The note. Bishops or priests (for then these names were sometime used indifferently) governors of the church of God, and placed in that high room and function by the holy Ghost. The answer. Then those names were always used indifferently: for the distinction grew after when one was set above the rest, for avoiding of schisms (as saint jerom telleth) but I pray you tell me what privilege Peter had more than Paul? jeronimus E●uagrio. or Rome more than Ephesus? that ravening wolves might not rise amongst them that succeeded Peter at Rome, as well as amongst those that succeeded Paul at Ephesus? Acts. 21. 9 The text. And entering into the house of Philip the Evangelist, which was one of the seven, we tarried with him. And he had ⸫ four daughter's virgins that did prophesy. The note. As saint Peter had a wife, but used her not after his calling, as it is noted else where out of S. jerom, Luke 4. 38. so it may be said of Saint Philip being deacon. The answer. It is easy to make a great show of fathers, when one for one and the same thing is alleged so often, and to no purpose. The Apostles left all, therefore they left also their wives, saith Saint jerom. And we say they left their houses also, or else they did not leave all. And if they might so leave their houses, that it was notwithstanding lawful for them both to retain the possession of them, and also to have the use of them, for themselves and their friends, as this place doth plainly declare, than much rather might they both keep and use their wives. As therefore afore you dreamt of Peter, so here you dream of Philip, that being married me●, they lived not under the rules and laws that the holy Ghost hath given to married men, which is as great an injury as you can do them. Acts. 22. 17. The text. And now what tarriest thou? Rise up, and be baptised, and ⸫ wash away thy sins invocating his name. The note. The sacrament of baptism doth itself wash away sins (as here is plain) & therefore doth not only signify (as the heretics affirm) that our sins be forgiven before, or by faith only remitted. Whereby the church's doctrine is proved to be fully agreeable to the scriptures, that the sacraments give grace ex opere operato, that is, by the force and virtue of the work, and word done and said in the sacrament. The answer. That we affirm that sacraments only signify is a slander devised by yourselves, as is also the odious name & term of heretics, which you give us. We know that our God keepeth just promise, and therefore doth give the things which he promiseth, to worthy & meet receivers of his sacraments. Your plain proof of your church's doctrine, that the sacraments give grace ex opere operato, proveth no such thing, to them which understand the usual form and manner of sacramental speeches, most commonly used in the scriptures. And therefore it can deceive but only those, who have made ignorance the mother of their devotion. 〈…〉. The text. And when the blood of Steeven thy witness was shed, ⸫ I stood by and consented, and kept the garments of them that killed him. The note. Not only principals but all that consent to the death or vexation of Christian men for the catholic faith, do highly offend, which the Apostle confesseth here, that God's mercy may be more notoriously glorified in him hereby. The answer. Though it hath pleased God to abridge your power here in England, that your cruelty could not so show itself as other times it hath done, yet no doubt your good will, and consent hath been in those most horrible murders of God's witnesses in those countries, where you have sojourned. Therefore I would that all you counterfeit catholics would earnestly mark this, and while time serveth earnestly repent with Paul, that the greatness of God's mercy in your, and by your conversions might be glorified. This is all the hurt I wish you. Acts. 23. 3. The text. Then Paul said to him, ⸫ God shall strike thee thou whited wall. The note. He said not this through perturbation of mind, or of a passion, but way of prophesy, that this figurative high priesthood, then ●rimmed like a whited wall, was to be destroyed, whereas now the true priesthood of Christ was come. Beda in hunc locum. The answer. Although there be both learned, and godly of an other mind, yet for my part I like Bedaes' exposition hereof. Acts. 23. 16. The text. And Paul knowing that the one part, was of Sadduces, and the other of pharisees, ⸫ he cried out in the council, men and brethren, I am a pharisee, the son of a pharisee: of the hope of the resurrection of the dead I am judged. The note. Such prudent evasions from danger, are lawful, (which Saint Chrysostom calleth specially in this apostle) the wisdom of the serpent, as otherwise in his teaching, preaching and patience, he used the simplicity of a dove. The answer. Wise and prudent escaping of danger is very lawful, and for that purpose the wisdom of serpents, is very necessary for the church of God, especially against the extreme cruelty of papists. Acts. 23. 1●. The text. And the night following our Lord standing by him said, be constant: for as thou hast testified of me in Jerusalem, so ⸫ must thou testify at Rome also. The note. Though God who could not lie had promised that he should go to Rome: yet the apostle omitteth not human means to defend himself from his enemies and otherwise. Neither said he as the heretics called predestinates, Let them do what they will, they can not hurt me, for I am predestinate to go to Rome. See his doings and saying to save himself in the chapter following. The answer. You are good fellows, you can make yourself sport in confuting your shadows. He that were not acquainted with your cogging, and lying, would think by this speech of yours that some new heretics, never afore heard of, were lately risen, that held this that you confute. But I pray you where doth these predestinates dwell? What books have they written? By what evidence may it appear that you truly charge them? For till you show us some that under pretence of predestination, do refuse the ordinary means which God hath appointed for their safeguard, we can not believe you, but must needs score up this amongst your lies. Acts. 23. 18. The text. ⸫ And he taking him, brought him to the tribune, and said, The prisoner Paul desired me to bring this young man to thee having something to say to thee. The note. See the courtesy, and equity of heathen officers toward their prisoners, to save them from all injury and villainy. The answer. And compare on the other side the barbarous and savage cruelty of popish bishops, and other officers, and keepers towards them that were their prisoners for the testimony of the truth, in the late days of Queen Marie, and thou shalt evidently see, that popery hath exiled from the professors thereof, all kind of humanity. Acts 24. 14. The text. But this I confess to thee, that according to the ⸫ sect, which they call heresy I do so serve the father my God, believing all things that are written in the law & in the prophets. The note. Because Tertullus the jews orator called Christian religion the sect or (as it is there verse 5. in the Greek) the heresy of the Nazarens: Saint Paul answereth and showeth that it is no heresy. And as for the word Sect in this place: it is in the Greek, according to the way which they call heresy, as also Acts. 9, 2. 24, 22. And therefore the word Sect is here so taken. See annot. cap. 28, 22. The answer. By this note we see that you read the Greek text, and otherwise it is utterly to no purpose. For there is nothing in it, but ●hat every boy, that hath learned his Greek Grammar may see. As for the joy that heretics take of this, that Christian religion is called here, and else where a sect, or heresy, it may rejoice papists as much as any other. Acts. 24. 25. The text. And he disputing of ⸫ justice and chastity, and of the judgement to come, Felix being terrified answered. For this time go thy way. The note. The Apostolic teaching was not of only, and special faith, but of justice and chastity and judgement, that is to say, of the terror of hell, and other God's judgements in the next life answerable to our deeds in this world: by which the hearers were first terrified, and so induced to penance, how say heretics that then such things make men hypocrites. The answer. If there be any that teach so only, and special faith that they omit to teach other Christian duties, tell us I pray you, tell us who they be. Otherwise we shall think this to be an ordinary cast of office with you, to induce your ignorant followers to think that justice, chastity, and judgement to come, are not taught now a days. Again if you can show us any that deny the preaching of the judgements of God to be profitable for the conversion of men, from wicked ways, tell us that we may also detest them. Yet we say that they which never learn to yield obedience to God of son-like duty, but of servile fear, are but hypocrites when they are at the best. Acts. 25. 11. The text. But if none of those things be whereof they accuse me, no man can give me to them, ⸫ I appeal to Caesar. The note. If Saint Paul both to save himself, both from whipping and from death, sought by the jews, doubted not to cry for succour of the Roman laws, and to appeal to Caesar the prince of the Romans, not yet Christened, how much more may we call for aid of Christian princes and their laws, for the punishment of heretics, & for the church's defence against them. Augustine epist. 50. The answer. It is lawful for man being wronged at an inferior magistrates hand, to seek for defence, and protection at the hands of the superior, and higher. It is lawful also for true catholics to use the defence of their own princes, and sovereigns against the violence of heretics, and to use the benefit of their laws for the punishment of them. But it is unlawful to seek to set princes together by the ears one with another, and to constrain other men's subjects, and their dominions by force of arms, to accept and embrace religion. For this neither the example of Paul approveth, neither yet Augustine alloweth. Acts. 25. 19 The text. Of whom, when the accusers stood up, they brought no cause which I thought till of: but certain questions of their own superstition which they had against him, and of one ⸫ jesus deceased whom Paul affirmed to live. The note. This whom he termeth by contempt one jesus, hath now made all the Roman Emperors and princes of the world to know him, and hath given the seat of the Caesars to his poor servants Peter and his successors. The answer. Saint Peter never usurped Caesar's seat. Those whom you untruely term his successors, like traitors have by treason displaced their sovereign Lords, and by force and fraud set themselves in their place. But that this was given them by Christ is your surmise, which you can never prove. Acts. 26. 20. The text. Whereupon, king Agrippa, I was not incredulous to the heavenly vision: but to them first that are at Damascus, and at Jerusalem, and unto all the country of jury, and to the Gentiles, did I preach that they should do ⸫ penance, and turn to God, doing works worthy of penance. The note. Penance often inculcated, and works agreeable to the same. The answer. Repentance, which you corruptly call penance, and works worthy of the same, we inculcate in our sermons oftener, more earnestly, and more fruitfully than you. And yet we foster no such confidence in the merits of men's works and doings, as you flatter, and puff up men withal. Acts. 27. 9 The text. And when much time was spent, and whereas now it was not safe sailing, because the ⸫ fast now was past, Paul comforted them saying to them. The note. It may signify the jews fast of the seventh month September, after which the navigation was perilous winter approaching. The answer. It is very likely that Luke reckoned the time according to the manner, and custom of the jews, and that therefore it is their fast in the feast of reconciliation, that is here spoken of. Which if you would have vouchsafed to have cited Master Beza or Master Caluine for, you should have done well, for of them or one of them you learned this. But whatsoever you reap by them, you have not any good manners to be thankful to them for it. Acts. 27. 24. The text. Fear not, Paul, thou must appear before Caesar: and behold God hath ⸫ given thee all that sail with thee. The note. Paul (saith S. Hierom) had so many souls in the ship given him, that is, so many men saved for his sake, and after he is with Christ shall he shut his mouth, and not be able once to speak for them that have believed in his Gospel? Hierom adver. Vigil. Whereby he proveth, that if God do much for the merits of saints in this life, much more at their intercession and prayer in heaven. The answer. You should say; Whereby S. jerom goeth about, or endeavoureth to prove: For every word he speaketh is not by and by a proof. What the saints of God do in heaven for men that are alive, is a secret, which God hath kept to himself, and not revealed to men. Therefore the reasons from their dealings here to their doings there are blind, having no ground to frame them on, but man's wisdom. There we do not believe S. jeroms conclusions, but where he hath better ground for his reasons. Acts. 28. 1. The text. And when we had escaped than we knew that the ⸫ Island was called Mitilene. The note. This island (now Malta) is the seat of the knights of the Rhodes. The inhabitants whereof have a special devotion to saint Paul: to whom both the chief church (being the bishop's seat) is dedicated, and the whole island (as they count it) is consecrated. Where the people show yet to strangers, his prison, and other memories of his miracles. The answer. To leave the manifest gross error of your old interpreter in the name untouched, and to leave yourselves, which will amend no errors nor untruths be they never so manifest: To your note we say, that we easily believe the inhabitants of Malta to be papists, full of blind and ignorant devotion. 〈…〉. The text. For the heart of this people is waxed gross, and with their ears have they heavily heard, and their eyes ⸫ they have shut: lest perhaps they may see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I heal them. The note. Hear also (as Matth. 13.) it is plain, that they would not see nor hear, and that their excaecation is to be attributed to themselves, and not to God. See annot. john. 12, 40. The answer. Their excecation as their fault is to be attributed to themselves and none other: and to God as a just judgement and punishment for their former sins. ROMANS. Roman. 1. 5. The text. By whom we have received grace and apostleship ⸫ for obedience to the faith. The note. Faith must not be subject to sense, reason, arguing, or understanding, but must command and be obeyed in humility and simplicity. The answer. It is true that every word of the Lord is with reverence to be received, believed, and obeyed in humility and simplicity, though it be never so far beyond our capacity, and the reach of our reason, or the compass of our sense or understanding. But yet so as that we believe not white to be black, sour to be sweet, neither yet that the whole body of man may be contained within the compass of two or three inches. For in things subject to sense we are no where commanded not to believe and trust our senses. Rom. 1. 5. The text. ⸫ In all nations, for the name of him among whom are you also the called of jesus Christ. The note. Saint Augustine useth this place and the like against heretics which would draw the common catholic faith of all nations, to some certain countries and corners of the world. August. ep. 161. The answer. Whosoever hold any faith, that was not universally planted by the Apostles in all nations, and which hath not been since generally embraced of all true Christians, the same hold not the true catholic faith. And therefore the faith, which the church of Rome at this day holdeth, is not the true catholic faith. For what Apostle taught, or what church in their time believed, that Christ after his ascension was bodily here upon the earth, and that his body might be in many places at once: in one place having the quantity of a body, in another place void of all quantity? I would our controversies about the church and the bishop of Rome's authority might be decided by this epistle. For he is plain in both cases. Rom. 1. 9 The text. For God is my witness, whom I serve in my spirit in the Gospel of his son, that without ⸫ intermission I make a memory of you always in my prayers, etc. The note. He prayeth without intermission, that omitteth no day certain times of prayer. Aust. The answer. He prayeth for men without intermission, that being diligent in prayer, is therein always mindful of them. But your citing now of Augustine to what end is it, but to make a show of your reading. Rom. 1. 11. The text. For I desire to see you, that I may impart to you some spiritual grace, to ⸫ confirm you. The note. The Romans were converted, and taught by Saint Peter before. Therefore he useth that speech to confirm them in their faith, Author comen. apud Hieronimum. Theodoret. in 16. Rom. & Chryst. The answer. That the Romans to whom Paul wrote were converted afore, it is manifest, but by whose ministery that doth not certainly appear. We know that divers fathers are of opinion that Peter took pains at Rome, afore Paul wrote thither. But because the time they assign of his coming thither, and of his continuance there, can neither stand with the scriptures, neither with other things, which they report of him, there is just cause, why in this point we should not believe them. But because it is not material by whom they were converted, I let this pass. But one thing I muse of, and I would feign be resolved in. Why the holy Ghost, so diligently setting out Paul's writing to the Romans afore he went thither, & Paul's journey thither, his pains, and diligence there, doth not once signify any thing to us of Peter's being there, seeing there could be nothing more necessary for a christian to know, then that: If popery be good Christianity, and if by Peter's being there, such wonderful privileges be left unto the bishops there, as they at this day challenge. Rom. 1. 17. The text. For the justice of God is revealed therein by faith into faith, As it is written, And the just man liveth by faith. The note. He meaneth not Gods own justice in himself, but that justice wherewith God endueth man when he justifieth him. Aug. de spir. & lit. cap. 9 Whereby you may gather the vanity of heretical imputative justice. The answer. Whereby you may gather the impudency of the papists, in applying fathers to that they meant not. The whole scope and circumstances of the place are against inherent justice, and for the righteousness of Christ imputed to us. But God endueth man, with righteousness, when he doth justify him. It is true: But that righteousness whereby he maketh men just, is the righteousness of Christ. The other wherewith he endueth us, which we call sanctification, being gods gift, is not sufficient to make us just before God, but to declare us just before men. Rom. 1. 23. The text. And they changed the glory of the incorruptible God, into a ⸫ similitude of the image of a corruptible man, and of fowls, and four footed beasts, and of them that creep. The note. Lo these and the like are the images or idols so often condemned in the Scriptures, and not the holy images of Christ and his saints. The answer. Lo here be popish images manifestly condemned, for you can not deny, for all the world knoweth it, that you change the glory of the incorruptible God, into the image of a corruptible man. There were at that time no images of Christ, and his saints to speak against. But the reasons by which the prophets, and apostles condemned the former images of the Gentiles, do beat down also the images, and idolatry of the papists. Rom. 1. 24. The text. For the which cause God ⸫ hath delivered them up unto the desires of their heart, into uncleanness, for to abuse their own bodies among themselves ignominiously. The note. Ephes. 4. 19 he saith they have delivered or given up themselves to all uncleanness. By which conference of Scriptures we learn that themselves, are the cause of their own sin and damnation, God of his justice permitting and leaving them to their own will, and so giving them up into passions, etc. The answer. By conference of Scriptures we learn, that the matter and cause of sin, and so consequently of damnation, resteth in the wicked themselves, and that God also in justice punisheth sin by sin. As in this chapter God punisheth the idolatrous, with a most filthy sinful life. Peruse over your stories of Rome, and see, whether ever this judgement of God upon men for idolatris were more manifestly laid upon any people, than it hath been and is upon Rome. And tell us what other people have set out the praises of Sodomitry in print most impudently to the face of all the world. Rom. 2. 7. The text. To them truly that according to patience in good works seek glory and honour, and incorruption; life eternal. The note. Good men also according to the merits of their good will shall have their reward. August. ep. 47. The answer. And why do you not add that their good will is the gift of the grace of God, seeing Augustine addeth it? Further, merits with Augustine are taken simply for works, and not as it commonly soundeth with the papist for a desert equivalent and correspondent to the reward. Lastly, he acknowledgeth that God rewardeth and crowneth his own gifts in us. How this can make for your doctrine of merits I pray you tell us. Rom. 2. 〈◊〉. The text. Thou therefore ⸫ that teachest another, teachest not thyself: that preachest, men ought not to steal, thou stealest, etc. The note. It is a shameful and a damnable thing, for preachers, teachers, or other guides of men's life, to commit the same things themselves, which they reprove in other. The answer. And can the pope and his cardinals be damned? or must we secretly except them? I pray you tell us whether. For in the whole world it is impossible to find any man's sins more plain or more monstrous. Rom. 2. 〈◊〉. The text. For ⸫ the name of God is blasphemed through you among the Gentiles. The note. It is a great sin, that by the ill life of the faithful our Lord's name should be ill spoken of among the misbelievers, and many withdrawn from the true religion thereby. The answer. I do not take it, that you mean, that murdering of princes, treason, perjury, sedition, rebellion, to set up popish religion, to be any sin at all, and yet it maketh your profession evil spoken of, and alienateth therefrom all that carry not bloody minds and hearts. Rom. 2. 25. The text. Circumcision indeed profiteth, if thou observe the law: but if thou be a prevaricator of the law, thy circumcision is become ⸫ prepuce. The note. Prepuce is the foreskin not circumcised, and therefore signifieth the Gentiles, or the state or condition of the Gentiles, as circumcision the jews and their state. The answer. You can find in your heart to borrow of master Beza, but not to be thankful for that he dareth you. Rom. 3. 4. The text. God forbidden, but God is true: and every man a liar: as it is written; That thou mayst be justified in thy words, and overcome when thou art judged. The note. God only by nature is true, all men by nature may lie, deceive, and be deceived: yet God by his grace and spirit may and doth preserve the Apostles, and principal governors of his people, and the church and counsels in all truth, though they were and are mere men. The answer. If you mean by these principal governors the pope and his cardinals, as I do not doubt but you do, than we answer: That as they are mere men, so they show themselves: for they both have erred, Platin●s●●● that Liber●● was an Arrian. and do err. I would feign see one plain place in all the ancient fathers, that no bishop of Rome can ere in saith. That position is a late heresy unknown for a whole thousand years after Christ. And the general consent of the divines of Christendom against it, till within these two hundred years, Sessione 34. as may appear in the council of basil, where pope Eugenius was condemned for an obstinate heretic, and therefore deposed. Rom. 3. 14. The text. The venom of asps under their lips. The note. Aspidum a little kind of serpents. The answer. We acknowledge it. Rom. 3. 22. The text. And the justice of God by faith of jesus Christ unto all, and upon all that ⸫ believe in him. The note. To believe in him, here compriseth not only the act of faith, but of hope and charity, as the Apostle explicateth himself. Gilat. 5. 6. The answer. I never saw so lose dealing of any, but of such as both willingly deceive themselves, and labour to beguile others. The Apostle telleth that faith worketh by charity, and you thereupon conclude, that to believe compriseth the acts of faith, hope, and charity. How this conclusion followeth, neither I see, neither can you make it evident. But let it he granted you, then how can you excuse yourselves of intolerable lying and slandering, when almost every where you speak of the doctrine of justification by faith and believing, as though hope and charity were from faith exiled and banished. But your shifts are foul, and manifest slanders where you may, and when by plain evidence of the text you are beaten from them, than it is not enough for hope and charity to accompany faith, but they must be also comprised of faith. Rom. 3. 24. The text. justified ⸫ gratis by his grace, by the redemption that is in Christ jesus. The note. No man attaineth his first justification by the merits either of his faith or works, but merely by Christ's grace and mercy: though his faith and works proceeding of grace be dispositions and preparations thereunto. The answer. Is Pelagius alive again, or why do ye not cite him, that your followers may know your doctrine to be ancient, and also whom you follow therein? In all that Augustine wrote against Pelagius and his adherents, let us see somewhat to justify your note. First, you acknowledge Christ's mere grace and mercy in our first justification, and then by and by in a manner with the same breath you overthrow it again, finding in ourselves dispositions and preparations thereunto, which if it be true, then how is it freely and merely by his grace, when that grace is by ourselves prevented? But this faith and works preparatory proceed out of grace also. I marvel what grace you mean, August. de peccato originali. cap. 1. is it not the same that Pelagius deceived the Bishops withal in his subscription? If it be not that, I know not what to make of it. For to shun pelagianism, and yet to maintain your heresy of merits, you make your doctrine an hoch poch, and a mingle mangle, and by no means will yield yourselves in such order guilty before God, as that he may have the whole glory of your justification. Rom. 4. 5. The text. But to him that worketh not, yet believeth in him that justifieth the impious, his faith is ⸫ reputed to justice according to the purpose of the grace of God. The note. The word reputed doth not diminish the truth of the justice, as though it were reputed for justice being not justice indeed, but signifieth that as it was in itself, so God esteemed and reputed it, as the same Greek word must needs be taken verse 4. next going before, and 1. Corinth. 4. 1. and else where. The answer. If the faith of Abraham were justice in deed and in itself, and could abide the rigour of God's examination, than this imputation or reputation were to it as to a due debt. How then holdeth the Apostles opposition of faith to works, & of debt to grace? Or how cometh it imputed or reputed of grace? It is no favour to repute that to man which is truly and really in him. It is one thing simply to repute, it is another thing of favour to repute, so that your labour about the signification of the word, is but mere wrangling and cavilling. Besides, if Abraham had justice really and truly in himself, whether it were by faith or works, how can he be excluded from glorying, when he may challenge of God his justification as his due debt? lastly, this justice of Abraham, being the same that David describeth in an happy, blessed, or justified man, how is it inherent in the man, when it consisteth in pardon, remission, and covering of sin? But you do nothing else but whet your wits to obscure and darken the glory of the grace of God. Rom. ●. 〈◊〉. The text. And he received the ⸫ sign of circumcision, a seal of the justice of faith that is in prepuce: that he might be the father of all that believe by the prepuce, that unto them also it may be reputed to justice. The note. Our Sacraments of the new law give ex opere operato, that grace and justice of faith which here is commended, whereas circumcision was but a sign and mark of the same. The answer. Liars are not to be believed though they swear, much less you when you bring but your bare word, for other proof here is none. Circumcision is a seal of the justice of faith, Ergo our Sacraments of the new law give grace ex opere operato, or else circumcision was but a sign or mark of grace. These are strange manners of concluding, and far fetched. Rom. 5. ●. The text. By whom also we have access through faith in this grace wherein we stand, and glory ⸫ in the hope of the glory of the sons of God. The note. Christian men do not vaunt themselves of the certainty of their salvation, but glory in the hope thereof only, which hope is here insinuated to be given in our justification, and is afterward to be confirmed by probation in tribulation. The answer. It is wonderful, that you are not ashamed to cut off all assured comforts from christian men. It were a vain glorious vaunting in deed, if this certainty stayed upon any matter in us, but when it resteth upon the goodness of God and his gracious promises, it were a piece of infidelity not to glory and rejoice in it. We will consider therefore the effects and fruits of faith in believers, as the Apostle setteth them down in this place: First justification, than the sweet and inward feeling of our reconciliation and atonement with God, which he calleth peace toward God. thirdly, our constant standing and persevering in this grace and favour, into the which we are received. fourthly, the joy and rejoicing that this breedeth through the assured hope and expectation, that we shallbe partakers of the glory of the children of God, which joy through hope assured, is so great in them that have a continual eye to the glory set before them, that no trouble nor tribulation can abridge or break it off, but that our hope and expectation is still more and more confirmed and assured. But you to overthrow all this, make hope a doubtful and uncertain expectation of the things which God hath promised, and so call the truth of God into doubt. Rom. 5. 6. The text. For why did Christ, when we as yet were ⸫ weak according to the time die for the impious? The note. The heretics falsely translate of no strength, to take away all free will. No. Testam. 1580. The answer. Rather than you will lose free-will, you will contend for sinners, wicked men, and enemies of God, and in them there must be a greater force of free will then in Paul: for Paul was not able of himself to think a good thought, 〈…〉. & yet these are not so weak, but that there is some strength and ability left in them. For the Greek word here signifieth weakness, and doth it not so in the 1. Corinth's. 15. verse 43. It is sown in weakness, being spoken of the dead body of a man? And I pray you tell me, did any strength remain in dead carcases, and is not the case alike with the wicked and ungodly? are not they dead in sin or by sin? Rom. 5. 19 The text. For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many ⸫ shall be made just. The note. Here we may see against the heretics, that they which be borne of Christ, and justified by him, be made and const●●●ted just indeed, and not by imputation only: as all that be horn of Adam be unjust and sinners in truth, and not by imputation. The answer. By the obedience of one many shall be made just: Is this obedience in us or imputed unto us? If it be in us, than it is the obedience of many, but the text is manifest that this obedience resteth in the person of one, that is, of Christ, and by grace it is imputed unto us and made ours. You do but beguile the simple, and such as are not able to espy your fraud with the contrary part of the Antithesis. For Adam's only transgression was sufficient to make all his posterity sinners, & subject to the just sentence of condemnation. And therefore death the reward of sin did not only rage and reign over actual transgressors, Rom. 5. 1●. but also over infants and babes scant borne. Rom. 6. 〈◊〉. The text. For ⸫ we are buried together with him by baptism into death, that as Christ is risen from the dead by the glory of the father, so we also may walk in newness of life. The note. Remission of sin, new life, sanctification and justification are given by baptism, because it resembleth in us, and apply to us Christ's death and resurrection, and ingraffeth us into him. The answer. And why do you not say that these are given us by baptism ex opere operato, for that I know is your meaning? And otherwise we do know that God doth truly exhibit his promised graces to believing receivers. Rom. 6. 17. The text. But thanks be to God, that you were the servants of sin, but ⸫ have obeyed from the heart unto that form of doctrine, into the which you have been delivered. The note. Hear again is signified, that our discharge from the bondage of sin, is by the Christian faith, and by obedience to the whole doctrine of Christ's religion: in that the Apostle attributeth this their deliverance from sin, to their humble receiving of the Catholic faith. The answer. Here is signified that sanctification, and hearty obedience to the catholic doctrine, 〈◊〉 consequents of justification by faith, and so of our freedom from sin. But that their humble receiving and obeying that doctrine is the cause of their deliverance from sin, is your dream, and neither the apostles speech nor meaning. Rom. 6. 19 The text. For as you have exhibited your members to serve uncleanness, and iniquity unto iniquity: so now exhibit your members to serve ⸫ justice, unto sanctification. The note. He signifieth that as when they were subject to sin by continual and often working wickedness, they increased in iniquity: that so also now being justified, they may and should by external works of justice increase their justice and sanctification. The answer. Under the ambiguous name of justice you seek to confound justification and sanctification, to the end you may give the better colour to your inherent righteousness. Therefore to avoid your fraud, I distinctly answer, that as iniquity is increased by continuance in evil works, so sanctity begun in the children of God is augmented, and increased by all manner of holy exercises. Rom. ●. 2. The text. For the woman that is under a husband, ⸫ her husband living is bound to the law: but if her husband be dead, she is loosed from the law of her husband. The note. Nothing but death dissolveth the band betwixt man and wife: though for fornication, one may departed from an others company. Therefore to marry again is adultery, during the life of the party separated. The answer. That death dissolveth the band of matrimony, is in this place manifest: but that nothing but death dissolveth it, that is your addition, and hath no just, or good ground. If you would vouchsafe to give us a definition of the band of matrimony, the matter would quickly be made manifest, and plain. In the mean space your conclusion (which is, that it is adultery to marry again during the life of the parfie separated) followeth after your wonted manner, that is, like a straggler. Rom. 7. 4. The text. Therefore my brethren ⸫ you also are made dead to the law by the body of Christ: that you may be an other man's, who is risen again from the dead, that we may fructify to god. The note. Being now baptised, and dead to sin, and engrafted in Christ's mystical body, you are discharged of the law of Moses & are free in Christ. The answer. If you understand this our death to the law, and so consequently our discharge from it, not absolutely, but as it is the strength of sin, than I allow and like of your note. Rom. 7. 6. The text. But now we are loosed from the law of death, wherein we were detained, in so much we serve in ⸫ newness of spirit, and not in oldness of the letter. The note. By baptism we have not Christ's justice imputed to us, but an inward newness of spirit given us, and resident in us. The answer. How prove you your negative? Why have we not both? Do not they which are baptised put on Christ? If they put on Christ, are they not adorned, and beautified with his righteousness imputed to them? Or doth God give Christ to them, and not the benefits of Christ together with him? Nay this newness of spirit given us and resident in us, is a necessary consequent of the former imputed to us by faith. But you would feign exclude the former, to leave place alone for your inherent justice. Rom. 7. 8. The text. But ⸫ occasion being taken, sin by the commandment wrought in me all concupiscence. For without the law sin was dead. The note. Sin or concupiscence, which was a sleep before, was wakened by prohibition, the law not being the cause thereof, nor giving occasion thereunto, but occasion being taken by our corrupt nature to resist that which was commanded. The answer. The corrupt nature of man is prone to do that which is forbidden, no marvel then though occasion of sinning be taken from whence it is not given. But your blindness is marvelous, that you can not see this corruption of nature, to be aswell sin, as the cause of sin in all men. Rom. 8. 4. The text. For that which was impossible to the law, in that it was weakened by the flesh: God sending his son in the similitude of the flesh of sin, even of sin condemned sin in the flesh, that the ⸫ justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the spirit. The note. This convinceth against the church's adversaries, that the law, that is God's commandments may be kept, and that the keeping thereof is justice, and that in Christian men that is fulfilled by Christ's grace, which by the force of the law could never be fulfilled. The answer. Who are so blind, as they which will not see? The text and circumstances thereof are plain, that whereas it is impossible for any to be justified by observing or keeping the law, for that it was of no strength or (as you translate it) to weak for that by reason of the flesh: God hath provided a remedy for that in his Christ, who being sent in our nature, hath fulfilled the law for us, which benefit of his is made ours by grace of imputation, and so the justification of the law fulfilled in us. This convinceth that the law may be kept, not by others, but by Christ, and that the keeping thereof is justice and our justice, but inherent in Christ, and ours by imputation and grace, and therefore is not said to be fulfilled of us, but in us. Rom. 8. 14. The text. For whosoever ⸫ are by the spirit of God, they are the sons of God. The note. He meaneth not that the children of God be violently compelled against their wills, but that they be sweetly drawn, moved and induced to do good. August. Euchiridion, cap. 64. de verb. domini ser. 43. ca 7. de verb. Apost. ser. 13. cap. 11. 12. The answer. Here you bring authorities thick, where need none. Who ever expounded this leading of the spirit, of forcible constreining men against their wills? Because your free-will is denied, you would have your followers to believe, that we make men blocks and stocks. As for you, you are so far from being led by the spirit, that you have no sense, nor feeling of it, and therefore dare not say that you have the spirit of God. And good reason why you should not, because the holy Ghost hath not wrought in you any change, or alteration from your superstitions follies. Rom. 9 11. The text. For when they were not yet borne, nor had done any good or evil (that the purpose of God according to election might stand) not of works, but of the caller, it was said to her, That the elder shall serve the younger. The note. S. Hierom q. 10. ad Hedibiam. All the Epistle surely to the Romans needeth interpretation, and is enwrapped with so great obscurities, to understand it we need the help of the holy Ghost, who by the Apostle did dictate these same things, but especially this place. Howbeit nothing pleaseth us but that which is Ecclesiastical, that is the sense of the Church. The answer. Saint Jerome did not use this speech to fray any from reading any part of the scriptures, and enquiring the sense of them. For he himself seeketh to satisfy the questions propounded, and that to a woman whom he scarcely knew. That this epistle needeth interpretation, and especially the illumination of that spirit, which caused it to be written, it hath common with the rest of the Scriptures. For the natural man understandeth not the things of the spirit of God, which are spiritually discerned. We would be loath to please ourselves with any private interpretation, not received nor allowed of the true church of God. But you would gladly have this whole Epistle out of the way, and especially this chapter, because it setteth out plainly Gods free election, and choice without respect or regard had to works, either aforegoing, or following. Which sense though contrary to the sense of your church, Saint Jerome holdeth as the sense of the church then. And therefore he concludeth that question, that Hedibia should for ever hold her peace from enquiring any causes of Gods will, why he is merciful to one, & severe to another. Rom. 9 22. The text. And if God willing to show wrath, and to make his might known, ⸫ sustained in much patience the vessels wrath apt to destruction, etc. The note. That God is not the cause of any man's reprobation or damnation, otherwise then for punishment of his sins, he showeth by that he expecteth all men's amendment with great patience, and consequently that they have also free-will. The answer. The cause and matter of man's damnation is in himself. And yet God did prepare the wicked, or damned to be vessels of ignominy, or dishonour. It is well that you rake so diligently amongst the ungodly and reprobate for your free-will: For they sin frankly and freely. And if you find it not amongst the slaves of sin, you shall find it no where. But I have told you, and do tell you again that this freedom to do evil, is the servitude of sin, and that therefore this free-will cannot do any thing but sin. Rom. 10. 