A view of the marginal notes of the popish Testament, translated into English by the English fugitiue papists resiant at Rhemes in France. By George Wither

Author: Wither, George, 1540-1605.1588

A VIEW OF THE MARGINAL NOTES OF THE Popish Testament, translated into English by the English fugitiue Papists resiant at RHEMES in France. By George Wither.

Psalm. 19. vers. 7.

The Law of the Lord is perfect, conuerting the soule, the testimonie of the Lord is sure, and giueth wisedome to the simple.

Augustine in epistolam Iohan. tract. primo.

Iohannes maluit se ponere in numero peccatorum, vt Christum haberet aduocatum: quam ponere se pro Christo aduocatum, & inueniri inter damnandos superbos:

Iohn had rather place himselfe in the number of sinners, that he might haue Christ to be his aduocate: than to let himselfe in steed of Christ to be an aduocate, and so to be found amongst damnable proud men.

Printed at London by Edm. Bollifant for Thomas Woodcocke.

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TO THE MOST-REVEREND FAther in God, IOHN Archbishop of Canterburie, Primate and Metropolitane of England, GEORGE WITHER wisheth abundant increase of all heauenly and spirituall blessings.

IT is the manner, vse, and custome of all that set foorth any thing to be seene and read of others, to set downe some reasons that mooued them to take such pains, and to publish their labors. In the yeere of our Lord, one thousand, fiue hundred, eightie two, a testament trāslated into English, at Rhemes in France, was published in print, by the English fugitiue Papists resiant there. The censure, view, and examination whereof, hath euer since been hartily looked, or rather longed for, of all both rich and poore, high and low, that feare God and loue his truth. But by what occasion I cannot tell, it hath been hitherto delaied. Whereupon I thought it would not be amisse, neither misliked, if some thing in the meane space might be done, toward the satisfaction of the well affected, and the repressing of the triumphes of the contrarie. Therefore at my returne from London, from Michaelmasse terme last past, I tooke in hand to discouer the loose, corrupt, vniust, and vntrue dealing of our Rhemists in their marginall notes. Which if I could effect, and bring to passe afore an answer to their whole worke came foorth, I did suppose that it would somwhat diminish the griefe of manie good men, and make them the more patiently to expect and wait for the censure of the whole work. And againe, if it should happen, that by reason I tooke it in hand so late, that I [...]ould not compasse it, or bring it to passe, afore the censure of the whole worke were in presse, yet I did thinke, that bicause that worke could not be but verie great, and therfore chargeable; that it would not be thought amisse of, if some part were answered by it selfe, which the poorer, and those which either were vnable, or vnwilling to be at charges with the other, might attaine and haue with small cost. Now hauing by the fauor of God gone through it, I thought that I could not choose a better patron for it, than your Grace, whom God hath aduanced to the highest Ecclesiasticall place and dignitie in our Church of England. For some make the dedication of their works, testimonies of old friendship and familiaritie, and as it were monuments of their old long continued loue. Which cause if there were no more, were sufficient, considering the loue, wherewith you haue imbraced me these thirtie yeeres and vpwards. Others do it to witnes their mindfulnes of their dutie to them that be in honorable place and calling. And why should not I heerin also imitate them, sith it hath pleased God, leauing me in a meane place, so highly to aduance you? Others to get the fau [...]able patronage and defence of their works by high dignitie and authoritie, against all maleuolous cauillers and backbiters, whereof this wicked world is alwaies full. And heer of both I stand in great need, hauing 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 iudgement, or for [Page] power and authoritie, wherewith God hath indued you. Their whole worke consisteth altogither of lieng, fraud, and deceit, which I thought not vnmeete 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 thicke and threefold allegations of the fathers. In which I will vse all possible breuitie and shortnes; for that my purpose is but to giue a little small taste of their foule and shamelesse dealings, whereby the sinceritie of their dealing in the rest may be the easilier and better gessed at. The first part of their Preface maintaineth against the whole course of the Scriptures, and against all authoritie of the ancient primitiue Church, that it is not necessarie for al Christians to haue, and read the Scriptures in a knowen vulgar toong.Deut. 6. vers. 7. 8 9. Which if it were true, why are all men commanded continually to talke of them, and to write them vpon the doores, wals,Psal. 1. vers. [...]. 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 againe to their children?Psal. 19. ve [...]. 7. The Scriptures giue wisedome to the simple, why then shall not the simplest seeke in them to waxe wise?Iohn 5. v 39. If life be to be found in the Scriptures, why shall not all search them that looke for life?Rom. v. 1 [...]. v. [...]. If they be written for our learning, why should it not be as lawful to learne by reading, as by hearing? The Cōstitutions which they sundry times alledge,Cleme [...]. l. b. 1. cap. [...]. as ordeined by the Apostles, do appoint Laie men to read the Law, the books of the Kings,Epistla ad Marcellam. the Psalmes and the Gospell. Saint Hierome commendeth poore plough men, bicause at the plough taile in their worke and labor, they could sing the Psalmes. Our Rhemists adde of their owne (beleeue them if you list) to salue the matter withall, that they sang in a language they vnderstood not, and wherein they could not read those Scriptures. Saint Chrysostome exhorted the common people to get them Bibles,In the homilie▪ quoted in their epistle. and Testaments, and refuted the same obiections, which the Papists at this day make to the contrary. But our Papists tel vs that he dealt like a pulpit man, and therfore his rules must not be generall, but serue for his owne people, which he preached vnto. As who should say the pulpit were not as meet a place, to deliuer the rules of religion, and a generall truth in, as the schooles. They adde, that euery artificer dealeth in the hardest, and deepest matters of religion, omitting the more easie, that they presuppose no difficulties, that they aske for no expositor, that they feele no depth of Gods science in Scripture, that maners, and life are nothing amended, that priuate fantasies, and not the sense of the Church, and doctors thereof, in interpreting the Scriptures is followed. And whosoeuer knoweth the state, and condition of the Church of England, knoweth all this to be an beape, and dunghill of lies packed togither. If their commendation of their Churches moderation, in not wholy condemning, nor forbidding generally vulgar translations, be not a lie▪ then Master Harding,In the fift part of his answere to the apologie, Chap. 16. [...]. and such other like of their side, haue abused vs, in telling vs, that the malepartnesse of Heretikes made the Church altogither to forbid the vulgar translations. Their accusations of our translations, haue alreadie been so well answered by Master Doctor Fulke to Martinius, that I neede not to touch them. Their reasons likewise being both many, and friuolous, whereby they go about to prefer their vulgar latin version, before the text in the toongs, wherein they were first written, I leaue to him, or them, which shall answere the whole preface in order as it lieth: onely three things, I will admonish men to consider of, in them. First that they tend not so much to giue credit to the vulgar [Page] text, as to discredit al texts whatsoeuer, to the end that either men might haue nothing to ground their religion certainlie on, or else to make their Church of Rome their only stay. Secondly, that they confesse the Fathers in this point to be against them, namely whose opinions are that the Latin text should yeeld to the Greeke, and Hebrue: but they thinke to avoid it with a slie shift, that they meant the true, and vncorrupted text, as it was in their daies, and times. But Lodouicus Viues a learned man, liuing in the daies of Henrie the eight, in his annotations vpon Saint Augustine de ciuitate Dei, Iib. 14. cap. 8. telleth vs, that to his time (a fewe vnlearned dolts excepted) all men preferred the texts in their original toongs,Lib. 15. cap. 13. before the others translated out of them. Therefore either our good Masters of Rhemes must tell vs of some great corruptions that haue crept in of late yeeres into the Greeke, and Hebrew texts, or else they can not blame vs for not crediting them against the learned of all ages afore vs, old and new, one, and others. Thirdly, that the Councel of Trent goeth not so far as our new Masters of Rhemes: For they preferre it onely before all Latin translations, making it amongst them the onely autenticall texte: In which it is plaine that either the Pope, or the Councell might, and did erre. For Erasmus dedicated his translation to Pope Leo, and vnder his approbation manie men tooke it for autenticall, and now your Councell iudgeth it not autenticall, therefore either Leo, or they iudged amisse, take whether they will. Thus much for their Preface. Their Translation (how much soeuer they brag of paines, care, and conscience to deale sincerely) is fraudulently framed to make poore men thinke the Scriptures to be more obscure and darke a great deale, than they are, and so to fray them (as much as in them lieth) from taking paines to read them. I note this onely, not bicause it is not full of other corruptions, and partialities, but bicause leauing them to the censurer, or censurers therof, I take that which euery blind man may see, that they haue studied therin for nothing lesse, than perspicuitie, & plainnes. For they haue both hunted for words of purpose, which the people do not vnderstand, as superstantiall, didrachmes, cense, stater, scandall, scandalized, Corbanah, euangelized, scenopegia, paraclete,Iohn 2. v. 4. prepucie, Neophyte, depositum, gratis, and such like: And also left their sentences vnperfect,Iohn. 21. vers. 22. halt, maimed, and without sence, 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 vnto al men to condemnation, and such like, which in English haue no sence. Their collections, and conclusions how weake and friuolous they are, though it will sufficiently appeare in mine answeres to their marginal notes; yet I hope it wil not be amisse, if some also be noted down here. These shall be of two sorts, one so grosse that euery simple man may see the vanitie of their collections: the other more cunninglie, but yet deceitfully gathered. The deceit of the later sort is also double, either grounded vpon wilfull, and slaunderous misreporting of our assertions, or else vpon aequiuocations, and ambiguitie of words, wherewith it seemeth they delight them selues greatly, and thinke it a wonderfull peece of learning to deceiue their poore, simple & credulous followers. The first sort void of all shew of probable consequence, are throughout their Testament very many. But to auoide tediousnes, I will content me here with a very few.Vers. 23. In the first of Matthew. Our Sauiour Christ borne in mariage, yet of a Virgin, honoreth both states, and withall teacheth vs that virginitie, and continent life are preferred before mariage. In the second of Matthew vpon the murdering of the children,Vers. 16. by this we learn, [Page] what credit is to be giuen to the Church in canonizing Saints, and celebrating their holydaies,Vers. 8. &c. In the third Chapter, vpon those words. Yeeld therefore fruit worthy of penance. Iohn preacheth satisfaction by doing worthy fruits, & works of penance.Vers. 2. Both in the third & fourth chapter, vpon Iohns preaching in the desart, & Christs going into the desart, to be tempted of the di [...]ell, they gather a warrant for popish Heremites, that make a profession to liue out of the societie & companie of men continually,Vers. 21. and so to end their daies. In the sift of Matthew vpon these words, except your iustice do abound, &c. whereby we see (say they) saluation, life and iustification not to come of onely faith, or imputation of Christs righteousnes.Vers. 13. In the sixt chapter, vpon these words, Leade vs not into temptation, they saie that Beza according to the Caluinistes opinion, saith that God leadeth into temptation, therefore he maketh God the author of euill.Vers. [...]. In the seauenth chapter vpon these words, Lord, Lord. These men haue faith, otherwise they could not inuocate, therefore to beleeue is not enough. I could haue drawne out a great number as bad, or woorse than these, but I will heere stay. For I haue giuen a sufficient taste, what might be done in the most part of their Testament, almost in euerie chapter. Now concerning their double deceit afore spoken of, whereof the first is grounded vpon malice, which blindeth them, and maketh them wilfully against their owne conscience and knowledge to mistake and misreport our assertions. One common cauill, is the finding fault with our translating of [...], and [...], repentance,Vers. [...]. and to repent, and amend, Mathew. 11. and repeated in many other places, which is grounded vpon this slander, that bicause we do not allow that the fruits of repentance be works satisfactorie for sinne, therefore we do not teach at al those testimonies of harty, and vnfeined repentance. Another cauill very cōmon also riseth vpon that, bicause we confesse (as the holy Ghost hath taught vs in the Scriptures) that God is the author of euerie act, therefore they gather also that he is the author of euerie sinne, or euill. Which malicious collection, though it haue been ten thousand times answered, and that fully, yet they cease not still odiouslie to obiect it. And bicause we denie that Christ after his death went into Limbus Patrum,Actes 2. vers. [...]7. as they without al warrant of the word imagine, therefore they maliciouslie giue out that Caluin and his followers denie an article of the Faith,1. Peter. 3. ver. 19. and therfore conclude them to be infidels. In all their notes touching iustification by faith, they deale with vs, as though we ascribed iustification to an idle faith, which worketh not by loue, and vpon that false ground, they gather many things against vs, as shall appeere in mine answere to their notes. But all that are wise, and haue eies to see, do perceiue, that in this maner of dealing, they do but vtter their owne shame, in making no conscience of cogging, lieng, and slaundering, & in steede of battailing with their enimies, they make themselues sport with their owne shadowes. Now to their amphibologies, and aequiuocations; which are also to long to pursue. The Rhemists vpon the fift to the Galathians confesse, that Paule when he ascribeth iustification to faith, speaketh of such a faith as worketh by charitie, and yet in all their notes against iustification by faith, they dallie, and play, and dazel the eies of the simple with the ambiguitie of the word, being diuerslie in diuerse places taken. The like dealing they vse about the words of iustice, and iustification, which when they know them to be diuersly taken, and in sundry senses, yet they delude with the sound of the words those, who for simplicitie are not able to discerne the diuersitie of the sense. I [Page] wil not heap vp here more of these examples, a number will offer themselues in reading of mine answers. The alledging of the Fathers thicke and threefolde, is for two fraudulent respects. One is, that those which are doubtfull to what religion they may encline, and to which side to cleaue, may continue doubtfull, and without resolution still, whiles both our aduersaries, and we alledge Fathers, and accuse one another of corrupt dealing in them, and they poore soules not able to repaire to the Fathers to see whether side dealeth truely. The second is to continue the false perswasion of their credulous followers, in thinking that all antiquitie maketh for poperie. To these two ends it is, that their allegations are so many. First therefore to auoid this their fraud, it is to be noted, and obserued, that a maruellous number of their allegations, touch no point, nor matter in controuersie betwixt vs. As for example,Mat. 2. ver. 16. they alledge Origen to prooue that the innocent children murthred by the commandement of Herode,Mat. 3. ver. 10. haue beene honored for martyres. Augustine to prooue that not to do good is damnable.Mat. 3. vers. 8. Hierome to prooue that fasting, praier, and almes are fruits of repentance, or as they terme it, penance, Cyprian to prooue that they are false martyrs,Mat. 5. ver. 10. that suffer not for iustice. Chrysostome to prooue that by the church the gouernors thereof be vnderstoode.Mat. 18. vers. 17. Ambrose to prooue that God hath left to his church authoritie aswel to loose,Mat. 18. vers. 18. as to binde. Which kinde of proofes for matter not denied, if they had beene omitted, and left out, the great glorious shew of Fathers had beene blemished, and their campe verie nigh halfe dissolued. Next is to be marked, that if they catch any thing that maketh for them in any Father, they neuer looke 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 vs to giue that reuerence onely to the canonical Scriptures, to beleeue. whatsoeuer they say. And for others of what learning or holines soeuer, not to beleeue bicause they speake, but bicause they prooue that which they speake, either by the word it selfe, or by good reason grounded vpon the same word. And here also bicause they are woont to triumph that we make this a colour to reiect the Fathers, when they make against vs, it is to be remembred that they themselues do not without exception admit the Fathers.Hos. de side & symbolo ca. 19. But they appoint an other rule to trie them, and their saiengs by, that is, the decrees, and determinations of their owne church. Thirdly it is to be noted that they alledge those bookes very often, wherin they know that the Father which wrote them, was far ouercarried with heate of contencion, that they themselues will not, nor dare not defend many things that passed them, as Hieroms bookes against Iouiuian, and Vigilantius. Fourthly it is not to be passed ouer, how they abuse Augustine in leauing those bookes which he wrote against the heretike Pelagius,Retract. lib. 1. cap. 23. concerning the question of Freewill, and alledging testimonies out of other books, wherein he himselfe did confesse, that he did erre of ignorance. Fiftly they force diuers, and sundrie to serue their turnes, whether they will, or no. Sixtly to make the greater shew, they furnish out their number with such as they know to haue beene burnt on the face for forgerie, and cite them vnder the reuerend names of Clemens, and Dionisius Areopagita, and such like. Finally it is not to be passed ouer, that they for the corroborating, and proouing of the vsurped primacie 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 els the excellent learning, and vertue of some notable bishops there, which then [Page] gouerned that church, and them they racke, and set on the tenters to prooue that, which they neuer thought of, that is, the vniuersall power, and authority, which the bishop of Rome now claimeth. The practise of the primitiue church doth best declare, both what the Fathers ment, and also what power and authoritie he had. In that it is manifest that he was a bishop as other bishops,Hieronimu [...] Euagr [...]o. Nicenum concilium canone 6. afterward by consent of men a patriarch limited as other patriarches, a subiect to the Emperour in commission vnder him as a delegate, that men might appeale from him, and that the Emperour might, and did appoint in such cases of appeale delegates to affirme, or reuerse the bishop of Romes former sentence and iudgement.August nus ad Epistola Parmemam libro pr [...]mo cap 5. & contra literas Petiliam lib. 3. cap. 25. So far was he from that vniuersalitie of power, which he hath heertofore vsurped, and yet challengeth. But why should I dwel so long in these matters, & exceede the length of an Epistle, seeing they haue brought nothing of anie weight, in anie matter of controuersie, but it hath beene (and that they know well enough) often, and fullie answered by diuers, and sundrie alreadie? But bicause being fugitiues, and hauing no honest ordinarie vocation to occupie themselues about, they neuer make an end of writing, wherein they do nothing but set new colours on old matters, to make their sencelesse followers beleeue, that they bring in new allegations, neuer before answered: Therefore (vnder your Graces correction be it vttered) I would wish that our controuersies being drawen into a sum, might by your authoritie be deuided, to so many learned men, as your Grace shall thinke conuenient and competent for that purpose, to examine, and to reduce and bring into the best frame and forme they can, all the arguments of the aduersaries, and to ech seuerall argument the answere, as plainely and briefly as it can be comprised, which being done, and compiled into one, or two volumes, whatsoeuer they write hereafter, except they bring (which I thinke impossible) some newe thing heretofore vnheard of, to be referred to those volumes for answer, and so to cease troubling the world with more bookes. Touching mine answers to their marginall notes (I hope it will appeere) that I haue studied with as much breuitie, and plainnes as I could possibly, to discipher their vanitie, and trifling, wherewith they haue blotted, and blurred their margents of their Testament. Their translation, and larger annotations, though many times great occasions are offered to carpe at them, yet as neere as I could possiblie, I haue left them vntouched, to him, or them (whosoeuer he or they be) that of purpose shall deale with that matter. To the end that my truth, and simplicitie of dealing may the better appeere to the Reader, of what sort soeuer he be, I haue set downe the text, wherevpon their notes are gathered, according to their owne translation, and their notes, word, forword, and then mine answers. By which doing, I hope it will well appeere, that when out of their most partiall translation, which they of purpose haue framed for their best aduantage, the things which they gather, will not follow▪ nor be confirmed: that they are vtterlie destitute of all helpe of the scriptures, how soeuer they labor to wring them to their purpose. But concerning mine owne doing this shall suffice. If this which I haue done, shall by you (most reuerend father) be iudged to be profitable for the church and people of God, I haue that which I desire. The Lord God blesse, keepe, and preserue you. At Dunburie the xij. of Aprill. 1588.

