The Marginal Notes of the Popish Testament Translated Into English, Book 5
Actes of the Apostles.
Act. 1. 1.
The text.
The first treatise I made of ⸫ al things (O Theophilus) which Iesus began to do and teach, &c.
The note.
Not al particularly (for the other Euangelists did write diuers things not touched by him) but all the principall and most necessarie things.
The answer.
That Luke did not write all things particularly, we know, but that he vnderstandeth by all, all the principall, and most necessarie things, that we can not grant. For the things which the Euangelist Iohn wrote, and the other Euangelists omitted, were not in any respect of dignitie, or necessitie inferior to the other. Therefore we vnderstand by all, neither euerie particular acte, and doctrine, neither all the principall, and most necessarie things, but the whole and complete storie of his life, beginning from his birth, and ending with his resurrection and ascension.
Act. …. 5.
The text.
For Iohn indeed baptized with ⸫ water.
The note.
Iohns baptisme gaue not the holie Ghost.
The answer.
Neither yet the baptisme of any other priest, or minister.
Act. 1. 5.
The text.
But you shall be ⸫ baptized with the holie Ghost after these fewe daies.
The note.
The aboundant powring of the holy Ghost, vponupon them, on Whit sunday, he calleth baptisme.
The answer.
GiueGive to euerie man his due praise and commendation, and confesse that you borrowed this note from Master Beza vponupon this place.
Act. 1. 13.
The text.
And when they were entred in, they went vp into an vpper chamber where abode ⸫ Peter, and Iohn, Iames, and Andrew, Philip, and Thomas, Bartholomew, & Matthew, Iames of Alphaeus and Simon Zelotes, and Iude of Iames.
The note.
This visible companie was the true church of Christ, which he left, and commanded to keepe togither till the comming of the holie Ghost, by him to be further informed and furnished to gaine all nations to the same societie.
The answer.
I pray you what companie of men vponupon earth were euer inuisible? We will easilie confesse that the church vponupon earth is alwaies visible, as these were visible. They were but a few: they kept close, & secret togither for a time: the enemies of the church knew not as yet of their assemblies: they did not glitter, nor shine in the eies of the world by anie worldlie authoritie or pompe: finallie, here is no visibilitie, but such as doeth well agrée to the secret and hidden church of God.
Actes 1. 14.
The text.
All these were perseuering with one minde in praier with the ⸫ women, and Marie the mother of Iesus, & his brethren.
The note.
The heretikes, some in the text, other in the margent translate wiues, to wit, of the Apostles, most impudentlie, knowing in their consciences, he meaneth the Maries, and other holie women that followed Christ, as Luke 8. 2. 24. 10 See Beza and the English Bible 1579.
The answer.
If you had not stirred vp the hatred of your blind followers against vsus, by the odious names of heretikes and impudent men, the rest of your note had not béene woorth a rush. First, denie if you can that the Gréeke héere doeth not as indifferentlie signifie wiues as women, and then let vsus consider which translation the circumstances of the place fauour must. First, you can not denie, but that manie of the Apostles, and also other beléeuers héere gathered with them were married men, & that they had special care of auoiding whatsoeuer might bée offensiue, or open the mouth of the wicked to speake euill: which they had had great occasion of, if the Apostles & other beléeuers had left their owne wiues, and liued in secret with other women. And againe, who can thinke that the Apostles and a great manie of the other disciples had not beléeuing wiues? And if they had, what reason shuld mooue vsus to thinke that they were not more likelie to kéepe their husbands companies, & to be at the first assemblies of the church of God then other women. If then Gréeke word may be so translated, and the circumstances of the text lead vsus thereunto, why should you so crie out impudent, and heretikes.
Actes 1. 22.
The text.
Therefore of these men that hauehave assembled with vsus, all the time that our Lord Iesus went in and out amongst vsus, beginning from the baptisme of Iohn, vntill the day that he was assumpted from vsus, ⸫ there must one of these be made a witnes with vsus of his resurrection.
The note.
No small mysterie, that the number of twelue Apostles must needs be made vp againe.
The answer.
You expresse not your mysterie, and therefore we leaue your note as we finde it.
Actes 2. 14.
The text.
But ⸫ Peter standing with the eleuen, lifted vp his voice and spake to them.
The note.
Peter the head of the rest, and now newlie replenished with all knowledge and fortitude, maketh the first sermon.
The answer.