4. The text. For the end of the law is Christ: unto ⸫ justice to every one that believeth. The note. The law was not given to make a man just or perfect by itself, but to bring us to Christ to be justified by him. The answer. If the law were not given to make a man just, then how can a man be justified by his own works, and obedience? Again, how then do you hold it possible to be fulfilled by men, for no doubt it maketh just the fulfillers thereof? Though you bring all your subtle shifts, and evasions together, yet if you hold fast this note, your inherent justice to make a man just withal, shall be just worth two straws. Rom. 10. 5. The text. For Moses wrote ⸫ that the justice which is of the law, the man that hath done it, shall live in it. The note. The justice of the law of Moses, went no further of itself but to save a man from temporal death and punishment prescribed to the transgressors of the same. The answer. Were not the ten commandments part of the law of Moses? And doth not Christ answer the young man that would know by what doing he should have life everlasting, Keep the commandments? Did the curse of the law from which Christ delivered us, extend no further than to temporal punishment? Perfect righteousness bringeth perfect life. The law is a perfect rule of righteousness: therefore if it could be fulfilled of us, it should bring us to perfect eternal life. What meaneth Paul by his opposition of those two sentences; The just shall live by faith: And he that doth these things shall live in them; if one and the same life eternal be not promised in both, in the one to believers, in the other to doers? Again, if this your note were true, the law of itself, and in itself, had been too weak to justify or sanctify, but saint Paul saith not it was too weak in itself, but it was weakened by the flesh, and therefore could not justify. But as all popery is patched together of old and new heresies, so this patch was borrowed of the Manicheans. Rom. 10. 13. The text. For every one ⸫ whosoever shall invocate the name of our Lord, shall be saved. The note. To believe in him and to invocate him, is to serve him with all love and sincere affection. All that so do shall doubtless be saved, and shall never be confounded. The answer. If to invocate him be to serve him, then why teach you men to invocate others, and so consequently to serve others which are but men? And thus whilst you are loath to attribute salvation to faith alone, but would make it common to works also, you cut your own throats, and show yourselves to all the world, to be manifest impostors and deceivers. Rom. 10. 16. The text. But all ⸫ do not obey the Gospel. The note. We see then, that it is in a man's free-will to believe or not to believe, to obey or disobey the Gospel or truth preached. The answer. Your sight is sharp, you can see far into a mill stone: no reasonable man can see how your consequence followeth. All do not obey, ergo they have free will to obey, or not to obey. It is like this: All papists go not whither they list, ergo no papists are in prison, or restrained of liberty. Rom. 11. 4. The text. I have left me seven thousand men that have not bowed their knees to ⸫ Baal. The note. The heretics add here image to the text, as Acts. 19 35. The answer. A very great corruption sure to call an image an image. Your own consciences do accuse you of gross idolatry, of bowing to the works of your own hands, and therefore you wince and kick if a man put his hand but nigh the sore. But I pray you what meaneth the feminine article in the Greek text joined with Baal? Doth it not enforce us to understand the word, Image? Rom. 11. 11. The text. I say then, have they so stumbled ⸫ that they should fall? God forbidden. But by their offence salvation is to the Gentiles that they may emulate them. The note. The jews are not rejected wholly and incurably for ever, but for a part, and for a time suffered to fall, which God did turn to the Gentiles general good. The answer. If you would always borrow your notes from such as in simplicity and singleness of heart have sought to lead the people into truth, as you have done this, the blotting of much paper, and the loss of much time might be spared. Rom. 11. 12. The text. And if the offence of them be the riches of the world: and the diminution of them ⸫ the riches of the Gentiles: how much more the fullness of them. The note. If God could, and did turn their fall and sin into the good of the Gentiles, much more will he work good of their general conversion, which shall be at length the accomplishment of the church consisting of both the nations. The answer. God which doth turn all things to the good of those which are his, hasten if it be his will their conversion, and so the coming of his son, to abolish Antichrist, and end our miseries. Rom. 11. 20. The text. Well. Because of incredulity they ⸫ were broken, but thou by faith dost stand: be not too highly wise, but fear. The note. We see that he which standeth by faith may fall from it, and therefore must live 〈◊〉 fear, and not in the vain presumption and security of heretics. The answer. I see no such thing, but only this, that the severe judgement of God against others, should make men walk more carefully in their calling, and to fear and tremble at the sight and view of God heavy judgements: but you as you have not the spirit of adoption, 1. joh. 4. 18. so you know no fear but servile, which the love of God exileth and banisheth from it. For the sons of God though they know and are well assured, that they shall abide in their father's house for ever, yet fear, tremble, and quake at every threat of his. Therefore this fear and certainty of salvation are not opposed one against the other. But to turn home your note to yourselves: God hath not spared the jews, nor jerusalem, how shall he then spare the Romans and Rome? Which therefore doth aptly agree with the scope and purpose of the Apostle, because he compareth not each particular man with other, but nation with nation. For many particular men of the jews were not rejected, and in other nations multitudes have not the faith, which they profess themselves to have. And therefore it followeth, that as God rejected the jews, so he may reject any other nation of the Gentiles. Which is the more diligently to be considered of you, for that the holy Ghost by the Apostle made special choice to set down this threat to the Romans, who as you imagine can never err or fall. Rom. 12. 3. The text. For I say by the grace that is given me, to all that are among you, ⸫ not to be more wise, than behoveth to be wise, but to be wise to sobriety, to every one as God hath divided the measure of faith. The note. None must presume to meddle above the measure of God gift, or out of the compass of his state and vocation. The answer. Your note is true. And if your proud Antichrist took not upon him without this compass, than there had not been at this day so much war and bloodshed, so many mischiefs & miseries throughout Christendom, as now there is through his procurement and setting on. Rom. 12. 6. The text. And having gifts, according to the grace that is given us, different either ⸫ prophesy according to the rule of faith, etc. The note. prophesy is interpretation of the scriptures, which is according to the rule of faith, when it is not against the right faith, or when it is profitable to edify charity, as saint Augustine speaketh. Lib. 3. doct. Christ. c. 25. & lib. 1. c. 36. and in effect he saith the same, Lib. 12. Confess. cap. 18. unto cap. 32. The answer. How happeneth it that you have left all Augustine's rules of interpreting, and left us one only rule of your own devising to interpret by, that is, the sense and understanding of your church of Rome? And if that fail, howsoever it agreeth with the rule of faith, how profitable soever it be to edify withal, howsoever it be upholden with most plain and manifest texts of scripture, what consent of antiquity soever there be for it, you reject it, Rome with you must be the rule of truth: whatsoever proceedeth from thence must be holden for an oracle. Rom. 1●. 14. The text. Bless them that persecute you: bless, and ⸫ curse not. The note. Cursing is a vice whereunto the common people is much given, who often curse them, on whom they cannot otherwise be revenged: they may see here that it is a great fault. The answer. The common people learned of your holy father of Rome to curse them on whom they cannot otherwise be revenged. And that they have not espied this to be a great fault, the fault hath been in you, which have kept till now of late this, and other scriptures from the eyes of the common people, to the end they should not see it. And we see yet at this day, that this vice there rageth and reigneth most, where the people are most ignorant, and most inclined to popery. Rom. 13. 8. The text. For he that loveth his neighbour hath ⸫ fulfilled the law. The note. Hear we learn, that the law may be and is fulfilled by love in this life, against the adversaries saying, it is impossible to keep the commandments. The answer. The Apostle here doth commend unto us the love of our neighbour, not as a particular precept, but as a general, comprehending the whole law. Therefore he that loveth as he ought, fulfilleth the law, but that any man (Christ only excepted) loveth his neighbour in that perfection that he ought, neither the Apostle affirmeth, nor you can prove. Therefore your adversaries may and do truly hold, that it is impossible to fulfil the law by exact obedience, and keeping of the commandments. Rom. 14. 1. The text. I know and am persuaded in our Lord jesus Christ, that nothing is ⸫ common of itself, etc. The note. Common, that is unclean. See the annotation, Mark 7. 2. The answer. An hebraism, because they thought that the things used commonly of uncircumcised nations were unclean, as also they esteemed of the uncircumcised persons themselves. Rom. 14. 14. The text. But to him that supposeth any thing to be common, to him it is common. The note. Though he wish the weak to be borne withal, yet he uttereth his mind plainly, that in deed all the meats forbidden and unclean in the law, are now through Christ cleansed and lawful for every man to use. The answer. As Paul was plain in delivering his doctrine concerning days and meats, so the papists doctrine thereof is obscure, dark, and doubtful, so that the greatest number of their simple followers have their consciences snarled and entangled in days and meats, and know not the indifferency of them. Rom. 15. 4. The text. For ⸫ what things soever have been written, to our learning they are written: that by patience and consolation of the scriptures we may have hope. The note. He meaneth all that is written in the old Testament, Pope Paul the second esteemed all that were learned for heretics, & d●dwish the Romans to set their children no longer to school, but till they could write & read, Platina. much more all things written in the new Testament are for our learning and comfort. The answer. If both the Scriptures of the old & new Testament be written for our learning, what meaneth the church of Rome neither to provide teachers in number sufficient, nor yet to suffer the people to read them in a language that they may understand: is it not because you are content to have men nuzzled in ignorance, and so spoiled of the comfort which God hath provided for them. I think pope Paul and you be of one judgement. Rom. 15. ●. The text. And the God of patience and of comfort give you to be of one mind one toward another according to jesus Christ, that of ⸫ one mind with one mouth you may glorify God, and the Father of our Lord jesus Christ. The note. Unity in religion commended. The answer. Popish unity consisteth in this, that service be in one language through Christendom, whether people understand it or no: Otherwise what untie is and hath been in your religion, they that are acquainted with your writers and stories can tell. As for example your great professor Martinius, whilst he is carried with an envious stomach to carp at our English translations, doth condemn yours in more than an hundred places. But I confess howsoever you have dissented in other things, you have held, and do hold a marvelous unity against all verity, and that is the cause that not one of you maketh any conscience of lying. And though there are amongst us also some contentions, yet they are not about weighty points of doctrine, for therein is a very great consent, but such as hath happened amongst the Apostles themselves, and are all about bearing with, or rooting out some leavings of yours. Rom. 15. 8. The text. For I say Christ jesus to have been ⸫ minister of the circumcision, for the verity of God to confirm the promises of the fathers. The note. Christ did execute his office and ministery only towards the people of circumcision, that is, the jews. The answer. This note is true, but yet so as that in diverse Christ afore showed the calling of the Gentiles. Rom. 15. 25. The text. Now therefore I will go to Jerusalem to minister to the ⸫ Saints. The note. He meaneth the holy persons, that having forsaken all their goods for Christ, were wholly converted to serve the Lord with all their mind. Saint Jerome against Vigilantius the heretic, reprehending the alms given to such, as do the heretics also of our time. The answer. What heretics of our time find fault with relieving the needy saints of God, but you mean them that justly find fault that a great number of roguing Friars, being lusty, and able to get their living by the sweat of their brows, should be relieved, and so devour and consume that which is due to the poor, needy, sick and impotent people, contrary to the precept of Paul: He that laboureth not, let him not eat. But at Jerusalem there were then none of those, that professed witful poverty. Rom. 15. 30. The text. I beseech you therefore brethren by our Lord jesus Christ, and by the charity of the holy Ghost, that you ⸫ help me in your prayers for me to God. The note. In that the Apostle desireth to be prayed for, we may be moved to seek the same as a great benefit. The answer. The prayers of the faithful are very forcible helps to advance forward the good desires and endeavours of God's ministers. Rom. 16. 3. The text. Salute Prisca and Aquila my helpers in Christ jesus. The note. The only salutation of so worthy a man is sufficient to fill him with great grace that is saluted. Chrysost. in 2. Timoth. 4. The answer. I marvel you are not ashamed to allege the doctors for that which you yourselves believe not. Can any man by saluting bestow God's graces, where it pleaseth him to salute? The fathers prove the holy Ghost to be God, because the gifts and graces of God are distributed as he will. And I pray you how much inferior do you make Paul to the spirit of God, if his salutation be sufficient to fill with graces, whom it pleaseth him to salute? Well let your note have that credit, that Chrysostoms' bare word without further matter may give it. Rom. 16. ●. The text. Who for my life have laid down their necks, to whom not only I give thanks, but also the churches of the Gentiles, and their domestical church. The note. This domestical church was either that faithful and Christian household, or rather the Christians meeting together there, and in such good houses to hear divine service, and the Apostles preaching in those times of persecution. The answer. Why do you not in stead of divine service, say matins and mass? For we now understand by divine service, that they prayed together in a tongue they understood, and that likewise some parcel of scripture was read, which was by their Apostles or pastors interpreted to them. Which how far it disagreeth with the manner and custom of your church, he that hath half an eye may see Rom. 16. 15. The text. Salute Philologus, and julia, Nereus, and his sister, and Olympias, and all the saints that are with them. The note. The protestants here reason thus: Peter is not here saluted, Therefore he was never at Rome. See the annotation. The answer. You slander the protestants. Their manner of reasoning is not so lose. They reason thus: Paul who so carefully reckoned and saluted the chief and principal Christians at Rome by name, would not have forgotten Peter as the principal and chief, if he had then been there. Therefore it is very likely, that he was not then there, because he was not then saluted. We know that it is not material, whether Peter were at Rome or no, or whether he were bishop there or no. And therefore they are not points that we greatly stick on. But those that tell the time of his coming thither, and how long he lived, they are manifestly confuted by the truth of the word, against which no credit of men can stand. For his being bishop there, the consent is not so great as you Thrasonically brag of. For some hold that neither he was bishop there, nor made the first bishop there. Some make Paul as much bishop there as Peter. That Peter might then be out of the city, ●●emeus. Eusebius lib. 4. cap. 6. Ecclesiasticae historiae. either for persecution, or business, or else that being there, Paul might write other letters, wherein this might be enclosed, are but your surmises, wanting both testimony of antiquity, and all probability. Rom. 16. 17. The text. And I desire you brethren, to mark them that make dissensions and scandals contrary to the doctrine which you have learned, ⸫ and avoid them. The note. Of the prince of the Apostles saith Theodoret upon this place. The answer. Why we should think they learned of Peter, I see no reason. But for that which you would have the simple believe, that by the word which it pleaseth you to translate prince, Peter's supremacy above the other Apostles is meant, they are to be admonished that the fathers give the same name to Paul as well as to Peter, whereby it appeareth, that they thought not of any such supreme power or authority: which also is not only manifest by the continual practice of the first church, but also by plain speeches of the fathers. Eusebius saith, Ecclesiastica historia. lib. 20. cap. 1. that neither Peter nor john took upon them to be chief over the Apostles, but gave the primacy to james whom they made bishop of the Apostles. Cyprian saith, that all the Apostles were equal in authority. Ambrose cannot tell of Peter and Paul whether of them he may prefer. By this it is evident, De simplicitate praelatorum sermone. 66. that the fathers meant not by reverend titles they gave Peter, to exalt him in authority above the rest. Rom. 16. 18. The text. For such do not serve Christ our Lord, but their own belly: and by ⸫ sweet speeches and benedictions seduce the hearts of the innocents. The note. The special way that heretics have ever had to beguile was and is by sweet words & gay speeches, which their sheep's coat see before described particularly in the annotation upon Saint. Matthew. cap. 7. vers. 15. The answer. Is there any way of beguiling that papists want? Did ever any in the world provide better for their bellies? Did you not make of Saint Peter's keys, picklocks to rob every man's coffers with them? Extraordinary tokens of feigned holiness where shall a man look for them, if he find them not in your jesuits, and friars? filled and fine speeches are your study. And that they may be more admired, and better able to deceive, you keep from the people the key of knowledge, you nuzell them in ignorance to the end, they should not be able to discern words from matter. 1. Corinthians. 1. Cor. 1. 1●. The text. And I mean this, for that every one of you saith, ⸫ I certes am Paul's, and I Apollo's, but I Cephas, and I Christ's. The note. The beginning of schisms is over much admiring, and addicting men's selves to their own particular masters. The answer. We have one master, that is to say Christ, him we profess to follow, and of him to learn: others of what godliness or estimation so ever we follow, but so far forth as they followed Christ. If admiring of men, and addicting men's selves to particular masters, be the beginning and cause of schisms: Then what can you say for your Austen friars, your Dominicans, your Franciscans, your jesuits, your schoolmen, your Thomists, your Scotists, why they should not go for schismatics? Have they not the authors of their their sects in admiration? Have they not addicted themselves to their particular masters? Antoninus de Dominico. Have they not devised a number of untruths to bring their masters into admiration, and estimation? What though there be some kind of consent amongst them, yet that excuseth them not from being schismatics, no more than the consent of pharisees, Sadduces, & other sectaries of the jews against Christ, and his truth, did excuse them. 1. Cor. 3. 2. The text. As it were to little ones in Christ, I gave you ⸫ milk to drink, not meat: for you could not as yet. But neither can you now verily, for yet you are carnal. The note. The church only hath truth both in her milk, and in her bread, that is whether she instruct the perfect or imperfect, who are called carnal. Aug. lib. 15. cap. 3. contra Faustum. The answer. If you went not about with the name of the church to beguile the simple, as though thereby your church were understood, we needed not to give this any answer. But now to avoid your deceit we (as we learn of Augustine) admonish all men by the scriptures to judge of the church, Augustin. de tomtate Ecclesie capite. 4. lest therein being deceived, they in steed of milk and bread receive strong poison. 1. Cor. 3. 9 The text. For we are Gods coadjutors: ⸫ you are God's husbandry, you are God's building. The note. A marvelous dignity of spiritual pastors, that they be not the only instruments, or ministers of Christ, but also Gods coadjutors in the work of our salvation. The answer. I have not hitherto neither carped at your old translator, neither yet at your translation, neither will I begin here, though I might. Only this I would have all men to observe diligently, that in this dignity, which God hath bestowed upon men to use their labour, 1. Cor. 3. 5. and pains in his work, men do use strength not natural but conferred by grace, that they may be apt, and fit instruments to advance forward God's work, so that they have nothing of themselves, in themselves to glory of. And further, that all that which is chief in this work, 1. Cor. 3. 7 as all increase of goodness, salvation, and life do so proceed from God, as that therein he useth no man's help, but his own. 1. Cor. 4. 6. The text. But these things ⸫ brethren I have transfigured, into myself and Apollo for you: that in us you may learn, one not to be puffed up against another, above that is written. The note. Lo when he named himself, and Apollo, and Cephas: he meant other seditious and factious preachers, whose names he spared. The answer. We see rather that those which are seditious and factious, do for their better winning of credit, shroud themselves under the names of those which be famous for godliness and learning. And so it is like that they did at Corinth, & that the Apostle correcting the fault, was content to spare their names, that by that mild dealing he might the better win them, if it were possible. 1. Cor. 4. 15. The text. For ⸫ if you have ten thousand paedagogues in Christ, yet not many fathers. The note. So may Saint Augustine our Apostle say to us English men. The answer. The reader is here to understand, that our papists mean Augustine the monk, & not Augustine the famous doctor, and that this Augustine was no Apostle, for that he was not sent us immediately from God, but from a mere man. This Augustine found in this Island better Christians than he made any, whom because they could not like that galley mawfrie which he brought from Rome, he caused to be most cruelly murdered in great numbers. And yet this is to be noted also, that a great number of our popish corruptions in his time were neither bred nor borne, as for example the universality of the pope's power and transubstantiation. 1. Cor. 5. 2. The text. And you are puffed up, and ⸫ have not mourned rather, that he might be taken away from among you, that hath done this deed. The note. Christian men should be sorrowful to see grievous offences borne withal, and ought zealously to seek the offender's punishment by excommunication. The answer. This note agreeth not with the open practice of your church of Rome, wherein not only Courtesans are maintained for money, but also the sin of Sodom both freely practised, and also praised and commended. 1. Cor. 5. 9 The text. I wrote to you in ⸫ an Epistle, not to keep company with fornicators. The note. Either this epistle in the words before, or some other. The answer. I take it to be some other, for that I see no reason to lead me to think it to be this. 1. Cor. 5. 11. The text. But now I wrote to you, not to keep company, if he that is named a brother, be a fornicator, or a covetous person, or a ⸫ server of idols, or a railer, or a drunkard, or an extortioner: with such a one not so much as take meat. The note. A notorious wilful corruption in the Bible 1562. translating in the verse before idolaters, and here worshippers of images, the Apostles word being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idolater. The answer. A marvelous judgement of God is upon you, that contrary to the express commandment of God, & contrary to the whole course of scriptures, you maintain that worshipping of images is not idolatry. Your quarrel to the translation is answered by Doctor Fulke against Martinius. As for yourselves you bow to the wood, whereof part hath served to warm men, isaiah. 44. 18, 19 and part to dress their meat: deny it if you can. 1. Cor. 6. 2. The text. Or know you not that the ⸫ saints shall judge of the world? The note. The faithful judge and give sentence with God at the latter day, specially the Apostles and the perfect Christians that have forsaken all for Christ's sake. The answer. The promise of judging the world is general to all true christians, and not restrained to perfect Christians. But that is intolerable, that you plant the perfection of Christians in themselves, that is, in their own doing, whereas our perfection is the doing and perfect obedience of our Lord & Saviour jesus Christ. 1. Cor. 6. 10. The text. Do not err, neither fornicators, nor ⸫ servers of idols, nor adulterers, nor the effeminate, nor the liars with mankind, nor thieves, nor the covetous, nor drunkards, nor ra●●ers, nor extortioners shall possess the kingdom of God. The note. For this the English Bible 1562. falsely translateth worshippers of images. The answer. A fool must be always playing with his babble, your quarrel is not worth the answering so oft. An idol in Greek is the same that we call image in English: but you can not abide that an image should be called an image, but you can abide to commit as gross and foul idolatry, as ever there was any in the world. 1. Cor. 6. 18. The text. Every sin whatsoever a man doth is without the body: but he that doth fornicate, sinneth ⸫ against his own body. The note. Fornication is not only an enemy to the soul, but wasteth, weakeneth, corrupteth, and defileth the body, more properly and directly than any other sins do. The answer. Your note is true, and yet some of your side do prefer fornication before marriage in some persons, and all your priests refuse the remedy, Smith de votis & cae●batu. that God himself hath ordained against fornication. 1. Cor. 7. 5. The text. Defraud not one another, except perhaps by consent for a time, ⸫ that you may give yourself to prayer: and return again together, lest sathan tempt you for your incontinency. The note. If the lay man can not pray, unless he abstain from his wife: the priest that always must offer sacrifices, and always pray, must therefore always be free from matrimony. Hierom lib. 1. c. 19 cont. jovin. The answer. Will you admit all jeroms reasons in that book to be good? I know you will not. Amongst other this is a very lose one: Remember I pray you your own note upon the first to the Romans. He is said to pray continually, that every day at some certain time prayeth. Therefore there is no such necessity for any man to abstain continually from marriage, because married men may very well have time for both the duties. 1. Cor. 7. 8. The text. ⸫ But I say to the unmarried, and to widows: it is good for them if they so abide even as I also. The note. Before he treated of the continency of such as were married, now he giveth lessons for the unmarried also. The answer. But you refuse to learn both the one and the other. For neither you will admit every man to have his own wife, neither yet will you leave the profession of virginity to be taken or left, as every man feéeleth in himself strength, for that to be given to him, or not to be given to him of God. 1. Cor. 7. 23. The text. You were bought with price, be not made the ⸫ bond men of men. The note. You must not serve men, so that you obey or please them more than God. The answer. The pope exacteth that service, his extollers, flatterers, and clawback's bestow it upon him: and generally all papists under that colour and pretence, withdraw even their lawful obedience from their sovereigns and lawful princes. 1. Cor. 7. 28. The text. Art thou loose from a wife, seek not a wife. But if thou take a wife ⸫ thou hast not sinned. The note. Virginity counseled as the better, marriage not forbidden, because it is no sin. The answer. Why have you not thrust virginity in amongst your sacraments, sith you hold it absolutely better than matrimony? You speak very nicely of marriage, being one of your sacrements: virginity counseled, marriage not forbidden. The reasons, because virginity is the better, but marriage no sin. Is that the best reason you can give for the not forbidding of marriage, or can you afford it no better commendation? Is marriage a sacrament, and no where counseled nor commanded? Sure that were very strange. The admirers of virginity make marriage no better than sin. For the end of it is death, saith jerom in his first book against jovinian. But to leave your fancies of marriage and virginity, this I say, that either of them is better than other, as time, place, persons, and other circumstances do serve for the choice of the one or the other. Marriage is the holy ordinance of the almighty, commanded to all that have not the gift of continency. virginity is a virtue rare only to be kept of those, to whom God hath given special gifts for that purpose. 1. Cor. 7. 40. The text. But ⸫ more blessed shall she be, if she so remain according to my counsel. And I think that I also have the spirit of God. The note. The state of widowhood more blessed than the state of matrimony. The answer. This also is not absolute, but in respect of many encumbrances that commonly accompany the married. 1. Cor. 8. ●. The text. ⸫ Knowledge puffeth up, but charity edifieth. The note. Knowledge without charity puffeth up in pride, and profiteth nothing at all: when it is joined with charity than it edifieth. Aug. lib. 9 civit. Dei. cap. 20. The answer. Here again saint Augustine might have been spared, for you have given testimony sufficient of your reading. 1. Cor. 9 5. The note. Have not we power to lead about a woman a sister, as also the rest of the Apostles, and our Lords brethren, and ⸫ Cephas? The note. He nameth Cephas (that is Peter) to prove his purpose by the example of the chief and prince of the Apostles. Saint Ambrose. Saint Chrysost. Oecum. upon this place. The answer. You play altogether the sophisters, to rack a word or two beyond the meaning of the writers. I have told you before that it was no piece of their meaning to give to Peter any sovereignty over the rest of the Apostles, aswell because they give those additions to others as to Peter, as also for that in express words they make all the Apostles equal in authority, & of Paul and Peter they know not whether of them to prefer. But what need we fathers, are not the scriptures in this case plain? did not james, Peter, Galat. 2 9 and john give to Paul and Barnabas the right hands (not of sovereignty) but of society, 2. Cor. 11. 5. and Paul esteemed not himself inferior to the best and chiefest of the Apostles? And if your desire for Peter were granted, yet for the Bishop of Rome you were never the nigher your purpose. 1. Cor. 9 9 The text. For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the ox that ⸫ treadeth out the corn. The note. In that country they did tread out their corn with oxen, as we do thrash it out. The answer. A needless note, for what could any man else imagine of it? 1. Cor. 9 13. The text. Know you not that they which work in the holy place, eat the things that are of the holy place, and they that serve ⸫ the altar participate with the altar? The note. The English Bible (1562) here and in the next chapter saith thrice for altar, temple most falsely and hereticallie against holy altars, which about the time of that translation were digged down in England. The answer. An oversight we grant, but false or heretical meaning we deny. For if these places make nothing for your altars, how could the leaving out of the word altar be of purpose against your altars. Besides, the translator sufficiently cleareth himself of any such purpose, in that in divers and sundry places, he translateth altars, as he findeth it. For it had been to very small purpose in a place or two to shun the name of altars, and to retain them in infinite other places. 1. Cor. 9 2●. The text. To all men ⸫ I became all things, that I might save all. The note. Not by fiction or simulation, but by compassion of the infirmities of all sorts. August. epist. 9 The answer. A very good and necessary example for those which labour in the word, to bear so far as they lawfully may, or can with the infirmities of many, to the end to win and gain them to God. 1. Cor. 10. 1●. The text. Therefore he that thinketh himself to stand, let him take heed ⸫ least he fall. The note. It is profitable to all, or in a manner to all for to keep them in humility, not to know what they shallbe, saith Saint Augustine, which maketh against the vain security of the protestants. The answer. You allege Saint Augustine at random without telling us where we might find this place, which maketh me to doubt that it is but some patch of a place, which being violently pulled from that which goeth before, and from that which followeth, may seem to make for that which he meant not. In which conjecture, whether in this place true or false, yet I do you none injury. First, because Augustine giveth me occasion so to conjecture, whom I suppose in this point not to be against himself, who always teacheth christians not to doubt of that which God hath promised them. secondly, yourselves have often given occasion of this conjecture, who many times make the fathers seem to speak that, which they never meant, as both already hath been showed, and hereafter shall be showed in these answers to your marginal notes. 1. Cor. 11. 2. The text. And I praise you brethren, that in all things you be mindful of me: and as I have delivered unto you, you keep my ⸫ precepts. The note. In the Greek traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The answer. Can not your vulgar translator abide traditions, or hath the Greek word some other signification? Against us Martinius maketh many and mighty outcries if we do not always translate it tradition. He cannot abide that we should learn any more significations of the word. And all the stur is to give some colour to your unwritten verities. ●. Cor. 11. ●5. The text. For I received of our Lord that which also I have delivered unto you, ⸫ that our Lord jesus in the night that he was betrayed took bread, etc. The note. The Apostles drift in all that he saith here is against unworthy receiving (as S. Augustine also noteth ep. 118. cap. 3.) and not to set out the whole order of ministration, as the heretics do ignorantly imagine. The answer. Saint Augustine doth not say, that the whole order of the administration of the Lords supper is not to be gathered hence. For if the whole institution of Christ, be not a direction to us for that, whence shall we have it? But it is best for you to stand upon denial of this, because you break the whole institution of Christ. How did Paul deliver that which he received of the Lord, if he delivered not the order of the administration of the sacrament? did not Christ leave unto his church an order for it? Though the Apostles drift here be against unreverent and unworthy receiving, yet that could not be better reform, then by teaching the reverend and orderly use of it. But because you have in your larger annotations bestowed great labour about this point, therefore I refer it over to the answer of them. 1. Cor. 12. 8. The text. To one certes by the spirit is given ⸫ the word of wisdom, and to another the word of knowledge according to the same spirit: to another faith in the same spirit, etc. The note. All these gifts be those, which the learned call gratias gratis da●as, which be bestowed often upon evil livers, which have not the other graces of God, whereby their persons should be grateful, just, and holy in his sight. The answer. That these graces which are here recited are freely given many times to the wicked is manifest, and confessed of all. But that which you would secretly insinuate, that the other graces whereby men are made grateful, just, and holy in God's sight, are not freely given, but to those that procure them by works preparatory, or to them that deserve them by inherent justice, is manifestly and directly opposite to the Scriptures, Romans 3. 24. Ephes. 2. 8. 1. Cor. 12. 1●. The text. For as the body is one, and hath many members, and all the members of the body whereas they be many, yet are ⸫ one body: so also Christ. The note. A marvelous union betwixt Christ and his church, and a great comfort to all catholics being members thereof, that the church and he the head and the body make and be called one Christ. Aug. de unita Eccl. The answer. A marvelous good note, wherein only this heed is to be taken, that men be not deceived by joining themselves to those that are catholics in name, and not in deed. Which it is impossible otherwise to avoid, then by holding fast the society of them, that embrace and keep that form of doctrine, which was delivered to the church by the apostles, whom all parts confess to be true catholics. 1. Cor. 12. 28. The text. Are all apostles? are all prophets? are all doctors? ⸫ are all miracles? have all the grace of doing cures, etc. The note. Saint Augustine ep. 137. giveth the same reason, why miracles and cures be done at the memories or bodies of some saints, more than at others, and by the same saints in one place of their memories, rather than at other places. The answer. Augustine was a man, sometimes, as well as others, deceived by illusions. For why should not the same saints memories be honoured with miracles in Africa, as well as in Italy? For it was not to places, but to persons, that the gift of doing miracles was granted. How much trulier wrote Augustine that miracles were not suffered to endure to his time, August. 1. retract. cap. 13. least men should always seek visible confirmations, and least men should wax cold by the commonnes of those things, by the strangeness whereof they were first inflamed. 1. Cor. 13. 2. The text. And if I should have prophecy, and knew all mysteries, and all knowledge, and if I should ⸫ have all faith, so that I could remove mountains, and have not charity I am nothing. The note. This proveth that faith is nothing worth to salvation without works, and that there may be true faith without charity. The answer. It is strange that when in the former chapter you have set faith among the gifts that are given often unto the wicked, now the same faith being spoken of, you would have it to be taken for the faith we speak of in the cause of justification, and so consequently that it might be without charity: Whereas there is as much difference between that faith, and this, as is betwixt the belief of the omnipotent power of God, and affiance in his goodness. But admit that that were granted you, which you so much desire, that a true faith were here meant, how followeth your reason? Is every supposition a proof? Saint Paul saith, if an angel from heaven teach an other gospel, etc. doth it follow that an angel from heaven may teach an other Gospel? do you not see the vanity of your proof? 1. Cor. 13. 10. The text. But ⸫ when that shall come that is perfect, that shall be made void that is in part. The note. By this text Saint Augustine lib. 22. Ciu. cap. 29. proveth that the saints in heaven have more perfect knowledge of our affairs here, than they had whiles they lived here. The answer. Saint Augustine there entreateth of the knowledge and sight of God, which the godly shall have after the resurrection of their bodies. And he speaketh in that place no word of the knowledge, that dead men have touching the affairs of men living here, whiles this world endureth. But touching that matter his mind is, Despiritu & ●●●ma. cap. 29. as he expresseth it else where, that the saints in heaven know no more what we do here, than we know what they do there. But you care not how you lie, so you may turn men from God, to put confidence in creatures. 1. Cor. 13. 13. The text. And now there remain faith, hope, and charity, these three. But the ⸫ greater of these is charity. The note. Charity is of all three the greatest. How then doth only faith, being inferior to it, save, and justify, and not charity? The answer. I will not at all touch that charity is not simply the greatest, but in some certain respects. But I will come to your reason. If faith justified by the virtue and merit of itself, than your reason were somewhat, for then charity being the greater virtue, should rather justify. But now when it is but an instrument, to lay hold upon Christ our righteousness, your reason holdeth not. Our hands are inferior to some other parts of man, yet our hands are the only instruments, whereby we lay hold on, and use such weapons as serve for our defence: And therefore men are called men of their hands. 