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The answer.

It is very true that there is mutuall helpe giuen by the faithfull whiles they liue one to another, [...]am. 5. 15, 16. Rom. 1. 1 [...]. both by prayer to obtaine good things at Gods hand, and also to comfort and confirme one another mutually in faith, and all goodnesse: but what maketh this for that which you teach fooles to looke for, that is, helpe by them which are dead and gone.

Matth 9. 15.

The text.

But the dayes will come when the bridegrome shall be taken away from them, and ⸫ then they shall fast.

The note.

Christ signifieth that the Church shall vse fasting dayes after his Ascension. Epiphanius in Compend. fid. Cath. August. epist. 80.

The answer.

Christ doeth not prescribe any certaine day, or dayes euery wéeke to fast in, howsoeuer occasions doe fall out: neither doeth he appoint men when they fast, to abstaine from one kinde of meate, & to fill their bellie with another: your fathers you might haue spared.As Thursdayes. The fasting dayes there set downe by Epiphanius vnder the name of Apostolicall tradition, for verifying and fulfilling this place,August. epist. [...]6. your church obserueth not. As for Augustine, he knewe of no such tradition that is of any daies appointed by Christ, or his Apostles to fast in.

Matth. 9. 32.

The text.

But Iesus turning and seeing her, said, haue a good heart daughter, ⸫ thy faith hath made thee safe.

The note.

Loe, her deuotion to the hemme of his garment, was not superstition, but a token of greater faith: so is the deuout touching of holy relikes.

The answer.

It is true that her deuotion was not superstition, but a token of faith mixt with many infirmities, which infirmities it pleased Christ (for such is his mercie toward his) not to impute, but to forgiue. And where you draw from this example an approbation of your superstitious touching holy relikes, you doe amisse. For her acte is not set downe for a common rule for others to follow, and though it were, yet it could not serue, but where the principall things to be considered of are alike, which wil farre disagrée in any relike that you can name vsed in Poperie.

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Matth. 9. 34.

The text.

But the Pharisees said, ⸫ in the prince of diuels he casteth out diuels.

The note.

In like maner say the heretikes, calling all miracles done in the Church, the lying signes of Antichrist.

The answer.

It is but vaine to quarell with you, for giuing vs the odious names of heretikes, and vsurping to your synagogue of Satan the glorious name of the Catholique church. We doe not call all miracles done in your synagogue lying signes, for God diuers times by miracles hath disclosed the impietie, and hipocrisie of your Antichristian captaines of Rome, as the miraculous discouerie of sixe thousand infants heades afore murdered by adulterous priestes,Huldericus Augusta. episcopus in epist. ad papam Nicholaum. Nicholaus Clemangis. constrained to single life in the dayes of Gregorie the great, and the appearing of an owle in a councell holden at Rome, by pope Iohn the xxiiii. after the masse of the holy Ghost solemnly song at the beginning of the councel, and such like. But those which either by the illusion of the diuell haue bene done, or by your auncestors fained to be done, to vphold popish corruptions contrary to the manifest trueth of the word, whereof some are babish, some ridiculous, some so foule and filthie as that they would loathe any honest eare to heare, we do, and may well call lying signes of Antichrist. Of these whosoeuer vouchsafeth to waste some time in your legenda aurea, or in promptuario exemplorum, or in mille miraculis beat. Mart. or such like bookes, 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 haue here commission to preach onely in Israel: the time being not yet come to call the Gentiles.

The answer.

The answer.

To this we agrée, but your meaning we are far from. For your meaning is, that wheresoeuer reward is expressed, there also merit of worke should be vnderstood. As if it were not possible for God to be more bountiful in rewarding, than we are meritorious in deseruing. Otherwise it were a simple sillie rewarde, that a cup of colde water could deserue.

Mat. 12. 7.

The note.

These didrachmes were peeces of mony, which they paied for tribute.

Matth. 1 [...]. 27.

The text.

And that fish which shall first come vp, take, and when thou hast opened his mouth, thou shalt find a ⸫ stater: take that, and giue it for me and thee.

The note.

The note.

All ioyning togither in the vnitie of Christs Church in Councels, and Sinods, or publike praiers, is of more force than of any particular man.