1. Cor. 4. 14. The text. But if thou bless in the spirit, he that supplieth the place of the ⸫ vulgar, how shall he say Amen, upon thy blessing, because he knoweth not what thou sayest? The note. By this word are meant all rude unlearned men, but specially the simple, which were yet unchristened, as the Catechumens, which came into those spiritual exercises, as also infidels did at their pleasures. The answer. By this word are meant all private men, for it is evident that except they understood the public prayer and thanksgiving, they could not show forth their assent by saying, Amen. 1. Cor. 15. 3. The text. For ⸫ I delivered unto you first of all, which I also received: That Christ died for our sins according to the Scriptures. The note. This delivery in the Latin, and Greek importeth tradition, and so by tradition did the Apostles plant the church in all truth, before they wrote any thing. The answer. The controversy is not whether tradition, or writing was first: but whether the apostles did not write as much as is necessary for us to know, and keep: and whether traditions, which under their name you obtrude, be to be judged by their writings, or not. As for that tradition he speaketh of here, he specifieth most plainly in writing, and therefore this can not make for your unwritten verities, to the which you would feign impropriate the name of traditions. 1. Cor. 15. 10. The text. But by the grace of God I am that which I am: and his grace in me hath not been ⸫ void: but I have laboured more abundantly than all they: yet not I but the grace of God with me. The note. In him God's grace is not void, that worketh by his free-will according to the motion, and direction of the same grace. The answer. As you have drawn free-will from philosophy, so you plant grace in the room of that, which the philosophers called right reason, and you give unto it no more than they did to right reason, that is to move and direct the will. But Paul on the contrary side so attributeth all to grace, that he leaveth nothing to himself. I have laboured (saith he) yet not I, but the grace of God with me, that is to say, which is with me. 1. Cor. 15. 14. The text. And if Christ be not risen again, then vain is our preaching, vain also is your faith, and we are found also ⸫ false witnesses of God, etc. The note. So we may say, if the catholic faith in all points be not true, than our first apostles were false witnesses, then hath our country believed in vain, all this while are all our forefathers dead in their sins, & perished, which presupposing Christ to be God, were the greatest absurdity in the world. The answer. And why did you not say, if the faith which the church of Rome at this day professeth, be not in all points true? for that we know you mean by the Catholic faith: but you would have your words true, howsoever your meaning was. But we deny your Romish faith to be the catholic faith. By our first Apostles also you mean neither Peter nor Paul, nor any of Christ's Apostles, but Augustine the monk pope Gregory's apostle: but if his doctrine were Catholic, neither yours nor ours is in all points Catholic. For our forefathers which you speak of, you mean those which lived of late years: for those of elder time knew not your faith, they could not tell that the Pope could not err, they thought him subject to the whole church, they knew nothing of transubstantiation, of concomitance, and of a number of such toys as you of late have coined. And therefore let men understand that the Catholic faith is that, which Paul and Peter and the other Apostles of Christ left unto us, taught in the scriptures, and that which the first church of Christ believed and embraced at their hands, and which the church of Rome at this day persecuteth, and then your note may stand untouched. 1. Cor. 15. 42. The text. For ⸫ star differeth from star in glory, so also the resurrection of the dead. The note. The glory of the bodies of saints shall not be all alike, but different in heaven according to men's merits. The answer. The Apostle putteth no difference here between the glorified bodies of the saints: but between the state of our bodies afore the resurrection and after the resurrection: betwixt which two states of the self same bodies, there shallbe as great difference, as betwixt the glory of the sun, & the glory of any other star:: & therefore you do but according to your accustomed order, wrist this text to bring men to put confidence in their own merits. 1. Cor. 15. 44. The text. It is sown a natural body, it shall rise a spiritual body. The note. As to become spiritual doth not take away the substance of the body glorified, no more when Christ's body is said to be in spiritual sort in the sacrament, doth it import the absence of his true body & substance. The answer. Hungry dogs eat dirty puddings, this stuff must serve where better can not be had. Our bodies though spiritual and configured (as you call it) to the body of his glory, yet are true bodies, & not in many places at once, whereof it followeth that Christ's body being a true glorified body, is not in many places at once: for that can not stand with the truth of his body. 1. Cor. 15. 5●. The text. This I say (brethren) that flesh and blood can not possess the kingdom of God, neither shall corruption possess incorruption. The note. Flesh and blood signify not here the substance of those things, but the corrupt quality incident to them in this life by the fall of Adam. The answer. If you should light on men as froward and contentious as yourselves, they might with as great reason contend with you, for the literal sense of flesh and blood, as you do for the literal sense of, This is my body, which speech being of a Sacrament, you will by no means admit to be of the same nature, and to have like interpretation as all other speeches of Sacraments have. 1. Cor. 16. 2. The text. In ⸫ the first of the Sabaoth, let every one of you put a part with himself, laying up what shall well like him: that not when I come collections be made. The note. That is Sunday. Jerome q. 4. Hedibiae. So quickly did the Christians keep Sunday holy day, and assembled to divine service on the same. The answer. For Sunday, that it was appointed by the Apostles to be kept for the Sabbath, & that it was so solemnized in their times it is manifest, you needed not Saint Hieroms authority for it, saving that you love to use the fathers where you least need them. 1. Cor. 16▪ 8. The text. But I will tarry at Ephesus till Pentecost. The note. The heretics and other new fangled strive amongst themselves, whether Pentecost signify here the term of fifty days, or else the jews holy day so called. But it cometh not to their minds, that it is most like to be the feast of Whit suntide, kept and instituted, even then by the Apostles, as appeareth by the fathers. See Augustine epist 119. cap. 15. and 16. Ambrose in cap. 17. Lucae. The answer. In Augustine I find certain mysteries in the number of fifty noted as well out of the new testament, as out of the old, and that the feast of Pentecost was in his time kept of Christians: but what was meant by it in this place, or whether the Apostles did institute that feast to be kept of Christians or not, I find nothing there. In Ambrose I find, that the beginning of the eighth week after Easter maketh the Pentecost, and that Paul in this place promised to tarry till that time, and that they kept all the fifty days as Easter, but whether by the apostles tradition or no, that is left uncertain. So we see not by your fathers, that the apostles instituted the feast of Whitsuntide. But we see that you love to trouble yourselves and others with trifles. 1. Cor. 16. 2●. The text. If any man love not our Lord jesus Christ, be he Anathema, ⸫ Maranatha. The note. That is, our Lord is come. Hierom ep. 173. Therefore Anathema to all that love him not, or believe not. Theophilact. upon this place. The answer. In matter not in controversy betwixt us you make unnecessary show of reading. If you did either in love or in faith wait for the coming of the Lord, you would not wilfully serve his enemy, and oppose yourselves to his known truth. 2. Corinthians. 2. Cor. 2. 10. The text. For, myself, also that which I ⸫pardoned if I pardoned any thing for you in the person of Christ: That we be not circumvented of satan. For we are not ignorant of his cogitations. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though he did great penance, saith Theodoret, yet he calleth this pardoning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a grace, because his sin was greater than his penance. The answer. It is happy you will confess one man pardoned of grace, which had not by greatness of penance deserved it. Theodoret's meaning was not to part his pardoning betwixt penance and grace. And the text proveth clearly, that how great testimonies so ever man giveth of true repentance, yet remission and pardon of sins is not merited, but proceedeth merely of grace and favour. 2. Cor. 4. 17. The text. For that our tribulation, which presently is momentany and light, worketh above measure exceedingly an eternal weight of glory in us, we not considering the things that are seen, but the things that are not seen. The note. The English bible 1577 doth falsely translate Prepareth. The answer. This translation although not so proper in word, yet all one in sense with the rest, is already justified by master D. Fulke against Martinius. The reason which he yieldeth for your fault finding is to be noted: for it showeth that you would have that, which is momentany and light, to deserve that, which is eternal and of great weight, and so make a small matter to deserve eternal life and glory. So lightly you think to come by heaven. ● Cor. 5. 8. The text. But we are bold, and have a good will to be pilgrims rather from the body, and to be ⸫ present with our Lord. The note. This place proveth, that the saints departed now since Christ sleep not, till the day of judgement, and that they be not holden in any several place of rest from the fruition of God, till the resurrection of their bodies, but that they be present with God in their souls. The answer. You would say that this proveth, that the souls of the saints sleep not with their bodies till the day of judgement. I marvel much why the apostle speaketh nothing here of purgatory, sith by your church's doctrine, the souls of the greater part of God's saints, after the earthly house of this habitation is dissolved, go for a time to the pains of purgatory: which is directly against the apostles doctrine in this place delivered. For he immediately after our dissolution, appointeth us an house to dwell in, not for a time, but eternally; nor in pugatorie, but in heaven; not severed from the fruition of God, but in the presence of our Lord: from which he placeth none absence, but whiles we are here in the body. 1▪ Cor. 5. 2●. The text. Him that knew no sin, for us he made sin, that we might be made the justice of God in him. The note. That is to say, a sacrifice and an host for sin. See the last annot. of this chapter. The answer. If men should here without all reason stick upon the letter, as you do in, This is my body, what can you say for this exposition, that might not be justly returned against you in that? Your annotation you send us unto, is a childish cavil grounded upon this, that the scripture calleth him just that doth justice. But doth it call none else so. Luk. 18. 14. The publican departed better justified than the pharisee, I pray you what justice had he done? God justifieth the wicked. Rom. 4. 5. He is just, or blessed to whom God imputeth no sin. The just man liveth by faith. Psal. 33. 1. So obtained the thief upon the cross to be justified and saved. You see then that the Scripture speaketh of some other kind of justice, besides that which consisteth in our own doings. Leave therefore your foolish cavilling. 2. Cor. 5. 10. The text. As sorrowful, but always rejoicing: as needy but enriching many: as ⸫ having nothing, and possessing all things. The note. Saint Augustine (in Ps. 113) gathereth hereby, that the Apostles did vow poverty. The answer. Wilful poverty because you see no reason to gather it out of this place, you make Saint Augustine your buckler for it: but I think your note book deceived you. I take it that there is no such matter in the exposition of that Psalm. But he saith there, that in calling images by the names of those whom God created, men turn the truth of God into a lie, and that their form, and shape, their honourable placing, and setting a fit in the church hath more force to draw people to idolatry, than the consideration that they have no life, nor use of their parts and members hath to induce men to the contrary. I do not remember that I have read any thing in Augustine that favoureth wilful poverty. But in his book of the work of moonkes, he is very earnest against such idle bellies, as thought it unlawful for them to gain any thing by work or labour, but would live altogether upon the offerings and liberality of others, and he both telleth them that they refuse to obey the Apostle Paul, and confuteth their foolish reasons. 2. Cor. 6. 14. The text. ⸫ Bear not the yoke with infidels. The note. It is not lawful for catholics to marry with heretics, and infidels. See S. Hier. c●ont. jovian lib. Cocil. Laod. cap. 10. & 31. The answer. It is not lawful for catholics to marry with papists, or other heretics, or infidels. For this there needeth no authority of men, for the word of God is plain, and it is not called into question. ●. Cor. 7. 10. The text. For ⸫ the sorrow that is according to God, worketh penance unto salvation that is stable: but the sorrow of the world worketh death. The note. Contrition, or sorrowful lamenting of our offences, is the cause of salvation. Not only faith than saveth as the heretics affirm. The answer. You deceive yourselves, and others whiles of every consequence you make a cause. It is very true that faith and repentance must be joined companions in them that shall be saved, and yet neither of both properly the cause of salvation. 2. Cor. 8. 5. The text. And not as we hoped, but their own selves they gave first to the Lord, then ⸫ to us by the will of God. The note. The principal respect next after God is to be had of our masters in religion, in all temporal and spiritual duties. The answer. If there were not just cause of suspicion of your evil and lewd mind, and meaning, this note might pass without controlment, as an hyperbolical speech, tending to the reverence and credit of God's ministers. But because your whole course of dealing bewrateth manifestly, that you seek to prefer your pope, and yourselves to be regarded and respected above princes in temporal duties, therefore the reader is to be admonished, that that meaning proceedeth out of devilish pride, and hath no ground nor warrant out of this place. For the Apostle here doth nothing else, but commend the liberality of the Macedonians, in contributing to the relief of God's afflicted saints. Whereby they gave good testimony, that they had wholly addicted themselves to God, to be ruled, and advised by the Apostle, and other ministers of God's word. All which the Apostle doth to that end to stir up them of Achaia to the like liberality. 2. Cor. 9 4. The text. Lest when the Macedonians shall come with me, and find you unready, we (that may not ye) may be ashamed in this substance. The note. That is, in this matter of alms. Chrysost. Theophilact. The answer. This is well noted, you might have spared your fathers. 2. Cor. 9 9 The text. As it is written, he distributed, he gave to the poor, his justice remaineth for ever. The note. The fruit of alms is the increase of grace in all justice and good works to life everlasting: God giving these things for reward and recompense of charitable works, which therefore be called the seed or meritorious causes of these spiritual fruits. The answer. I pray you tell us how you collect this? What necessary consequence out of this place you can make thereof? Otherwise we must esteem it, as we esteem of the most part of your other notes, as of collections tied to your texts with points, that will scant hold the tying. 2. Cor. 11. 2. The text. For I have ⸫ despoused you to one man, to present you a chaste virgin unto Christ. The note. The Apostles and their successors did despouse the people whom they converted, to Christ, in all purity and chastity of truth, and wholly undefiled, and void of error and heresy. The answer. The pope and his clergy do despouse the people whom they seduce, to the purpled whore of Babylon, in all spiritual impurity and fornication, and untruth full of error and lies. 2. Cor. 11. 4. The text. For if he that ⸫ cometh, preach another Christ, whom we have not preached, or you receive another spirit, whom you have not received: or another Gospel which you have not received: you might well suffer it. The note. The note of a false teacher to come, that is without lawful calling or sending to thrust and intrude himself in another man's charge. The answer. This note is true, but not well collected out of this text. For I suppose you do not think, that false teachers may well be suffered. But howsoever you have gathered it, your note doth most lively describe your wandering jesuits and seminary priests, which without all lawful calling or sending, do secretly thrust themselves into other men's charges, preach a new Christ, and a new Gospel unheard of in the days of Paul. 2. Cor. 11. 13. The text. For such Apostles are ⸫ crafty workers, transfiguring themselves into Apostles of Christ. The note. A proper term for heretics, that shape themselves into the habit of true teachers, specially by often allegation and commendation of the scriptures. Read the notable admonition of the ancient writer Vincentius Lirinensis in his golden book, against the profane novelties of all heresies. The answer. It is indeed a proper term, and no heretic ever did bear a more glorious show than the papist. Uincentius Lirinensis was careful both to avoid all heresies himself, and also to admonish others to take heed thereof. His lessons be good, such as we practise, and you refuse. For first he alloweth the canonical scriptures as perfect and sufficient to determine all controversies, which you refuse. Secondly, to avoid the wrangling of heretics about the true interpretation of them, he adjoineth tradition: which he doth not take to be unwritten verities not spoken of in the scriptures (as you do) but for the sense and interpretation of them, which was held and believed in the first churches planted by the Apostles, by the Apostles I say, and their coadjutors direction. Thirdly, he thinketh that not only the men of greatest fame and estimation in the church might err, but also that the whole or greatest part of the visible church might err (contrary to your assertion) which hold that the church cannot err, and that in that case he that will not be carried into error with multitude and company, must repair unto antiquity, which is far from suspicion of profane novelty, even as we at this day appeal to the scriptures, and primitive church. Now than if you will be judged by his rules, it will appear that papists are crafty workers, and so consequently heretics, and bringers in of profane novelties. 2. Cor. 11. 28. The text. My daily ⸫ instance, the earefulnes of all churches. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Chrysostom and Theophilact interpret it of daily conspiracy against him. Others of the multitude of cares instant, and urgent upon him. The answer. Your latter exposition whereof you keep close the authors, is the better, and to be preferred because it is Paul's own, who so interpreteth his own meaning in the next words following. 2. Cor. 12. 2. The text. I know a man in Christ above fourteen years ago, whether in body I know not, or out of the body I know not, God doth know, such a one ⸫ rapt even into the third heaven. The note. By this we may prove that it is neither impossible, incredible, nor indecent, that is reported by ancient fathers, of some that have been ravished, or rapt (whether in body or out of the body God knoweth) and brought to see the state of the next life as well of the saved, as of the damned. The answer. Because that which hath been done may be done, and it is neither impossible nor incredible, must we therefore believe all fabulous narrations, whereof great number are forged under the names of fathers, others too readily received and believed of men, not espying at that time the subtlety of the devil in working those illusions? If this foundation fail you, your purgatory goeth to the ground. Paul uttereth nothing of that he heard and saw there, because they were secrets unlawful to be uttered. Shall not that condemn the rash boldness of others, that take upon them to utter and tell all, and more than all? 2. Cor. 12. 21. The text. Lest again when I come God humble me amongst you, and I mourn many of them that sinned before, and ⸫ have not done penance for the uncleanness, fornication, and incontinency that they have committed. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Augustine (epist. 108.) is spoken here of doing great penance for heinous sins, as paenitents did in the Primitive church. So that it is not only to repent or amend their lives as protestants translate it. The answer. You have been often enough answered for our translations in this case. If amendment of life & true repentance could be without any tokens or testimonies of hearty grief, and sorrow for sins passed, than your quarrel might have some probable show in it, but now it hath utterly none. Penitents in the primitive church did but give testimony unto the church of their hearty and unfeigned repentance, and not (as you would have men imagine) satisfy for their sins, and deserve at God's hand remission and pardon thereof. Augustine never dreamt of any such matter: but he wrote against the novatians, who denied repentance to them that sinned after they were baptised, against whom he proveth by the example of Peter which had denied Christ, & by the authority of this present text, that men after baptism were not to be excluded from repentance, and so maintaineth the custom of the church in admitting penitents, which had been afore for their faults excommunicated: what is this to that you allege him for against our translation? 2. Cor. 13. 10. The text. Therefore these things I writ absent, that being present I may not deal hardly, according to the power which our Lord hath given me unto edification, and not unto destruction. The note. Ecclesiastical ⸫ power to punish offenders by the censures of the church. The answer. Which power we reverence and keep offenders in awe withal, though we contemn and despise the usurped power of the Romish church, and care not for her thunderbolts. GALATHIANS. Galat. 1. 6. The text. I marvel that you are so soon transferred from him that called into the grace of Christ, unto another Gospel, which is not another unless there be some that trouble you, and will ⸫ invert the Gospel of Christ. The note. New Gospelers that pervert, corrupt, or alter the one only true and first delivered Gospel are to be avoided. See Saint Augustine contra Faust. libro 32. cap. 27. The answer. The Gospel of God is the power of God to salvation to every believer, whosoever therefore doth preach any power of pope, of man, of free-will, or of any other creature or thing whatsoever, to salvation, preacheth a new Gospel, and not the Gospel of God, and therefore are to be avoided. The whole doctrine therefore of the Pope's church is to be avoided, for it is nothing else but a new coined Gospel. Your note book still deceiveth you, there are not so many chapters in that book. Galat. 1. 19 The text. But other of the Apostles saw I none, saving james ⸫ the brother of our Lord. The note. Saint james was called our Lord's brother, after the Hebrew phrase of the jews, by which near kinsmen are called brethren, for they were not brethren in deed, but rather sisters children. The answer. If upon this you should meet with men as froward as yourselves are, in expounding this is my body, they might make you work by not admitting any interpretation, and therefore you might see how fond a thing it is so to stick to the letter, that you will not admit the mind of the speaker. Galat. 2. 11. The text. And when Cephas was come to Antioch I resisted him ⸫ in face, because he was reprehensible. The note. That is, in presence before them all, as Beza himself expoundeth it, yet the English Bezites to the more disgracing of saint Peter, translate to his face. No. Testamen. anno 1580. The answer. It is somewhat that once in your lives you are content to acknowledge that you have learned somewhat of master Beza: but I think he should not have been spoken of here, but to take occasion by him to utter your choler, and to ease your stomach a little upon those, whom you call English Bezites, whose intent (as you surmise) was in their translation, to disgrace S. Peter: As if it had been greater disgrace to saint Peter, to be told of his fault to his face, than to be told of it, & reproved for it in the presence of the multitude. But howsoever it was, we see plainly S. Peter went awry, and brought others into the like danger. And further we see that his authority was not so great, but he might be reproved. Yet though the pope go headlong to hell, and lead thousands of souls with him thither, no man may say, Why dost thou this? Gal. 2. 16. The text. But knowing that a man is not justified by the ⸫ works of the law, but by the faith of jesus Christ, we also believe in jesus Christ, that we may be justified by the faith of Christ, and not by the works of the law: for the which cause, by the works of the law no flesh shall be justified. The note. By this, and by the discourse of the whole epistle you may perceive, that when justification is attributed to faith, the works of charity are not excluded, but the works of Moses law, that is, the ceremonies, sacrifices, and sacraments thereof principally, and consequently all works done merely by nature and free will, without the faith, grace, spirit and aid of Christ. The answer. Help, help, Paul hath set the pope's kitchen on fire. Our Rhemists bring water, but it runneth out by the way. For both by this, and the whole course of this epistle, we see that this new Gospel into the which the Galathians were translated, was a piece of popery: Namely, that they joined in the cause of justification & salvation their works with Christ, & the law with the gospel. But our Rhemists tell us first, that not the works of charity, but the works of the law are excluded by S. Paul. As who should say, that there were any works of love, that are not commanded in the law. And therefore if the works of the law be excluded, the works of love and charity must be excluded also. But to help this, they add that ceremonies, sacrifices, and sacraments are meant principally. But against that, Paul maketh him accursed, that abideth not in all that is written in the law to do it. If blessedness and justification be our delivery from that curse, who seeth not that the whole law, and every part of it, and every work of it must be excluded? But further they add, that all works done merely by nature and free will are excluded: wherein the word merely is to be noted, because it expresseth that their meaning is, if there be a little help of faith or grace, that then works be not excluded. To the which I say, this was the case of the Galathians, and the very matter against the which the Apostle bendeth his whole force, for that they being Christians, and so believers did not exclude their works, and merely ascribe their justification to the grace of Christ: for that they parted the matter as the papists do, betwixt Christ and their works, the whole manner of the Apostles reasoning in the next chapter, doth plainly show. And therefore I will conclude with the Apostle; Ephes▪ 2. 8. By grace we are saved through faith, and that not of ourselves, for it is the gift of God, not of works, that no man glory. Galat. 3. ●. The text. O senseless Galathians, who hath ⸫ bewitched you not to obey the truth, before whose eyes, jesus Christ was proscribed, being crucified among you? The note. For any people or person to forsake the faith of their first Apostles and conversion, at the voice of a few novellaries, seemeth to wise men a very bewitching and senseless brutishness. Such is the case of our poor country, Germany, and others. The answer. That Rome hath forsaken the faith and doctrine taught by their first Apostles Paul and Peter, as this Epistle doth most evidently testify, at the voice of their most proud prelates: and that other countries have from thence tasted of the same cup, seemeth, (not to wise worldlings) but to the spirit of God, and to those that are thereby led and guided, a very bewitching, and yet withal the just judgement of God upon those, that had not, or have not any love to the truth. Thus have you most manifestly your note returned upon yourselves. For Paul and Peter were out of all doubt the Apostles of God, and the doctrine delivered by them void of all filth, and corruptions. Galat. 3. 7. The text. Know ye therefore that they that are of ⸫ faith, the same are the children of Abraham. The text. This faith whereby Abraham was justified, and his children, the Gentiles believing in Christ, implieth all Christian virtues of the which the first is faith, the ground and foundation of all the rest, and therefore here and else where often named of the Apostle. The answer. See your foul shifts, when we say faith justifieth, than you urge against us a dead faith void of all Christian virtues, yea you go farther, for you affirm that all faith, and so consequently a true lively faith, may be without charity. Again on the contrary side when the force, and plainness of the text driveth you to confess justification by faith, than faith implieth all Christian virtues. So when it may serve your turn, things inseparable as true faith, hope, and charity must be separated: and again for the like advantage, things distinct must be confounded, and one must imply and comprehend an other. But for answer we confess that faith is accompanied with all Christian virtues, but neither they, nor faith do justify by their own virtue, or merit, as qualities inherent, or resiant in us. But faith is said to justify, because by it we apprehend, and lay hold upon Christ, and his righteousness, which is thereby made ours, by God's imputation. And this office is proper to faith, and not to any other virtue. Galat. 4. 3. The text. So we also, when we were little ones, were serving under the elements of the world. The note. That is, the rudiments of religion wherein the carnal jews were trained up, or the corporal creatures, wherein their manifold sacrifices, sacraments, and rites did consist. The answer. If the corporal creatures used in the multitude of their sacrifices, sacraments, and rites, were an argument of their servile estate under the law: then consider the great heap of rites, and ceremonies in your church, and see whether they do not serve to bring Christians into servitude, and bondage again, by making them to serve, under the elements of the world again. Nay the state of the jews was less servile, and more tolerable, both in respect of number, and multitude of ceremonies, and in respect of the commander. For the greater the dignity of the commander is, the more tolerable, and better is the condition and state of the servant. Galat. 4. 14. The text. And your tentation in my flesh you despised not, neither rejected, but as an ⸫ Angel of God, you received me as Christ jesus. The note. So ought all catholic people receive their teachers in religion, with all duty, love, and reverence. The answer. The name of catholic being to true catholics applied, we embrace your note. Galat. 4. 29. The text. But ⸫ as than he that was borne according to the flesh persecuted him that was after the spirit, so now also. The note. This mutual persecution is a figure also of the church, justly persecuting heretics: and contrariwise of the heretics (which be the children of the bond woman) unjustly persecuting the catholic church▪ Augustine epist. 48. The answer. The text is plain, that he that is after the flesh, persecuted him which is after the spirit, a plain figure of your persecuting church. The casting out of the bondwoman and her son, done by Abraham, may be drawn by Augustin, or some other father, to that purpose that you allege it. Galat. 5. 17. The text. For the flesh lusteth against the spirit, and the spirit against the flesh, for these are adversaries one to another, ⸫ that not whatsoever things you will these you do. The note. Hear men think (saith Saint Augustine) the apostle denieth that we have free liberty of will, not understanding that it is said to them, if they will not hold fast the grace of faith conceived, by which only they can walk in the spirit, and not accomplish the concupiscences of the flesh, in cap. 5. Gal. The answer. The text is plain against both liberty, and ability of will. And Saint Augustine, as you know, confesseth, that when he wrote this, he did not understand that the words were verified of them, which were under grace, and not under the law. Because that though such do not consent to the concupiscence of the flesh, against the which in spirit they long, yet they would not have any of those corruptions of the flesh, if they might, and they do not whatsoever they would, because they would want them, and can not. But then they shall not have them, when they have not corruptible flesh. Do ye not see what a patron you have of S. Augustine, and are you not ashamed to allege that as his, which you know he himself hath revoked? Galat. 5. 21. The text. Which I foretell you, as I have foretold you, that they which ⸫ do such things shall not obtain the kingdom of heaven. The note. Saint Augustine showeth hereby that not only infidelity is a damnable sin. The answer. Wherein we not only agree with Saint Augustine, but also say farther that willing ignorance, the mother of popish devotion, in the which you were wont to nuzzle your followers, is a great, and damnable sin. Galat. 6. 9 The text. And doing good let us not fail. For in due time we shall ⸫ reap not failing. The note. The works of mercy be the seed of life everlasting, and the proper cause thereof, and not faith only. The answer. This is plain blasphemy, to place the proper cause of eternal life, and salvation not in Christ, but in ourselves, and in our own works of mercy, which you here most plainly do. Your reason is taken out of the metaphor of seed, and sowing: The vanity of it is in this, that you rack the metaphor beyond the scope and meaning of the apostle. For the apostle exhorteth them to liberality, especially towards their teachers, and instructors in the faith. To encourage men thereunto, he telleth them that they shall be as sure, or more sure of the rewards promised of God, than the sower shall be to reap, that which he soweth: and to that end apply the borrowed speech of sowing, and reaping. To rack those speeches beyond this his meaning, is most plainly to abuse him, and bewrayeth the wickedness of your doctrine, which cannot carry any probable show, without racking and wresting the scriptures. Galat. 6. 14. The text. But ⸫ God forbidden, that I should glory, saving in the cross of our Lord jesus Christ: by whom the world is crucified to me, and I unto the world. The note. Christ (saith Saint Augustine) chose a kind of death, to hang on the cross, and to fix or fasten the same cross in the foreheads of the faithful, that the Christian may say, God forbidden that I should glory saving in the cross of our Lord jesus Christ, Expos. in evang. Io. tract. 43. The answer. Because your superstitious abusing the sign of the cross can not be warranted by Paul, therefore Augustine must help, will he nill he. But he meaneth none other thing, than the common use of the first christians, who to show how little they were ashamed of Christ crucified, did use to cross themselves on the forehead. This will prove but a poor proof of your manifold abuses of the cross. EPHESIANS. Ephes. 1. 4. The text. As he chose us in him, before the constitution of the world, that we should be holy & immaculate ⸫ in his sight in charity. The note. We learn here that by God's grace men be holy and immaculate not only in the sight of men, nor by imputation, but truly and before God, contrary to the doctrine of the Caluinists. The answer. What father hath affirmed this before you? This is not only contrary to Caluins' doctrine, but also to the doctrine of our Lord jesus Christ, and his Evangelist Saint john. For our Lord and Saviour Christ teacheth the children of God, to pray always for forgiveness of their trespasses. And saint john saith, if we say we have no sin, we deceive ourselves, and there is no truth in us. Then I pray you tell us, if trespasses & sins be spots, how are we truly and in God's sight immaculate, otherwise then by the not imputing of our sins unto us, and the imputing unto us of Christ's righteousness? But herein you deceive yourselves and others, that you esteem not this imputed righteousness for true righteousness, when and whereas it is the only righteousness, in confidence whereof we may boldly appear without spot in the presence of our God. Ephes. 1. 13. The text. In whom also, when you had heard the word of truth (the Gospel of your salvation) in which also believing you were ⸫ signed with the holy spirit of promise, etc. The note. Some refer this to the grace of baptism, but to many learned it seemeth that the Apostle alludeth to the giving of the holy Ghost in the sacrament of confirmation, by signing the baptised with the sign of the cross and holy chrism. For that was the use in the apostles time, as else where we have proved, annot. Acts. 8. The answer. The many learned that you speak of, are but such as have sold themselves, and bend all their wits to defend the fornications of the whore of Babylon. And so you endeavour yourselves, & do your best to prove that, which you speak of. But lies and untruths are not so easy to be proved, as you imagine, but only to such as do believe every word you speak, to be an oracle. Your chrism, and your sacrament of confirmation, were unknown to to the apostles: and not used by them to any such end, or purpose as you have usurped them unto. Ephes. 1. 23. The text. And he hath subdued all things under his feet: and hath made him head over all the church, which is his body, the ⸫ fullness of him which is filled all in all. The note. Christ is not full, whole, and perfect without the church, no more than the head without the body. The answer. This note is good, true, and comfortable, if it be understood of his perfection in his mystical body, and not otherwise. Ephes. 2. 8. The text. For by grace you are saved through faith (and that not of yourselves, for it is the gift of God) ⸫ not of works, that no man glory. The note. It is said not of works as thine, of thyself being unto thee, but as those, in which God hath made, form, and created thee. August. de gratia, & lib. arbit. cap. 8. & seq. The answer. Because your own credit will not stretch to qualify the plain speeches of the Apostle, you crave aid at Augustine's hand. But he is your sworn enemy: and therefore meaneth to give you very slender help. For in the same place he telleth us, that our good life is the grace of God freely given us: & that life eternal is also the grace of God freely given to us. And that God in Paul, and others his dear children, and saints, crowned his own gifts, and not their merits: be you not then ashamed to enforce his speeches against his mind? ●phes. 3. ●7. The text. Christ ⸫ to dwell by faith in your hearts. The note. Christ dwelleth in us by his gifts, and we be just by those his gifts remaining and resident in us, and not by Christ's proper justice only as heretics affirm. The answer. You wrangle for inherent justice without all reason, Christ (you say) dwelleth in us by his gifts, and we are just by those his gifts. The gift that Christ dwelleth in us by, is faith, as S. Paul here telleth, and you assume that thereby we are just, therefore we conclude that we are just by faith. Therefore you must either confess your manifold wrangling heretofore, in rejecting justification by faith alone, because it is against your imagined inherent justice, or else you must confess that you do but cavil here, when you go about to prove inherent justice, because Christ dwelleth in us by faith. Ephes. 3. 17. The text. Rooted and founded in ⸫ charity. The note. Not faith only must be in us, but charity which accomplisheth all virtues. The answer. Who ever taught that no more virtues must be in Christians, than faith only? you can not show one. And yet you are not ashamed to make your ignorant followers believe, that we spoil Christians of all other virtues. Ephes. 4. 10. The text. And that he ascended, what is it, but because he descended first into the ⸫ inferior parts of the earth? The note. He meaneth specially of his descending to hell. The answer. He meaneth by his descending into the inferi●● parts of the earth his incarnation, or abasing of himself, to take upon him our nature in the womb of the virgin, which by an hebraism is called the lower parts of the earth. And David so termeth his mother's womb in the 139. Psalm. vers. 15. Ephes. 4. 2●. The text. And be ⸫ renewed in the spirit of your mind: and put on the new man, which according to God is created in justice, and holiness of the truth. The note. The Apostle teacheth us not to apprehend Christ's justice by faith only, but to be renewed in ourselves truly, and to put on us the new man form and created in justice and holiness of truth. By which free-will also is proved to be in us to work with God, and to consent unto him in our sanctification. The answer. Who doth so teach justification by faith only, that he doth not also teach sanctification, as the joined companion thereof? But lying, and slandering is your delight, which I do not say, because you have expressly uttered your mind, but because you do covertly insinuate so much to your blind followers. Your proof for free-will is worth three skips of a louse. You may conclude it out of every exhortation as well as out of this, it will follow all alike. Ephes. 