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The answer.

It is true that the vnitie and agréement of Gods Saints ioyned in praier, and the consent of many gouernors 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 haue his doings being but one, stand and be of force against all consent whatsoeuer.

Matth. 19. 11.

The text.

Not all ⸫ take this word, but they to whom it is giuen.

The note.

[...] capiunt.

The answer.

This most plainly sheweth, that the vertue of continencie is not in euery mans will, but a rare gift of God, and that therefore they not onely deale rashly, but also directly against Gods will, and pleasure that vowe perpetuall single life. And I doo not doubte but that your other annotations shall shortly be answered.

Matth. 19. 17.

The text.

But ⸫ if thou wilt enter into life, keepe the commandements.

The note.

I see not, saith Saint Augustine, why Christ should say, if thou wilt haue life euerlasting, keepe the commandements, if without obseruing of them by onely faith, one might be saued. Augustine de fide & operi. cap. 1 [...].

The answer.

Augustine in that place, speaketh not against those that ascribe iustification to a true and a liuely faith, but against the papistical opinion of them, which vnderstood by them, that build vpon Christ hay and stubble, such Christians as liue wickedly, whom they affirmed, that they should passe through purgatorie fier, and so be partakers of saluation through the merite of their foundation. Against these Augustine replieth, that he séeth not to what purpose Christ should exact the kéeping of the commandements, if such a faith, that is, a bare profession of Christianitie, might saue. What is this against that faith which worketh obedience in beléeuers, as it is written.Hebr. 11 9. By faith Abraham obeyed God: who then séeth not your vanitie in applying against vs, that which was spoken against the patrones of purgatorie?

[Page 15]

Matt. 19. 24.

The text.

And againe I say to you, it is easier for a camel to passe thorow the eie of a needle, ⸫ than for a rich man to enter into the kingdome of heauen.

The note.

Saint Marke expoundeth it thus, rich men trusting in their riches. cap. 10. verse 24.

The answer.

This (as farre as I now remember) is the first note saue one, giuen vs by conference of places of Scripture. And if this kind of gathering were more in vse with you, we should haue a great many fewer controuersies betwixt vs.

Matt. 19 29.

The text.

And euery one that hath left house, or brethren, or sisters, or father, or mother, or ⸫ wife, or children, or lands for my names sake, shall receiue an hundred folde, and shall possesse life euerlasting.

The note.

Hereof is gathered that the Apostles amongst other things left their wiues also to followe Christ. Hierom. lib. 1. aduer. Iouinianum.

The Answer.

The answer.

The answer.

[Page 23]

The answer.

This is such profound geare that I know not what to say to it. For I am not skilfull in their Church seruice, and I can spend my time better, then now to séeke skill therein.

Matth. 27. 6.

The text.

And the chiefe priest hauing taken the siluer peeces said, It is not lawful to cast them into the ⸫ Corbanah, bicause it is the price of blood.

The note.

This Corbanah was a place about the temple which receiued the peoples gifts or offerings. Marke 12. vers. 42.

The answer.

If you would haue vouchsafed to haue translated in this place Corbanah into English, neither your note, nor your reference should haue néeded. Neither doo I thinke that you can giue any good reason, why you doo not translate it treasurie. As for your reference, it shall be considered of in your larger annotations.

The orders, which God hath appointed to his Church, are with all reuerence and diligence to be obserued, and our care is to kéepe them. You cannot iustly accuse our Church of any wilfull, or willing breach of them.

Mark. 2. 5.

The text.

When Iesus had seene ⸫ their faith, he saith to the sicke of the palsie, sonne, thy sinnes are forgiuen thee.

The note.

The note.

The onely touching of Christes holy person, or any part of his clothes, or whatsoeuer belonged to him, did heale all diseases.

[Page 26]

The answer.

This note néeded no replie, if there were no secret serpent lurking vnder the grasse, but bicause it is well knowen that by this and such like places, the papistes séeke to maintaine their relikes, and the gainfull marchandize 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 apparant that then the vertue and power,Act. 3. 12. & 16 whereby those miracles were perfourmed,Mark. 5. 30. were neither in any other person or thing, but onelie in the person of our Lord and Sauiour Iesus 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 ⸫ madde.

The note.

See here the conceit of worldly friendes, who thinke the zeale of religion madnesse, and therefore count them mad, that are zealous in Gods cause and for the Catholike faith: and the more zealous the more mad.

The answer.

Alwayes worldly wise men thought the profession of Christian truth madnesse, or follie: and godlie wise men do thinke the like of them, that are zealous they wote not for what, and can giue none other reason of their faith, but they beléeue as the church beléeueth, which implicate faith you count Catholike, and allow verie well in your blind followers.

Mark. 4. 11.

The text.

And he said vnto them; To you it is giuen to know the mysterie of the kingdome 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 heare and read neuer so much, they can not vnderstand. Bede. in 4. Marci.

The answer.

The answer.

The answer.

This place doth most properly touch our hypocritical papists, whatsoeuer shew of life they make, bicause a great part of their doctrine is deuised by men, & is in truth nothing els but precepts of men.

Mark. 7. 15.

Marke 9. 41.

The note.

[Page 41]

Marke 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 heede thereof.

The answer.

Sée the exposition, reape comfort thereof, and learne with hart and minde to detest and abhorre the impudent and shamelesse pennes of lying papistes.

Marke 16. 7.

The text.

But go, tell his disciples & ⸫ Peter, that he goeth before you into Galilee.

The note.

Peter is named in speciall (as often els where) for prerogatiue.

The answer.

A poore prerogatiue it is that can be picked out of his speciall naming. But to graunt that he had some petit prerogatiue, what is that to those, which you chalenge to his pretended successors?

And thinke you papistes to escape the punishment of God, for teaching men to doubt of the trueth of Gods promises?

Luke 1. 28.

The text.

Haile full of grace, our Lord is with thee: Blessed art thou amongst women.

The note.

Luke 3. [...].

Luke 3. 11.

The text.

⸫ He that hath two coats, let him giue to him that hath not: and he that hath meate, let him do likewise.

The note.

Luke. 7. [...]3▪

Luke. 7. 49.

Luke 8. 45.

The text.

And all denying, ⸫ Peter said, and they that were with him, Master, the multitudes throng and presse thee, and doest thou say, Who touched me?

The note.

The note.

Luke 11. 28.

The note.

So do the priests and people at the holy altar knocke their brests, and say with the humble publican, Deus propitius, Aug. psal. 31. concione 3.

The answer.

To what purpose do you cite Augustine? To prooue what your priests do now adaies? he cannot tell. Or to prooue the antiquitie of your altars. Therein you do but delude men with the name, whereas in the things there are great differences. Or to prooue that Deus propitius was then in the church seruice. If you had now nothing therein that then was, it were hard. That doth neither prooue your masse, nor your mattens in a strange toong. As for the people they come not néere the altar, but som poore boy for the most part is faine to be spokesman for them.

[Page 77]

Luke. 18. 17.

The text.

Amen I say to you, Whosoeuer receiueth not the kingdome 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 catholike church, as yoong children to their parents.

The answer.

By the catholike church you vnderstand the pope and his colledge of cardinals, to whom you would haue men so childishly obedient, as to beléeue whatsoeuer they shal tel them, though they call chalke chéese. But how agréeth this with S. Paul,1. Cor. 12. 14. which wil not haue vs children in vnderstanding,Ephes. 4. 14. but of ripe age, to the end we may be constant, and not wauering in the faith and knowledge of Christ, neither caried about with euery puffe of doctrine?

Luk. 18. 20.

The text.

Thou knowest ⸫ the commandement, thou shalt not kil, &c.

The note.

Not faith onely, but also keeping the commandements purchase life euerlasting. See annotations Matthew. 19. 16.

The answer.

You loue to repeat one thing often. Your notes vpon this haue twise béene answered alreadie. And now the third time, I praie you tell vs how yée gather this, or what necessitie there is of any such consequence vpon this place? You know, & it is of all hands granted, that he which fulfilleth the Law, shall liue by the Law. Also you know that the Apostle concludeth,Gala [...]. 3. 1 [...]. that therefore none liue by the Law, bicause no man performeth all things that are written in the Law. This man would know by what doing a man should possesse life. Christ answereth his question aptlie, and fitly by kéeping the commandements. Doth it follow therefore that a man can kéepe the commandements, and so haue life? But it appéereth that the Iewish teachers had besotted this yoong man, as they had done a multitude of others, to make them séeke righteousnes, and life, where it could not be found, that is in themselues, and in their owne obedience. Euen as you popish pharisies, do now a daies bewitch men with an opinion of inherent iustice, whereby they may deserue heauen.

Luk▪ 18. 22.

The text.

Yet one thing thou lackest: ⸫ Sell al that euer thou hast, and giue to the poore, &c.

[Page 78]

The note.

This is not a commandement or precept, but counsell which the religious do follow. See annot. Matth. 19.

The answer.

Now haue we the works of Supererogation of religious papists, which obserue not onely cōmandements, but counsels. But to let you to assume that, which no mā néedeth to grant you, that is, that this is no commandement: I pray you why doth not the pope, his cardinals, archbishops, bishops, abbots, priors, moonks, priests, obey this counsell, and sell their possessions, and giue the money raised thereof to the poore? Be not these amongst your religious men? But this would gréeue them woorse then it gréeued this rich man. As for your other orders, which liue by the spoile of the poore, and maintaine themselues in idlenes by begging, they haue nothing to sell, for the possesse nothing. And so it falleth out, that your note is a thrasonicall bragge, and that none of you set store by Christs counsell, which none of you do follow, or séeke to obserue.

Luk. 18. 29.

The text.

Amen I saie to you, there is no man that hath left house, or parents, or brethren, or ⸫ wife, or children for the kingdome of God, &c.

The note.

The Apostles amongst other things left their wiues also, as Saint Hierome noteth out of this place. Libro 1. adu. Iouinianum.

The answer.

I maruell you haue no more copie of fathers for this matter. Your note and the authority of Hierome hath béene alreadie answered. Yet for farther answere we say, that in that sence in which you take it, it was vtterly vnlawful, against the commandement of God, & doctrine of the holy scriptures, for the apostles to leaue their wiues. Also if we may beléeue Hierom, none of the Apostles had wiues, but onely Peter, and then how could they leaue that, which they neuer had? Reconcile I pray you Hierome to himselfe.

Luk. 18. 30.

The text.

And shall not receiue much more in this time, and in the world to come ⸫ life euerlasting.

The note.

Life euerlasting the reward, for leauing or loosing willingly our goods for Christs sake.

[Page 79]

The answer.

Whereby it more then manifestly appéereth, that the reward is the méere liberalitie of God the giuer, and not the merit of the receiuer.

Luk. 19. 1 [...].

The text.

And he said to him. Wel fare thee good seruant, bicause thou hast been faithfull in a little, thou shalt haue power ouer ⸫ ten cities. And the second came, saieng, Lord thy pound hath made fiue pounds. And he said to him. And be thou ouer fiue cities.

The note.

Marke heere against the aduersaries, that the reward of these two good seruants be diuers, and vnaequall, according to the diuersitie or inaequalitie of their gains, that is their merits. And yet one receiueth the penie, Mat. 20. 9. as well as the other, that is heauen, or life euerlasting.

The answer.

Well marked without a considering cap. First you loue to wring that out of parables, which you can not prooue by plaine, and euident testimonies of the scripture. Next it is not in question betwéene vs, whether there be any inequality of rewards, according to the inequalitie of mens doing, but whether we may for our déeds (or as you call them merits) chalenge iustice, life, heauen and such like, as due debts to vs, for them, or for the deserts of them. Thirdly if your owne note were true, that though the one deserued scant halfe so wel, as the other, yet he is rewarded with heauen, and life euerlasting as well as the other, it plainely declareth that whatsoeuer difference there was in other blessings, yet heauen, and life are not merited, but procéed from the liberalitie of the giuer, otherwise both could not in so great inequalitie of merit, be equally partakers of it. And how the peny which enuious men which grudged against the mercy, and liberality of God were partakers of, must néeds be the kingdome of heauen, Let them tell that can, for I can not.

Luk. 19. 23.

The text.

And why didst thou not giue my money to the banke, and I comming might certes with vsurie haue exacted it?

The note.

See Matth. 27, 29.&c.

The answer.

The answere.

The Gréeke is so plaine, that no papists of you can by any necessarie consequence prooue out of this place that very blood is in the cup. The defence of Master Beza, and a more full answer to your cauill about this place, I refer to the learned answer of that reuerend man master Doctor Fulke against Martinius.

Luke. 22. 30.

IOHN.

Iohn 1. 15.

The text.

This was he of whom I spake, He that shall come after me, ⸫ is made before me, because he was before me.

The note.

He is preferred and made of more dignitie and excellencie then I, bicause he was before me and all things eternall God.

The answer.

I know that diuers and sundrie good men, and excellent interpreters of the scriptures do explane this as you doo, yet notwithstāding I rather assent to them, which do not refer it to the time, or eternitie of Christes being, but to the dignitie and excellencie of his person.

Iohn 1. 22.

The text.

Art thou ⸫ the prophet? and he answered, no.

The note.

Belike the Iewes ignorantlie vnderstood not the place in Deuteronomie of Christ, and therefore they aske also, whether he be the prophet there spoken of. See also cap. 7. 40.

The answer.

Whether the Iewes had in this their question reference to that place of Deuteronomie, or no, it is vncertaine, neither can anie proofe be made of it but coniecturall. The like I say to your other place, cap. 7. 40. and yet we do not doubt of their blindnes and ignorance in not vnderstanding the Scriptures, which appeareth manifestly in their reply to Iohn, after he had told them, I am the voice of one crying, &c.

Iohn 1. 26.

The text.

Iohn answered them, saying, ⸫ I baptize in water: but there hath stood in the middest of you, whom you know not, &c.

The note.

Iohn 5. 39.

The answer.

The answer.

The answer.

Bicause those annotations are to receiue answer by themselues, therefore I thought not good to touch them here.

Iohn. 12. 7.

Iohn. 14. 2.

The text.

In my fathers house there be ⸫ manie mansions, if not, I would haue told you.

The note.

These mansions signifie differences of glory in heauen. Hierom. libro. 2. aduer. Iouin.

[Page 104]

The answer.

Howe differences of glorie in heauen can be drawen out of this, you your selues know not, therefore you rest vpon Saint Hieroms credit, being loath to cracke your owne: you might also haue added Augustine vpon this place, but I had rather séeke to be sure of a place there, than contend about difference and diuersitie of glorie there. The place is plaine, Christs meaning is euident, that there are roomes ynough in his fathers house for all that are his: whatsoeuer is added to this, is but the dreames of men.

Iohn. 14. 15.

The text.

If you ⸫ loue me keepe my commandements.

The note.

It is then possible both to loue Christ, and to keepe his commandements.

The answer.

To kéepe is one thing, to fulfill by kéeping is another thing. No man denieth that there are good endeuors in those that loue Christ, and that in some measure they obserue and kéepe his commandements, namely, according to the measure of loue which they haue obtained. But the perfect and continuall abiding in all things commanded, to which condition do this and liue is annexed, that we say is not possible for vs in this vale of miserie. And so you do but deceiue men with doubtfulnes of spéech.

Iohn. 14. 16.

The text.

I will aske my father, and he will giue you another ⸫ paraclete, that he may abide with you for euer.

The note.

Paraclete by interpretation is either a comforter or an aduocate, and therefore to translate by any one of them onely, is perhaps to abridge the sense of this place.

The answer.

The answer.

The answer.

Whosoeuer followeth that truth which the spirit taught the Apostles, and swarueth not there from doth not erre. But with you the pope can not erre, the councels cannot erre, the multitude of those whom you account the pastors of your church cannot erre. As though Christ by this promise had tied his spirit to thē, which we denie,Harding against the Apologie, 6. part. c. 5. diuision. 1. and you are not able to prooue. Their errors are as manifest as the light, so grosse and palpable that they may be groped. You know that some of the greatest learned of your side, are driuen to distinguish betwéene the pope and a man, bicause as a man he may erre, as a pope he cannot.

[Page 108]

Iohn. 16. 23.

The text.

Amen Amen I saie to you, if you aske the father any thing in my name, he will giue it you.

The note.

Vpon this the church concludeth all hir praiers, per Christum Dominum nostrum, euen those that be made to saints.

The answer.

Is Christ bound to you, must he needes be at your commandement, whither he will, or no? He promiseth indéed that if they aske the father any thing in his name, he will giue it. And can you constreine him to giue it, if we aske others? Can your fansie be an assured warrant for it, or from whence else can you fetch any good ground for it? The commandement of Christ,Rom. 8. [...]6. the example of Christ, the doctrine of Christ, and the guiding, and direction of the holie Ghost, do leade vs to praie to none but to God. And what are you? Or what is your church, that we should beléeue you against all these?

Iohn. 17. 1.

The text.

These things spake Iesus, and lifting vp his eies into heauen, he said, Father the houre is come, ⸫ glorifie thy sonne, that thy sonne may glorifie thee.

The note.

The father glorifieth the sonne by raising him from death, exalting him vp to his right hand, making all creatures to bowe downe at his name and giuing him all power and iudgement. The sonne againe glorifieth his father, by making his honor, which onely in a maner was in Ie [...]rie before, now knowen to all nations.

The answer.

You papists spoile the sonne of all glorie, first in taking awaie from his glorified bodie, the nature of a bodie, and so making it no bodie,Augustine [...]pist. 5 [...]. or nothing. Secondly in giuing that to others, for which he is aduanced to the right hand of his father. Thirdlie in setting the pope a mortall man aboue him, in power, and iudgement. You spoile the Father also of his glorie,For the pope can dispence 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 againe to a verie fewe.

Iohn. 17. 11.

Bicause that sensible experience, which Thomas had of Christ, and by which he was induced to beleeue the resurrection, was granted but to a few: therefore generally the happines of Christians doth consist in beléeuing the testimonie of the word preached, without any farther sensible experiments. Yet not withstanding in matters subiect to sense, we are no where commanded to beléeue that to be cheese, which is chalke, neither that to be flesh, which our eies tell vs to be bread.

[Page 114]

Iohn. 21. 7.

The text.

⸫ Simon Peter when he heard that it is our Lord: girded his coat vnto him (for he was naked) & cast himselfe into the sea.

The note.

See in Saint Augustine tract. 122. In Io. the great mysterie hereof concerning the church, and in Saint Gregorie hom. 24. in Euang. and Saint Barnard lib. 2. cap. 8. de consi. Peters primacie here mystically signified.

The answer.

Hungrie dogs are glad of dirtie puddings. Our papists haue béene these 27. yéeres séeking a néedle in a bundle of haie, that is, they haue béene seeking the fathers to finde the bishop of Rome to be called the vniuersall bishop, or head of the vniuersal church, and cannot finde it. Therefore they hunt for other things in stéed thereof, to bleare the eies of the simple withall, and there is nothing so sillie, and simple, that they finde, but it must serue their turne. It hath béen told them, that their reasons hold not, which they deduce from Peter, to the bishops of Rome. It hath béene tolde them also that primacie is one thing, and the supremacie which they chalenge for the bishop of Rome is an other, being things verie far vnlike. And yet bicause they cannot finde better stuffe for their purpose they are still faine to finde themselues plaie with these. But let vs sée your authorities. The mysteries which Saint Augustine gathereth out of this place, are taken out of the net, throwen out of the right side, Christs being on land, the number of the fish, taken, and such like, which he applieth to the church at the resurrection, and neither to the name, nor authoritie of Peter. Gregorie toucheth the same mysteries, and addeth onely this concerning Peter, that he dr [...]w the net to lande, bicause the church was committed to him. And that he drew the elect, to the stability of the shore, by preaching, writing, and myracles. And then I pray what did Peter here, that the other apostles did not?

Iohn. 21. 14.

The text.

This now the ⸫ third time Iesus 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 verie daie of his resurrection often, againe vpon Lowe Sunday, then this third time, and Saint Marke saieng, Last he appeared, cap. 16. 14. meaneth his last apparition the first daie.

[Page 115]

The answer.

A note so true, and so necessarilie collected vpon the place, so plaine for the capacitie of the simple reader, as this, afore will hardly be found, and with you is a verie rare birde.

Iohn. 21. 22.

The text.

So will I haue him to remaine til I come, what to thee? Follow 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 seruice bookes extant in Latin: ⸫ other read, if I will, other if so I will, &c.

The answer.

Against the consent of all copies of the Gréeke, against the greatest number of ancient copies of your old translator, against the generall consent of the enterpretors, both Grecians, and Latinists, and especially against the manifest truth appearing in the circumstances of the text it selfe, you follow those copies, which you know to be corrupt, and al to vpholde a lie, and a fable. You enforce Augustine to giue you credit against his wil, knowing that that which you alledge, is but the fault of the printer, or writer, & not his minde. For his long doubtful disputation, whether Iohn were dead, or no, doth plainly declare, that he read not as you haue set it downe. For then he would neuer haue made doubt of that which Christ so plainelie spake. And againe, how can your reading stand with that, which Iohn saith after. Christ said not that he should not die.

Iohn. 21. 25.

The text.

But there are manie ⸫ other things also which Iesus did: which if they were written in particular, neither the world it selfe I thinke were able to conteine those books, that should be written.

The note.

How few things are written of Christs actes, and doctrine in comparison of that which he did and spake? And yet the heretikes will needes haue all in Scripture, trusting not the Apostles owne preaching, or report of any thing that our master did or said, if it be not written.

The answer.

Now for vnwritten verities, I pray you for my learning shew me one of those heretikes, that hold that all that Christ said, and did, are written in the Scriptures. If you cannot do that, then [Page 116] you abuse your reader with a lie. We saie, that enough is written in the Scriptures to bring beleeuers to life eternall, and so hath Iohn written before vs.Iohn 20. 31. But it greeueth you that we giue not credit to a number of lies, which you obtrude to vs vnder the name of the apostles. If all that vnder their names you haue set out be true: how chance their canons, and constitutions are not better beléeued, and obserued in your Romish church?

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 vnder that terme you would haue men vnderstand that supremacie and superioritie which you chalenge for the bishop of Rome, therefore it is not amisse to shew how vaine your collection is out of this place. Peter spake for himselfe & the rest, Ergo he is head of the rest. Master Recorder speaketh for my Lord Maior of London, and his brethren, Ergo master Recorder is aboue my Lord Maior and the bench. And where you say he maketh now his first sermon, except you meane the first after he receiued the gift of tongues, you are deceiued, for he both preached when Christ was vpon the earth,Matth. 10. 6. Actes 1. 15. and afterward at the election of another, into the roome of Iudas.

Actes 2. 27.

[...] 4. 10.

[Page 128]

[...]

The text.

This Moyses, whom they denied, saieng, who hath appointed thee prince and captaine? him God sent prince and ⸫ redeemer with the hand of the angell that appeered to him in the bush.

The note.

Christ is our redeemer, and yet Moyses is here called a redeemer, so Christ is our mediator and aduocate, and yet we may haue saints our inferiour mediators and aduocates also, See Annot. 1. Io. 2. 1.

The answer.