5. ●. The text. For understanding know you this, that no fornicator or unclean or covetous person (which is ⸫ the service of idols) hath inheritance in the kingdom of Christ and of God. The note. See the heretical corruption of this in the annot. Col. 3. 5. The answer. We have seen your annotation, and find your quarrel stolen, as being moved afore by master Martinius, and answered by master Doctor Fulke. And farther we see that idolaters are beholding to you, for you take as great pains, as men may do, to uphold them in their idolatry, which in plain English signifieth worshipping of images. Ephes. 5. 23. The text. Let women be subject to their husbands as to our Lord: because the man is the head of the woman, as Christ is the head of the ⸫ church. The note. It is much to be noted that in the first English Bible's there is not once the name of Church in all the Bible, but in steed thereof Congregation, which is so notorious a corruption, that themselves in their later Bible's correct it for shame, and yet suffer the other to be read and used still, See the Bible printed 1562. The answer. Surely Martinius was to blame that left you no quarrel unmoved to our translation: it hath been answered that our first translators translated aptly and truly, when they translated congregation, and that they therein committed no fault, whereof they or others ought to be ashamed. That the word Church was not shunned in any sinister respect or meaning, the translating of the same word church in the creed, the using of the word church in the notes of those first Bibles, in our Catechisms always, in our latter translations as you confess, do manifestly show. The cause whi● the translators did use the word congregation rather than the word church, was because in those time's ignorance reigning, the word congregation was more plain, and less ambiguous and doubtful, and therefore less danger in it of misconstruing or mistaking then in the other: thus is your notorious corruption come to nothing. Ephes. 6. 8. The text. Knowing that every one, what good soever he shall do, that shall he ⸫ receive of the Lord, whether he be bond or free. The note. God leaveth no good work unrewarded. The answer. It is very true, and yet you never the nigher your merit. Ephes. 6. 14. The text. Stand therefore having your loins girded in truth, and ⸫ clothed with the breastplate of justice, etc. The note. If man could not be truly just, or h●●e justice in himself, how could he be clothed with justice? The answer. Men after this life are clothed with their habitation in heaven: 2. Cor. 5. 2. their habitation in heaven is not in themselves. In like manner may they be clothed with the righteousness of Christ, which though it make them truly just, yet is in Christ and not in themselves. The whole armour is Gods, and by him given us to defend ourselves withal. I marvel that you find neither holiwater, nor cross, nor any such devise of popery among all this armour. I think therefore that it followeth manifestly, that those pieces of armour never came out of God's storehouse. Ephes. 6. 23. The text. Peace to the brethren, and ⸫ charity with faith from God the Father, and our Lord jesus Christ. The note. Saint Augustine noteth in sundry places upon this same text, that faith without charity serveth not to salvation. Lib. 50. hom. 7. The answer. As for that faith which is without charity, we (as we have often told you) esteem it not worth two straws: otherwise that a true faith only and alone justifieth, 〈…〉 6. Saint Augustine will tell you, if you will vouchsafe to see it. It is necessary for a man that not only when he is wicked he should be justified, that is, of a wicked man made just, when good things are rendered to him for evil: but also when he is now justified by faith, that grace should walk with him, and he rest thereupon, lest he fall. And again, that Paul should be called from heaven, 〈…〉 and be converted by so great and effectual a calling, the grace of God alone was the cause thereof, for his merits were great, but evil. PHILIPPIANS. Philip. 1. ●7. The text. And in nothing be ye terrified of the adversaries, which to them is ⸫ cause of perdition. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifest proof and evidence. The answer. We think you can interpret a Greek word right if you list, as you have done this. Philip. 2. 16. The text. Containing the word of life ⸫ to my glory in the day of Christ, because I have not run in vain, nor in vain laboured. The note. Such as have by their preachings gained any to Christ, shall joy and glory therein exceedingly at the day of our Lord. The answer. And what shall they do that gain from Christ to Antichrist? Philip▪ 2. ●7. The text. But and if I be ⸫ immolated upon the sacrifice and service of your faith, I rejoice and congratulate with you all. The note. Pastor's ought to be so zealous of the salvation of their flock, that with Saint Paul they should offer themselves to the death for the same. The answer. Such example gave the prince of pastors, such strength hath God given to a number of faithful ministers, as our eyes have seen, and infinite multitudes are able to testify, and the book or monument of martyrs hath recorded to all posterity. Philip. 2. 21. The text. For ⸫ all seek the things that are their own, and not the things that are jesus Christ's. The note. Many forsake their teachers when they see them in bonds and prison for their faith, because most men prefer the world before Christ's glory. The answer. This is very true, and yet the text rather speaketh of them that should be careful over the flock, that a number of them shrank away after the world, and provided rather for themselves then for the flock. And consider you well upon this speech, whether Peter's being at Rome then, when Paul wrote this were likely or no, when Paul had there none like minded to himself. And it is a very simple shift to say that Peter might then be absent from Rome for persecution or for business, seeing that both the acts of the Apostles, & the Epistle to the Romans, & every epistle that Paul wrote from Rome, minister good reasons against Peter's being there, so that if he were bishop so long as your stories testify of him, he was a notable non Resident: but I had rather imagine that he came thither, but a little afore his death. Philip. 3. ●. The text. See the dogs, see the evil workers, see the ⸫ concision, for we are the circumcision which in spirit serve God, etc. The note. By allusion of words he calleth the carnal Christian jews, that yet boasted in the circumcision of the flesh, concision: and himself and the rest that circumcised their heart and senses spiritually the true circumcision. Saint Chrisostome. Theoph. The answer. Either you should set down nothing without authorities alleged, or else if you would spare your pains in any place, you should do it in those whereof the sense is not in controversy, but confessed on both parts. Philip. 3. 1ST. The text. And may be found in him not having my justice which is of the Law, but that which is of the faith of Christ, which is of God justice in faith, to know him and the virtue of his resurrection, & the society of his passions configured to his death, ⸫ if by any means I may come to the resurrection, which is from the dead. The note. If Saint Paul ceased not to labour still, as though he were not sure to come to the mark without continual endeavour, what security may we poor sinners have of heretics persuasions, and promises of security and salvation by only faith? The answer. We are very sure that they which after they are called to knowledge do not continually endeavour to walk in those good works, which God hath prepared for men to walk in, shall not come to the mark of life everlasting, which is set before all chrians. And we know none but papists that teach such security, to make men trust to that faith which is idle, and doth not work by love a diligent endeavour of obedience to God's holy laws. And yet this continuance of our endeavour, is no argument of doubtfulness of our salvation, neither yet of trust in our deserts, but that Christ liveth in us, and by his spirit leadeth and guideth us effectually. And it is not to be passed over, (though you be not disposed to see it) that the Apostle for all his endeavour, yet flieth from his own righteousness to the righteousness of Christ, which God hath made his by faith: so that it is evident, that the Apostles confidence rested upon the righteousness of Christ imputed to him. Philip. 3. 17. The text. Be followers ⸫ of me brethren, and observe them that walk so as you have our form. The note. It is a goodly thing when a pastor may say so to his flock. Neither is it any derogation to Christ, that the people should imitate their Apostles life and doctrine, and other holy men. Saint Augustine, Saint Benedict, Saint Dominicke, Saint Francis. The answer. It is a very good thing, when the Pastors are examples to their flock in life and doctrine, but yet the best men are to be followed with exception, namely, no further than they follow Christ. As for your frierly fathers whom you reckon and whom you follow in wilworship, are unmeet to be matched with Paul and others, partners of Christian obedience to them, among whom they lived. Philip. 4. 3. The text. Yea and I beseech thee my sincere companion, help those women that have laboured with me in the Gospel, with ⸫ Clement & the rest my coadjutors, whose names are in the book of life. The note. This Clement was afterward fourth Pope of Rome, from Saint Peter, as Saint Jerome writeth according to the common supputation. The answer. This is to be marked, that the reckoning and supputation of Pope's succeeding one another, is a matter not agreed on, though it be the main foundation and principal pillar, whereupon the Romish church will seem to stay herself. For as it is a matter very uncertain, whether Peter was ever Bishop of Rome, so is it also uncertain, Clemens lib. 7. cap. 16. who was first, second, third, or fourth. If we may believe the constitutions ascribed to the Apostles, (the testimony whereof you can not refuse, citing the authority of them in other matters very often) than Peter was never Bishop there, Ecclesiast h●st. lib. 3. cap. 34. but Linus was the first ordained by Paul and not by Peter, & Clemens the second. Eusebius reckoneth Clemens third, and Evaristus fourth, after both Peter and Paul. For I do not perceive that he reckoned one of them more for bishop there then the other. Tomo 3. cap. ●. Nicephorus maketh Peter the first, Linus the second, and Anacletus third, In catalog● scriptorum. and Clemens fourth. Jerome reckoned in the same order, saving that he addeth, that many of the Latins did count Clemens next after Peter. Sabellicus writeth that Peter, Linus, Cletus and Clemens were all Bishops of Rome at once, Libro. 3. contra haereses. cap. 3. Lib. 2. adversus Donatistas'. and striketh quite out Anacletus out of the number. Ireneus reckoneth next after Linus, Anacletus. And Optatus Milevitanus setteth him, that is Anacletus, next after Clemens. And thus your famous succession whereof you so greatly glory, resteth upon a rotten uncertain foundation, the progress thereof if it were examined, is more diverse and uncertain and that many ways, and therefore no marvel though so uncertain a succession must serve to uphold so vile a congregation, as the church of Rome is at this day: which because you know, you refer the matter to the common supputation, which must be that which you commonly at this day follow. Philip. 4. 10. The text. And I also rejoiced in our Lord exceedingly, that once at the length, you have ⸫ reflorished to care for me, as you did also care: but you were occupied. The note. This reflorishing is the reviving of their old liberality, which for a time had been slack and dead. S. Chrysostom. The answer. This was Paul's thankfulness, as well for the care they presently had of him, as for their liberality afore time bestowed on him. Philip. 4. 1● The text. And you know also (O Philippians) that in the beginning of the Gospel, when I departed from Macedonia no church communicated unto me, in the account of gift and ⸫ receipt but you only, for unto Thessalonica also once and twice you sent to my use. The note. He counteth it not mere alms, or a free gift, that people bestoweth on their pastors, or preachers, but a certain mutual traffic as it were, and interchange, the one giving spiritual, the other rendering temporal things for the same. The answer. Your note is true, though the pastors of your church give stones for bread, for fish scorpions, and in stead of milk strong and rank poison. COLOSSIANS. Colos. 1. 6. The text. That is come unto you, as also ⸫ in the whole world it is, and fructifieth and groweth, even as in you, since that day that you heard and knew the grace of God in truth. The note. He showeth that the Church and Christ's gospel should daily grow, and be spread at length through the whole world, which cannot stand with the heretics opinion of the decay thereof so quickly after Christ's time, nor agree by any means to their obscure conventicles. See S. Augustine epist. 80. in fine. The answer. It is true that Christ's faith did grow and spread in the whole world: yet you yourselves will confess, that it doth not always spread alike. For I know you will except our times. And we will except the times, wherein the Arrians flourished, who (as you report) continued longer, and was better defended by princes and worldly power than we are now. Then it cannot be a question how quickly some corruptions grew, but whether any great diminution, or lessening of the number of true Catholics may be. But the ancient testimonies of stories do also put that out of doubt. This repugnance you speak of we see not. Neither have our conventicles (as it pleaseth you to term them) been at any time more obscure than the assemblies of Christians in the primitive church, as you yourselves cannot choose but confess. S. Augustine whose authority you allege, in his latter days saw a greater decay of the Christian faith, by the cruel invasion of many barbarous nations that did overrun both Europe and Africa, than he did think, when he wrote that Epistle, possible to have been in so short a space. And further, if we consider the stories of the times since, we shall find that, that the bounds of Christendom have been greatly lessened, and diminished since saint Augustine's time: Flat contrary to his opinion in that Epistle. Colos. 1. 10. The text. That you may walk ⸫ worthy of God, in all things pleasing. The note. See S. Ambrose, and the Gr. doctors. Or thus worthily pleasing God. The answer. What need you have of Ambrose, or any other great doctors for this I cannot imagine. Colos. 1. 10. The text. Fructifieng in ⸫ all good works, and increasing in the knowledge of God. The note. Many things requisite, and divers things acceptable to God besides faith. The answer. This is your accustomed dealing, to make ignorant men believe that your adversaries allow of nothing, but faith. When as we confess many things requisite for Christians, and acceptable to God, besides faith, but nothing without faith. Colos. 1. ●●. The text. Giving thanks to God, and the father who hath made ⸫ us worthy unto the part of the lot, of the saints in the light. The note. We are not only by acceptation or imputation partakers of Christ's benefits, but are by his grace made worthy thereof, and deserve our salvation condignly. The answer. You prate much of your own worthiness, and prove nothing▪ The benefits of justification and salvation we have by imputation only: other benefits, as newness of life, sanctification, and whatsoever pertaineth to that change & alteration, which God by the gracious working and guiding of his holy spirit, maketh in those which be his, be really and actually in us. We are made worthy indeed in respect of Christ's righteousness, wherewith we are adorned, and in respect of ourselves, none otherwise than the hungry are said to be worthy of meat, and the thirsty worthy of drink, not because they deserve it, but because they earnestly desire it. The deserving therefore of our salvation condignly (as you have learned of your schoolmen to term it) might have been kept in your purse, for here is no place to vent it in, our market serveth not for the sale thereof. Colos. 2. 4. The text. But this I say ⸫ that no man deceive you in loftiness of words. The note. Heretics do most commonly deceive the people with eloquence, namely, such as have it by the gift of nature, as the heretics of all ages had, and lightly all seditious persons, which draw the vulgar sort to sedition by the allurement of their tongue. Nothing (saith saint Hierom ep. 2● add Nepotian) is so easy as with volubility of tongue to deceive the unlearned multitude, which whatsoever it understandeth not, doth the more admire and wonder at the same. The Apostle here calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speech. The answer. Here is long labour about washing of a tile. Who knoweth not that papists and such heretics as they are, by fine, retoricall, persuasible speeches do carry poor ignorant men after them, and to the intent they may (as saint jerom saith) be the more admired, and wondered at of the people that understand not: they not only endeavour to keep the people without knowledge, but also hunt after strange and unwonted words, such as the ears of the people have not been acquainted withal, and their intelligence reacheth not unto, whereof this your translation is a good evidence. Turn therefore this note against yourselves, & examine well your own consciences, and repent whiles you have time. Colos. 2. 18. The text. Let no man seduce you, ⸫ willing in the humility and religion of Angels, walking in the things which he hath not seen, in vain puffed up by the sense of his flesh. The note. That is wilful or self-willed in voluntary religion. For that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof cometh the word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Superstition, v. 23. See annotations, v. 21. The answer. If voluntary religion and will worship were quite and clear banished from amongst all those that call themselves Christians, then where should popery become? For you yourselves cannot for the greatest part of it, show any other ground, but the will and devise of men. Colos. 2. 19 The text. And not holding the head, whereof the whole body by joints and bands ⸫ being served and compacted, groweth to the increase of God. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, taking subministration of spiritual life, and nourishment by grace from Christ the head. The answer. The Greek word signifieth our straight conjunction in Christ's mystical body, as our bodies are joined and knit together by joints and sinews, and so your note declareth the consequence of that joining, being drawn from the truth of the signification of the word. Colos. 3. 15. The text. And let the peace of God exult in your hearts, wherein you are also called in one body: and be thankful. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, triumph and have the victory. The answer. By a metaphor drawn from the games of the ethnics, wherein some had prick and praise for activity and strength. Colos. 3. 24. The text. Knowing that you shall receive of our Lord the retribution of inheritance. The note. Retribution or reward for good works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth rendering one for another. The answer. Out of Gods rendering or rewarding, meriting cannot be collected, and in this place the word of inheritance cleareth all. For if it be our inheritance, we have it not by our deserving. Colos. 4. 3. The text. Be instant in prayer: watching in it with thanksgiving: praying withal ⸫ for us also, that God may open to us also the door of speech to speak the mystery of Christ (for the which also I am bound) that I may manifest it, so as I ought to speak. The note. Saint Paul ever much desireth the prayers of the faithful, whereby we learn the great efficacy of them. The answer. The prayers of the faithful prevail much with God: 〈…〉 for his ears be ever open to them, and therefore as they are very needful, so are they exceedingly desired of all God's saints. But I pray you tell me one thing, why Paul never willed them to take heed of being over bold, or saucy with God, but to make some dead saint or other their means to offer their prayers to God? For in so often repetition of this exhortation, I think he would not always have forgotten this point, if it had been necessary or expedient. Col. ●. 13. The text. For I give him testimony, that he hath much ⸫ labour for you, and for them that be at Laodicea, and that are at Hierapolis. The note. He did not only pray, but took other great pains, to procure God's grace for the Colossians, perhaps by watchings, fasting, and doing other penance of body, that God would not suffer them to fall from their received faith, to the sect of Simon Magus, or the judaizing christians. The answer. No doubt Epaphras omitted nothing, that became a painful and a careful minister of the word to use, for the procuring of God's graces, and the advancement and setting forward the knowledge of Christ, and his holy Gospel amongst those congregations, or churches here named. What your meaning is by penance of body, whether to satisfy for other men's sins, as well as for his own, I know not. And for such imaginations of yours, Epaphras had nought to do with them. 1. Thessalonians. 1. Thes. 1. 9 The text. For they themselves report of us, what manner of entering we had to you: and how you are turned to God ⸫ from idols to serve the living and true God. The note. In this and the like places the heretics maliciously and most falsely translate, construe, and apply all things meant of the heathen idols, to the memories and images of Christ and his saints, namely the English Bibles of the years, 1562. 1577. See the annot. 1. Io. 5. 21. The answer. We translate truly, when in steed of idols, we say images. Our construction and application also is true, because both your having of images in churches, and also all manner worship you used about them proceeded, and came from Gentilism, so that the speeches and reasons, which the apostles & prophets used against them, are aptly applied against your images, and the follies you commit about them. Your annotation you refer us to, is like yourselves, matter whereof you might be ashamed, if you had any shame in you. For it hath been often answered, and it is enough for you barely to repeat it again. Your council of Nice were impudent, & shameless asses, & beasts, giving that to images, which you yourselves dare not defend. Ecclesiast hist. l. b. 7. cap. 14. Eusebius in the place you cite, though he alloweth of that image, yet showeth that that, & the like grew out of the corrupt customs of the Gentiles, whereof he saith, that is no marvel, that some did stick in new converted Christians. And you can not show for four hundred years after Christ, the having of images in the churches for lay men's books. But I refer your annotation to farther answer wherein it will be better displayed. 1. Thes. 2. 1. The text. For you yourselves know brethren our entrance unto you, that it was not in vain, but ⸫ having suffered before and been abused with contumuelies, (as you know) at Philippi we had confidence in our God, to speak unto you the Gospel of God in much carefulness. The note. Anotable example for catholic preachers, and passing comfortable when in the midst of persecutions, and reproaches they preach sincerely to please God and not men. The answer. Your note is good. And God grant that you at length may cast away your desire of contending, and man pleasing, and seek the truth in sincerity, so should we cease from offending God, and troubling the world, and our controversies, and contentions should quickly be at an end. 1. Thes. 2. 18. The text. For what is our hope, or joy, or crown of glory, ⸫ Are not you before our Lord jesus in his coming? The note. If the Apostle without injury to God, in right good sense called his scholars the Thessalonians, his hope, joy, and glory, why blaspheme the protestants the catholic church and her children for terming our blessed lady and other saints, their hope for the special confidence they have in their prayers? The answer. The prosperous success, that God gave to his Apostle Paul amongst the Thessalonians, did much comfort, and encourage the said Apostle in his hope, and expectation, not only of their salvation, but also of the crown of righteousness laid up for himself, in which respect as he might well, because it was grounded upon the promises of God, he calleth the Thessalonians his hope. How can this excuse you, when the ground of your dealing, is void of all warrant of the word? For what warrant can you show for your confidence in the prayers of saints? But let us go a little farther with you, what have you left to God & his Christ, that you have not given our lady, and other saints (what said I to saints) nay to knaves, and traitors? who taught men to seek to come to heaven by the blood of Thomas, you can tell well enough. It is not the catholic church and her children, whom we charge with this, it is the Romish Babylon, and her upholders, the sink of sin, and the mother of all abominations, that seeketh to rob, and spoil God of his honour, and glory, and to give it to creatures. But our God is in heaven, Psal. 113. 3. Esaic. 42. 8. he doth whatsoever pleaseth him: he will not give his glory to an other. 1. Thes. 3. 10. The text. Night and day more abundantly praying that we may ⸫ see your face, and may accomplish those things which want of your faith. The note. Though letters and epistles in absence give great comfort and confirmation in faith, yet it is preaching in presence by which the faith of Christ, and true religion is always both begun and accomplished. The answer. Why did you then both take quite away from the people the comfort, which they might have reaped by the Epistles of Paul being absent, if you would have suffered them in a tongue which the people understood; and also in the days, wherein your heresy reigned amongst us, both slenderly and corruptly give the other? But thanks be to God, who hath removed you, and given great increase to his truth, and religion, by the industry and diligence of true and sincere preachers, amongst his people of England. 1. Thes. 4. 9 The text. As for the charity of the ⸫ fraternity, we have no need to write to you, for yourselves have learned of God to love one another. The note. All catholic christians make one fraternity. The answer. Howsoever they differ in time, or place, whether they be dead, or alive, and wheresoever they be scattered upon the face of the earth. 1. Thes. 4. 11▪ The text. But we desire you brethren that you ⸫ abound more, etc. The note. Christian men ought to proceed and profit continually in good works and justification. The answer. If you had said sanctity, or sanctification, your note had been right, but you are so greedy and eagerly bend upon your inherent justice, that you care not what you confound, for in the text there is no word of justification. 1. Thes. 4. 15. The text. For this we say to you in the word of our Lord, that ⸫ we which live, which are remaining in the advent of our Lord shall not prevent them that have slept. The note. He speaketh in the person those, which shall be alive when our Saviour returneth to judgement. The answer. It is very true, and the cause why he so speaketh, is to teach all men so to live, as if they were continually in present expectation, of the coming of our Lord & Saviour Christ to judgement. 1. Thes. 5. 8. The text. But we that are of the day are sober, having on the breastplate of faith and ⸫ charity, & an helmet the hop of salvation. The note. A Christian man's whole armour is not faith only, but all the three virtues here named. The answer. And who but papists teach otherwise? As for cross, Lib. de ●id. c. 13 Hosias' saith that we have no other shield but the sign of the cross. and holiwater and such like, there is no mention of them, and yet these be the chief armour and weapons which our papists teach. 1. Thes. 5. 17. The text. ● Pray without intermission. The note. To desire eternal life of him that only can give it, is to pray without intermission: but because that desire is often by worldly cares cooled, certain hours and times of vocal prayer were appointed, See S. August. ep. 121. ad Probam. The answer. You are not long in one mind. One time to pray continually, is to pray certain times every day: an other time to pray continually is to ask life everlasting at his hand that can only give it. And so it is what please you to make of it, but this later enterpretation (as I think) dropped out of your pen ere you were aware. For if God only can give eternal life, why do you request it of others? As for appointed times to pray, being a good means to stir up our coldness and negligence therein, we both use and like of. 2. Thessalonians. 2. Thes. 1. 5. The text. So that we ourselves also glory in you in the churches of God, for your patience, and faith in all your persecutions and tribulations, which you sustain, for an example of the just judgement of God, that ⸫ you may be counted worthy of the kingdom of God, for the which also you suffer. The note. Note that by constant and patiented suffering of afflictions for Christ men are worthy (so the Greek signifieth) as the adversaries themselves translate verse 11. of the crown of the kingdom of heaven, and so do merit and deserve the same. See annot. Luke 20. 35. And the Apostle heeresaieth that it is God's justice no less to repay glory to the afflicted, then to render punishment to them that afflict, because of their contrary deserts or merits. The answer. If you did not rack making worthy in English beyond the meaning of the spirit of God, then to be made worthy, & of God to be counted worthy were all one: for they whom God accounteth worthy, are worthy indeed. But yet it followeth not, that they which are made worthy, do deserve or merit the kingdom of God, and the crown of glory by their inherent righteousness, which is the thing which both you would & should prove. Your reason from the justice of God followeth not: God's justice indeed requireth that glory be given, or as you say, repaid to the afflicted for his sake, aswell as punishment to their afflicters, not for the cause which you assign, but chiefly for his word and promise sake, having promised that they which suffer with Christ, shall also reign with him: and then also because it is just, that he put a difference between the estates of those, whom he hath made so far to differ: your annotation or rather marginal note is answered before. 2. Thess. 1. 10. The text. When he shall come to be ⸫ glorified in his saints, and to be made marvelous in all them that have believed, because our testimony concerning you was credited in that day. The note. Christ shall be glorified in his Saints, that is, by the great and unspeakable honour and exaltation of them he shallbe honoured, as now he is: the honour which the Church doth to them, not diminishing Christ's glory (as the adversaries foolishly pretend) but exceedingly augmenting the same. The answer. Because it is a glory to Christ to advance and exalt his saints in glory, doth it follow therefore that it is lawful for your church to give to saints that, which Christ giveth them not, or that it is not sacrilege to rob Christ of all things due to him, and to give them to men, be they never so holy? We are not against any lawful advancement of saints, but against such as neither they can have, nor yet can stand with the glory of our Christ. 2. Thess. 2. 3. The text. Let no man seduce you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition, which is an adversary and is ⸫ extolled above all that is called God, or that is worshipped, so that he sitteth in the temple of God, showing himself as though he were God. The note. How then can the Pope by Antichrist, as the heretics fondly blaspheme, who is far from being exalted above God, that he prayeth most humbly not only to Christ, but also to his blessed mother and all his saints. The answer. The proud presumptuous prerogatives given to the Pope, and accepted of him, doth very well declare this exalting of himself, which particularly here to recite were too long. Other men, as the most Reverend father in God Master jewel Bishop of Salisbury, and master Fore in our mother tongue, for the benefit of the poor people of England, have in this matter taken great pains, to whom also I refer my reader. But if there were no more but that which you note as an argument & proof of his humility, it is sufficient and enough to convince him of Antichristian pride: he that taketh upon him to be wiser than God, exalteth himself above God: he that will make his prayers to any other then God taketh upon him to be wiser than God, Ergo he that maketh his prayers to any other but God, exalteth himself above God. The mayor as I take it is clear and manifest, and need no proof. The minor is proved thus, the wisdom of God hath taught us to pray to our father in heaven, and not to any other, what is it then to teach men to pray to others, but to control that wisdom of God, that it hath not taught the wisest way to pray, and thus in that wherein you thought to show his humility, you set forth his intolerable pride. ●. Thess. 2. 11. The text. Therefore ⸫ God will send them the operation of error, to believe lying, etc. The note. Deus mittet, saith Saint Augustine libro 20. de Ciu. cap. 19 quia Deus diabolum facere ista permittet. God will send because God will permit the devil to do these things, whereby we may take a general rule, that God's action or working in such things is his permission. See annot. Rom. 1. 24. The answer. Now Augustine must help you with a general rule, & that expressly both against the whole course of scripture, and also against his own mind, if you mean by permission only permission, for he saith, who doth not tremble at these horrible judgements of God, by which he doth in the hearts of the wicked what he will, rendering to every man according to his merits. And again he saith, it is out of doubt that God doth work in the minds of men to incline their wills, either to good according to his mercy, De gratia & libero arbitrio cap. 21. or else to evil according to their deserts by his judgement, sometimes open and sometimes secret, but always just. This I trow is somewhat more than only permission, therefore you must rack some other for that general rule, for Augustine will not yield it you: and it groweth out of a foolish niceness, for men to be afraid to speak as the holy Ghost hath spoken afore them. 2. Thess. 2. 17. The text. And our Lord jesus Christ himself, and God our Father which hath loved us, and hath given eternal consolation, and good hope in grace, ⸫ exhort your hearts, and confirm you in every good work and word. The note. This word of exhorting implieth in it comfort and consolation, 2. Corinth's, 1. verse 4. and 6. The answer. Truth doth well, but never when it is intermeddled with untruths. If this note were not defiled with the former, & these that follow, but had passed alone, than we would have joined with you. 2. Thess. 3. 6. The text. And we denounce unto you brethren, in the name of our Lord jesus Christ, that you withdraw yourselves from every brother walking inordinately, and not according to the ⸫ tradition which they have received of us. The note. Here also (as is noted before 1. Thessalonians 2. 15.) the adversaries in their translations avoid the word tradition being plain in the Greek, lest themselves might seem to be noted as men walking inordinately, and not according to Apostolical tradition, as all Schismatics, heretics, and rebels to God's church do. The answer. If corrupt use had not in your times made tradition to be commonly taken of the people for a doctrine delivered by word of mouth only, and never published in the holy Scriptures by writing contrary to the sense and meaning of the Apostle, than had there not been any just cause of avoiding the word. But you can not justly blame us, though we fly a word corrupted by you, and therefore dangerous to deceive withal, and set down for it some other word, no less aptly agreeing to the signification of the Greek word, and better with more plainness expressing unto the unlearned the mind and meaning of the Apostle in that place. But because you charge other men with inordinate walking, contrary to the traditions Apostolical, answer for yourselves, Libr. 2. cap. 2. and yield us reason if you can, why you break those which you call the Apostles constitutions? Libr. 1. cap. 6. why do you not commonly and ordinarily choose married men to be Bishops? why have you kept the common people from reading the scriptures? Libr. 3. cap. 9 why suffer you women to baptise? Lib. 7. cap. 24. why fast you not continually on Wednesdays? Libr. 8. cap. 2. why do ye exclude the people both from election and approbation of Bishops and priests? If these be not the ordinances of the Apostles, why do ye abuse the world with alleging the authority of that book for you? if they be, with what face can you object to others, wherein you are most manifestly faulty yourselves? 1. TIMOTHY. 1. Tim. 1. 5. The text. But the end of the precept is charity from a pure heart, & ⸫ a good conscience, a faith not feigned. The note. Saint Augustine saith, he that list to have the hope of heaven, let him look that he have a good conscience, let him believe and work well. For that he believeth, he hath of faith: that he worketh, he hath of charity. praefat. in Psalm. 31. The answer. As you allege Saint Augustine, so I would that you carried his sincere mind and love to the truth, so should we not only agree in this, but throwing away all mind and desire of contending, enter into a most earnest search for truth with all humility. 1. Tim. 1. 19 The text. This precept I commend to thee (O Timothy) according to the prophecies going before on thee, that thou war in them a good warfare, having faith and a good conscience, ⸫ which certain repelling have made shipwreck about the faith. The note. Evil life and no good conscience is often the cause that men fall to heresy, from the faith of the Catholic church. Again, this plainly reproveth the heretics false doctrine, seeing that no man can fall from the faith that he once truly had. The answer. True and lively faith is one thing, and the outward profession of faith is another. You love to dally with equivocations, knowing that that hindereth the consecution of an argument. The outward profession and not true faith is meant here. By such arguments as you make, it is easy to prove that the crow is white. 1. Tim. 2. 1. The text. I desire therefore first of all things, that obsecrations, prayers, postulations, thanksgivings be made for all men, ⸫ for Kings, and all that are in pre-eminence, that we may lead a quiet and peaceable life in all piety and chastity. The note. Even for heathen Kings and Emperors, by whom the church suffereth persecution: much more for all faithful princes, and powers, and people both spiritual and temporal, for whom as members of Christ's body, and therefore joining in prayer and oblation with the ministers of the Church and priests more properly and particularly offer the holy sacrifices. See Saint August. de origine animae. lib. 1. cap. 9 The answer. The spirit that guideth and directeth the bishops of Rome now, is full contrary to the spirit that guided and directed Paul, and the whole primitive church. For now such princes as punish papists, or favour not popery, must be murdered, disinherited, excommunicated, deposed, deprived, given to the devil, and not prayed for. They may not look for the duty, which was given to persecuting princes then. For our holy father of Rome will not allow it. I see not for what purpose you allege Augustine, and therefore I pass him over with silence. 1. Tim. 3. 4. The text. Well ruling his own house, ⸫ having his children subject with all chastity. The note. He saith having children, not getting children. Saint Ambrose Epist. 82. The answer. I hope saint Ambrose doth not mean, that he should have children of other men's begetting, or that it should be lawful for a bishop to be a married man, and not lawful for him to live according to the laws of matrimony, which God himself hath set down. But I see you are glad to use the fathers, where you find them a little too much to favour and fancy your single life. 1. Tim. 3. 6. The text. Not a ⸫ neophyte: lest puffed up into pride, he fall into judgement of the devil. The note. Neophytus is he that was lately christened, or newly planted in the mystical body of Christ. The answer. Herein I confess the church of England hath been negligent and faulty, for permitting some of your dissembling papists to exercise the ministery of the word, afore sufficient trial by length of time was had of their unfeigned repentance and conversion. 2. Tim 4. ●. The text. For ⸫ every creature of God is good, and nothing to be rejected that is received with thanksgiving. The note. We see plainly by these words such abstinence only to be disallowed, as condemneth the creatures of God to be nought by nature & creation. The note. We see a double estimation of meats here, one taken from the nature & creation of things, the other from the person of him that useth them: as appeareth plainly in these words, which God created for the faithful, and for them that have known the truth. Your church therefore is here plainly noted: first, for that it maketh it unlawful for some to feed of divers and sundry of the creatures of God, As the charter house monks. which God had appointed for the use of all the faithful. Secondly, because it hath generally caused men to make a superstitious difference betwixt fish, fruit, flesh, eggs, and whitemeat, being all alike by nature and creation. For that which God hath made lawful at all times, with you is sometimes unlawful, holiness and the service of God, or at least a parcel of it, is planted in superstitious abstinence, and men's consciences tied and entangled in the things, in which God hath left them free. As for your over turning this to be meant of other ancient heretics, can no more excuse you, than it did excuse the Manichées, that this was meant of the Tatians, Cataphriges, Eucratites, and such like, who were long afore them. 1. Tim. 4. 