You would faine finde some what to excuse, and hide your intolerable sacriledge, and robbing Christ of his honor. Moyses is called a redéemer in two respects: One in that he was a figure of Christ, and bare therefore the name of him, whom he figured. Secondly bicause he was Gods minister, and instrument raised to redéeme, and deliuer the people of Israell from the seruitude of Pharao, and thraldome of Egypt. What is this to those that neither are figures of Christ, neither yet haue deliuered vs from any temporall bondage? But if you could, you would leaue Christ nothing proper or peculiar to himselfe. Your annotation shall elsewhere be considered of.

Act. 7. [...]2.

The text.

And God turned, and ⸫ deliuered them vp to serue the host of heauen, &c.

The note.

For a iust punishment of their former offences God gaue them vp to worke what wickednes they would themselues, as it is said of the Gentiles, Rom. 1.

The answer.

If neither Iew, nor Gentile, in abhominable filthines haue surpassed or excéeded your holie fathers of Rome, especially in those things against nature, which euerie honest eare can not abide to heare once named, then it is manifest that God also hath giuen them ouer also into reprobate minds. You know who hath set out a booke in praise and commendation of Sodomitrie, is it not an argument, that where that is suffered they are past all shame?

Act. 7. 45.

Actes 8. 4.

The answer.

Héere are verie manie things to be noted, which you are very loath to sée, bicause they shake diuerse and principall pillars of your religion. First, the church might and did call Peter to an accompt of his doings and doctrine: How then hath the Pope that prerogatiue that he may not be called in question for any thing? Secondly, the multitude of the visible church do (notwithstanding the promise of the holie Ghost) erre in a matter of so great importance, as concerneth the saluation of the Gentiles: what prerogatiue hath the church gotten since, that the multitude thereof may not somtime in some matters erre? Thirdly, the whole church espieth their fault, and yéeldeth to the truth at the teaching and instruction of one. But with you consent of multitude must preuaile, howsoeuer truth stand.

Acts. 12. 4.

The text.

Whom when he had apprehended, he cast into prison, deliuering him ⸫ to fower quaternions of soldiers to be kept.

The note.

As Peters person was more notorious than others, and therfore better garded than other for feare he should escape: so Gods prouidence in preseruing and deliuering him for the longer gouernment of his church, is very maruellous.

The answer.

We will not reason the matter how notorious the person of Peter was. It is manifest that as yet he had not béene at Rome, neither was possessed of a triple crowne. But this comfort we reape out of this place, that (bicause the arme of God is not shortened, nor his power lessened: he watcheth ouer his still, he sléepeth not by day, nor slumbereth by night) therefore he will deliuer his as maruellously still from the crueltie of the pope and his adherents.

Acts. 12. 12.

The text.

And considering, he came to the ⸫ house of Marie the mother of Iohn, who was surnamed Marke, where many were gathered and praieng.

The note.

The note.

Hereof our catholike bishops tooke vp the necessarie vse of often visiting their flocks, and cures committed to their charge, for confirmation in faith, and vertue, and reformation of maners both of cleargie, and laitie.

The answer.

And why do you not adde that their good will is the gift of the grace of God, séeing Augustine addeth it? Further, merits with Augustine are taken simply for works, and not as it commonly soundeth with the papist for a desert equiualent and correspondent to the reward. Lastly, he acknowledgeth that God rewardeth and crowneth his owne gifts in vs. How this can make for your doctrine of merits I pray you tell vs.

Rom. 2. [...].

Rather then you will loose fréewill, you will contend for sinners, wicked men, and enemies of God, and in them there must be a greater force of frée will then in Paul: for Paul was not able of himselfe to thinke a good thought, [...]. & yet these are not so weake, but that there is some strength and abilitie left in them. For the Gréeke word here signifieth weaknesse, and doeth it not so in the 1. Corinths. 15. verse 43. It is sowen in weakenesse, being spoken of the dead bodie of a man? And I pray you tell me, did anie strength remaine in dead carcasses, and is not the case alike with the wicked and vngodlie? are not they dead in sinne or by sinne?

Rom. 5. 19.

The text.

For as by the disobedience of one man, manie were made sinners: so also by the obedience of one, manie ⸫ shall be made iust.

[Page 163]

The note.

Here we maie see against the heretikes, that they which be borne of Christ, and iustified by him, be made and const [...]ted iust indeed, and not by imputation onlie: as all that be horne of Adam be vniust and sinners in truth, and not by imputation.

The answer.

By the obedience of one manie shall be made iust: Is this obedience in vs or imputed vnto vs? If it be in vs, then 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 vnto vs and made ours. You do but beguile the simple, and such as are not able to espie your fraud with the contrarie part of the Antithesis. For Adams onlie transgression was sufficient to make al his posteritie sinners, & subiect to the iust sentence of condemnation. And therefore death the reward of sinne did not only rage and raigne ouer actuall transgressors,Rom. 5. 1 [...]. but also ouer infants and babes skant borne.

Rom. 6. [...].

The text.

For ⸫ we are buried together with him by baptisme into death, that as Christ is risen from the dead by the glorie of the father, so we also may walke in newnesse of life.

The note.

Remission of sinne, new life, sanctification and iustification are giuen by baptisme, bicause it resembleth in vs, and applieth to vs Christs death and resurrection, and ingraffeth vs into him.

The answer.

And whie doo you not say that these are giuen vs by baptisme ex opere operato, for that I know is your meaning? And otherwise we do know that God doeth trulie exhibite his promised graces to beléeuing receiuers.

Rom. 6. 17.

The text.

But thankes be to God, that you were the seruants of sinne, but ⸫ haue obeied from the hart vnto that forme of doctrine, into the which you haue bene deliuered.

The note.

Heere againe is signified, that our discharge from the bondage of sinne, is by the Christian faith, and by obedience to the whole doctrine of Christes religion: in that the Apostle attributeth this their deliuerance from sinne, to their humble receiuing of the Catholike faith.

[Page 164]

The answer.

Here is signified that sanctification, and hartie obedience to the catholike doctrine, [...] consequents of iustification by faith, and so of our fréedome from sinne. But that their humble receiuing and obeieng that doctrine is the cause of their deliuerance from sin, is your dreame, and neither the apostles spéech nor meaning.

Rom. 6. 19.

The text.

For as you haue exhibited your members to serue vncleannes, and iniquitie vnto iniquitie: so now exhibite your members to serue ⸫ iustice, vnto sanctification.

The note.

He signifieth that as when they were subiect to sinne by continual and often working wickednes, they encreased in iniquitie: that so also nowe being iustified, they may and should by externall works of iustice encrease their iustice and sanctification.

The answer.

Under the ambiguous name of iustice you séeke to confounde iustification and sanctification, to the end you may giue the better colour to your inherent righteousnes. Therefore to auoide your fraude, I distinctly answere, that as iniquitie is increased by continuance in euill works, so sanctitie begun in the children of God is augmented, and encreased by all maner of holie exercises.

Rom. [...]. 2.

The text.

For the woman that is vnder a husband, ⸫ her husband liuing is bounde to the law: but if her husband be dead, she is loosed from the law of hir husband.

The note.

Nothing but death dissolueth the band betwixt man and wife: though for fornication, one may depart from an others companie. Therefore to marrie againe is adulterie, during the life of the partie separated.

The answer.

The answer.

Saint Hierome did not vse this spéech to fraie any from reading anie part of the scriptures, and inquiring the sense of them. For he himselfe séeketh to satisfie the questions propounded, and that to a woman whom he scarcely knew. That this epistle néedeth 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 naturall man vnderstandeth not the things of the spirit of God, which are spiritually discerned. We would be loath to please our selues with any priuate interpretation, not receiued nor allowed of the true church of God. But you would gladly haue this whole Epistle out of the way, and especially this chapter, bicause it setteth out plainely Gods frée election, and choise without respect or regard had to works, either aforegoing, or following. Which sense though contrarie to the sense of your church, Saint Hierome holdeth as the sense of the church then. And therefore he concludeth that question, that Hedibia should for euer hold her peace from inquiring anie causes of Gods will, why he is mercifull to one, & seuere to another.

Rom. 9. 22.

Rom. 11. 4.

Rom. 12. 6.

Rom. 16. [...].

[Page 178]

1. Corinthians.

1. Cor. 1. 1 [...].

The text.

And I meane this, for that euerie one of you saith, ⸫ I certes am Paules, and I Apollos, but I Cephas, and I Christs.

The note.

The beginning of schismes is ouer much admiring, and addicting mens selues to their owne particular masters.

The answer.

We haue one master, that is to saie Christ, him we professe to follow, and of him to learne: others of what godlines or estimation so euer we follow, but so far foorth as they followed Christ. If admiring of men, and addicting mens selues to particular masters, be the beginning and cause of schismes: Then what can you say for your Austen friers, your Dominicans, your Franciscans, your Iesuites, your schoolemen, your Thomists, your Scotists, why they should not go for schismatikes? Haue they not the authors of their their sects in admiration? Haue they not addicted themselues to their particular masters?Antoninus de Dominico. Haue they not deuised a number of vntruthes to bring their masters into admiration, and estimation? What though there be some kinde of consent amonst them, yet that excuseth them not from being schismatikes, no more then the consent of Pharisies, Sadduces, & other sectaries of the Iewes against Christ, and his truth, did excuse them.

1. Cor. 3. 2.

The text.

As it were to litle ones in Christ, I gaue you ⸫ milke to drink, not meate: for you could not as yet. But neither can you now verily, for yet you are carnall.

The note.

The church onely hath truth both in her milke, and in her bread, that is whether she instruct the perfect or imperfect, who are called carnall. Aug. lib. 15. cap. 3. contra Faustum.

The answer.

The answer.

The answer.

The answer.

You alledge Saint Augustine at randon without telling vs where we might finde this place, which maketh me to doubt that it is but some patch of a place, which being violentlie pulled from that which goeth before, and from that which followeth, may séeme to make for that which he meant not. In which coniecture, whether in this place true or false, yet I do you none iniurie. First, because Augustine giueth me occasion so to coniecture, whom I suppose in this point not to be against him selfe, who alwaies teacheth christians not to doubt of that which God hath promised them. Secondlie, your selues haue often giuen occasion of this coniecture, who manie times make the fathers seeme to speake that, which they neuer meant, as both alreadie hath bene shewed, and héerafter shall be shewed in these answers to your marginall notes.

1. Cor. 11. 2.

The text.

And I praise you brethren, that in all things you be mindefull of me: and as I haue deliuered vnto you, you keepe my ⸫ precepts.

[Page 186]

The note.

In the Greeke traditions [...].

The answer.

Could not your vulgar translator abide traditions, or hath the Gréeke worde some other signification? Against vs Martinius maketh manie and mightie outcries if we do not alwaies translate it tradition. He cannot abide that we should learne any more significations of the word. And all the stur is to giue some colour to your vnwritten verities.

[...]. Cor. 11. [...]5.

The text.

For I receiued of our Lord that which also I haue deliuered vnto you, ⸫ that our Lord Iesus in the night that he was betraied tooke bread, &c.

The note.

The Apostles drift in all that he saith here is against vnwoorthy receiuing (as S. Augustine also noteth ep. 118. cap. 3.) and not to set out the whole order of ministration, as the heretikes do ignorantly imagine.

The answer.

Saint Augustine doth not saie, 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 vs for that, whence shall we haue it? But it is best for you to stand vpon deniall of this, bicause you break the whole institution of Christ. How did Paule deliuer that which he receiued of the Lord, if he deliuered not the order of the administration of the sacrament? did not Christ leaue vnto his church an order for it? Though the Apostles drift here be agianst vnreuerent and vnwoorthy receiuing, yet that could not be better reformed, then by teaching the reuerende and orderly vse of it. But bicause you haue in your larger annotations bestowed great labor about this point, therefore I refer it ouer to the answer of them.

1. Cor. 12. 8.

The text.

To one certes by the spirit is giuen ⸫ the word of wisdome, and to another the word of knowledge according to the same spirit: to another faith in the same spirit, &c.

The note.

The note.

By this text Saint Augustine lib. 22. Ciu. cap. 29. prooueth that the saints in heauen haue more perfect knowledge of our affaires here, then they had whiles they liued here.

The answer.

The answer.

In matter not in controuersie betwixt vs you make vnnecessarie shew of reading. If you did either in loue or in faith wait for the comming of the Lord, you would not wilfully serue his enimie, and oppose your selues to his knowen truth.

2. Corinthians.

2. Cor. 2. 10.

The text.

For, my selfe, also that which I ⸫pardoned if I pardoned any thing for you in the person of Christ: That we be not circumuented 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, bicause his sinne was greater than his penance.

The answer.

It is happie you will confesse one man pardoned of grace, which had not by gretnes of penance deserued it. Theodorets meaning was not to part his pardoning betwixt penance and grace. And the text pr [...]ueth cléerly, that how great testimonies so euer man giueth of true repentance, yet remission and pardon of sinnes is not merited, but procéedeth méerely of grace and fauor.

2. Cor. 4. 17.

The text.

For that our tribulation, which presently is momentanie and light, worketh aboue measure exceedingly an eternall waight of glorie in vs, we not considering the things that are seene, but the things that are not seene.

The note.

The note.

It is not lawfull for catholikes to marrie with heretikes, and infidels. See S. Hier. c [...]ont. Iouian lib. Cocil. Laod. cap. 10. & 31.

The answer.

The note.

The note.

Ecclesiastical ⸫ power to punish offenders by the censures of the church.

The answer.

Which power we reuerence and kéepe offenders in awe withall, though we contemne and despise the vsurped power of the Romish church, and care not for her thunderbolts.

Bicause your superstitious abusing the signe of the crosse can not be warranted by Paule, therefore Augustine must helpe, wil he nill he. But he meaneth none other thing, then the cōmon vse of the first christians, who to shew how litle they were ashamed of Christ crucified, did vse to crosse themselues on the forehead. [Page 207] This will prooue but a poore proofe of your manifolde abuses of the crosse.

Bicause your owne credit will not stretch to qualifie the plain spéeches of the Apostle, you craue aide at Augustines hand. But he is your sworne enimie: and therefore meaneth to giue you verie slender helpe. For in the same place he telleth vs, that our good life is the grace of God fréely giuen vs: & that life eternal is also the grace of God fréely giuen to vs. And that God in Paule, and others his déere children, and saints, crowned his own gifts, and not their merits: be you not then ashamed to enforce his spéeches against his minde?

[...]phes. 3. [...]7.

The text.

Christ ⸫ to dwell by faith in your harts.

The note.

The note.

Saint Augustine noteth in sundrie places vpon this same text, that faith without charitie serueth not to saluation. Lib. 50. hom. 7.

[Page 212]

The answer.

As for that faith which is without charitie, we (as we haue often told you) estéeme it not woorth two strawes: otherwise that a true faith onlie and alone iustifieth, [...] 6. Saint Augustine will tell you, if you will vouchsafe to sée it. It is necessarie for a man that not onlie when he is wicked he should be iustified, that is, of a wicked man made iust, when good things are rendered to him for euill: but also when he is now iustified by faith, that grace should walke with him, and he rest thereupon, least he fall. And againe, that Paul should be called from heauen, [...] and be conuerted by so great and effectuall a calling, the grace of God alone was the cause thereof, for his merits were great, but euill.

Such example gaue the prince of pastors, such strength hath God giuen to a number of faithfull ministers, as our eies haue séene, and infinite multitudes are able to testifie, and the booke or monument of martyrs hath recorded to all posteritie.

[Page 213]

Philip. 2. 21.

The text.

For ⸫ all seeke the things that are their owne, and not the things that are Iesus Christs.

The note.

Manie forsake their teachers when they see them in bonds and prison for their faith, bicause most men preferre the world before Christes glorie.

The answer.

This is verie true, and yet the text rather speaketh of them that should be carefull ouer the flocke, that a number of them shranke away after the world, and prouided rather for them selues then for the flocke. And consider you well vpon this spéech, whether Peters being at Rome then, when Paul wrote this were likelie or no, when Paul had there none like minded to him selfe. And it is a very simple shift to say that Peter might then be absent from Rome for persecution or for businesse, séeing that both the actes of the Apostles, & the Epistle to the Romains, & euery epistle that Paul wrote from Rome, minister good reasons against Peters being there, so that if he were bishop so long as your stories testifie of him, he was a notable non Resident: but I had rather imagine that he came thither, but a litle afore his death.

Philip. 3. [...].

The text.

See the dogges, see the euill workers, see the ⸫ concision, for we are the circumcision which in spirit serue God, &c.

The note.

By allusion of words he calleth the carnall Christian Iewes, that yet boasted in the circumcision of the flesh, concision: and himselfe and the rest that circumcised their hart and senses spirituallie the true circumcision. Saint Chrisostome. Theoph.

The answer.

Either you should set downe nothing without authorities alledged, or els if you would spare your paines in anie place, you should do it in those whereof the sense is not in controuersie, but confessed on both parts.

Philip. 3. 1 [...].

Philip. 4. 10.

The text.

And I also reioiced in our Lord exceedingly, that once at the length, you haue ⸫ reflorished to care for me, as you did also care: but you were occupied.

[Page 216]

The note.

This reflorishing is the reuiuing of their old liberalitie, which for a time had beene slacke and dead. S. Chrysostom.

The answer.

This was Paules thankfulnes, as well for the care they presently had of him, as for their liberalitie afore time bestowed on him.

Philip. 4. 1 [...]

The text.

And you know also (O Philippians) that in the beginning of the Gospell, when I departed from Macedonia no church cō municated vnto me, in the account of gift and ⸫ receipt but you onely, for vnto Thessalonica also once and twise you sent to my vse.

The note.

He counteth it not meere almes, or a free gift, that people bestoweth on their pastors, or preachers, but a certaine mutuall traffike as it were, and interchange, the one giuing spirituall, the other rendering temporall things for the same.

The answer.

Your note is true, though the pastors of your church giue stones for bread, for fish scorpions, and in stead of milke strong and ranke poison.

Héere is long labour about washing of a tile. Who knoweth not that papists and such heretikes as they are, by fine, retoricall, persuasible spéeches do carrie poore ignorant men after them, and to the intent they may (as saint Ierom saith) be the more admired, and woondered at of the people that vnderstand not: they not onely endeuor to kéepe the people without knowledge, but also hunt after strange and vnwoonted words, such as the eares of the people haue not béene acquainted withall, and their intelligence reacheth not vnto, whereof this your translation is a good euidence. Turne therefore this note against your selues, & examine well your owne consciences, and repent whiles you haue time.

Colos. 2. 18.

[Page 220]

Colos. 4. 3.

The text.

Be instant in praier: watching in it with thansgiuing: praieng withall ⸫ for vs also, that God may open to vs also the doore of speech to speake the mysterie of Christ (for the which also I am bound) that I may manifest it, so as I ought to speak.

The note.

Saint Paul euer much desireth the praiers of the faithfull, whereby we learne the great efficacie of them.

The answer.

The praiers of the faithfull preuaile much with God: [...] for his eares be euer open to them, and therefore as they are very néedfull, so are they excéedingly desired of all Gods saints. But I pray you tell me one thing, why Paul neuer willed them to take héed of being ouer bold, or saucy with God, but to make some dead saint or other their meanes to offer their praiers to God? For in so often repetition of this exhortation, I thinke he would not alwaies haue forgotten this point, if it had béene necessarie or expedient.

Col. [...]. 13.

The text.

For I giue him testimonie, that he hath much ⸫ labour for you, and for them that be at Laodicea, and that are at Hierapolis.

The note.

He did not onely praie, but tooke other great paines, to procure Gods grace for the Colossians, perhaps by watchings, fasting, and doing other penance of body, that God would not suffer them to fall from their receiued faith, to the sect of Simon Magus, or the Iudaizing christians.

The answer.

No doubt Epaphras omitted nothing, that became a painfull and a carefull minister of the worde to vse, for the procuring of Gods graces, and the aduancement and setting forwarde the knowledge of Christ, and his holie Gospell amongst those congregations, or churches héere named. What your meaning is by penance of bodie, whether to satisfie for other mens sins, as well as for his owne, 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 themselues report of vs, what maner of entering we had to you: and how you are turned to God ⸫ from idols to serue the liuing and true God.

[Page 221]

The note.

In this and the like places the heretikes maliciously and most falsely translate, construe, and apply all things ment of the heathen idols, to the memories and images of Christ and his saints, namely the English Bibles of the yeeres, 1562. 1577. See the annot. 1. Io. 5. 21.

The answer.

We translate truely, when in stéede of idols, we say images. Our construction and application also is true, bicause both your hauing of images in churches, and also all maner worship you vsed about them procéeded, and came from Gentilisme, so that the spéeches and reasons, which the apostles & prophets vsed against them, are aptly applied against your images, and the follies you commit about them. Your annotation you referre vs to, is like your selues, matter whereof you might be ashamed, if you had any shame in you. For it hath béene often answered, and it is enough for you barely to repeate it againe. Your councel of Nice were impudent, & shamelesse asses, & beasts, giuing that to images, which you your selues dare not defend.Ecclesiast hist. l. b. 7. cap. 14. Eusebius in the place you cite, though he aloweth of that image, yet sheweth that that, & the like grew out of the corrupt customes of the Gentils, wherof he saith, that is no maruell, that some did sticke in new conuerted Christians. And you can not shewe for fower hundred yéeres after Christ, the hauing of images in the churches for laie mens books. But I refer your annotation to farther answer wherein it will be better displaied.

1. Thes. 2. 1.

The text.

For you your selues know brethren our entrance vnto you, that it was not in vaine, but ⸫ hauing suffered before and been abused with contumuelies, (as you know) at Philippi we had confidence in our God, to speak vnto you the Gospel of God in much carefulnes.

The note.

Anotable example for catholike preachers, and passing comfortable when in the midst of persecutions, and reproches they preach sincerely to please God and not men.

The answer.

[Page 224]

The answer.

And who but papists teach otherwise? As for crosse,Lib. de [...]id. c. 13 Hosias saith that we haue no other shield but the signe of the crosse. and holiwater and such like, there is no mention of them, and yet these be the chéefe armour and weapons which our papists teach.

1. Thes. 5. 17.

The text.

[...] Praie without intermission.

The note.

To desire eternall life of him that onlie can giue it, is to praie without intermission: but bicause that desire is often by worldly cares cooled, certaine houres and times of vocall praier were appointed, See S. August. e p. 121. ad Probam.

The answer.

You are not long in one minde. One time to praie continually, is to praie certaine times euerie daie: an other time to pray continually is to aske life euerlasting at his hand that can onlie giue it. And so it is what please you to make of it, but this later enterpretation (as I thinke) dropped out of your pen ere you were aware. For if God onlie can giue eternall life, why do you request it of others? As for appointed times to praie, being a good meanes to stir vp our coldnes and negligence therein, we both vse and like of.