8. The text. For ⸫ corporal exercise is profitable to little, but piety is profitable to all things, having promise of the life that now is, and of that to come. The note. Some (saith S. Chysostom) expound this of fasting, but they are deceived: for fasting is a spiritual exercise. See a goodly commentary of these words in S. August. lib. de mor. Eccl. Cath. c. 33. The answer. Corporal or bodily exercise are external actions for religions sake used and exercised, as watching, long abstinence from meat and drink, the daily reciting of a certain number of prayers, lying and lodging on the bare ground, the wearing of hair cloth next the skin, whippings, and whatsoever other bodily vexations beside, wherein papists plant merit, and their hermits and others their religious do without all measure or mean use. These and such like are the things, which saint Paul saith are profitable to little, and yet a great piece of popery consisteth in them. The manners of the catholic church in saint Augustine's time, to which you refer us, doth as much differ from the manners of the church of Rome now, as chalk doth differ from cheese. 1. Tim. 5. 5. The text. But she that is a widow indeed and desolate, let her hope in God, and continue in obsecrations and ⸫ prayers night & day. The note. Because of this continual prayer, which standeth not with conjugal all and carnal acts of matrimony (as the Apostle signifieth, 1. Cor. 7. 5.) therefore were these widows to live in the state of perpetual continency. The answer. All Christian men are commanded to continue in prayers, and to pray without ceasing: Therefore by your reason it is lawful for no Christian to marry. You care not how vainly you conclude, nor into what briars you bring poor men that have tender consciences, so you seem to say somewhat for your single life. 1. Tim. 5. 17. The text. The priests that rule wellet them be esteemed ⸫ worthy of double honour: especially they that labour in the word and doctrine. The note. Double honour, and livelihood due to good priests. The answer. But goodness of priests consisteth not in saying mass, and sacrificing for the quick and the dead, but in well ruling their flock, and in diligent and painful instructing the people, which pertain to their charge in Christian religion. 1. Tim. 5. 19 The text. ⸫ Against a priest receive not accusation, but under two or three witnesses. The note. Here the Apostle will not have every light fellow to be heard against a priest. So Augustine for the like reverence of priesthood admonisheth Paucarius, that in no wise he admit any testimonies, or accusations of heretics against a catholic priest. ep. 212. The answer. No reason that against ministers of the word, accusations should lightly be admitted, and your dealing against us, in continual lying, and false accusations, doth very well justify Augustine's counsel to Paucarius. For it is a very dangerous thing, to admit the accusations of popish heretics against true Catholics, seeing they are commonly wont with their adversaries to keep neither faith, nor truth. 1. Tim. 5. 22. The text. Impose hands on no man ⸫ lightly, neither do thou communicate with other men's sins. The note. Bishop's must have great care that they give not order to any, that is not well tried for his faith, learning, and good behaviour. The answer. Herein we fully agree with you. But this rule hath been as well kept by you, as all good precepts have beside. But it is no matter: for the pope and his bishops, learned neither of Peter, nor of Paul, 1. King. 12. 31. but of jeroboam to make priests for their own tooth. 1. Tim. 6. 3. The text. If any ⸫ teach otherwise, and consent not to the sound words of our Lord jesus Christ, and to that doctrine which is according to piety, he is proud, knowing nothing. The note. See the annotation before, cap. 1. 34. The answer. We agree with you upon this point, that all doctrine which is odd, singular, new, differing from that which was first planted by the Apostles, and descended from them, to all nations, and ages following, is assuredly erroneous. Let us therefore setting all other things apart examine the doctrine of your church, and so much as shall be found to descend from the apostles we will with all our hearts embrace. But this trial you fly. And if any time you make a show of coming to it, then by and by your church must give credit to your doctrine, your church cannot err, your pope cannot err, we must believe your doctrine, not because you can prove it, to have come from the Apostles, but because your church, and pope have given sentence for it, but if you durst abide by your note, we would easily show your doctrine to be erroneous. 1. Tim. 6. 10. The text. For the root of all evil is covetousness: ⸫ which certain desiring have erred from the faith, and have entangled themselves in many sorrows. The note. As in the first chapter the lack of faith and good conscience, so here covetousness and the desire of these temporal things, and in the end of this chapter presumption and boasting of knowledge are causes of falling from the faith: heresy often being the punishment of former sins. The answer. It is very true that God punisheth sin by sin, and that there be many causes, for which wicked men are wont to forsake the faith which they do, or did sometimes profess. The causes in your note assigned, lack of faith, and good conscience, covetousness, presumption, and boasting, if all the world be sought, from one end to the other, there cannot any be found, in whom these causes have so evidently concurred, and wrought as in your most holy fathers of Rome, wherein I refer myself to the credit of your own stories. 1. Tim. 6. 19 The text. Command the rich of this world not to be high minded, nor to trust in the uncertainty of riches but in the living God, (who giveth all things abundantly to enjoy) to do well to become rich in good works, to give easily to communicate, to heap unto themselves a good ⸫ foundation for the time to come, that they may apprehend the true life. The note. Alms deeds and good works laid for a foundation and ground to attain everlasting life. So say the doctors upon this place. The answer. If you had showed us what doctors had so spoken, we would have showed you their meaning. But we know that neither they nor the apostles meant by the word foundation, to put Christ out of his office, or place: but only to oppose against the uncertainty of riches here, the certainty of promised blessedness in the time to come. According to the saying of our Lord, and Saviour Christ, Blessed are the merciful, for they shall obtain mercy. 2. TIMOTHY. ●. Tim. 1. 6. The text. For the which cause I admonish thee, that thou resuscitate the grace of God which is in thee by imposition of my hands. The note. Hear again it is plain that holy orders give grace, and that even by, and in the external ceremony of imposing the bishop's hands. And it is a manner of speech specially used in this Apostle and S. Luke, that orders give grace to the ordered, and that to take orders or authority to minister sacrament or preach, is to be given or delivered to God's grace. Acts. 14. 25. The answer. Here you say that that is plain, which no wise man can see: namely, that holy orders give grace, in, and by the external ceremony of imposing of the bishop's hands. For if that were so, what needed there be any choice of men furnished with gifts and graces for that purpose, sith in the very ordering they should be sufficiently endued with gifts and graces necessary and needful? And how fell it out that there were so great a number of popish priests void and destitute of all gifts & graces after their ordering, when the bishop had conferred and bestowed upon them all that he could? It is evident by the manifold commendations that the Apostle giveth to Timothy, 1. Tim. 4. 16. as well for his own study in the scriptures, 2. Tim. 3. 14. 15. as also for his bringing up under his mother, and grandmother, that he was a man furnished with gifts afore Paul and the elders ordered him. But because the prayers of the church in that his consecrating to the work of God, were not in vain, that blessing and increase of aptness and fitness, which God at their petitions gave him at that time, is called the gift or grace by imposition of hands. In the like order it is true, that all those which be rightly ordered, are delivered to the grace of God: because the same God, who of his merciful goodness afore endued them with gifts, made them fit and meet for the work of his ministery, and moved his church to call them thereunto, afterward by and in the imploieng of their talents to his glory, and the benefit of his church and people, increaseth and augmenteth their gifts. 2. Tim. 1. 13. The text. Have thou a form of sound words, which thou hast heard of me in faith and in ⸫ the love in Christ jesus. The note. Faith and love coupled commonly together in this Apostles writing. The answer. Paul so speaketh of them, because faith and love be companions inseparable. But such mates as you are, bend themselves to uncouple these, to the end they might have some probable show of matter to prate withal, against justification by only faith. 2. Tim. 1. 16. The text. Our Lord give mercy to the house of Onesiphorus, because he hath often refreshed me, and hath ⸫ not been ashamed of my chain. The note. What an happy and meritorious thing it is to relieve the afflicted for religion, and not to be ashamed of their disgrace, irons or what misery so ever. The answer. Put meritorious into your purse, and understand true religion, and then we agree to your note. 2. Tim. 2. 10. The text. Therefore ⸫ I sustain all things for the elect, that they also may obtain the salvation, which is in Christ jesus with heavenly glory. The note. Mark here that the elect (though sure of their salvation) yet are saved by the means of their preachers and teachers, as also by their own endeavour. The answer. Mark here the force and might of truth, which hath here wrested this confession of truth from you, that the elect are sure of their salvation, to which the whole course of your doctrine is opposite. The ministery of the word, and men's own endeavours to attain the knowledge of the truth, we acknowledge to be means appointed of God to save those, which be his. 1. Tim. 2. 16. The text. But profane and vain speeches avoid. The note. See the annotation before. 1. Timoth. 6. verse 20. The answer. We have seen your note, and do see that both your reasons and authorities there stand very well against yourselves. But I refer the answer of it to the answer of all your annotations. 1. Tim. 2. 25. The text. But the servant of our Lord must not wrangle, but be mild towards all men, apt to teach, patiented, with modesty admonishing them that resist the truth: lest sometime ⸫ God give them repentance to know the truth. The note. Conversion from sin and heresy is the gift of God, and of his special grace, yet here we see good exhortations and prayer, and such other helps of man be profitable thereunto: which could not be if we had not free-will. The answer. That conversion from sin is the gift of God, and that all helps by man, which God hath thereto appointed are needful and necessary it is manifest, but it is impossible, that the industry of man should do good, Rom. 8. 7. where God createth not a new heart, and reneweth not a right will. For the will and wisdom of man is enmity to God. And so appeareth the vanity of your conclusion for free will. 2. Tim. 3. 8. The text. But as jannes' and Jambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith. The note. That those Magicians which resisted Moses were thus called, it is not written in all the old Testament, therefore it came to the Apostles knowledge by tradition, as the church now hath the names of the three Kings, of the penitent thief, of the soldier that pierced Christ's side on the cross. The answer. Howsoever Paul had the names of those magicians, to us it is not material. We are sure the spirit of God hath now to us made them known by him, and therefore it followeth not that we must believe your fabulous narrations of the names, number, dignity and such like, of the wise men, wherein you make of East, West, and of West, East, contrary to the manifest truth, so that the wiser sort of yourselves do not believe those toys, but your Romish church hath delivered it to her children: let them that will willingly be deceived, be deceived by her. 2 Tim. 3. 14. The text. But thou ⸫ continue in those things which thou hast learned, and are committed to thee, knowing of whom thou hast learned. The note. In all danger and diversity of false sects, Saint Paul's admonition is ever to abide in that was first taught and delivered, never to give over our old faith for a new fancy. This is it which before he calleth depositum. 1. Timothy 6. and 2. Timothy 1. The answer. And why did not Paul admonish men to hold fast that, which the Pope and the church of Rome should prescribe, because that should not, or could not err, or stray from the first faith? Or why do not you, setting all other things apart, enter into that trial with us, whether our doctrine or yours were the former? Your whole doctrine swerveth far from the first faith which the Apostles planted, and the greatest part thereof is quite destitute of all testimony of antiquity. 2. Tim. 4. 6. The text. For I am even now ⸫ to be sacrificed, and the time of my resolution is at hand. The note. The martyrdom of Saints is so acceptable to God, that it is counted as it were a sacrifice in his sight, and therefore hath many effects both in the party that suffereth it, and in others that are partakers of the merit as of a sacrifice, which name it hath by a Metaphor. The answer. The voluntary sufferings of most bitter and cruel death for God's cause, of God's saints are accepted of God as a most sweet sacrifice. The effects in the party that suffereth, because you have not uttered what they be, I can not imagine your meaning, & therefore know not what to say to it. The effects it hath in others, if you had dealt plainly, you should have said to be the confirmation and strengthening of other christians by their sufferings. But you come covertly in with the partaking or partnership of their merits, to make a way for the maintenance of your holy father's gainful merchandise, for he hath the bestowing of all the merits of Peter and Paul and other saints, and they are admitted to be partakers of them, that will pay most for them. 2. Tim. 4. 21. The text. Eubulus, and pudens, and Linus, and Claudia, and all the brethren salute thee. The note. This Linus was coadjutor with and under Saint Peter, and so counted second in the number of the pope's. The answer. It is strange to see how boldly our papists can set down that, which by no means they can be sure of, first therefore good reader thou art to understand, that by the testimony of all stories Peter and Paul suffered death at Rome both in one day. If ever Linus therefore were bishop of Rome by the Apostles life time, he was at this present, when they were so near their end, that they daily looked to be sacrificed. But it is not likely that he was as then advanced to that dignity, when neither Paul mentioneth him as bishop, or as his or Peter's coadjutor or fellow labourer, and also setteth divers other Christians afore him in his salutation, which had been a very unmannerly part, and a great forgetfulness of duty in the Apostles, if Linus had then been Bishop there, and so Christ's vicar general. But because you term him Saint Peter's coadjutor there, I pray you tell me, was Saint Peter there now or no, I will not use the reason, that Paul not only here but always forgetteth him amongst those whom he nameth in his salutations, whereof groweth great likelihood that he was never there whiles Paul wrote thence. But if he were now and before there, verse. 15. Paul maketh a very great and pitiful complaint of him, that he amongst the rest forsook him. But I had rather say he was not yet come to Rome, and that Paul made Linus the first Bishop there, as your Clemens also affirmeth, then to admit so great an absurdity against Peter. The succession of the bishops of Rome which you so much glory of, and upon the authority whereof your church resteth, is uncertain, vain, obscure, and such as yourselves can make no certain report of. TITUS. Tit. 1. 15. The text. All things are ⸫ clean to the clean: but to the polluted, and infidels nothing is clean, but polluted are both their minds and consciences. The note. He speaketh not of the church abstaining from meats sometimes which is not for any uncleanness, in the creatures, but for chastening their bodies: but he meaneth the jewish superstition, who now being christians, would not cease to put difference of clean and unclean according to their old law. See Aug. cont. Faust. lib. 31. cap. 4. The answer. I easily believe that he meant not of that which was not, for your church's superstition in that matter was not yet grown. But you have brought about by your laws of abstinency, that your simple followers, in the extremity of sickness when there cannot be any pretence of chastening their bodies thereby, are so snarled in conscience, that they dare not touch, or taste, that which is necessary to preserve life, and to restore health withal. Besides chastening of your bodies, in your ordinary abstinence in popery, hath no probable show. For your richer sort never far more delicately, nor fill their bellies more gluttonouslie, then when they abstain from ordinary meats, and hunt after extraordinary delicates. So that no man's bodies are chastened by your fasting days, but their, whom need, or nigerdlines doth continually compel to borrow of their bellies. Tit. 2. 15. The text. These things speak, and exhort, and rebuke ⸫ with all authority. The note. Bishop's must be stout and command in God's cause, and the people must in no wise disobey or contemn them. The answer. So must also every minister of the word, and their flocks do owe unto them honour, and obedience, and you must remember that your pope's cause, is not gods cause. Tit. 3. 5. The text. But when the benignity and kindness toward man of our saviour God appeared, not by the works of justice which we did, but according to his mercy he hath saved us ⸫ by the laver of regeneration and renovation of the holy ghost. The note. As before in the Sacrament of holy orders (1. Timoth. 4. and 2. Timoth. 1.) so here it is plain that baptism giveth grace, and that by it as by an instrumental cause we be saved. The answer. Concerning your Sacraments of orders, of your own institution, and grace by them given, you have received answer before. That baptism is amongst the instrumental causes of our salvation no man denieth. And likewise we grant unto you, that by it grace is given to the worthy receivers, so that you understand by baptism the whole sacrament, and not the outward act, and work of the minister only as you commonly do. Tit. 3. 10. The text. A man that is an heretic, after the first and second ⸫ admonition avoid. Knowing that he that is such an on, is subverted and sinneth being condemned by his own judgement. The note. These admonitions and corruptions must be given to such as err, by our spiritual Governors, and pastors: to whom if they yield not, Christian men must avoid them. The answer. If we were agreed of the church, and governors thereof, than we would not contend with you about your note. But now so long as you will not suffer the church to be discerned by the scriptures, nor cleave to that church which receiveth the doctrine in them delivered, the admonitions, and correptions of your governors, are to be contemned, despised, and disobeyed. PHILEMON. Phile. 1. 5. The text. I give thanks to my God always making a memory of thee in my prayers. Hearing thy ⸫ charity and faith which thou hast in our Lord jesus, and toward all the saints. The note. Faith and charity commended always together, both necessary to make a complete Christian man, and to justification and salvation. The answer. Faith, and charity always together, but not always commended together, both necessary to make a complete Christian, faith for justification, and charity for sanctification: But you the better to blind men, confound that which you should distinguish. Phile. 1. 7. The text. For I have had great joy and consolation in thy charity, because the bowels of the saints ⸫ have rested by thee brother. The note. The duties of charity and mercy done to Christ's prisoners are exceeding acceptable to God, and all good men. The answer. This is very true, and yet you the pope's prisoners, and not Christ's. Phile. 1. 1●▪ The text. And ⸫ do thou receive him as mine own bowels. The note. All spiritual men, aught to be exceeding propense and ready to procure men's pardon and reconciliation to all penitent. The answer. It is to be marveled at, that men showing so little mercy as you are wont, and so void of all pity, as your tragical doings have showed you to be, should now become teachers of mercy, and pity to other men. Phile. 1. 1●▪ The text. I Paul have written with mine own hand: I will repay it: not to say to thee, ⸫ that thou owest me thine own self also. The note. The great det and duty that we own to such as be our spiritual parents in Christ. The answer. As to our parents we can make no sufficient recompense, so much less are we able to requite those, which are Gods good instruments of our regeneration. HEBREWS. Hebr. 1. 4. The text. Being made so much more excellent than Angels, as he hath inherited a more excellent name above them. The note. The excellency of Christ above Angels. The answer. And therefore consequently his excellency above Moses, the prophets, and all creatures whatsoever. Hebr. 1. 14. The text. Are they not all ⸫ ministering spirits, sent to minister for them which shall receive the inheritance of salvation? The note. The holy angels (saith S. Augustine) to the society of whom we aspire in this our peregrination, as they have eternity to continue, so also facility to know, and felicity to rest. For they do help us without all difficulty, because with their spiritual motions, pure and free, they labour and travel not. De civitate lib. 11. cap. 31. The answer. I would your doctrine of Angels were always, as this which here you learn of Augustine, than some of your unprofitable controversies, which now trouble the world, would soon be cut of, and thrown to the dunghill amongst other filth and mire of popery. But these, and such other good things, are defiled with the rest that you couple them with. And more I have not to say to you for this note. Hebr. ●▪ 1. The text. Therefore more abundantly ought we to observe those things which we have heard: ⸫ least perhaps we run out. The note. As that which runneth out of a broken vessel, or that runneth by is lost. The answer. He is said to run out, which doth not hold and keep the word which he heareth, of whom we say in English, In at the one ear and out at the other. Hebr. 2. 9 The text. But him that was a little lessened under the Angels: we see jesus ⸫ because of the passion of death crowned with glory and honour, that through the grace of God he might taste of death for all The note. This proveth against the Caluinists that Christ by his passion merited his own glorification, which they would not for shame deny of Christ, but that they are at a point to deny all meritorious works, yea even Christ's also. And therefore they translate also this heretically, by transposing the words. In the bible printed 1579. The answer. The force of this proof resteth upon the signification of the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which here, as often else where, doth signify the final cause or end, and is to be referred to his lessening, which goeth before, and not to his crowning which cometh after. As if he should say, we see him, that is jesus, because of his suffering, or that he might suffer, a little lessened under the Angels, that is, made man. And thus your proof faileth, and cometh to nought. Otherwise for Christ's merits we do more highly esteem of them than you. But the holy Ghost hath taught us, that he took our nature upon him, not for himself but for our good, so that whatsoever he did in our nature, was not to gain to himself, but to us; not to his, but to our benefit: but preposterous desire to 'stablish the merits of men carrieth you, you wots not whither. For it maketh you to suppose, that the majesty of God which is proper to himself (for that was the glory wherewith Christ is crowned) may be the deserved reward of man's works, which is horrible once to think. Hebr. 2. 16. The text. For no where doth he take Angels: but ⸫ the seed of Abraham he doth take. The note. The dignity of man in that Christ took our nature unto his person in deity, and not the nature of Angels. The answer. Nay rather the great and marvelous goodness of God, that was better to men than to Angels, and that vouchsafed rather to unite our miserable vile nature to his Godhead, rather than the eternal excelling nature of Angels. Hebr. 3. 3. The text. For this man is esteemed worthy of more ample glory above Moses, by so much as more ample glory than the house hath he that framed it. The note. The excellency of Christ above Moses. The answer. Christ far excelled Moses: but you make him far inferior. For from Moses doctrine no man might serve to the right hand, Deut. 4. 2. or to the left, no man might add or take away: but to Christ's doctrine, Deut. 28. 14. under the name of traditions, you may make as many additions as you list. Hebr. 3. 14. The text. For we be made partakers of Christ: yet so if we keep the ⸫ beginning of his substance firm unto the end. The note. Faith is the groundwork of our creation in Christ, which if we hold not fast, all the building is lost. The answer. Such a faith as a man in some measure is able to render a reason of out of the word, and not a blind persuasion to believe as other men believe, neither knowing what we believe, and why, as the greatest number of your blind followers do. Hebr. 4. 1. The text. For he said in a certain place of the ⸫ seventh day, thus, And God rested the seventh day from all his works. The note. If the Apostle had not evidently showed that the Saboaths rest was a figure of the eternal repose in heaven, who durst to have applied that Scripture of God's rest the seventh day to that purpose? Or how can our adversaries now reprehend the like application manifoldly used in all holy ancient writers to that end? The answer. What conscience is in you for applying Scriptures without example, warrant, or any other necessary collection I know not: but this I know, that in your handling of the scriptures there appeareth none. All things that happened to the fathers in the old Testament, were figures (as the Apostle teacheth) of things happening in the new testament to us. As therefore the diligence of the fathers was commendable in seeking and searching what was prefigured in the old law; so the immoderate desire and delight of some, to draw all things in both testaments into perpetual allegories, and to make figures where none are, & to wrest their fancies out of what place they list, is justly by your adversaries found fault withal. Hebr. 4. 12. The text. For the ⸫ word of God is lively and forcible, and more piercing than any two edged sword: and reaching unto the division of the soul and the spirit, of the joints also and of the marowes, and a discerner of the cogitations and intents of the heart. The note. Whatsoever God threateneth by his word concerning the punishment of sin and incredulity, shallbe executed, be the offence never so secret, deep, or hidden in our hearts, because God's speech passeth easily, & searcheth throughlie every part, power and faculty of man's soul. The answer. This note is true, though but in a little part expressing the meaning of the text, and very hardly agreeable with other parts of your doctrine. For if secret and hidden sins, which by no means break forth and discover themselves, by act can not escape the threatened vengeance of God, than what sins can you can venial? Hebr. 6. 9 The text. But ⸫ we confidently trust of you, (my best beloved) better things and nearer to salvation: although we speak thus. The note. It is evident by these words against the novatians and the Caluinists, that Saint Paul meant not precisely that they had done, or could do any such sin, where they should be put out of all hope of salvation, and be sure of damnation during their life. The answer. It is evident by your words, that you flatter yourselves with mercy more than there is cause why, whiles you think that you can not commit any such sin, as for which you should be sure during your life to be damned. For herein you do not contend with the novatians and Caluinists (as it pleaseth you to term them) only, but with Saint john, and with our Lord and saviour Christ. For what will ye say of those sinners, which S. john forbiddeth us to pray for: or of that sin, which our Saviour Christ hath told us shall never be forgiven, 1. john 5. 16. neither in this world, nor in the world to come? Matth. 12. 32. The same sin, the Apostle in this Chapter describeth, not because the Hebrews, to whom he wrote, had committed it, but because it was possible for some of them to fall into it, therefore he forewarneth them of the great and wonderful danger of it. Hebr. 7. 2. The text. To whom also Abraham divided tithes of all, first in deed by interpretation ⸫ the king of justice, and then also King of Salem, which is to say, King of peace. The note. When the fathers and catholic expositors pick out allegories and mysteries out of the names of men, the protestants not endued with the Spirit whereby the Scriptures were given, deride their holy labours in search of the same: but the Apostle findeth high mysteries in the names of persons and places as you see. The answer. That we deride the Fathers or any other Catholic expositors, is one of your wonted slanders: but we say that measure in all things is a merry mean. For though in the names of such special persons as were figures of Christ, and in the names of other persons, places, and things as had their names given for some special causes and considerations, the mysteries shadowed in the signification of those names are well, and profitably sought: yet to do, or endeavour the like, in all names, or in many other names is labour needless, causeless, and curious. Hebr. 7. 8. The text. And here indeed ⸫ men that die receive tithes: but there he hath witness that he liveth. The note. The tithes given to Melchisedech, were not given as to a mere mortal man, as all of the tribe of Levi and Aaron's order were, but as to one representing the son of God, who now liveth & reigneth, and holdeth his priesthood, and the function thereof for ever. The answer. Your note is true, and because he holdeth his priesthood and the functions thereof for ever, therefore you offer him great injury, to appoint other priests to do his office, that is, to offer propitiatory sacrifice for us. Hebr. 7. ●5. The text. Whereby he is able to save us for ever, going by himself to God: ⸫ always living to make intercession for us. The note. Christ according to his humane nature, prayeth for us, and continually representeth his former passion, and merit to God the father. The answer. You would make us believe that Christ was our priest only in respect of our nature, directly against the word, and against this present place. For the priests appointed by the law, were men having infirmity, but our priest is the son for ever perfect, where perfection is opposed to infirmity, and the son of God is opposed to men: which showeth the coupling of both natures, aswell in exercising of his office as in his person. But you of purpose in your translation have omitted the word men, to obscure and darken the sense of the text. Hebr. 8. ●2. The text. We have such an high priest, who is set on the right hand of the seat of majesty in the heavens, a ⸫ minister of the holies, and of the true tabernacle which our Lord pight and not man. The note. Christ living and reigning in heaven, continueth his priestly function still, and is minister not of Moses' Sancta and tabernacle, but of his own body, and blood, which be the true holies and tabernacle not form by man, but by Gods own hand. The answer. Paul setteth Christ in heaven at the right hand of majesty, you set him in earth in the sacrament of the altar. Paul teacheth that he continueth in his priestly function: you have appointed priests to offer propitiatory sacrifice, as if his priesthood were ceased. Paul saith that if Christ were upon the earth again, he were no priest: you teach that he is again upon earth, therefore your doctrine maketh him no priest. Hebr. 8. 7. The text. For ⸫ if that former had been void of fault, there should not certes a place for a second been sought. The note. The promises and effects of the law were temporal, but the promises and effects of Christ's Sacraments in the church be eternal. The answer. This is plain, and flat Manicheisme. If the high priest were a figure of Christ, if Sancta sanctorum were a figure of heaven, if the sacrifices of the old law were figures of Christ's sacrifice, then how can the promises, or effects pertaining to them be temporal? The differences that I have learned between the sacraments of the law, and the Gospel do not consist in diversity of promises, and effects, but in clearness, number, and time. clearness because that, which then was obscurely shadowed, is now clearly revealed: number because they had a great multitude of sacramental figures, we as few in number, and as effectual in signification, as possible may be, in time because theirs nursed in them the faith of Christ to come, and ours confirmeth to us the faith of Christ which is already come, and hath accomplished all things, which are necessary for our redemption. Hebr. 9 8. The text. The holy Ghost signifying this, that the way of the holies ●as ⸫ not yet manifested, the former tabernacle yet standing. The note. The way to heaven was not open before Christ's passion, and therefore the patriarchs and good men of the old testament were in some other place of rest until then. The answer. You dream of a dry summer. Christ was always the way, but Christ was not always manifested, or made openly known during the former tabernacle, as now he is. What maketh this for your dream of shutting the fathors out of heaven, and causing them to go seek another place of rest? Was not Christ the lamb slain from the beginning of the world? And was not faith in his blood as available to the fathers, as to us? Hebr. 9 9 The text. Which is a ⸫ parable of the time present. The note. All things done in the old testament and priesthood were figures of Christ's actions. The answer. If all things done in the old Testament, and priesthood have relation to Christ and that which he performed for us, then how are the promises temporal, as before you said? Liars had need of good memories, or else with one breath they deny and overthrow that, which they affirm with another. Hebr. 9 19 The text. For all the commandment of the law being read of Moses to all the people, he taking the blood of calves and goats with ⸫ water and scarlet wool, and ysope, sprinkled the very book also itself, and all the people, saying, This is the blood of the Testament which God hath commanded you. The note. Hear we may learn that the Scriptures contain not all necessary rites or truths, when neither the place to the which the Apostle alludeth, nor any other mentioneth half these ceremonies, but he had them by tradition. The answer. The Scriptures (you say) contain not all necessary rites and truths, why do you couple rites and truths together? You know that we hold that rites and ceremonies may be variable according to diversity of times, places, and manners of people: so the general rules of Scriptures given to frame them by be observed. But truth is always one and the same, & not to be found but in the word of truth, and therefore though you could have proved that some of these rites were had by tradition, yet it would not follow that any necessary truth were omitted in scriptures. But let us see how doughtilie you prove that, forsooth half the ceremonies here spoken of, are not mentioned in the place of Scripture, to the which the Apostle alludeth, nor in any other place, and therefore it can not be otherwise, but he had them by tradition. As you are true in this, so I would you might find credit in all things else: Exod. 14. 8. first in the place by yourselves quoted, the reading of the Law, the sprinkling of the people and the book, with the blood of the sacrifices, with the words here rehearsed are mentioned. Then resteth water, scarlet wool and hissope, to be showed else where. In Leviticus we find that water was mingled with the blood which was to be sprinkled, levit. 14. 4. and that the sprinkle itself was made of cedar wood, of hissope, and of a scarlet lace. Thus have you one place for the sprinkling, and another for the sprinkle, and nothing here at all by tradition, which you so contend for. Hebr. 9 28. The text. And as it is appointed to men to die once, and after this the judgement: so also Christ was offered once, to ⸫ exhauste the sins of many. The note. By this word which signifieth to empty, or draw out even to the bottom, is declared the plentiful & perfect redemption of sins by Christ. The answer. When the holy Ghost by such significant and forcible words hath taught us to ascribe our whole and full remission of sins to Christ, what impudency and shamelessness is in you, to join to Christ a number of trumperies of your own, and as it were in this matter to part stakes with him by challenging, if not one half, yet a very great part by your works satisfactory & meritorious? Hebr. 10. 6. The text. Holocausts and for ⸫ sin did not please thee. The note. For sin is the proper name of a certain sacrifice called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as holocaust is another kind. See the annotations. 2. Corinth's, 5. verse 21. The answer. To trouble people's heads with the diversity of the sacrifices of the jews, and their divers appellations, I judge it not necessary, and therefore I leave your note as I find it. Hebr. 10. 16. The text. And this is the testament which I will make to them after those days, saith our Lord, giving my laws ⸫ in their hearts, and in their minds will I superscribe them, and their sins and iniquities I will remember no more. The note. This is partly fulfilled by the grace of the new Testament, but it shall be perfectly accomplished in heaven. The answer. This note I will not impugn, but it cometh as a rose among nettles, which a man can hardly cull out, without stinging of his hands. Hebr. 10. 20. The text. Having therefore brethren confidence in the entering of the holies in the blood of Christ, which ⸫ he hath dedicated to us a new and living way by the vail, that is, his flesh, etc. The note. To dedicate, is to be the author and beginner of a thing. The protestants translate, he hath prepared, for their heresy that Christ was not the first man that entered into heaven. The answer. We shun not the word dedicate, which you yourselves have borrowed of a protestant, for it is as good and fit as the other. And you charge us wrongfully with that which we hold not, for we all affirm that Christ was the first man that ever carried the whole human nature & substance of man, consisting of an human body, and of a reasonable soul into heaven. Hebr. 10. 29. The text. A man making the Law of Moses frustrate, without any mercy dieth under two or three witnesses: ⸫ how much more think doth he deserve worse punishment, which hath trodden the son of God under foot, and esteemed the blood of the Testament polluted, wherein he is sanctified, and done contumely to the spirit of grace? The note. Heresy and Apostasy from the Catholic faith punishable by death. The answer. This doth plainly and manifestly reprove the overmuch clemency used in this Realm and Church of England, toward froward and obstinate papists, who by your own conclusion are by God's laws punishable by death. Hebr. 10. 35. The text. Do not therefore lose your ⸫ confidence which hath a great remuneration. The note. Good works make great confidence of salvation, and have great reward. The answer. Good works being testimonies of our election, fruits of our faith, witnesses that we be led and guided by the spirit of God, do nourish and increase our confidence in God, whom we know to have adopted us in Christ, for his children. It is true also that God doth most liberally reward all good things, which he worketh in his children. Hebr. 11. 1. The text. And faith is ⸫ the substance of things to be hoped for, the argument of things not appearing. The note. By this word substance is meant that faith is the ground of our hope. The answer. Or rather that faith is the very substance, and being of things which yet appear not, nor are not seen, and therefore are hoped for. Hebr. 11. 5. The text. By faith ⸫ Henoch was translated, that he should not see death, and he was not found, because God translated him. The note. Hear it appeareth that Henoch yet liveth and is not dead against the Caluinists. See the Annot. chap. 11. Apoc. The answer. Why do you not couple Saint Paul with the Caluinists, doth not he say, Rom. 5. 