If corrupt vse had not in your times made tradition to bée commonlie taken of the people for a doctrine deliuered by word of mouth onlie, and neuer published in the holie Scriptures by writing contrarie to the sense and meaning of the Apostle, then had there not béene anie iust cause of auoiding the word. But you can not iustlie blame vs, though we flie a word corrupted by you, and therefore dangerous to deceiue withall, and set downe for it [Page 228] some other worde, no lesse aptlie agréeing to the signification of the Gréeke word, and better with more plainnesse expressing vnto the vnlearned the minde and meaning of the Apostle in that place. But bicause you charge other men with inordinate walking, contrarie to the traditions Apostolicall, answer for your selues,Libr. 2. cap. 2. and yeeld vs reason if you can, whie you breake those which you call the Apostles constitutions?Libr. 1. cap. 6. why do you not commonlie and ordinarilie choose married men to be Bishops? why haue you kept the common people from reading the scriptures?Libr. 3. cap. 9. why suffer you women to baptize?Lib. 7. cap. 24. why fast you not continuallie on Wednesdaies?Libr. 8. cap. 2. whie doo ye exclude the people both from election and approbation of Bishops and priests? If these bée not the ordinances of the Apostles, why do ye abuse the world with alledging the authoritie of that booke for you? if they bée, with what face can you obiect to others, wherein you are most manifestlie faultie your selues?

The note.

Almes deeds and good works laid for a foundation and ground to attaine euerlasting life. So say the doctors vpon this place.

[Page 234]

The answer.

If you had shewed vs what doctors had so spoken, we woulde haue shewed you their meaning. But we know that neither they nor the apostles ment by the word foundation, to put Christ out of his office, or place: but onlie to oppose against the vncertaintie of riches here, the certaintie of promised blessednes in the time to come. According to the saieng of our Lord, and Sauiour Christ, Blessed are the mercifull, for they shall obtaine mercy.

The answer.

It is strange to sée how boldly our papists can set downe that, which by no meanes they can be sure of, first therefore good reader thou art to vnderstand, that by the testimonie of all stories Peter and Paul suffered death at Rome both in one day. If euer Linus therefore were bishop of Rome by the Apostles life time, he was at this present, when they were so néere their end, that they dailie looked to be sacrificed. But it is not likelie that he was as then aduaunced to that dignitie, when neither Paul mentioneth him as bishop, or as his or Peters coadiutor or fellow labourer, and also setteth diuers other Christians afore him in his salutation, which had béene a verie vnmannerlie part, and a great forgetfulnesse of dutie in the Apostles, if Linus had then béene Bishop there, and so Christs vicar generall. But bicause you terme him Saint Peters coadiutor there, I pray you tel me, was Saint Peter there now or no, I will not vse the reason, that Paul not onlie héere but alwaies forgetteth him amongst those whom he nameth in his salutations, whereof groweth great likelihood that he was neuer there whiles Paul wrote thence. But if he were now and before there,verse. 15. Paul maketh a verie great and pitifull 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 absurditie against Peter. The succession of the bishops of Rome which you so much glory of, and vpon the authoritie whereof your church resteth, is vncertaine, vaine, obscure, and such as your selues can make no certaine report of.

If we were agréed of the church, and gouernors thereof, then we would not contende with you about your note. But nowe so long as you wil not suffer the church to be discerned by the scriptures, nor cleaue to that church which receiueth the doctrine in them deliuered, the admonitions, and correptions of your gouernors, are to be contemned, despised, and disobeied.

PHILEMON.

Phile. 1. 5.

The text.

I giue thanks to my God alwaies making a memory of thee in my praiers. Hearing thy ⸫ charitie and faith which thou hast in our Lord Iesus, and toward all the saints.

The note.

Faith and charitie commended alwaies togither, both necessarie to make a compleate Christian man, and to iustification and saluation.

The answer.

The answer.

As to our parents we can make no sufficient recompense, so much lesse are we able to requite those, which are Gods good instruments of our regeneration.

HEBREWES.

Hebr. 1. 4.

The text.

Being made so much more excellent than Angels, as he hath inherited a more excellent name aboue them.

The note.

The excellencie of Christ aboue Angels.

The answer.

And therefore consequently his excellencie aboue Moyses, the prophets, and all creatures whatsoeuer.

Hebr. 1. 14.

Hebr. 3. 14.

The text.

For we be made partakers of Christ: yet so if we keepe the ⸫ beginning of his substance firme vnto the end.

The note.

This you learned either of master Beza, or of Erasmus, or of both, giue them thankes for it.

Uices, wherein you set a great péece of your delight, as in your annotations most manifestly doth appéere.

Iames. 4. 15.

Iames. 5. 10.

The text.

⸫ Confesse therefore your sinnes one to another: and pray one for another that you may be saued.

The note.

The heretikes translate, Acknowledge your sinne, &c. So little they can abide the very word of confession.

[Page 295]

The answer.

Héere is a knot sought in a rush. To acknowledge, and to confesse in English eares is all one. That we cannot abide the word of confession is one of your impudent and shamelesse slanders, from the which the vsuall and common vsing of it in our translations do sufficiently cléere vs.

Iames. [...]. 20.

The text.

My brethren, if any of you shall erre from the truth, and a man conuert him, he must know that he that maketh a sinner to be conuerted from the error of his way, shall saue his soule from death, and ⸫ couereth a multitude of sinnes.

The note.

He that hath the zeale of conuerting sinners, procureth heerby mercie and remission to himselfe, which is a singular grace.

The answer.

You dreame still of mans procuring mercie and remission to himselfe by his owne works: but S. Iames hath no such thing, but onely this, that the soule of the conuerted man is saued, and his sinnes couered, that is to say, abolished.

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 holie things, altars, keyes, and Christ himselfe. You know what outcry hath béene made against the popes actions, both in this Realme, and in others, by [Page 264] them, which you will not allow to be protestants. Besides your whole religion is framed for gaine, and to make marchandize of mens soules. So that from the highest to the lowest none of you can excuse your selues to bée cléere from the desire of filthie lucre.

2. PETER.

[...]. Pet. 1. 16.

The text.

For not hauing followed vnlearned fables, haue we made the power and presence of our Lord Iesus Christ knowne to you, but ⸫ made beholders of his greatnes.

The note.

By this it is plaine that either Iohn, Iames, or Peter must be the author of the Epistle, for these three were onlie present at the transfiguration, Matth. 17. 1.

The answer.

We do not intend to striue with you for the author of the epistle: but you might haue told vs that you borrowed this of master Beza, and that Iames being killed by Herode, it must be either Iohns, or Peters, and that the phrase being Peters peculiar phrase, doth shew it to be Peters. But you can borrow of vs, and not giue againe that, which is due to vs.

[...]. Pet. 1. 18.

The text.

And this voice we heard brought from heauen when we were with him in the ⸫ holie mount.

The note.

You see that places are made holie by Christs presence, and that all places be not alike holie. See annot. Acts. 7. 33.

The answer.

That all places by nature, and creation are alike good, and of like holines this place hindereth not, though by some special occasion, or vse that a place for a time is put to, it may be more estéemed, or regarded then an other.

[...]. Pet. 2. 2.

The text.

And many shal follow their riotousnes, by whom the way of truth shall be blasphemed.

The note.

Heretikes (of whom he prophesieth here) do gaine scholers by preaching libertie, and by their owne licentious life, which is specially ioined to the heresie of these daies.

[Page 265]

The answer.

The first, and most speciall note giuen to know those heretikes by whom Saint Peter here speaketh of, is that they be lieng masters. Which how it is, and alwaies hath béene annexed to your religion, and the teachers thereof, may appéere to the indifferent Reader, by the answers to these your notes, and by your bookes of beastly fained myracles. Your other note of preaching libertie, and licentious life, cannot in all the worlde be so fitly sought, and so surely founde as amongst your selues. For by your doctrine our ladie is so good a gentlewoman,Mille [...] la beat [...] Mars▪ that so men serue her, be they whoores, be they théeues, be they what they will be, it is no matter she will entreat and obtaine pardon for them. And her seruice is neither painfull, nor costly, for it consisteth in sayeng of a few Aue Maries, and now and then praieng to our ladie, and somtimes offering of a taper. As for licentious life who haue béene able to match your most holie fathers of Rome?

2. Pet. 2. 3.

The text.

And in auarice shall they with ⸫ feigned words make marchandize of you. Vnto whom the iudgement now long since ceaseth not, and their perdition slumbereth not.

The note.

All the sweete words of heretikes, speaking much of the word of the Lord, the Gospell, Iesus Christ, &c. are but tearms of art to buy and sell poore mens soules.

The answer.

This accusation of those, whom you are woont to call heretikes, is one of your accustomed slanders. But your marchandise is so manifest, that your own writers haue cried out of it. It was an abbot that acknowledged the church of Rome for his mother, that willed her to reioice,Abbas vrspergensis. bicause brookes and riuers of monie flowed to her, in woonderful plentie, & no man came to her with emptie hand. The old prouerbe, no penie, no Pater noster, did witnes that the pretended good which you chalenged, and vaunted that you could do to soules, would not come from you without being déerely bought, and well paied for. As for your pretensed accusation beareth no shew. For if we had sought our owne profite, we would neuer haue sought the ouerthrow of your religion. For if we had held that still, we had béene sure of the first bequest in euerie mans will.

2. Pet. 2. 10.

The text.

And especiallie them which walke after the flesh in concupiscence [Page 266] of vncleannes, and contemne dominion, bold, selfe pleasers, they feare not to bring in sectes, blaspheming.

The note.

The speciall properties of heretikes.

The answer.

Though your restraint of these properties to heretikes, be neither in it selfe true, neither agréeable with the truth of the text which speaketh more generallie, yet bicause it can not be but that such teachers be heretikes, as be so grosselie wicked, we will examine the case how you can cléere your most holie fathers, and the pillars of your church from being heretikes: the properties here mentioned be in nūber six. The first, walking after the flesh in concupiscence of vncleannes: what the testimonies of al stories are, concerning not the dregs but the highest and holiest amongst you I néede not tell you. Pope Iohn the eight, otherwise called pope Ioan, deliuered of a childe in solemne procession, whose picture remaineth in Rome as a monument of the truth of her being pope, bewraieth sufficientlie their vncleannes and filthines.Plat [...]na. Pope Iohn the thirtéenth was slaine being taken in the age of adulterie. It were too long to rip vp the licentious liues of other popes, I know your selues are ashamed of them. The second, is cōtempt of dominion: your popes haue not only vsurped the place & seat of their soueraigne lords, but haue also troden vpon them, deposed Emperors and kings from their roial estate, made them his pages to lead his horse and hold his stirrop, and to thinke it a great curtesie that they might be admitted to kisse his foot. If this be not contempt of dominion, then what cal you it? For boldnes, what dare not they do to mē, that dare cast their god into the fire? that dare poison the holie host as they terme it. What selfe pleasers they be in this it appeareth, that they both flatter them selues,Pope Hildebrand called Gregorie the 9. Pope Victor the third was poisoned in the chalice. and go about to perswade others that they can not erre?The Emperor Henrie of Lucemburgh was po [...]soned in the consecrate bread. How Christendome hath bene replenished by them with sectes, he that vnderstandeth & knoweth the swarmes,Leo the tenth. the number, the diuersitie of Monkes, Friers, Nunnes, Eremites, Iesuits, and such like, can not doubt? And for blasheming which is the sixt, he that hath read of the Popes spéech, that he called the Gospel the fable or tale of Christ, can not doubt but that this note also is verified of your holie father: now acquite your selues well, and shewe vs some good defence of your popes against these properties.

[Page 267]

2. Pet. 2. 12.

The text.

But these men as vnreasonable beastes, naturallie tending to the snare, and into destruction ⸫ in those things which they know not blaspheming, shall perish in their corruption.

The note.

So heretikes blaspheme the highest misteries of our faith through ignorance.

The answer.

If a man should go about to recken vp the bold blasphemies of your popish heretikes, against Christ him selfe and his holie word,Master Cam [...]pion in the 3. dais conference in the Tower. the day would sooner faile him then matter. But no maruell, when your great challenging champions can make them selues good sport and pastime, of the greatest and most reuerend mysteries of our religion.

2. Pet. 2. 18.

The text.

For speaking the proud things of vanitie, they allure in the desires of fleshlie riotousnesse, those that escape a little, which conuerse in error ⸫ promising them libertie, whereas them selues are the slaues of corruption.

The note.

Who euer promised more libertie to their followers then Luther and Caluin, and the like, taking away penance, fasting, continen [...]ie, or chastitie, keeping of vowes, necessitie of good workes, (because faith doeth all) obedience to Ecclesiasticall pastors, and Councels, and such like?

The answer.

You are nothing ashamed of lieng. These things which you set downe of Caluine and Luther are starke lies, which you shall neuer be able to iustifie. But you haue set open the flood gates to sinne, by promising manie daies of pardon to the saieng of a set number of praiers, and such like.

The answer.

And yet not to thinke his déede meritorious, but onely to declare, and shew that the loue of God dwelleth in him.

1. Iohn. 3. 23.

3. Ioh. v. 5.

The text.

My deerest, thou doest faithfully, whatsoeuer thou workest on the brethren, ⸫ and that vpon strangers.

The note.

The note.

Such be heretikes, that will not be subiect to anie superior, or that refuse to obey the lawes, either of spirituall or temporall rulers: in which kind (speciallie in blaspheming the supreme spirituall magistrate) the Protestants do passe.

The answer.

It is somewhat, that you do not alwaies passe ouer those places with silence, wherein you are so liuelie described: for of these heretikes the pope is the head, and you his clawbackes are members. For to what superior doeth the Pope acknowledge himselfe subiect? and do not all ecclesiasticall persons of his church, challenge exemption from the authoritie of temporall power? what maiesty is there vpon the earth, which he blasphemeth not, when he abaseth the highest earthlie maiestie so farre vnder him selfe,Innocentius de maioritate & obedientia cap. Solita. as the moone is inferior to the sunne? Iudes description therefore agréeth to none so well as to your selues.

The note.

The priest standing at the altar, praieng and offering for the people in the time of the high mysteries. Christ himselfe also being present vpon the altar, is a figure of this thing, and thereunto he alludeth.

The answer.

Now the masse is a figure of this vision, the priest is a figure of the Angell, and we must imagine Christ either hanging ouer the altar, or lieng vpon the altar, and to this saint Iohn alludeth héere. And all this must néedes be true, our Rhemists who cannot forge, faine, lie, nor erre, haue set it downe, and we must receiue it on their credit. And so their masse came from heauen, as sure as they are honest men, or as sure as if it were sealed with butter.

[Page 287]

Apoc. 8. 4.

The text.

And the smoke of the incenses ⸫ of the praiers of the saints ascended from the hand of the Angell before God.

The note.

If this be saint Michaell, or any Angell, and not Christ himselfe, as some take it, Angels offer vp the praiers of the faithfull, as the 24. elders did. chap. 5. For this word Saints is taken heere for holy persons on earth, as often in the scriptures. Though it be not against the scriptures, that the inferior saint or Angell in heauen should offer their praiers to God by their superiors there: but heerby we conclude against the protestants, that it derogateth not from Christ, that Angels or saints offer vp our praiers to God. As also it is plaine of Raphael, Tab. 12. 12.

The answer.

Such premisses, such conclusion. You must haue that, which you dare not certainly set downe, granted you, or else your conclusion carieth not so much as anie shew, or likelihood of following. That diuers take this Angell to be Christ, you your selues confesse, and that Christ is many times in scriptures called an Angell, I am sure you will not denie. That one Angell offereth, and not many, what can it signifie, but that we haue one mediator not many: and if we haue but one, then why may not Christ be he? That of the 24. elders in the fift chapter, is a vision of the saints vpon the earth, offering their owne praiers. For Iohn in that chapter doth not describe the state of the church as it shall be in heauen, but as it is héere vpon the earth: and therefore setteth it downe magnifieng and praising the lambe, by whom the booke was opened, that is, Gods will in his word reuealed and made knowen. But you did well to tell vs that saints héere are taken for holy persons vpon earth: for your blind schollers do not imagine that there be any saints, but those which are dead and gone, and which the pope hath canonized, and are to be found in his calendar. If the superior saints offer the praiers of the inferior, then we néed to learne the orders of saints and Angels in heauen, that we go not to them, that themselues néed the helpe and intercession of others. But who can so tell vs, that we may beléeue him? You say it is not against the scriptures. If it be scripture that telleth vs, that we haue an aduocate with the father Iesus Christ, who is the propitiation for our sinnes, and that we haue one mediator, then multitude of mediators and aduocates is against scripture. We dare not beléeue your dreames, which are [Page 288] no where warranted in the word. And we maruell not, that you thinke it no derogation to Christ, to take away his mediatorship of intercession, when you make him but halfe a redéemer, and halfe a sauiour. As for that of Raphaell it may serue to deceiue your simple followers withall, but not to confirme any matter of controuersie against your learned aduersaries, who know it not to be canonicall scriptures.

Apoc. 9 [...] 1.

The text.

And the fift Angell sounded with the trumpet, and I saw ⸫ a star to haue fallen from heauen vpon the earth, and there was giuen to him the key of the pit of bottomlesse depth.

The note.

Most vnderstand all this of heretikes. The fall of an archheretike, as Arius, Luther, and Caluin out of the Church of God: which haue the key of hell to open and bring foorth all the old condemned heresies buried before in the depth.

The answer.

And we also vnderstand this of archheretikes. But as you erre in your iudgement of heresie, so you set them downe for archheretikes who were not, but principall and woorthie ministers of God in his church. Your odious coupling of Luther and Caluin with Arius, is ridiculous, when neither they had nor held any of Arius heresies. It is true, and signified by the star, that heretikes rise of those that haue béen of great account amongst Christians, and therfore haue the more opportunitie to deceiue with, and become sectmasters, as the bishops of Rome, who were sometimes most highly and woorthily estéemed, and now are become apostataes. These, as they rightfully challenge to themselues the keies of hell, so haue they let abroad in a maner al condemned heresies. Ebions heresie in denieng that faith alone sufficeth for iustification. Montanus heresie in making lawes for fasting daies. The Manichées heresie in forbidding priests to marrie, [...] lib. 3. cap. 27. Idem lib. 5. cap. 18. and so consequently of most heresies one péece or other.

Apoc. 9. 3.

The text.

And from the smoke of the pit there issued foorth ⸫ locusts into the earth: and power was giuen to them, as the scorpions of the earth haue power. And it was commanded them that they should not hurt the grasse of the earth, nor any green thing, nor any tree, but onely men which haue not the signe of God in their foreheads.

[Page 289]

The note.

Innumerable petie heretikes following their maisters, after the opening and smoke of the bottomlesse pit.

The answer.

The innumerable locusts that deuour the wealth of the earth, and with their vaine speculatious sting, and poison those which loue not the truth, are by the pope let out of hell, and haue sparsed ouer the christian world in infinite multitudes, as both his schoolemen, and the sundry and diuers orders of his religious do testifie. For what estimate may be made of the whole number,Sab [...]lic [...]. when only one order, namely, the Franciscane friers were able to spare to the pope thirtie thousand able men to beare armour at one time.

Apoc. 9. 11.

The text.

And they had ouer them a king, the angell of the bottomlesse depth, whose name in Hebrew is Abaddon.

The note.

The cheefe master of heretikes.

The answer.

You say that in English his name is destroyer. We sée then the diuell who was an homicide, and a destroier from the beginning is this king, and captaine ouer the archheretike, and his locustes, and that they vnder him worke the great, and mightie destruction of men which here is prophesied. And this agréeth with the prediction of the apostle Paule,2. Thes. 2. 9. That antichrist should come by the working of sathan, with all power and signes, and lieng woonders. The pope therefore and his cleargie haue both a mightie and a cunning king, and captaine to conduct them to destroy, and to be destroied.

Apoc. 9. 20.

The text.

⸫ And the rest of men, which were not slaine with these plagues, neither ⸫ haue done penance from the works of their hands, not to adore deuils and idols of gold, siuer, and brasse, and stone, and wood, which neither can see nor heare, nor walke, and haue not done penance from their murders, nor from their sorceries, nor from their fornication, nor from their thefts.

The note.

The note.

The note.

The note.

The great diuell Lucifer.

The answer.

The answer.

You are the most grosse, and the most carelesse heretikes that euer set pen to paper. Were all the elect votaries, and professed single life? who can beléeue you? Especially séeing the Israelites (to whom this number here spoken of, was in the seuenth chapter properly applied) did desire earnestly, and thought it a great blessing of God to haue fruit of their bodies. It cannot therefore be otherwise, but that virgins be héere called those, which are not defiled with spirituall fornication: in which sense Paule prepared the Corinthians to present them a pure virgin vnto Christ. [...]. Cor. 11. 2.

Apoc. 14. 4.

The text.

These were bought from among men, the first fruits to God and the lambe.

[Page 299]

The note.

This the church applieth to the holy innocents that died first for Christ.

The answer.

Your church hath verie obedient children of you: for if she say the crow is white, you will beléeue hir. For otherwise if you had eies in your head, you might sée that she applieth this scripture at randon, as she doth in a maner all that she dealeth withall. For the circumstances of this place maketh it very plaine, that the whole number afore spoken of, are the first fruits to God and the lambe.

Apoc. 14. [...].

The text.

And an other angell followed, saieng, fallen, fallen is that great ⸫ Babylon, which of the wine of the wrath of her fornication made all nations to drinke.

The note.

The citie of the diuell, which is the vniuersall societie of wicked misbeleeuers, and ill liuers in the world.

The answer.

If euill liuers be a parcel of this society, your church of Rome must néeds haue her part in it. I maruel what Saint Augustine meant in his daies to make Rome the vniuersall head of this societie,De ciuitate dei lib. 15. ca. 5 and that Enochia which Cain built was a figure of Rome, that being the first citie in time, and Rome the first in dignitie, the foundations of both being laide in blood, the founders of both being murderers, murderers I saie of their owne naturall brethren. And that Babylon must néedes be here taken for Rome, this maketh it manifest, that you your selues cannot assigne any other citie, that hath made all nations to drinke of the wine of her fornications spirituall.

Apoc. 14. 10.

The text.

If any man adore the beast, and his image, and receiue the character in his forehead or in his hand, ⸫ he also shall drinke 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 holie angels and the sight of the Lambe.

The note.

And the ten horns which thou sawest, are ⸫ ten kings which haue not yet receiued kingdome, but shall receiue power as kings one hower after the beast.

The note.

This is according to your accustomed maner, dallieng, and deluding with words ambiguous. It is manifest that the Apostle [Page 316] reiterating one and the same thing in diuerse wordes, doeth by the latter expresse the meaning of the former. Our iustice therefore, but not our iustification before God, may be increased by the meanes you speake of, for it is properlie Gods iustice, and not ours whereby we are iustified before him. Gods iustice I call the obedience of our Lord and Sauiour Iesus Christ, which God imputeth to those whose sinnes he pardoneth, and which can onlie abide the rigour of Gods examination, according to his perfect rule of iustice, that is, the lawe. Mans iustice I call the fruits and effects of the spirit of regeneration, which do more and more dailie abound and increase in the godlie, as knowledge and faith doeth more and more encrease.

The text.

Behold I come quickelie, and my reward is with me to render to euerie man ⸫ according to his workes.

Apoc. 22. 12.

The note.

Heauen is the reward, hire, and repaiment for goodworkes in all the Scriptures, and yet the aduersaries will not see it.

The answer.

That our good workes deserue or merite heauen, is the thing which we can not sée, nor you shew through all the Scriptures. And yet you cease not to make lame and halting arguments that followe not: for if alwaies vpon reward, deseruing necessarilie followeth, then it must follow that your fellowes, which haue bene rewarded with the gallowes, haue also deserued the gallowes, which if you graunt, then you ouerthrowe the concertation of your Catholike church, the chéefe purpose whereof was to iustifie traitors.

FINIS.

[Page]

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