1●. that death reigned over all from Adam to Moses? Was not Henoch one of these all, or did he not live within the time there limited? yet it is true that Enoch and Elias did not die after the common and ordinary manner of other men, but were translated, and have in extraordinary manner and sort deposed the corruptible flesh, that with Christ they may enjoy blessed rest, and quietness. Hebr. 11. ●. The text. But without faith it is impossible to please God, for he that cometh to God, must believe that he is, and is a ⸫ rewarder to them that seek him. The note. We must believe that God will reward all our good works, for he is a rewarder of true justice, not an accepter or imputer of that, that is not. The answer. It is true that God of his goodness and bounty will reward every good work, and it is true that God rewardeth true justice, that is the good, that they do that in sincerity and truth seek him, though it deserve none. But that which you add showeth that you care not how directly you oppose yourselves to the truth of God's word, so that you may blear the eyes of the simple with somewhat. Is not the justice of Christ our justice? is it in us really, or by imputation? Heretofore you have seemed to have bend your force to prove some justice, besides imputative justice, and now you would have imputative justice quite strooken out of the book, lest God should be an imputer of that, which is not. Our sins were not in Christ, and yet they were imputed to Christ, and Christ was punished for them: why shall it not then stand as well with God's justice, that though Christ's justice be not actually, and really in us, yet it be both imputed to us, and we crowned and rewarded for it? Hebr. 11. 19 The text. Whereupon he received him also ⸫ for a parable. The note. That is in figure and mystery of Christ dead and alive again. The answer. The truth of this note we acknowledge. Hebr. 11. 22. The text. By faith joseph dying, made mention of the going forth of the children of Israel: and gave commandement ⸫ concerning his bones. The note. The translation of relics, or saints bodies, and the due regard and honour, we ought to have to the same are proved hereby. The answer. joseph in this commandment touching his bones, showed his assured faith, and constant belief that God in his good time would keep, and perform his promise, touching the inheritance of the land of Canaan. The children of Israel in translating his bones, showed their care of truth, in keeping the promise, which they made unto him. The honour, yea all the honour, they did to him or his bones, when they came into the land of promise, josua 24. ●●. and were possessed of it, was to see him, or them honestly laid in the grave. What maketh all this for your superstitions? The saints of God neither gave you, nor your father's charge to translate their bones. The cause of your translating them was not any due regard to them, but profit to yourselves, by making merchandise of their carcases, and by abusing most shamefully the simplicity of the ignorant, to offer largely to you under colour of honouring them. And therefore if you should not maintain this note, that butter would not cleave to your bread. Hebr. 11. 26. The text. Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For ⸫ he looked unto the remuneration. The note. The protestants that deny, we may, or aught to do good in respect or for reward in heaven are hereby confuted. The answer. You have confuted your own shadow, and not the protestants, for it is your slander, and not our assertion that is hereby confuted. For we confess that in well doing men may respect, and have an eye to such rewards as God hath promised. But this we say withal, that it is not the reward only or chiefly, that the saints of God have respect or regard to, for that were either hypocritical or servile, but the reverence, that sons own unto their father, who the more assured they are of his fatherly favour, the gladder they are to please him, and the loather to displease. Hebr. 12. 15. The text. Looking diligently lest any man ⸫ be wanting to the grace of God: lest any roar of bitterness springing up do hinder, and by it many be polluted. The note. That we be not good there is no lack on God's part, who offereth his grace to us, but the defect is in ourselves, that are not answerable to Gods calling of us, and grace towards us. The answer. This note is very true, and therefore we ought carefully to call upon God to reform us, and to renew us, that we be not also amongst them, that stubbornly refuse the grace of God calling them. Hebr. 12. 16. The text. Lest there be any fornicator or profane person as ⸫ Esau, who for one dish of meat sold his first birth rights. The note. Such as forsake their salvation and religion to save their lands and goods are like Esau. The answer. This note must have a favourable interpretation, and some cautions & exceptions, except you will leave no place of repentance to them that have once preferred goods afore religion, but either hypocritical or too late as Esau's was. Hebr. 12. 22. The text. But ⸫ you are come to mount Zion, and the city of the living God heavenly jerusalem, and the assemblies of many thousands of Angels, and the Church of the first borne, which are written in the heavens, and the judge of all God, and the spirits of the just made perfect, and the mediator of the new Testament, etc. The note. The faithful are made fellows of Angels, and of all the perfect souls departed since the beginning of the world, and of Christ himself. The answer. Because the church is the fellowship of all the saints which have been, are or shall be, whereof Christ, and not the pope is head and chief, and which with Christ make one body. Hebr. 13. 9 The text. With ⸫ various and strange doctrines be not led away. The note. New, divers, changeable, and strange doctrines to be avoided, for such be heretical, against which the best remedy or preservative, is always to look back to our first Apostles, and the holy father's doctrine. The answer. I would to God you would once keep promise, to look back in truth to our first Apostles doctrine, so should our controversies be soon at an end: but you commonly by your first apostle mean your corrupt monk Augustine. And if by him you would examine your doctrine, you must cast away a number of your chief corruptions, which he never knew of. Hebr. 13. 21. The text. And the God of peace which brought out from the dead, the great pastor of the sheep in the blood of the eternal testament, our Lord jesus Christ ⸫ fit you in all goodness that you may do his will, etc. The note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, make you perfect and absolute in all goodness. The answer. This you learned either of master Beza, or of Erasmus, or of both, give them thanks for it. JAMES. jam. 1. 14. The text. For ⸫ every one is tempted of his own concupiscence, abstracted and alured. The note. The ground of temptation to sin is our concupiscence, & not God. The answer. temptations are either outward or inward. temptations outward are afflictions, whereby God is wont to try and prove men, as gold and silver is tried in the fire. temptations inward whereof james speaketh in this place, are inordinate desires provoking & soliciting us to sin, but because men who receive corruption from Adam, are prone and ready to do as Adam did, that is, to lay their faults from themselves to God, therefore james earnestly admonisheth them to look into themselves, and there to espy and see the root and matter of all corruption. jam. 1. 25. The text. But he that hath looked into the law of perfect liberty, and hath remained in it, not made a forgetful hearer but a doer of the work, this man shallbe ⸫ blessed in his deed. The note. Beatitude or salvation consisteth in well working. The answer. Weldoers or workers are blessed and saved, and yet notwithstanding beatitude & salvation doth not consist in our well-doing, but in the mercy & goodness of God bestowed upon us in Christ. Therefore it is to be observed that in this place james maketh a comparison between hearers of the word, whereof one sort are negligent & forgetful, & therefore never the better for the things they hear. The other sort are diligent, and commit to memory, and put in practice in life the thing they learned by hearing, these latter so doing and not the former, show themselves to be blessed and saved. For Christ preached is their salvation, their works do testify their faith, whereby they have laid hold on Christ their righteousness, as fruits do witness the goodness of a tree. james. ●. 20. The text. But wilt thou know ⸫ o vain man that faith without works is idle? The note. I'll speaketh to all heretics that say, Faith only without works doth justify, calling them vain men. The answer. You show your delight, you seek to deceive yourselves and others by equivocations. For you know well enough, that faith is not taken here for a true and a lively faith, which worketh by love, as Paul and we take it, when we speak of justifying by faith. Secondly, you know also, that we make no account of any such faith as is idle, or separated from love. Thirdly, you know that saint james taketh not here justifying, for being made just, but for being declared and showed to be just: as appeareth by the example of Abraham which he bringeth. For God first made him just, and afterward he was declared and showed so to be, by that most excellent example of obedience, in offering his son Isaac. There is therefore no contrariety betwixt us and james, though you go about to prove that by sound of words, which by sound or just meaning you cannot effect and bring to pass. 〈◊〉. 3. 15. The text. But if you have bitter zeal, and there be contentions in your hearts: glory not, and be not liars against the truth: for this is not ⸫ wisdom descending from above, but earthly, sensual, devilish. The note. The difference betwixt the human wisdom specially of heretics, and the wisdom of the catholic church and her children. The answer. If a man compare the fruits of heavenly wisdom, with the fruits of the wisdom of your church, he shall find them as contrary as white is to black. All stories testify, that your church hath been the author of most of the wars and contentions in Christendom these three hundred years, and upwards. Your books in praise of Sodomitry, your courtesans maintained in the eyes and bosom of your most holy father, and the beastly life of your priests, testify the chastity of your church. The mercy of your church the massacres of France, and the Marian storm in England not yet forgotten, do sufficiently show. I might go through the rest: but peace, chastity, and mercy wanting amongst you, doth sufficiently show your wisdom to be earthly, sensual, and devilish. james. 4. 6. The text. And ⸫ giveth greater grace: for the which cause it saith, God resisteth the proud, and giveth grace to the humble. The note. The boldness of heretics adding here the word scripture to the text thus: And the scripture giveth greater grace. The answer. The blindness of you papists, which think it a boldness to set the nominative case before the verb. I pray you tell us what it is that (as saint james here saith) giveth greater grace, if it be not the scripture? But the place is plain, the words afore, and the words following do enforce, that the word scripture must be supplied: but there is none other cause of your wrangling in this, but that you would have every thing left as obscure and dark, as might be possible, to fray poor men from studying that which they cannot understand. james. 4. 8. The text. ⸫ Approach to God, and he will approach to you. The note. Free will and man's own endeavour necessary in coming to God. The answer. Why do you not plainly say, that we must prevent and go before the grace of God by our will and our endeavour, because james setteth our approaching first? That we know to be your meaning, for that your sophisters commonly contend for. But to answer you shortly, we are commonly and usually by the spirit of God exhorted to that, which God must work in us, therefore free will is not proved by those exhortations. james. 4. 11. The text. ⸫ Detract not one from another my brethren. The note. He forbiddeth detraction, evil speaking and slandering. The answer. Uices, wherein you set a great piece of your delight, as in your annotations most manifestly doth appear. james. 4. 15. The text. For that you should say, ⸫ If our Lord will, and if we shall live, we will do this or that. The note. All promises and purposes of our worldly affairs are to be made under condition of God's good liking and pleasure, and it becometh a Christian man to have usually this form of speech in that case: If God will: If God otherwise dispose not. The answer. If this note had come from Rome, as it doth from Rheims: from Italy, as it doth from France, we should have wondered how they teach others that, which they have not learned themselves. It may be you know the common Italian proverb, In despite of God. And this I know, that neither this good counsel of james was used in time of popery, and when in the time of the gospel men began to leave former corruptions, and reform their speeches according to this rule, the papists scorned at it, and derided it, as too much holiness. james. 5. 1. The text. Go to now ye rich men, weep, ⸫ howling in your miseries which shall come to you. The note. A fearful description of the miseries that shall befall in the next life to the unmerciful covetous men. The answer. But your religion giveth them heart of grace to contemn all threats: for your father the pope will sell them heaven for money. ●ames. 5. 7. The text. Behold the husbandman expecteth the precious fruit of the earth: patiently bearing till he receive ⸫ the timely and the lateward. The note. He meaneth either fruit or rain. The answer. It is an hebraism, and therefore better expounded of rain than of fruit, because the phrase is usual in the Hebrew, and so usually signifieth. james. 5. 10. The text. ⸫ Confess therefore your sins one to another: and pray one for another that you may be saved. The note. The heretics translate, Acknowledge your sin, etc. So little they can abide the very word of confession. The answer. Here is a knot sought in a rush. To acknowledge, and to confess in English ears is all one. That we cannot abide the word of confession is one of your impudent and shameless slanders, from the which the usual and common using of it in our translations do sufficiently clear us. james. ●. 20. The text. My brethren, if any of you shall err from the truth, and a man convert him, he must know that he that maketh a sinner to be converted from the error of his way, shall save his soul from death, and ⸫ covereth a multitude of sins. The note. He that hath the zeal of converting sinners, procureth hereby mercy and remission to himself, which is a singular grace. The answer. You dream still of man's procuring mercy and remission to himself by his own works: but S. james hath no such thing, but only this, that the soul of the converted man is saved, and his sins covered, that is to say, abolished. 1. PETER. 1. Peter. 1. 13. The text. For the which cause having the loins of your mind girded, sober, trust perfectly in that grace which is offered you in the revelation of jesus Christ. The note. Chastity not only of body, but also of mind is required. S. Beda upon this place. The answer. Then all chastity doth not consist in single life: for in mind none have been more impure than your single men. 1. Pet. 1. 17. The text. And if you invocate the father, him which without acceptition of persons judgeth according to every one's work, in fear converseye the time of your peregrination. The note. God will judge men according to every one's works, and not by faith only. The answer. Who ever denied that in the judgement of God, that it may appear (as it is indeed) just: the godly and ungodly shall be discerned a sunder by their works, and yet you never the nigher to your merits. 1. Pet. 1. 18. The text. Knowing this that not with corruptible things, gold and silver you are redeemed from your vain conversation of your father's ⸫ tradition: but with the precious blood as it were of an immaculate and unspotted lamb Christ. The note. He meaneth the erros of gentility, or if he wrote to the jews dispersed he meaneth the yoke of the law, with the fond and heavy additions of their late masters called Deuteroses. The heretics to make it sound to the simple against the traditions of the church, corrupt the text thus: Which you have received by tradition of the father. The answer. Two things we see in your note. First, an exposition what is here meant by traditions: secondly, a fond quarrel to our translations. First you affirm boldly without blushing, that here by tradition the errors of gentility are meant. But because that carrieth not so much as any probable show, therefore presently you fly from it, saying, if he wrote to the jews, than he, etc. As if any man could doubt to whom he wrote, when both he was the Apostle of circumcision, and also he nameth them to whom he wrote, strangers of the dispersion of Pontus, Galat. 2. In the beginning of this chapter. Galatia, Cappadocia, Asia, and Bithynia. It is manifest, that the jews at that time dwelled in every part of these countries, as strangers dispersed here and there: which cannot with any show for proof be imagined of any nation beside. Your yoking of God's law with those traditions, or additions called Deuteroses, showeth your vile and base estimation of God's word. But as whatsoever the jews had from their fathers added to God's law, was cause of vain conversation, so also your additions to the Gospel of Christ called traditions, are causes of like vanity, and unprofitable travel and labour in them that use them. Your quarrel to our translations is but mere wrangling, sith your translation hath the same in effect: for how could the fathers deliver, except the sons received? or how were they delivered by Christ from their vain conversation, if they had not received it first? But wranglers will never leave cavilling. 1. Pet. 2. 9 The text. But you are an elect generation, a ⸫ kingly priesthood, an holy nation, a people of purchase: that you may declare his virtues, which from darkness hath called you into his marvelous light. The note. The protestants can no more gather of this, that all Christians be priests, than that all be kings, as is most plain, Apocalypse 1. 6. and 5. 10 Thou hast made us a kingdom (or kings) and priests. The answer. We gather both the one and the other, and we know of none other sacrifices now to be offered to God, but those which every Christian man and woman are bound to offer, and therefore we need not your sacrificing priests with their paltry. 1. Pet. 2. 13. The text. Be subject therefore to every ⸫ human creature for God, whether it be to the king as excelling, etc. The note. So is the Greek: but the protestants in favour of temporal laws made against the catholic religion, translate it very falsely thus: To all manner ordinance of man, themselves boldly rejecting ecclesiastical decrees as men's ordinances. The answer. The Greek scholiast, whom I hope you will neither accuse of corrupt meaning, nor deny that he understood the Greek, interpreteth it as we translate. By ordinances of man, we understand not (as you slander us) laws of men, but princes and magistrates elected, appointed, and created by men. The decrees of your church we reject, as well because that they being but the ordinances of men, are obtruded in the place and stead of God's law, as also because we acknowledge no duty of subjection to the makers and ordeiners of them, being to us English men mere strangers, to whom we own no more duty than to any other forrem potentates. 1. Pet. 2. 17. The text. ⸫ Love the fraternity. The note. In this speech is often commended the unity of all Christians amongst themselves. The answer. Which unity you have broken many ways. First, in cutting yourselves from the churches of the east parts of the world. Secondly, in falling from the ancient faith, which the church of Rome itself first of all in old time professed. Thirdly, in your obstinate opposing yourselves now to those that retain, keep, and hold fast the ancient holy catholic faith delivered by Christ and his Apostles to the church. 1. Pet. 3. 1. The text. In the like manner let the women be subject to their husbands, that if any believe not the word, by the conversation of the women, without the word they may be won, considering your chaste conversation in fear. The note. How women should behave themselves towards their husbands. The answer. Which counsel and prescription all godly matrons embrace. 1. Pet. 3. 3. The text. Whose trimming, let it not be outwardly the plaiting of hair, or laying on of gold round about, or putting on vestures, etc. The note. Against the proud, curious, and costly attire of women, wherein this ill time of ours exceedeth. The answer. Iniquity decreaseth not towards the latter end. 1. Pet. 3. 7. The text. Husband's likewise dwelling with them according to knowledge, as unto the weaker feminine vessel imparting honour, as it were to the coheirs also of grace of life: that your prayers be not hindered. The note. How husbands should behave themselves towards their wives. The answer. Which good lesson God grant all married men may keep and observe. In which lesson one thing is to be observed, that married men may so dwell with their wives, that their praying be not thereby hindered, contrary to that which in your notes you have divers times affirmed. 1. Pet. 4. 6. The text. For, for this cause also was ⸫ it evangelized to the dead, that they may be judged indeed according to men in the flesh: but may live according to God in the spirit. The note. It hath the same difficulty and sense, that the other word have before, 1. Chap. 3. See the annotation there, v. 19 and S. August. epist. 69. and Oecumenius upon this place. The answer. Time is the daughter of truth, and therefore things that sometimes seemed obscure, are in time revealed, made open and plain, and so is this. The sense is plain: The Gospel was preached in former ages to them that are now dead. Christ by his spirit preached to the rebellious and disobedient people, which lived in the days of Noe. Your annotation which you refer us unto, is frivolous, grounded upon a malicious slander, that we deny Christ's descending into hell, whereas we only deny the popish sense and interpretation of that article. And concerning Augustine, your note book once again deceived you. For in the place which you quote, there is nothing touching this matter: but in his 99 epistle he handleth this place, and especially the former in the third chapter at large concerning Christ's preaching to disobedient persons in the days of Noe. Where after that by many reasons he had proved that your opinion whereby you apply this place to Christ's descending into hell, can by no means stand: he inclineth (though not fully and certainly) that it is not meant at all of Christ's descending into hell, and rather thinketh that Peter meaneth that those times of Noah, were a figure of our times, and the general disobedience then, a figure of the small obedience now, and the saving of Noah, and his family in the ark then, a figure of saving us now by baptism, and so consequently giveth light to that true, and clear interpretation, which we now follow, and for which we are in part beholding to him, as Gods good instrument. 1. Pet. 5. 2. The text. Feed the flock of God which is amongst you, providing not by constraint, but willingly according to God ⸫ neither for filthy lucre sake but voluntarily. The note. Desire of lucre, or to exercise holy functions for gain, is a filthy fault in the clergy, and therefore much to be avoided. The answer. And what? is it not a filthy fault also in the pope? You know of whom it was written, Pope Alexander. that he sold all holy things, altars, keys, and Christ himself. You know what outcry hath been made against the pope's actions, both in this Realm, and in others, by them, which you will not allow to be protestants. Besides your whole religion is framed for gain, and to make merchandise of men's souls. So that from the highest to the lowest none of you can excuse yourselves to be clear from the desire of filthy lucre. 2. PETER. ●. Pet. 1. 16. The text. For not having followed unlearned fables, have we made the power and presence of our Lord jesus Christ known to you, but ⸫ made beholders of his greatness. The note. By this it is plain that either john, james, or Peter must be the author of the Epistle, for these three were only present at the transfiguration, Matth. 17. 1. The answer. We do not intend to strive with you for the author of the epistle: but you might have told us that you borrowed this of master Beza, and that james being killed by Herode, it must be either johns, or peter's, and that the phrase being Peter's peculiar phrase, doth show it to be Peter's. But you can borrow of us, and not give again that, which is due to us. ●. Pet. 1. 18. The text. And this voice we heard brought from heaven when we were with him in the ⸫ holy mount. The note. You see that places are made holy by Christ's presence, and that all places be not alike holy. See annot. Acts. 7. 33. The answer. That all places by nature, and creation are alike good, and of like holiness this place hindereth not, though by some special occasion, or use that a place for a time is put to, it may be more esteemed, or regarded then an other. ●. Pet. 2. 2. The text. And many shall follow their riotousness, by whom the way of truth shall be blasphemed. The note. Heretics (of whom he prophesieth here) do gain scholars by preaching liberty, and by their own licentious life, which is specially joined to the heresy of these days. The answer. The first, and most special note given to know those heretics by whom Saint Peter here speaketh of, is that they be lying masters. Which how it is, and always hath been annexed to your religion, and the teachers thereof, may appear to the indifferent Reader, by the answers to these your notes, and by your books of beastly feigned miracles. Your other note of preaching liberty, and licentious life, cannot in all the world be so fitly sought, and so surely found as amongst yourselves. For by your doctrine our lady is so good a gentlewoman, mill 〈◊〉 la beat● Mars. that so men serve her, be they whores, be they thieves, be they what they will be, it is no matter she will entreat and obtain pardon for them. And her service is neither painful, nor costly, for it consisteth in saying of a few ave Maries, and now and then praying to our lady, and sometimes offering of a taper. As for licentious life who have been able to match your most holy fathers of Rome? 2. Pet. 2. 3. The text. And in avarice shall they with ⸫ feigned words make merchandise of you. Unto whom the judgement now long since ceaseth not, and their perdition slumbereth not. The note. All the sweet words of heretics, speaking much of the word of the Lord, the Gospel, jesus Christ, etc. are but terms of art to buy and sell poor men's souls. The answer. This accusation of those, whom you are wont to call heretics, is one of your accustomed slanders. But your merchandise is so manifest, that your own writers have cried out of it. It was an abbot that acknowledged the church of Rome for his mother, that willed her to rejoice, Abbas urspergensis. because brooks and rivers of money flowed to her, in wonderful plenty, & no man came to her with empty hand. The old proverb, no penny, no Pater noster, did witness that the pretended good which you challenged, and vaunted that you could do to souls, would not come from you without being dearly bought, and well paid for. As for your pretenced accusation beareth no show. For if we had sought our own profit, we would never have sought the overthrow of your religion. For if we had held that still, we had been sure of the first bequest in every man's will. 2. Pet. 2. 10. The text. And especially them which walk after the flesh in concupiscence of uncleanness, and contemn dominion, bold, self pleasers, they fear not to bring in sects, blaspheming. The note. The special properties of heretics. The answer. Though your restraint of these properties to heretics, be neither in itself true, neither agreeable with the truth of the text which speaketh more generally, yet because it can not be but that such teachers be heretics, as be so grossly wicked, we will examine the case how you can clear your most holy fathers, and the pillars of your church from being heretics: the properties here mentioned be in number six. The first, walking after the flesh in concupiscence of uncleanness: what the testimonies of all stories are, concerning not the dregs but the highest and holiest amongst you I need not tell you. Pope john the eight, otherwise called pope joan, delivered of a child in solemn procession, whose picture remaineth in Rome as a monument of the truth of her being pope, bewrayeth sufficiently their uncleanness and filthiness. Plat●na. Pope john the thirteenth was slain being taken in the age of adultery. It were too long to rip up the licentious lives of other pope's, I know yourselves are ashamed of them. The second, is contempt of dominion: your pope's have not only usurped the place & seat of their sovereign lords, but have also trodden upon them, deposed Emperors and kings from their royal estate, made them his pages to lead his horse and hold his stirrup, and to think it a great courtesy that they might be admitted to kiss his foot. If this be not contempt of dominion, then what call you it? For boldness, what dare not they do to men, that dare cast their god into the fire? that dare poison the holy host as they term it. What self pleasers they be in this it appeareth, that they both flatter themselves, Pope Hildebrand called Gregory the 9 Pope Victor the third was poisoned in the chalice. and go about to persuade others that they can not err? The Emperor Henry of Lucemburgh was poisoned in the consecrate bread. How Christendom hath been replenished by them with sects, he that understandeth & knoweth the swarms, Leo the tenth. the number, the diversity of Monks, Friars, Nuns, Eremites, jesuits, and such like, can not doubt? And for blasheming which is the sixth, he that hath read of the Pope's speech, that he called the Gospel the fable or tale of Christ, can not doubt but that this note also is verified of your holy father: now acquit yourselves well, and show us some good defence of your pope's against these properties. 2. Pet. 2. 12. The text. But these men as unreasonable beasts, naturally tending to the snare, and into destruction ⸫ in those things which they know not blaspheming, shall perish in their corruption. The note. So heretics blaspheme the highest mysteries of our faith through ignorance. The answer. If a man should go about to reckon up the bold blasphemies of your popish heretics, against Christ himself and his holy word, Master Cam●pion in the 3. days conference in the Tower. the day would sooner fail him then matter. But no marvel, when your great challenging champions can make themselves good sport and pastime, of the greatest and most reverend mysteries of our religion. 2. Pet. 2. 18. The text. For speaking the proud things of vanity, they allure in the desires of fleshly riotousness, those that escape a little, which converse in error ⸫ promising them liberty, whereas themselves are the slaves of corruption. The note. Who ever promised more liberty to their followers then Luther and Calvin, and the like, taking away penance, fasting, continency, or chastity, keeping of vows, necessity of good works, (because faith doth all) obedience to Ecclesiastical pastors, and Counsels, and such like? The answer. You are nothing ashamed of lying. These things which you set down of Caluine and Luther are stark lies, which you shall never be able to justify. But you have set open the flood gates to sin, by promising many days of pardon to the saying of a set number of prayers, and such like. 1. JOHN. 1. john. 2. 16. The text. Because all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world. The note. How all sin and temptation proceed of these three, see Saint Thomas Summ. 1. 2. quaest. 77. arti. 5. The answer. Your labours (I perceive) are bestowed upon them that lest need them, that is, upon the learned, for I do not suppose you to be such fools, as to send the unlearned multitude to search in the doctors and schoolmen. 〈◊〉 2. 19 The text. They went out from us, but ⸫ they were not of us, for if they had been of us, they would surely have remained with us. The note. They were of us for a time, that is, of, and in the church, otherwise they could not have gone out: but they were not of the constant sort, or of the elect and predestinate, for than they had tarried within, or returned before their death. The answer. You dare conclude contrary to the Apostle, he saith they were not of us, you say they were of us, otherwise they could not have gone out, and therefore I can not marvel that you are so bold with us. The society and company of men whom we call the church, do nurse as it were in their bosom, many hypocrites and enemies to Christ, which in time show themselves, who though they go out from the church, yet in truth were never of the church, for if they had been of the church truly, then at the least they should not have severed themselves from the church at their end: for none are truly of the Church, but those whom God hath elected and chosen. ●. john. 1. 24. The text. You, that which you have ⸫ heard from the beginning let it abide in you. The note. Keep that firmly and constantly, which you heard even from the beginning, by the mouth of the Apostles: and not that which you have received by writing. The answer. If the apostles taught one thing by mouth, and another thing by writing then your note hath some reason in it. I would feign see some papists collect this unwritten doctrine, and then show us how we may be assured that they had it from the apostles. For the things that have been heretofore forged under the apostles names, the papists themselves do not observe the tenth part of them. In the mean space they shall give us leave to believe that the apostles whole doctrine is contained in the Canonical Scriptures. 1. john. 2. 29. The text. If you know that he is just, know ye that every one also ⸫ which doth justice is borne of him. The note. We see that that it is an apostolical doctrine that men may do or work justice, and that so doing they be just by works, proceeding of God's grace, and not by faith or imputation only. The answer. We see indeed, that it is an apostolical doctrine, that a man may do, or work justice, and farther that that doing and working is an assured testimony, that we are regenerate and borne of God. But that by so doing we are made just, or justified afore God: that is your own addition, without warrant of this text or any other. For though whomsoever God hath sanctified, him also he hath justified, yet regeneration and sanctification whereof the apostle speaketh here, are things distinct from justification whereof he speaketh not here. And because justice is a word of general signification, and sometimes spoken of justification, that is, of that righteousness whereby we are made just, and sometime (as here) of sanctification, that is, of that righteousness whereby we are declared to be just, this ambiguity serveth your humour to dally, and deceive withal. 1. john. 3. 1. The text. See what manner of charity the father hath given us, that we should be named and be ⸫ the sons of God. The note. Not by nature as Christ, but by grace and adoption. The answer. And can we be both named and be the sons of God, and yet doubt of our salvation? Were not that to doubt either of the power, or goodness of our father? Why are you then the doctors of doubtfulness? 1. john. 3. 2. The text. We know that when he shall appear we shall be like to him, because we shall ⸫ see him as he is. The note. How we shall see God and be like to him in the next life. See S. Aug. ep. 111. 112. de Civitate dei. lib. 12. cap. 29. The answer. It is well that you afford us so good a schoolmaster, but how shall they do, that either understand not the latin tongue, or are not able to buy the fathers? It is manifest that your meaning is not to help the poorer and more ignorant sort. 1. john. 3. 3. The text. And every one that hath this hope in him ⸫ sanctifieth himself as he also is holy. The note. This teacheth us that man sanctifieth himself, by his free will working together with God's grace. See Augustine upon this place. The answer. You know that your collection will not hold, and therefore you turn Saint Augustine to us. Wherein still is to be noted that you of purpose fly from these works, which Augustine wrote against Pelagius, wherein of purpose he handleth the matter of free-will, and scrape and scratch for it here and there, where he speaketh little of it, and that but by the way. The speech that Augustine useth in this place is this: that God sanctifieth, but he sanctifieth not them which are not willing to be sanctified. And therefore because man adjoineth his will to God, he is said to sanctify himself. This speech of Augustine though it may be racked against his mind, to serve your assertion of free-will, yet being interpreted according to his undoubted meaning (as in many places he uttereth against Pelagius) of those only whose wills God altered, and to whom God also giveth power in some measure to perform their good desires, is very tolerable, and may well stand. 1. john. 3. 17. The text. He that shall have the substance of the world, and shall see his brother have need, and shall shut his bowels from him, how doth the charity of God abide in him? The note. Every man is bound to give alms according to his ability when he seethe his brother in great necessity. The answer. And yet not to think his deed meritorious, but only to declare, and show that the love of God dwelleth in him. 1. john. 3. 23. The text. And this is his commandment, that we believe in the name of his son jesus Christ: and ⸫ love one another as he hath given commandment to us. The note. Lest any man should think by the words next before only faith in Christ to be commanded, or to please God, he addeth to faith the commandment of charity or love of our neighbour. The answer. If there be any that think faith only commanded, or do separate love from it, tell us (I pray you) who they be, and where they remain, that we also may know them, hate, abhor, and detest them. 1. joh. 4. 12. The text. God ⸫ no man hath seen at any time. The note. No man in this life, nor with corporal eyes can see the proper essence, or substance of the deity. See S. Augustine ad Paulin. de videndo Deo. Epist. 112. The answer. Still you send us to those schoolmasters, to whom the simple can have no access, and therefore by whom they cannot be the better. 2. joh. v. 8. The text. Look to yourselves, that you lose not the things which you have wrought, but that you may receive a full ⸫ reward. The note. Reward for keeping fast the catholic faith. The answer. Which is full contrary to the faith of the Romish church at this day. 2. joh. v. 9 The text. Every one that ⸫ revolteth, and persisteth not in the doctrine of Christ: hath not God. The note. To go back or revolt from the received truth and doctrine apostolical, is damnable. The answer. But all papists are gone back from the truth in the primitive church received, therefore except they repent, they are damned. 3. joh. v. 5. The text. My dearest, thou dost faithfully, whatsoever thou workest on the brethren, ⸫ and that upon strangers. The note. A great grace to be beneficial to strangers, specially to them that be of our catholic faith, and suffer for the same. The answer. Remember then your ungracious government in the days of Queen Mary, when all those strangers, which afore in the days of good king Edward were entertained and comforted in England, because they had left their countries for the keeping of a good conscience, and for the testimony of the true, ancient, most holy catholic faith, were banished this land, and sent to seek a resting place, where they might find or get it. 3. joh. v. 9 The text. I had written perhaps to the church, but he that loveth to bear ⸫ primacy amongst them, Diotrepes doth not receive us. The note. It seemeth (saith saint Bede) he was an arch-heretic or proud sectmaster. The answer. Very much resembling my Lord Bishop of Rome in love of primacy, though far coming behind him in height of pride, and in all other wickedness and mischief. 3. joh. v. 10. The text. For this cause if I come, I will ⸫ advertise his works which he doth: with malicious words chatting against us. The note. That is, I will rebuke them, and make them known to be wicked. Bede. The answer. This exposition we receive, and God hath verified it upon your own heads. For your Diotrepes of Rome his casting out all those that bear favour to them that love the truth, is now to all the world made manifest to be wicked, and they are sufficiently advertised both of him and his works. I●de vers. 4. The text. For there are certain men secretly entered in (which were long ago prescribed unto this judgement) impious, transferring the grace of our God ⸫ into riotousness, and denying the only dominator, and our Lord jesus Christ. The note. divers heretics abuse the liberty of Christ's grace and Gospel, to the fulfilling of their carnal lusts and concupiscences. The answer. It is very true, and yet none so much and so grossly as papists. For if they would leave their lies and forgery, and stick to such testimonies as are without exception, they should easily see it, and be compelled to confess it. Jude vers. 5. The text. But I will admonish you, that once know all things, that ⸫ jesus saving the people out of the land of Egypt, secondly destroyed them which believed not. The note. This is our Saviour, not joshua as saint Hierom noteth. ep. 17. see Abac. c. 3. verse 18. The answer. That it could not be josua that is here meant, both the truth of the story of the children of Israel's delivery out of Egypt, and of the punishment of the incredulous, and also the Greek text, which hath not jesus but the Lord, doth plainly and evidently testify. Jude vers. 8. The text. In like manner these also defile the flesh, and ⸫ despise dominion, and blaspheme majesty. The note. Such be heretics, that will not be subject to any superior, or that refuse to obey the laws, either of spiritual or temporal rulers: in which kind (specially in blaspheming the supreme spiritual magistrate) the Protestants do pass. The answer. It is somewhat, that you do not always pass over those places with silence, wherein you are so lively described: for of these heretics the pope is the head, and you his clawbacks are members. For to what superior doth the Pope acknowledge himself subject? and do not all ecclesiastical persons of his church, challenge exemption from the authority of temporal power? what majesty is there upon the earth, which he blasphemeth not, when he abaseth the highest earthly majesty so far under himself, Innocentius de maioritate & obedientia cap. Solita. as the moon is inferior to the sun? judes description therefore agreeth to none so well as to yourselves. APOCALYPSE. Apocal. 1. 3. The text. Blessed is he that readeth and heareth the words of this prophecy, and ⸫ keepeth those things which be written in it, for the time is nigh. The note. There be many (specially now a days) that be great readers, hearers, & talkers of Scriptures: but that is not enough to make them good, or blessed, except they keep the things prescribed and taught therein: according to our saviours saying, (Luke 11.) Blessed are they that hear the word of God and keep it. The answer. It is very true that except men keep the word, all their other endeavours about the word are little worth: but men can not keep that which they know not. Reading and hearing (as here appeareth) is the ordinary means that men should use to come by knowledge: but you, to the end you might maintain blindness and ignorance, have kept the people from reading and hearing, therefore you have made ●ure work, that they should not attain blessedness by keeping. Apocal. 1. 9 The text. I john your brother and partaker in tribulation, and the kingdom and patience in Christ jesus, was in ⸫ the Island which is called Patmos, for the word of God, and the testimony of jesus. The note. Banished thither for religion by Nero, or rather by Domitian almost 60. years after Christ's ascension. The answer. By whom he was banished it is not material, as long as we consent that these things were revealed to him in his banishment. Apocal. 1. 10. The text. I was ⸫ in the spirit on the dominical day, and heard behind me a great voice as it were of a trumpet, saying, that which thou seest write in a book, etc. The note. I had a vision not with my corporal eyes, but in spirit I beheld the similitude of the things following. The answer. As Peter and Paul, so john in spirit also had revelations, and yet never none of them saw or knew of saint Patriks purgatory. Apocal. 1. 12. The text. ⸫ And I turned to see the voice that spoke with me. The note. The first general vision of the seven according to Saint Ambrose. The answer. You delight yourselves with fathers, when and where you need them not. Your blind followers when and where they see any father cited, suppose that it is for some matter of controversy, and think that all antiquity make for you: but in truth where you most need them, there you have none at all. Apoc. 1. 1●. The text. And being turned I saw seven candlesticks of gold, and in the midst of the seven candlesticks, one like to the Son of man, vested in a priestly garment to the foot, and girded about near to the paps with a girdle of gold. The note. It seemeth not to be Christ himself, but an angel bearing Christ's person, and using divers speeches proper to Christ. The answer. I see no cause, why it should not be Christ himself. Apoc. 1. 20. The text. And ⸫ the seven candlesticks are the seven churches. The note. Saint Irenaeus alluding to this saith, The church every where preacheth the truth, and this is the sevenfold candlestick bearing the light of Christ. libro 5. adversus haere. The answer. We are to observe here first, that the signs here bear the names of the things which they signify: for the seven stars are the angels of the seven churches, and the seven candlesticks are the seven churches, even none otherwise then bread is the body of Christ. secondly, the cause why the church is compared to a candlestick, is because it carrieth that light whereof all godly men are partakers. And because in it as candles or shining lights, the Apostles, Prophets, Evangelists, Pastors, and doctors do shine by the most wholesome doctrine of Christ. Apoc. 2. 1. The text. And ⸫ to the Angel of the church of Ephesus writ, thus saith he, etc. The note. That which before he willed him to write to the church, he now willeth to be written to the Angels or bishops of the same only, where we see that it is all one to the church, and the head or governor thereof. The answer. It is evident that john was commanded afore to send that which he wrote to the churches: and it is also plain, that he is commanded to write the same to the Angels, that is, to the pastors, and governors of the church. But that which thence you collect, that it is all one to send to the church, and to the heads and governors thereof, is true but sometimes, and not always. As when some faithful are saluted by the apostle, and the church that is in their house, it is manifest that by the church, governors are not meant. And again, because you set head and governor in the singular number, wherein we suppose that you have a secret relation to the only sovereign of your church, therefore we are to admonish the Reader, that when by the church the governors thereof be understood, there is never any one governor of the whole church meant. Apoc. 2. 4. The text. But I have against thee a few things, because ⸫ thou hast left thy first charity. The note. By this we see is plainly refuted that which some heretics hold, that a man once in grace or charity can never fall from it. The answer. First we do not hold that a man cannot fall, but that he whom God loveth cannot finally fall, the contrary whereof doth not here appear. Secondly, that by the angel of the church any one particular man is meant, cannot be proved, but rather a society or succession of men, whereof the later may be unlike the former. Whereof S. Paul speaketh to the ministers of the same church, that of themselves should arise grievous wolves: and whereof we have had great experience in the church of Rome, in the later bishops, who are as unlike the former, as lions are unlike to lambs, or dross unlike to gold. And therefore this cannot be justly applied to any mutation in one, and the same particular man. Apoc. 2. 9 The text. I know thy tribulation, and thy ⸫ poverty, but thou art rich, and thou art blasphemed of them that say themselves to be jews and are not, but are the synagogue of sathan. The note. This church representeth the state of them, that are spoiled of their goods, imprisoned, and manifoldly afflicted for the catholic faith. The answer. And it is to be noted withal who afflicted them, spoilt them, blasphemed them, that is, spoke and did all manner of evil of them, and to them. For the afflictors and persecutors here spoken of, are such as say themselves to be jews, and are not, that is, such as take upon them wrongfully the name, & title of God's church, and people, being in deed and truth the synagogue of sathan. How near this toucheth you, that violently usurp the name of catholics, consider with yourselves well, for the afflictions you have brought upon others, are manifest. Apoc. 2. 10. The text. Be thou faithful unto death, and I will give thee ⸫ a crown of life. The note. The singular reward of martyrdom. The answer. But that reward of martyrdom magnifieth mightily the marvelous munificence of our good, and gracious God, and not the merit of the martyr. Apoc. 2. 11. The text. He that shall overcome shall not be hurt of the ⸫ second death. The note. The death of the body is the first death, the death of the soul the second. Which martyrs are surest to escape of all men. The answer. That true martyrs are sure to escape the second death is granted, but not surer than other, that be the sons of the same God, who are assured of his fatherly favour, both by his promise, and by the testimony, and witness of the spirit of adoption. Apoc. 2. 13. The text. And in those days Antipas my faithful witness, who was slain amongst you ⸫ where sathan dwelleth. The note. The special residence of sathan is where the faithful are persecuted for Christ's truth, where not to deny the catholic faith for fear is much here commended. The answer. The special residence therefore of sathan, is wheresoever the bishop of Rome beareth sway, for in all those places, the blood of infinite martyrs have been shed, to the great praise and commendation of those that have constantly suffered for the testimony of God's truth. Apoc. 2. 19 The text. I know thy ⸫ works, thy faith, and thy charity, and ministery, and thy patience, and thy last works more than the former. The note. None of these are any thing worth without the other. The answer. These things do so mutually follow one an other, that though they may be distinguished, yet separated they cannot be. Your speech therefore is like this, the sun is nought worth without light. The fire is nought worth without heat. For love doth necessarily follow faith, and after faith and love, our ministery and diligent service to God, in the vocation, wherein it hath pleased him to plant us, with patience and all plenty of good works do necessarily follow, so that one of these cannot be alone as you imagine. Apoc. 2. 23. The text. And all the churches shall know, that I am he that searcheth the reins, and hearts, and I will give to every one of you ⸫ according to his works. The note. Who seethe not here that good works deserve salvation, as ill works deserve damnation, and that it is not faith alone, which God rewardeth, but that faith which worketh by charity? The answer. He had need of a wonderful sharp sight, that should see here that, which is not here. You know well enough, for it hath been often told you, that it followeth not, that works deserve because God rewardeth. But still because you are not able to make better proof, you make yourselves sport with this. Likewise you have been often told, that we set less store by that faith which is alone, than you do. For if it be without charity, it is improperly called faith, being common both to wicked men, and devils. Apoc. 2. 28. The text. And he that shall overcome, and keep my works unto the end: I will give him power over the nations, and he shall rule them with a rod of iron, and as a vessel of a potter shall they be broken, ⸫ as I also have received of my father: and I will give him the morning star. The note. This great privilege of saints riseth of the power and pre-eminence of Christ, which his father gave him according to his humanity: and therefore to deny it to saints, is to deny it to Christ himself. The answer. You should have told us what this privilege is, and to whom it is given, dead, or living saints, so should you not colourably have nuzeled your blind and ignorant followers in the superstitions that they have learned of you. Therefore that which you subtly have omitted, we will perform, to the end your craft may be of all men espied. The rod of iron, or sceptre of Christ's kingdom is his word, whereby he ruleth and governeth all that are his. 2. Cor. 10. ve●. 4. 5. 6. This word he hath committed into the hands of his ministers, to rule and govern his church thereby: & also to destroy, break down, and overthrow every high thing that exalteth itself against it to withstand it, which shall be by it broken and shivered to pieces, as a potter's vessel is broken with a rod of iron. This is the power that is given to them over nations: How then can you fetch out of this, that which you covet, that is, defence for your robbing of God and his Christ of his honour, and giving it to dead saints? Apoc. 3. 4. The text. But thou hast a few names in Sardis, ⸫ which have not defiled their garments. The note. Such as have not committed deadly sin after baptism. The answer. All sin of itself, and according to the nature thereof, whether it be original or actual, whether it seem small or great is deadly: for the reward and wages of it is death. Rom. 5. 23. And therefore your distinction of deadly and venial sins, in that sense that you set it down, is false, frivolous, and foolish. Apoc. 3. 4. The text. And they shall walk with me in whites, because they ⸫ are worthy. The note. Note that there is in man a worthiness of the joys of heaven by holy life: and this is a common speech in holy scripture, that man is worthy of God, of heaven, of salvation. The answer. Note that no where in scripture our meriting or deserving the joys of heaven is found: and note also that worthiness by our good and holy life, is a popish tradition, and one of their unwritten verities: for it is Christ in whom we are made worthy. And thirdly note, that therefore here, as commonly else where, our Rhemists play but the boyish sophisters, to abuse the poor ignorant unlearned people, which depend upon them, with ambiguity of words. Apoc. 3. 20. The text. Behold, I stand at the door and ⸫ knock, if any man shall hear my voice, and open the gate, I will enter in to him, and will sup with him, and he with me. The note. God first calleth upon man, and knocketh at the door of his heart: that is to say, offereth his grace. And it lieth in man to give consent by free will helped also by his grace. The answer. That God offereth his grace we consent, but that the reformation of man's will is by you parted betwixt God and man, that we cannot like of by any means. For that you cannot gather neither of this place, or of any other. For where by nature our will is altogether corrupt, God, yea even God alone must have the whole glory of the reformation thereof. And therefore David calleth that reformation, Psal. 51. 10. by the name of creation, as if it were by God to be brought forth again anew of nothing. Apoc. 4. 1. The text. After these things I looked, and behold, a door open in heaven, and the first voice which I heard, was as it were of a trumpet speaking, saying, Come up hither, and I will show thee things which must be done quickly after these The note. The second vision, in which is represented unto us the glory and majesty of God in heaven, and the incessant honour and praises of all angels, and saints assisting him: Which is resembled in the daily honour done to him by all orders and sorts of holy men in the church militant also. The answer. If all orders in heaven give all honour, glory, and power to God alone and his Christ, how dare you then miserable caitiffs part the glory of man's salvation between God and yourselves? Is that think you a resemblance of the incessant honour and praises of his angels and saints in heaven? Apoc. 4. 6. The text. And in the sight of the seat, as it were a sea of glass like to Crystal, and in the midst of the seat, & round about the seat ⸫ four beasts full of eyes before and behind. The note. These four beasts and the like described in the first of Ezechiel, by the judgement of the holy doctors, signify the four Evangelists, and in them all true preachers. The man Matthew, the lion Mark, the calf Luke, the eagle john. See the causes hereof in the sum of the four Evangelists, pag. 1. S. Gregory in Ezechiel. The answer. The causes alleged, why by the four beasts four Evangelists should be signified, are in my judgement very slender and frivolous. But whether they be signified, or else whether (as other interpreters affirm) they do represent God's wisdom, might, diligence, speediness, or facility in bringing all things to pass, I will not contend neither with Gregory nor you. Apoc. 5. 1. The text. And I saw in the right hand of him that sat upon the throne, ⸫ a book written within and without, sealed with seven seals. The note. The third vision. Saint Gregory taketh it to be the book of holy scriptures. libr. 4. dialog. 6. 42. The answer. Saint Gregory's interpretation doth very well please us, and I hope because you allege it, it can not dislike you: we will therefore add some thing, which the text itself doth manifestly offer unto us to be observed. First, in that it is written within and without, it manifestly appeareth that there is no room left for your additions, called traditions. secondly, it is fast and safe sealed, & that with seven seals, by which so diligent and so close sealing up, it is manifest that it is utterly unlawful to add, to diminish, to alter any thing, for that to do in a sealed evidence is no better than mere forgery. Apoc. 5. 3. The text. And no man was able neither in heaven nor in earth, nor ⸫ under the earth to open the book, nor to look on it. The note. He speaketh not of the damned in hell, of whom there could be no question, but of the faithful in Abraham's bosom, and in purgatory. The answer. Surely you can spy day at a very little hole, that can pick purgatory out of this place: he speaketh of men under the earth, but he can not mean of hell, and therefore he must needs mean of purgatory. First, graves are under the earth, and therefore it may be he meaneth neither hell nor purgatory. But I pray you tell us, how do you know he meaneth not hell, because it was out of all doubt and past question, that among the damned there could be none found worthy to open the book. And doth not the same reason prove, that he could mean purgatory, or Limbus patrum? or may it be like to find some worthier there, then could be found in earth or in heaven? You know well enough that your fond followers will not seek to examine the truth of any thing you set down, and therefore you dare deal thus loosely, that every body that will not wilfully be blind, may see your absurdities. But to leave your follies, I see that you are amongst those, to whom this book is yet shut and not opened, and therefore no marvel though you want understanding. Apoc. 5. 5. The text. And one of the seniors said to me, weep not: behold, the ⸫ Lion of the tribe of judah, the root of David, hath won to open the book, and to loose the seven seals thereof. The note. So did jacob (Genesis 49.) call Christ, for his kingly fortitude in subduing the world unto him. The answer. That Christ is called here the Lion of the tribe of judah, it is apparent, but whether by allusion to that place of Genesis, which you cite, may be doubted: but thereof I will not move any contention. Apoc. 5. 6. The text. And I saw, and behold in the midst of the throne, and of the four beasts, and in the midst of the seniors, ⸫ a lamb standing as it were slain, having seven horns, and seven eyes, which are the seven spirits of God, sent into all the earth. The note. So Christ is called, for that he is the immaculate host, or sacrifice for our sins. The answer. By allusion unto Moses law, because the lamb appointed for sacrifice must have neither maim nor spot. Apoc. 5. 9 The text. Thou art worthy, o Lord, to take the book, and to open the seals thereof, ⸫ because thou wast slain, and hast redeemed us to God in thy blood, out of every tribe, and tongue, and people, and nation, and hast made us to our God a kingdom, and priests, and we shall reign upon the earth. The note. This maketh against the calvinists, who are not content to say that we merit not, but that Christ merited not for himself. Calvin. philip. 2. verse 9 The answer. Let us then see how this proveth that Christ merited for himself. Thou art worthy, O Lord, etc. because thou wast slain. Ergo his death and passion was the cause of his worthiness, and made him worthy. I pray you, you (I say) that think this so invincible a proof and so necessary a consequence, tell me whether Christ being the eternal son of the Father, were unworthy this honour afore his incarnation, and consequently afore his death and passion? I suppose you dare not say that he was unworthy before, john 17. 5. especially, seeing he durst not ask of his Father greater glory than he was afore possessed of with the father. If he were worthy before and so continued, then could not his merits which came after, be the cause of his worthiness, and so consequently, he himself in our nature did not merit for himself this worthiness which he had before. But his honour and glory, to the which he hath advanced our nature, was a consequent of his abasing, and the conjunctions in those places note rather an order and consequence, than a cause. Apoc. 5. 13. The text. And every creature that is in heaven, and upon the earth, and under the earth, and that are in the sea, and that are therein: all did I hear saying, To him that sitteth in the throne, ⸫ and to the lamb, benediction, and honour, glory, and power for ever and ever. The note. All the said creatures are bound to give honour not only to God, but also to Christ, as man and our redeemer, and so they here do. The answer. That the same honour, glory and praise, which is given to him that sitteth in the throne, is also given to the lamb, and that of all creatures both here and in other places, manifestly proveth that Christ as he was our priest and redeemer, was both God and man. For otherwise it had not been lawful to give him the same honour and glory which we give to God. Apoc. 6. 11. The text. And white stools were given to every one of them ⸫ one: and it was said to them, that they should rest yet a little time, till their fellow servants be complete, and their brethren that are to be slain even as they. The note. This one stool signifieth the glory, and bliss of the souls only, but at the day of judgement they shall have it doubled by adding the glory of their body also. The answer. We allow of this note, as of our own. But is there nothing to be noted in the opening of the former four seals, and the horses, and that this vision of the souls of the martyrs was deferred to the opening of the fift seal? Is it not a declaration that persecution for religion, & for the testimony of the truth should then have his full force and sway when the fourth monarchy grew to, or toward an end. But if you would open your eyes to espy this, you would not so please yourselves, and delight in your persecuting church here shadowed or prophesied of. 〈…〉 The text. And I saw when he had opened the sixth seal, and ⸫ behold there was made a great earthquake, and the sun became black as it were sackcloth of hair, and the whole moon became as blood. The note. The tribulation that shall fall in the time of antichrist. The answer. As there be that interpret this, of the tribulation that hath or shall fall upon the earth, for the contempt of the word, so comprehending the calamities that have befallen since antichrist invaded the papal seat: so there be also that interpret this of the end of the world, and Christ's coming to judgement. To whom I assent rather, for these two causes. One, for that the signs here, are the same which the Evangelists set down to be signs of the end of the world. The other because nothing but the sight of so great and excellent majesty as our Lord and Saviour shall come withal to judgement, can daunt, and in such order terrify the great potentates, and princes of the earth, that they know not whether to turn them, how to escape, or where to hide themselves. Apoc. 7. 3. The text. Hurt not the earth, and the sea, nor the trees ⸫ till we sign the servants of our God in their foreheads. The note. It is an allusion to the sign of the cross, which the faithful bear in their foreheads, to show they be not ashamed of Christ. Saint August▪ tract. 43. in Io. The answer. Christians in the primitive church, when the confession of Christ was joined with worldly ignominy, did to show how little they were ashamed of Christ crucified, sign themselves with the sign of the cross. But since▪ you papists have brought in so many foul abuses about the cross, that where papists are, it is very dangerous to have any use of it. Howbeit in this place what is meant by the sign or seal of God, I think it safest to learn of Saint Paul, who telleth us, 2. Tim 2. 19 that the foundation of God remaineth sure, and hath this seal, that the Lord knoweth who are his. Which knowledge of God causeth his to be safe, at the last day, when he executeth vengeance upon the whole world beside. Apoc. 7. 4. The text. And I heard the number of them which were signed, an hundred forty four thousand were signed ⸫ of every tribe of the children of Israel. The note. Of all the tribes put together so many 144000. The answer. To this I can say nothing, but this your note is true, your text is untrue. Apoc. 7. 5. The text. Of the tribe of juda twelve thousand signed, etc. unto the ninth verse. The note. He signifieth by these thousands, and the multitude following all the elect of the jews to be in certain number, the elect of the Gentiles to be innumerable. The answer. Your collection for the number of the elect shall stand for me. Apoc. 7. 11. The text. And after this, I saw ⸫ a great multitude, which no man could number of all nations and tribes, and people & tongues. The note. The elect of the Gentiles. The answer. This note might have been syared, for they are stark blind that cannot see it without your direction. Apoc. 7. 9 The text. Standing before the throne, and in the sight of the lamb, clothed in white robes, and ⸫ palms in their hands. The note. Boughs of the palm tree be tokens of triumph and victory. The answer. These notes may be put amongst your works of supererogation. Apoc. 7. 14. The text. These are they which are come out of great tribulation, and have washed their robes, and made them white in the blood of the lamb, etc. to the end of the chapter. The note. The glory of martyrs. The answer. Which is more and greater than is possible for man to merit. Apoc. 8. 3. The text. And another Angel came and stood ⸫ before the altar. The note. The priest standing at the altar, praying and offering for the people in the time of the high mysteries. Christ himself also being present upon the altar, is a figure of this thing, and thereunto he alludeth. The answer. Now the mass is a figure of this vision, the priest is a figure of the Angel, and we must imagine Christ either hanging over the altar, or lying upon the altar, and to this saint john alludeth here. And all this must needs be true, our Rhemists who cannot forge, feign, lie, nor err, have set it down, and we must receive it on their credit. And so their mass came from heaven, as sure as they are honest men, or as sure as if it were sealed with butter. Apoc. 8. 4. The text. And the smoke of the incenses ⸫ of the prayers of the saints ascended from the hand of the Angel before God. The note. If this be saint Michael, or any Angel, and not Christ himself, as some take it, Angels offer up the prayers of the faithful, as the 24. elders did. chap. 5. For this word Saints is taken here for holy persons on earth, as often in the scriptures. Though it be not against the scriptures, that the inferior saint or Angel in heaven should offer their prayers to God by their superiors there: but hereby we conclude against the protestants, that it derogateth not from Christ, that Angels or saints offer up our prayers to God. As also it is plain of Raphael, Tab. 12. 12. The answer. Such premises, such conclusion. You must have that, which you dare not certainly set down, granted you, or else your conclusion carrieth not so much as any show, or likelihood of following. That divers take this Angel to be Christ, you yourselves confess, and that Christ is many times in scriptures called an Angel, I am sure you will not deny. That one Angel offereth, and not many, what can it signify, but that we have one mediator not many: and if we have but one, then why may not Christ be he? That of the 24. elders in the fift chapter, is a vision of the saints upon the earth, offering their own prayers. For john in that chapter doth not describe the state of the church as it shall be in heaven, but as it is here upon the earth: and therefore setteth it down magnifying and praising the lamb, by whom the book was opened, that is, Gods will in his word revealed and made known. But you did well to tell us that saints here are taken for holy persons upon earth: for your blind scholars do not imagine that there be any saints, but those which are dead and gone, and which the pope hath canonised, and are to be found in his calendar. If the superior saints offer the prayers of the inferior, than we need to learn the orders of saints and Angels in heaven, that we go not to them, that themselves need the help and intercession of others. But who can so tell us, that we may believe him? You say it is not against the scriptures. If it be scripture that telleth us, that we have an advocate with the father jesus Christ, who is the propitiation for our sins, and that we have one mediator, than multitude of mediators and advocates is against scripture. We dare not believe your dreams, which are no where warranted in the word. And we marvel not, that you think it no derogation to Christ, to take away his mediatorship of intercession, when you make him but half a redeemer, and half a saviour. As for that of raphael it may serve to deceive your simple followers withal, but not to confirm any matter of controversy against your learned adversaries, who know it not to be canonical scriptures. Apoc. 9● 1. The text. And the fift Angel sounded with the trumpet, and I saw ⸫ a star to have fallen from heaven upon the earth, and there was given to him the key of the pit of bottomless depth. The note. Most understand all this of heretics. The fall of an arch-heretic, as Arius, Luther, and Calvin out of the Church of God: which have the key of hell to open and bring forth all the old condemned heresies buried before in the depth. The answer. And we also understand this of archheretikes. But as you err in your judgement of heresy, so you set them down for archheretikes who were not, but principal and worthy ministers of God in his church. Your odious coupling of Luther and Calvin with Arius, is ridiculous, when neither they had nor held any of Arius heresies. It is true, and signified by the star, that heretics rise of those that have been of great account amongst Christians, and therefore have the more opportunity to deceive with, and become sectmasters, as the bishops of Rome, who were sometimes most highly and worthily esteemed, and now are become apostates. These, as they rightfully challenge to themselves the keys of hell, so have they let abroad in a manner all condemned heresies. Ebions' heresy in denying that faith alone sufficeth for justification. Montanus' heresy in making laws for fasting days. The Manichées heresy in forbidding priests to marry, 〈…〉 lib. 3. cap. 27. Idem lib. 5. cap. 18. and so consequently of most heresies one piece or other. Apoc. 9 3. The text. And from the smoke of the pit there issued forth ⸫ locusts into the earth: and power was given to them, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, nor any green thing, nor any tree, but only men which have not the sign of God in their foreheads. The note. Innumerable petty heretics following their masters, after the opening and smoke of the bottomless pit. The answer. The innumerable locusts that devour the wealth of the earth, and with their vain speculatious sting, and poison those which love not the truth, are by the pope let out of hell, and have sparsed over the christian world in infinite multitudes, as both his schoolmen, and the sundry and divers orders of his religious do testify. For what estimate may be made of the whole number, Sab●lic●●. when only one order, namely, the Franciscane friars were able to spare to the pope thirty thousand able men to bear armour at one time. Apoc. 9 11. The text. And they had over them a king, the angel of the bottomless depth, whose name in Hebrew is Abaddon. The note. The chief master of heretics. The answer. You say that in English his name is destroyer. We see then the devil who was an homicide, and a destroyer from the beginning is this king, and captain over the arch-heretic, and his locusts, and that they under him work the great, and mighty destruction of men which here is prophesied. And this agreeth with the prediction of the apostle Paul, 2. Thes. 2. 9 That antichrist should come by the working of sathan, with all power and signs, and lying wonders. The pope therefore and his clergy have both a mighty and a cunning king, and captain to conduct them to destroy, and to be destroyed. Apoc. 9 20. The text. ⸫ And the rest of men, which were not slain with these plagues, neither ⸫ have done penance from the works of their hands, not to adore devils and idols of gold, siver, and brass, and stone, and wood, which neither can see nor hear, nor walk, and have not done penance from their murders, nor from their sorceries, nor from their fornication, nor from their thefts. The note. Pagans, infidels, and sinful impenitent catholics must be condemned also. This phrase being the like both in Greek and Latin, signifieth such sorrowful, and penal repentance, as causeth a man to forsake his former sins and to departed from them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See the same phrase cap. 2. 21. 22. & Acts. 8. 22. The answer. Your two notes being both out of one sentence, which could not well be divided, I have coupled together. And because I am sure that by catholics you mean none other but papists, therefore you do well to couple them with pagans, & infidels. For touching salvation and damnation they stand all in one state & case, that is, in the state of damnation, except they repent. As for your phrase which you make so much a do about, it hath already been divers tunes examined & proved, that your imagined satisfactory penance can not be gathered out of it. Otherwise we do think that repentance to be but counterfeit, which wanteth the testimonies of true repentance, & doth not cause men to forsake their former sins, and to departed from them. But I pray you tell me, your images of gold, silver, brass, stone, and wood, can they see, hear, or walk? have you done penance from the works of your hands, or will you wilfully go to the devil? Apoc. 10. ●. The text. And I saw an other angel, strong, descending from heaven, clothed with a cloud, and a rainbow on his head, and his face was as the sun, and his feet as a pillar of fire. The note. Christ the valiant angel is here described. The answer. I marvel that you followed not your Liranus to expound this of the bishop of Rome: but that flattery you are ashamed of, though in other things you exceed him. But the circumstances make it plain, his dignity, power, strength, his decking from top to toe, the greatness of his voice, the brightness of his countenance, his unused steps comprehending land and sea together, can not well agree to any other. Apoc. 10. ●. The text. And when the seven thunders had spoken their voices, I was about to write: And I heard a voice from heaven saying unto me: Sign the things which the seven thunders have spoken: and ⸫ write them not. The note. Many great mysteries and truths are to be preserved in the church, which for causes known to God's providence, are not to be written in the book of holy Scripture. The answer. far fetched, and dear bought is good for ladies, john was forbidden to write, Ergo they are kept in the church. When you can prove that your church knoweth those things, which Saint john was forbidden to write, and those things which Saint Paul heard, and saw in heaven, and might not utter, then will I believe all your unwritten verities. Apoc. 10. ●. The text. And the angel which I saw standing upon the sea, and upon the land ⸫ lifted up his hand to heaven, and he swore by him that liveth for ever and ever, etc. The note. This was the manner of taking an oath by the true God. as Deut. 32. The answer. There were divers and sundry manners of taking oaths by the true God, which I do not think so necessary here to be noted, as that you have taught men to forsake God, and to swear by those which are not Gods, jerem. 5. ●. and as the thing which is here sworn, that is, that time shallbe no more, which is most necessary for men to consider, that they flatter not themselves with the eternal continuance of the world. Apoc. 10. ●. The text. And he said to me, Take the book and ⸫ devour it. The note. By earnest study and meditation. The answer. You say well, add this (I pray you) that it is not only to be read, studied, and thought upon, but also in as large measure as we are able to attain to, understood, and laid up in our hearts. Apoc. 10. 9 The text. And it shall make thy belly to be bitter, but in thy mouth it shallbe ⸫ sweet as it were honey. The note. Sweet in the reading, but in the fulfilling somewhat bitter, because it commandeth works of penance, and suffering of tribulations. The answer. The promises of the most gracious favour of God, and good life to believers are sweet and delectable, but that we must pass through many and bitter tribulations to come to life, to flesh and blood can not be but bitter. As for your satisfactory works of penance, which your mind runneth on, are not to be found any where in this book: but your heart is always on your half penny. Apoc. 11. 2. The text. But the court which is without the temple, cast forth and measure not that: because it is given to the Gentiles, and they shall tread under foot the holy city ⸫ two & forty months. The note. Three years and an half which is the time of antichrist's reign and persecution. The answer. But that these months are to be measured here by our ordinary months, that resteth to be proved. The only thing that we can learn by this is, that antichrist's reign shall not endure always, but in comparison of Christ's reign which shallbe eternal, if shallbe very short. But how long or how short so ever the time is, this is certain and plain against the papists, that during antichrist's reign, the holy city, that is, the church shall be trodden under foot. Apoc. 11. 7. The text. And when they shall have finished their testimony, the ⸫ beast which ascended from the depth, shall make war against them, and shall overcome them, and kill them. The note. The great Antichrist. The answer. The bishop of Rome, who though in the eyes of the world seem to prevail, and to kill the witnesses of God's truth, yet he can not do it till they have finished their testimony, that is, the time that God hath appointed them for the execution of their office. Apoc. 11. 8. The text. And their bodies shall lie in the streets of the ⸫ great city, which is called spiritually Sodom and Egypt, where the Lord also was crucified. The note. He meaneth Jerusalem, named Sodom and Egypt for imitation of them in wickedness: so that we see his chief reign shallbe there, though his tyranny may extend to all places of the world. The answer. How feign you would turn men's eyes from Rome, to look for the great Antichrist else where. Seeing the names and other attributes are spiritual descriptions of this city, and that Rome resembleth Jerusalem in killing Christ in his members, is like Sodom in beastly filthiness, and like Egypt both in ambition and superstition, and in endeavour to hold the people of God in servitude and thraldom, I see not why we should still think that to be the great city here spoken of. Apoc. 11. 10. The text. And the inhabitants of the earth ⸫ shall be glad upon them, and make merry. The note. The wicked rejoice when holy men are executed by the tyrants of the world, because their life and doctrine are burdenous unto them. The answer. This is very true, and taught by daily experience under the Pope, and such tyrannous princes as bend their might, force, and authority to advance his dignity. Apoc. 11. 15. The text. And the seventh Angel sounded with a trumpet, and there were made loud voices in heaven, saying, ⸫ The kingdom of this world is made our Lords and his Christ's, and he shall reign for ever and ever, Amen. The note. The kingdom of this world usurped before by Satan and Antichrist, shall afterward be Christ's for ever. The answer. This last trumpet summoneth all the dead to rise again, and so to come to judgement, at which time all enemies shallbe destroyed, and God sole seized in quiet possession for ever and ever of the whole world. Apoc. 11. 18▪ The text. And the Gentiles were angry, and thy wrath is come, and the time of the dead to be judged, and ⸫ to render reward to thy servants the prophets and saints, and to them that fear thy name, little and great, etc. The note. To repay the hire or wages (for so both the Greek word and the Latin signify) due to holy men▪ proveth against the protestants, that they did truly merit the same in this life. The answer. Whatsoever it pleaseth you to conceive in your imagination, that is by and by sufficiently proved. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath been often examined, and yet it could never be showed that it always signifieth hire or wages due, and that for work: for that must be proved afore merit can follow. For that which is not otherwise due but by promise, may prove the liberality of the giver, but not the merit of the receiver. And thus your proofs prove nothing, but that brag is a good dog, and doth diligently serve your turn. Apoc. 12. ● The text. And a great sign appeared in heaven. The note. The dragons incredulous persecuting multitude, and Antichrist the chief head thereof. The answer. You have delivered a brief sum of this chapter in my judgement, both briefly and truly. Apoc. 12. 1. The text. ⸫ A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. The note. This is properly and principally spoken of the church, and by allusion of our blessed Lady also. The answer. There be some of your side, which lest they should be driven to admit Ecclesiam latentem, 〈◊〉 de 〈◊〉 ecclesia. cap. 2. an hidden church, wrangle hard for the contrary, and so your doctors are not agreed on the case. Apoc. 12. 3. The text. And there was seen another sign in heaven, and behold ⸫ a great red dragon having seven heads and ten horns, & on his head seven diadems. The note. The great devil Lucifer. The answer. Because my purpose is but to answer you where cause is, and not to write commentaries, therefore I will not meddle with that which might be noted upon the description of the devil under the form of a dragon. Apoc. 12. 4. The text. And his tail drew the third part of the stars of heaven, and cast them to the earth. The note. The spirits that fall from their first state, into apostasy with him and by his means. The answer. The tail of the dragon be hypocritical false prophets. As dragons and serpents carry their venom, that they sting and poison withal in their tails: so the devil seduceth and beguileth by his false lying prophets. The stars of heaven cast down to the earth, are the most noble and notable men that seem far to excel all others, brought to be altogether earthly minded, and to refuse celestial things. Apoc. 12. 4. The text. And the dragon stood before the woman, which was ready to be delivered: that when she should be delivered, he might ⸫ devour her son. The note. The devils endeavour against the church's children, and specially our blessed Ladies only son the head of the rest. The answer. It is true that the devil that is so great an enemy to the children of the church, beareth also a special malice to Christ the head of the church, and would have devoured him, but could not. And because he knoweth that he cannot otherwise hurt nor harm Christ, therefore he seeketh to swallow and devour us Christ's brethren, by the seed of the word, and mighty working of God's spirit begotten and borne of the church to God. Apoc. 12. 1●. The text. And ⸫ they overcame him by the blood of the lamb, and by the word of their testimony, and they loved not their lives even unto death. The note. When the Angels or we have the victory, we must know that it is by the blood of Christ, and so all is referred always to him. The answer. You should have said, if you would have spoken truly, and so as much as please us, is referred to him. For, for to have all referred to him, is all that we contend and strive for: Faith in his blood is the victory whereby we overcome the world, and all our enemies. The strength of nature, the ability of free will, merits of our works, crossing, holy water, indulgences, pardons, masses, and whatsoever trumpery you strive for beside, do nothing avail to this. Apoc. 12● 14. The text. And there were given to the woman two wings of a great eagle, that she might fly into the desert, unto her place, where she is nourished ⸫ for a time, and times, and half a time from the face of the serpent. The note. This often insinuation that antichrist's reign shall be but three years and an half, Dan. 7. 25. Apocalypse 11. 2. 3. and in this chapter v. 6. c. 13. 5. proveth that the heretics be exceedingly blinded with malice, that hold the pope to be Antichrist, who hath ruled so many ages. The answer. Master Saunders in his demonstrations hath as doughtily done for you, as so dark proofs out of such doubtful places could suffer, and hath already received answer sufficient at the hands of that learned and reverend man Master whitaker's. You know how doubtfully all expositors expound these descriptions of the time, and must we needs credit you, that it must be taken according to our usual supputation? As for the ages, which you suppose your pope hath ruled, you may cut off the one half of them, which I am sure you imagine. Apoc. 13. 3. The text. And all the earth was ⸫ in admiration after the beast. The note. They that now follow the simplest and grossest heretics that ever were, without seeing miracles, would then much more follow this great seducer, working miracles. The answer. They which learn of them that preach the word truly and sincerely, cannot be seduced by miracles. Because they know and have learned, that whatsoever miracles serve not to the confirmation of that doctrine which is taught us in the word, they are but illusions of the devil, and lying signs of Antichrist, which God doth send, permit and suffer, to show who they be which constantly cleave to him and his truth. But on the contrary part, it is no marvel though your followers be easily seduced and beguiled. First, because they be ignorant, and know nothing: secondly, because they depend upon men (who as they say cannot err) and not upon the word of truth, and therefore believe many things, whereof they have no ground, but either lies or illusions. Apoc. 13. ●. The text. And he opened his mouth unto blasphemies toward God, ⸫ to blaspheme his name, and his tabernacle, and those that dwell in heaven. The note. No heretics ever liker Antichrist than these in our days, specially in blasphemies against God's church, sacraments, saints, ministers, and all sacred things. The answer. Lay away lying, and speak the worst you can truly of those whom you call the heretics of these days, and I am sure you cannot prove your slanderous speeches by them. But in truth none be so like Antichrist as the pope, and you his friends. Wherein we will report nothing maliciously by any of contrary religion unto you devised, but truly testified, reported, and witnessed by friends and fautors of the Romish power in their stories and writings. One poisoned his God: another cast his God into the fire: The consessor to Henry the sixth Emperor. Hildebrand. Leo the tenth. another would eat his peacock in despite of God: another counted the religion of Christ a fable or a tale. It were infinite to set down all their blasphemies. But if these blasphemed not, then tell me what you call blasphemy? Apoc. 13. 11▪ The text. And I saw ⸫ another beast coming up from the earth, and he had two horns like to a lamb, and he spoke as a dragon. The note. Another false prophet inferior to Antichrist shall work wonders also, but all referred to the honour of his master Antichrist. So doth Calvin & other archheretikes pervert the world to the honour of Antichrist, and so do their scholars also for the honour of them. The answer. How feign you would turn all things from yourselves to others. The former beast coming out of the sea betokeneth all those kingdoms and potentates that have opposed themselves to Christ, and with force and violence sought to suppress the kingdom of Christ. The second beast like a lamb betokeneth all orders of the papistical clergy, who under the name of Christ and his church, oppugn Christ and his church, and retain some similitudes of the old church to deceive withal, and are marvelous cunning artificers to coin, forge, feign, and counterfeit miracles. Apoc. 14. 1. The text. And I looked and behold ⸫ a lamb stood upon mount Zion, and with him an hundred forty and four thousand having his name, and the name of his father written in their foreheads. The note. Christ and the same number of the elect which were signed. c. 7. The answer. This is set down for our comfort, that we should neither be carried away by the universality of them that are seduced, neither terrified with the greatness of the troubles and miseries, wherewith the children of God are afflicted. For howsoever in the eyes of the world, the pope and his seem to prevail for a time, yet Christ and his elect stand upon mount Zion, which is a figure of his true church triumphing. Apoc. 14. 4. The text. These are they which were not defiled with women: for they are ⸫ virgin's. These follow the lamb whither soever he shall go. The note. One state of life more excellent than another, and virgins for their purity passing the rest, and always accompanying Christ according to the church's hymn out of this place: Quocunque pergis virgines sequuntur, etc. The answer. You are the most gross, and the most careless heretics that ever set pen to paper. Were all the elect votaries, and professed single life? who can believe you? Especially seeing the Israelites (to whom this number here spoken of, was in the seventh chapter properly applied) did desire earnestly, and thought it a great blessing of God to have fruit of their bodies. It cannot therefore be otherwise, but that virgins be here called those, which are not defiled with spiritual fornication: in which sense Paul prepared the Corinthians to present them a pure virgin unto Christ. ●. Cor. 11. 2. Apoc. 14. 4. The text. These were bought from among men, the first fruits to God and the lamb. The note. This the church apply to the holy innocents that died first for Christ. The answer. Your church hath very obedient children of you: for if she say the crow is white, you will believe her. For otherwise if you had eyes in your head, you might see that she apply this scripture at random, as she doth in a manner all that she dealeth withal. For the circumstances of this place maketh it very plain, that the whole number afore spoken of, are the first fruits to God and the lamb. Apoc. 14. ●. The text. And an other angel followed, saying, fallen, fallen is that great ⸫ Babylon, which of the wine of the wrath of her fornication made all nations to drink. The note. The city of the devil, which is the universal society of wicked misbelievers, and ill livers in the world. The answer. If evil livers be a parcel of this society, your church of Rome must needs have her part in it. I marvel what Saint Augustine meant in his days to make Rome the universal head of this society, De civitate dei lib. 15. ca 5 and that Enochia which Cain built was a figure of Rome, that being the first city in time, and Rome the first in dignity, the foundations of both being laid in blood, the founders of both being murderers, murderers I say of their own natural brethren. And that Babylon must needs be here taken for Rome, this maketh it manifest, that you yourselves cannot assign any other city, that hath made all nations to drink of the wine of her fornications spiritual. Apoc. 14. 10. The text. If any man adore the beast, and his image, and receive the character in his forehead or in his hand, ⸫ he also shall drink of the wine of the wrath of God, which is mingled with pure wine in the cup of his wrath, and shall be tormented with fire and brimstone in the sight of the holy angels and the sight of the Lamb. The note. The great damnation, that shall follow them that forsake Christ and the church, and worship antichrist or his image. The answer. Into which stubborn and obstinate papists do headlong run, and will not be reclaimed by any means. Apoc. 14. 12. The text. Here is the patience of saints, which ⸫ keep the commandments of God, and the faith of jesus. The note. Faith is not enough to salvation, without keeping the commandments. The answer. This cavil hath been often enough answered. Obedience always followeth a true lively justifying faith, and yet it is not our obedience, that justifieth and saveth us. Apoc. 15. 1. The text. And I saw an other sign in heaven great and marvelous, seven angels having the seven last plagues. Because in them the wrath of God is consummate. The note. The tribulations about the day of judgement. The answer. The tribulations that God hath afflicted the world withal since the first spreading of the Gospel, and shall afflict it with at any time, betwixt this, and the day of judgement. Apoc. 15. 2. The text. And I saw as it ⸫ were a sea of glass mingled with fire, and them that overcame the beast, and his image, and the number of his name, standing upon the sea of glass having the haps of God. The note. Baptism. The answer. Lest the greatness and the multitude of the grievous plagues should overmuch dismay the godly, the holy Ghost afore hand setteth down their happy and blessed estate, wherein they shall eternally joy, and rejoice with God, and his Christ, that have their eyes fixed upon that, to the end they may the easilier devour and swallow up the great troubles, and miseries of this life. Apoc. 15. 3. The text. And singing the ⸫ song of Moses the servant of God, and the song of the lamb, saying, Great and marvelous are thy works Lord God omnipotent: just and true are thy ways king of the worlds. The note. The song of Moses and Christ is the new Testament and the old. The answer. This song is the joyful thanksgiving that the saints of God use, for his benefits. It is called the song of Moses, and Christ, because the benefits of all times of the law, and of the Gospel are therein considered, the delivery of the children of Israel, and the redemption of all nations under heaven. It consisteth of three parts: namely in considering the woonderfulnes, and gloriousness of God's works: the justice and truth of God in his ways: and the terribleness and fearfulness of his judgements. Apoc. 1●. 6. The text. ⸫ Because they have shed the blood of the saints and prophets, and thou hast given them blood to drink, for they are worthy. The note. The great revenge that God will do at the later day upon the persecutors of his saints. The answer. The great revenge that God hath done, and showed upon all the persecuting tyrants of the primitive church. And this withal is to be diligently remembered, that God's arm is not shortened, and his hand is stretched out still. And therefore still blood must be the drink of them that delight in blood, and they that love darkness, shall have their reward in the kingdom of darkness, and they that love not the truth, must be given over to believe lies. Apoc. 16. 9 The text. And men boiled with great heat, and ⸫ blasphemed the name of God having power over these plagues. The note. The desperate and damned persons shall blaspheme God perpetually, which shall be such only as do not repent in this life. The answer. If I did not perceive that these plagues are referred to former times, I would refer this to you whom I see blinded with hypocrisy, and drunken with the confidence of your own merits, so that when you intent and purpose to serve God, you commit idolatry, and because you see not your sins, you can not abide any admonition or reproving, and when God striketh and punisheth you, because you understand not the cause, you are never the better, but grudge and blaspheme, and run headlong to the devil without repentance. But when I look unto those former times, which are here spoken of, I find the same roots of evil in them which are in you, although not so deep rooted in them as in you, that is, the philosophical doctrine of free will and confidence in themselves and their works, which made them suppose that they pleased God, when they killed his saints enemies to those opinions: and because they did not imagine that they did amiss, therefore no marvel though they repented not, but grudged and blasphemed at the plagues which God powered upon them. For the same causes must needs in every one have like effects. Apoc. 16. 11. The text. And they blasphemed the God of heaven, because of their pains and wounds, and ⸫ did not penance from their works. The note. See chapter 9 verse 2. in the margin. The answer. The fool will not give his babble for the tower of London, for than he should miss a great deal of good sport. Your marginal annotation hath been viewed and answered, the substance whereof being frivolous and foolish, you have repeated I know not how oft in these annotations. Apoc. 16. 13. The text. And I saw from the mouth ⸫ of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits in manner of frogs. The note. The dragon is the devil, the beast Antichrist or the society whereof he is the head, the false prophet either Antichrist himself, or the company of heretics and seducers that follow him. The answer. That by the dragon the devil is signified, and by the beast the Pope or the society whereof he is the head, we easily consent with you, but the false prophet here we suppose to be Mahomet, that hath seduced the whole empires of the Turks and Persians. And all these by evil, wicked, and seducing spirits bend them selves, and all their force against the Church and kingdom of Christ. Apoc. 16. 16. The text. And he shall gather them into a place, which in Hebrew is called Arina-gedon. The note. The hill of thieves by Saint Hieroms interpretation. The answer. The conjectures of interpreters is very divers upon this word, but this is plain, that being in the time of the sixth Angels pouring forth his vial, it is a matter to be accomplished near about our times, and it is therefore the diligentlier to be considered and weighed of us with the issue of it. The sum of it is, that the devil and Antichrist shall by their false prophets, persuade the Kings of the earth to bend all their whole force against the church and against the Gospel of God, to extinguish and destroy it. By all likelihood the time of accomplishing this is now at hand, for I suppose there was never afore any such conspiracy of princes for that purpose. judges 4. the whole chap. and 5. ver. 19 But God who drew jabin and Sisera to Magiddo, which because it was placed by a mountain, is called here Armagedon, to give them and all their great army into the hand of a woman to destruction, hath promised to do the like here, to the great comfort and consolation of his church and people, especially of those which are now governed by Deborah. Apoc. 16. 19 The text. And ⸫ the great city was made into three parts: and the cities of the Gentiles fell. The note. The city or common wealth of the wicked divided into three parts, into infidels, heretics, and evil Catholics. The city is here called Babylon, whereof see the next chapter verse 5. The answer. The city still I take for Rome, called here Babylon. The division of it I take to be into Epicurean Atheists, close hypocrites, and cruel superstitious, and yet openly wicked ignorant people. Apoc. 17. ●. The text. And there came to me one of the seven Angels, which had the seven vials, and spoke with me, saying: Come, I will show thee the damnation of the great harlot. The note. The small damnation of the whole company of the reprobate, called here the great whore. The answer. The final damnation of the pope's of Rome, and their church there so evidently described by their manners, nature, properties, conversation of life, apparel, power over the kings of the earth, that neither man, nor place upon the earth can be found, to which every part of this description can so aptly agree to as to these. Open therefore your eyes, and espy her whom the holy Ghost layeth out so openly before you, and fly from her betimes, lest you be partaker of her plagues and damnation. Apoc. 17. 1. The text. Which sitteth upon ⸫ many waters. The note. These many waters are many peoples, verse 15. The answer. Here you have found scripture for your universality. The whore hath a large dominion, and many people under her: even as many, as without all judgement receive whatsoever it pleaseth the bishops of Rome to obtrude to them. Apoc. 17. 8. The text. The beast which thou sawest ⸫ was and is not, and shall come up out of the bottomless depth, and go into destruction. The note. It signifieth the short reign of Antichrist, who is the chief horn or head of the beast. The answer. I would it had pleased God to make it so short as you imagine it, it had saved the blood of a great number of saints, and bred quietness in our days: but sith it hath pleased God otherwise, God open our eyes, that we may see, know, and take heed in time. Apoc. 17. 12. The text. And the ten horns which thou sawest, are ⸫ ten kings which have not yet received kingdom, but shall receive power as kings one hour after the beast. The note. Some expound it of ten small kingdoms into which the Roman empire shall be divided, which all shall serve Antichrist both in his life and a little after. The answer. I consent to them that interpret this of our kingdoms in Europe, England, France, Spain, Scotland, Navarre, Denmark, Sweveland, Beam, Poland, Hungary, which all have served Rome. But the continuance of their service the beasts whole life and a little after, is one of your dreams. Apoc. 17. 1●. The text. And the ten horns which thou sawest in the beast these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and her they shall burn with fire. For ⸫ God hath given into their hearts to do that which pleaseth him: that they give their kingdom to the beast till the words of God be consummate. The note. Not forcing or moving any to follow Antichrist, but by his just judgement, and for punishment of their sin permitting them to believe and consent to him. The answer. Of God's working in the minds of men, and of your foolish frivolous flying to permission, we have spoken divers times afore. I cannot learn of you, to speak otherwise than the holy Ghost hath taught me. but here it is manifest that those kings shall not serve the whore so long as you dreamt of, but that though by the just judgement of God, they for a time gave their crowns and dignities unto Antichrist, yet God hath already altered the minds and wills of some of these, and will when his good pleasure is, altar the rest, that they shall hate the harlot, and make her desolate and naked, according to the words of this prophesy. Apoc. 18. 7. The text. As much as she hath glorified herself, and hath been in delicacies, ⸫ so much give her torment and morning: because she saith in her heart: I sit a Queen, and widow I am not, and morning I shall not see. The note. The measure of pains and damnation according to the wicked pleasures and unlawful delights of this life, which is a sore sentence for such people as turn their whole life to lust and riot. The answer. Though this be properly spoken and meant of the pains and damnation of the whore of Babylon, yet it may be well extended to all those, that after her example excel in pride and ambition, and other impieties. For as they have followed her in sinning, so no doubt they shall follow her in the punishment of sin. Apoc. 18. 9 The text. And ⸫ the kings of the earth that have fornicated with her, and have lived in delicacies, shall weep and bewail themselves upon her, when they shall see the smoke of her burning. The note. Kings and merchants are most encumbered, endangered, and drowned in the pleasures of this world, whose whole life and traffic is (if they be not exceeding virtuous) to find variety of earthly pleasures. Who seeing once the extreme end of their joys, and of all that made their heaven here, to be turned into pains and damnation eternal, then shall howl and weep too late. The answer. Kings and merchants, and all other that have had her in reverence, shall be astonished at the judgements of God upon her, and shall mourn, especially all manner of shaven merchants, because by her decay they lose their corporal commodities. For thereby their Romish merchandise, wherein consisted their whole traffic, becometh dead ware, and hangeth on their hands. For that they have no vent for it. Apoc. 18. 20. The text. ⸫ Rejoice over her heaven, and ye holy Apostles, and prophets, because God hath judged your judgement of her. The note. The angels and all saints shall rejoice and laud God to see the wicked confounded, and God's justice executed upon their oppressors, and persecutors: and this is that which the martyrs prayed for, chapter 6. The answer. All celestical creatures, together with the saints of God are called to celebrate, and show forth their spiritual joy, and gladness, for the destruction of the enemies of God's church, and for the notable revenge that God hath made for the blood of his saints, that hath been spilled. Apoc. 18. 21. The text. And one strong angel took up as it were a great millstone, and threw it into the sea, saying: with this violence shall ⸫ Babylon that great city be thrown, and shall now be found no more. The note. By this it seemeth clear, that the apostle meaneth not any one city, but the universal company of the reprobate, which shall perish in the day of judgement, the old prophets also naming the whole number of God's enemies mystically Babylon, as jerem. cap. 52. The answer. How clear can any thing here make it, that by Babylon one city is not meant? The whole number of the reprobate shall perish at the day of judgement. What then? Doth that hinder that the head, and principal city of the devils kingdom, is not meant here, by Babylon? Babylon is taken in the scriptures mystically for the whole number of God's enemies, jeremy. 52. Babylon in that chapter is not named, and though it be by circumstance deciphered, I see nothing why there also, it should not be taken for the city itself. But howsoever it be taken there, it is most manifest, that here it must be taken for Rome. For what other city is situate on seven hills? what other city hath had kingdom over the kings of the earth? what other city hath made the nations to err in her enchantments? and in what city else may a man find the blood of the prophets, and saints that have been slain upon the earth? So that the reasons that lead us to understand it of Rome are so many, and so plain, that except a man would shut his eyes against the light, he cannot choose but see it. Yet this is farther to be gathered, that the head and principal city of the devils kingdom can not fall without the ruin and fall of the whole kingdom. Apoc. 19 ●. The text. And again they said Allelu-ia. The note. This often repeating of Allelu-ia in times of rejoicing, the church doth follow in her service. The answer. And where all things in the church ought to be done to edifying, the people who understand never a word, are never the better, neither for your Latin, Greek, nor Hebrew. And yet you think it sufficient to tell us that such a thing, or such a thing in the scriptures, is also in your church service. It were too great a disgrace for you, to say or sing in plain English, praise ye the Lord. Apoc. 19 7. The text. Let us be glad, and rejoice, and give glory to him: because ⸫ the marriage of the Lamb is come, and his wife hath prepared herself. The note. At this day shall the whole church of the elect be finally and perfectly joined unto Christ in marriage inseparable. The answer. In the mean space we had need to take great heed of being seduced by your persuasions, and so of forsaking Christ, and coupling ourselves to another man, that is, to the pope: which is both the pope's, and yours whole endeavours. Apoc. 19 9 The text. And he said to me write, Blessed be they that are called to the ⸫ supper of the marriage of the Lamb. The note. That is the feast of eternal life, prepared for his spouse the church. The answer. And not for you which embrace another head and spouse in his steed, to whom you have given greater pre-eminence, then to Christ himself. Apoc. 19 13. The text. And he was clothed with a garment sprinkled with blood: and his name is called the word of God. The note. The second person in Trinity, the Son or the word of God, which was made flesh. Io. 1. The answer. Who shall confound antichrist, and all the power of the earth which taketh his part, even with the sword, that proceedeth out of his mouth. Apoc. 19 16. The text. And he hath in his garment, and in his thigh written, king of kings, and lord of lords. The note. Even according to his humanity also. The answer. Our Lord and Saviour Christ, God and man, after his resurrection is advanced above all principalities and powers, and every name that is named in heaven and in earth. Apoc. 20. 1. The text. And I saw an angel descending from heaven, having the key of the bottomless depth, and a great chain in his hand. The note. See in S. Augustine (lib. 20. de civit. ca 7. 8. & seq.) the exposition of this chapter. The answer. Your referring men to the doctors showeth that your care is not for ignorant men to profit them, for they are not the better for this reference, and the learned needeth it not. Apoc. 20. ●. The text. And I saw seats, and they sat upon them, and judgement was given them, and the souls of the beheaded for the testimony of jesus, and for the word of God, and that adored not the beast, nor his image, nor received his character in their foreheads, or in their hands, and have lived and reigned with Christ a thousand years. The note. Quid in millenario numero nisi ad proferendam novam sobolem perfecta universitas praestitae generationis exprimitur, hinc per johannem dicitur. Et regnabunt cum illo mill annis, quia regnum sanctae ecclesiae universitatis perfectione solidatur. D. Gregorius. libro 9 moral. cap. 1. The answer. Your poor countrymen are greatly beholding to you, they are much the better for your note, they understand it as well, and are edified as much by it as by your church service. And for my part because you have not vouchsafed to turn it into English yourselves, and because it toucheth no matter of controversy betwixt us, I will also take mine ease and leave it as I find it. Apoc. 20. 7. The text. And when the thousand years shall be consummate, Satan shallbe loosed out of his prison, and shall go forth and seduce ⸫ the nations that are upon the four corners of the earth, Gog and Magog, and shall gather them into battle, the number of whom is as the sand of the sea. The note. Saint Augustine thinketh that these do not signify any certain nations, but all that shall then be joined with the devil and Antichrist against the church. lib. 20. de civitate cap. 11. See Saint Jerome in Ezechielem lib. 11. The answer. We agree with Augustine that all enemies of the church are signified, open, as Turks and such like, privy, as the Pope, papists and such like, who under the name and title of Christ persecute the members of Christ, which the text itself doth plainly insinuate, which saith that they are the nations, which are upon the four corners of the earth. Apoc. 20. 11. The text. And I saw a great white throne, and one sitting upon it, from whose sight ⸫ earth and heaven fled, and there was no place found for them. The note. They shall then be new, not the substance, but the shape changed. 2. Peter. 3. See Saint Augustine lib. 20. de civit. cap. 14. The answer. That this is to be expounded of the innovation of heaven and earth, we consent, but I muse for whom you gathered your notes. The learned without you know whither to repair for resolution in their doubts. The unlearned can not consult with Augustine though they would. These references to see the judgement of Doctors have no profit, but to make a show of your reading. Apoc. 20. 12. The text. And I saw the dead, great and little standing in the sight of the throne, and ⸫ books were opened, and another book was opened, which is of life, & the dead were judged of those things which were written in the books, according to their works. The note. The books of men's consciences, where it shallbe plainly read, what every man's life hath been. The answer. Our own consciences and thoughts at that day shall either accuse or excuse us. Look therefore well into your consciences, and take heed that you trust not too much, and to far to your Pope of Rome, for it is well known that he is but a mortal man, and not God. Apoc. 20. 15. The text. And ⸫ he that was not found written in the book of life, was cast into the pool of fire. The note. Such as do no good works, if they have age and time to do them, are not found in the book of life. The answer. Your note is neither gathered out of this place, neither warranted by any other. He that liveth to man's state hath age, and he that liveth long hath time to do good works, but suppose they have done none, shall we cut from them hope of mercy afore the last gasp, & may not the like grace be showed them, that was granted to the penitent thief? The time therefore of working must begin at their conversion and true turning to God, whether it be early or late, otherwise this place showeth nothing, but that only the elect shallbe saved. Others, though in show they have led a painful religious life, Mat. 7. 22. 23. though they shallbe able to say, Lord, have not we done thus and thus in thy name? yet shall have answer, depart from me ye workers of iniquity, I never knew you. Apoc. 21. 2. The text. And I john saw ⸫ the holy city Jerusalem new, descending from heaven, prepared of God as a bride adorned for her husband. The note. The Church triumphant. The answer. The joy and comfort of all the saints of God to think of. Now every gift which we receive in this life, is a pledge and token of that love, wherewith Christ hath embraced his church as his spouse: but then she shall be perfectly adorned and beautified, and put into actual possession of all the good things, which are Christ's her husbands. Apoc. 21. 3. The text. And I heard a loud voice from the throne, saying, behold ⸫ the tabernacle of God with men, and he will dwell with them. The note. This Tabernacle is Christ according to his humanity. The answer. Though it be true, that by the incarnation of our Lord and saviour Christ, and his taking upon him our nature, God dwelleth with us, yet here it is spoken of Gods receiving us into the participation of the glory of his Christ. For then when we shall be received into eternal and everlasting felicity, this society, conjunction, and dwelling of God and man together, shall most clearly and perfectly appear. Apoc. 21. 4. The text. And God shall wipe away all tears from their eyes: and death shall be no more, nor morning, nor crying, neither shall there be sorrow any more, which ⸫ first things are gone. The note. This happy day shall make an end of all the miseries of this mortality. The answer. God is likened to a mother, which wipeth away the tears from the infant's eyes and cheeks, whereby is signified, that not only there shall be an end of the miseries of this mortality, but also that there shall remain no token, step, nor print of our former calamities. Apoc. 21. 7. The text. He that shall overcome, ⸫ shall possess these things, and I will be his God and he shall be my son. The note. He that hath the victory in the church militant, shall have his reward in the triumphant. The answer. If hope of pray, and spoil, and liberal entertainment make men to adventure themselves, and their lives for victory, how much more we, whose lives are a continual warfare, who are most certain and assured of victory, should manfully and valiantly fight against all spiritual enemies, sith the liberality of God is so great to victors and conquerors. Apoc. 21. 8. The text. But ⸫ to the fearful and incredulous, and execrable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shallbe in the pool burning with fire and brimstone, which is the second death. The note. All that commit mortal sins, and repent not, shall be damned. The answer. The wages of every sin is death. Rom. 6. 23. All impenitent sinners therefore how small soever their sin seem to be, shallbe damned, which is also plainly here insinuated, in that not only unbelievers, & other gross and foul sinners in the common judgement of men, are reckoned, but also and that first of all, those which are fearful and cowards in God's cause are set, which is a fault that most men little regard, and make a small account of, and therefore all sins without repentance draw men to damnation. Apoc. 〈◊〉. 11. The text. And he took me up in spirit into a mountain great and high, and he showed me the holy city Jerusalem, descending out of heaven from God ⸫ having the glory of God. And the light thereof like to a precious stone, as it were to the jasper stone even as Crystal. The note. The glory of the triumphant church. The answer. Which though it be here excellently, sweetly, and delectably shadowed, yet it doth exceed far the capacity and reach of our dull brains and weak understanding in this vale of misery. Howbeit the holy Ghost doth thus describe it, to the end that we considering the excellency of this description, and weighing that that the holy Ghost hath but shadowed these things by the most excellent earthly things that are, we should be wholly rapt and inflamed with the love of these things, and have our eyes continually upon them, and long and earnestly desire to have the actual fruition of them. Apoc. 21. 12. The text. And it had a wall great and high, having twelve gates, and in the gates twelve Angels, and names written thereon, which are ⸫ the names of the twelve tribes of the children of Israel. The note. The names of the patriarchs and apostles honourable and glorious in the triumphant church. The answer. In respect of the promises made to the fathers, and in respect of the doctrine of truth, and saving health delivered to the whole church by the holy apostles, and in whatsoever respect beside that you can reckon, neither derogating from the glory of God, nor dissonant from the truth of his word. Apoc. 21. 16. The text. And ⸫ the city is situated quadrangle wise, and the length thereof is as great as also the breadth, and he measured the city with the reed, for twelve thousand furlongs, & the length and height, and breadth thereof be equal. The note. See S. Hierom ep. 17. touching this description of the heavenly Jerusalem, which is the church triumphant, teaching that these things must be taken spiritually, not carnally. The answer. This admonition is very necessary for your poor blind followers, who know nothing, and are utterly destitute of all understanding. But alack how is it possible for them to take these things spiritually, who are altogether carnal, led by masters and teachers, which are themselves void of the spirit of God? But out of popery in this light of the Gospel, it is hard to find any so ignorant, that thinketh not that these things ought to be spiritually understood. Apoc. 21. 22. The text. And ⸫ temple I saw not therein. For our Lord God omnipotent is the temple thereof and the lamb. The note. All external sacrifices, which now is the necessary duty of the faithful shall then cease, and therefore shall need no material temple. The answer. The sacrifice which your mind runneth of, is now no duty of a christian. And though we have now places to meet in, to hear and learn the word, to pray and to praise God in, to celebrate the mysteries which he hath left to his church, and to use all spiritual exercises: yet temples we have none, for God himself is our temple, 1. Cor. 6. 19 for we dwell in him, and we are his temple, for his spirit dwelleth in us. As for your propitiatory sacrifices, you may take pains to return them to Rome, from whence they came. Apoc. 21. 27. The text. There shall ⸫ not enter into it any polluted thing, nor that doth abomination, and maketh lie, but they are written in the book of life of the lamb. The note. None not perfectly cleansed of their sins, can enter into this heavenly Jerusalem. The answer. You know that in this life we know but in part, we love but in part, 1. Cor. 13. 9 and therefore no work perfectly good can proceed from us. Those therefore that put confidence in the meritoriousness of men's works, can not enter into this jerusalem. And I muse that you tremble not, and quake not, when you see that he that maketh a lie can not enter, considering it appeareth in all your works, and especially in these notes, that you think it not dishonesty or shame commonly to lie. And another thing I would have you to consider of, why this celestial city is called rather by the name of jerusalem, then of Rome, seeing that (if your doctrine be true) Rome hath greater privileges upon earth, than ever had Jerusalem, and therefore were meeter to shadow that celestial city. Apoc. 22. ●. The text. In the midst of the street thereof, and on both sides of the river ⸫ the tree of life yielding twelve fruits, rendering his fruit every month, and the leaves of the tree for the curing of the Gentiles. The note. Christ is our tree of life, in the Church by the blessed Sacrament, and in heaven by his visible presence, and influence of life everlasting, both to our bodies and souls, of whom Solomon saith, The tree of life to all that apprehend him. Proverb. 3. The answer. It is true that Christ is this tree of life, and that he worketh life and health by the ministery of his word and sacraments to believers. And that the knowledge of the benefits which we have by Christ, is the leaves whereby the Gentiles receive health, and are cured: and that Christ's bodily presence not in the Sacrament but in heaven, preserveth eternally the bodies & souls of them that shallbe saved. Apoc. 22. 8. The text. And I john which have heard and seen these things, and after I had heard and seen, I fell down ⸫ to adore before the feet of the angel which showed me these things, and he said to me: Stand up, for I am thy fellow servant. The note. You see it is all one to adore before the feet of the Angel, and to adore the Angel, though to adore him be not expressed, as in the 19 chapter. See the annotation there, verse 10. The answer. If your note be true, then how can you adore before images, and not adore images? For if to adore before an Angel, & to adore an angel be all one, then how is it not also all one to adore before an image, and to adore an image? Your annotation shall receive answer amongst the rest. Apoc. 22. 11. The text. And he that is just ⸫ let him be justified yet, and let the holy be sanctified yet. The note. Man by God's grace, and doing good-works doth increase his justice. The answer. This is according to your accustomed manner, dallieng, and deluding with words ambiguous. It is manifest that the Apostle reiterating one and the same thing in diverse words, doth by the latter express the meaning of the former. Our justice therefore, but not our justification before God, may be increased by the means you speak of, for it is properly God's justice, and not ours whereby we are justified before him. God's justice I call the obedience of our Lord and Saviour jesus Christ, which God imputeth to those whose sins he pardoneth, and which can only abide the rigour of God's examination, according to his perfect rule of justice, that is, the law. Man's justice I call the fruits and effects of the spirit of regeneration, which do more and more daily abound and increase in the godly, as knowledge and faith doth more and more increase. The text. Behold I come quickly, and my reward is with me to render to every man ⸫ according to his works. Apoc. 22. 12. The note. Heaven is the reward, hire, and repayment for good-works in all the Scriptures, and yet the adversaries will not see it. The answer. That our good works deserve or merit heaven, is the thing which we can not see, nor you show through all the Scriptures. And yet you cease not to make lame and halting arguments that follow not: for if always upon reward, deserving necessarily followeth, than it must follow that your fellows, which have been rewarded with the gallows, have also deserved the gallows, which if you grant, than you overthrow the concertation of your Catholic church, the chief purpose whereof was to justify traitors. FINIS.