If you did not with colour of words go about to beguile the ignorant, we would not stumble at your naming Peter the head of the rest, but now because vnderunder that terme you would hauehave 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 vponupon the earth,Matth. 10. 6. Actes 1. 15. and afterward at the election of another, into the roome of Iudas.
Actes 2. 27.
The text.
Because thou wilt not leaue my soule in ⸫ hel, nor giuegive thy holie one to see ⸫ corruption.
The note.
Who but an infidell (saith Saint Augustine) will denie Christ to hauehave discended into hell. Epist. 99. As his soule suffered no paines in hel, so neither did his bodie take anie corruption in the graue.
The answer.
And we also say the like, and teach the people the true meaning and sense of that article, as our Catechismes do sufficientlie for vsus testifie. If anie hath séemed to denie it, it hath béene in that grosse and vntrue sense, which you papists take it in, in which sense Augustine beléeued it not. For he disputing the matter to & fro, and setting downe diuerse opinions resolueth him selfe no way. But he flatlie reiecteth your popish opinion, that he went to the fathers which were in rest in Abrahams bosome, and vrgeth against it the loosing of the sorrowes of hell,Actes 2. 24. mentioned in this present chapter. Then they that are loath to beléeue they wote not what, must learne of Augustine to examine other mens opinions, & so by what authoritie they confirme their iudgements, and rest vponupon that which they sée hath good ground and warrant. As for hell in that sense that you take it in, is true that he suffred no paines there: though all of your side be not yet resolued what to vnderstand by hel in the Créed, nor whether he suffred there or no. But that this place of scripture hath no reference to that article, it is plaine and euident by the exposition of Peter immediatlie following, who can gather nothing to be prophesied in this text, but the short and quicke resurrection of the bodie of Christ out of the graue.
Acts. 2. 38.
The text.
But Peter said to them, ⸫ do penance, and be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes: and you shall receiue the gift of the holie Ghost.
The note.
Not onelyonly amendment of life, but penance also required before baptisme in such as be of age, though not in that sort as afterward in the sacrament of penance. Augustine de fide & operibus, cap. 11. & ep. 108.
The answer.
Wherefore do you cite Augustine? To prooue a sacrament of penance. Seauen sacraments were vnknowen in his daies. I pray you what penance did Peter inioine these men? tell if you can: Forsooth not such as afterward was woont to be inioined in the sacrament of penance. I beléeue you. But if there were then a sacrament of penance instituted, how excuse you Peter for inioining penance not according therto? And if there were no such sacrament, then tell vsus in good earnest when it began, & who had authoritie to appoint it, and whence he had that authority? HaueHave they béene better replenished with the spirit of God since, than Peter was? Thus you sée the rat perisheth by hir owne bewraieng of hir selfe. And least your ignorant readers should conceiue that saint Augustine whom you alledge doth speake in those places of the sacrament of penance, they are to be admonished, that if they be able to view the places themselues, they shall be sure to find there no such thing.
Acts. 2. 41.
The text.
They therefore that receiued his word were baptized, and there were added in that day about ⸫ three thousand soules.
The note.
Three thousand were conuerted at the first sermon, and they were put to the other visible companie and church.
The answer.
Under the name of visible lurketh poison. For thereby you would perswade yours, that the church of Christ could neuer lie in corners hidden, and knowen to few or none but themselues. Which doctrine of yours if it were true, would exclude the Apostles after the resurrection being in a house with the doore fast shut to them,Iohn. 20. 19. Acts. 1. 15. and the congregation of beléeuers gathered secretly togither, and kéeping closely in a chamber from being the church of God. Your champion Stapleton, who for his writing of all English papists hath deserued most praise, is driuen of force to confesse the hidden and secret church, but that he will hauehave to endure but a while, wherby he supposeth he hath salued the matter.Stapleton de …tente Ecclesia, cap…te. 2. But that little while is sufficient to ouerthrow all your reasons for perpetuall visibilitie in that sense which you take it.
Acts. 2. 42.
The text.
And they were perseuering in the doctrine of the Apostles, and in the communication of ⸫ breaking of bread and praiers.
The note.
This was the blessed sacrament, which the Apostles daily ministred to the Christians at the least in one kind? See chap. 20. 7
The answer.
And why say you at the least in one kind? Was it euer heard of in the world that the sacram…nt was minist…ed in lesse than one kind? But you would hauehave said if you durst for shame, that they ministred but in one kind. And then if you had had any fathers that fauored that exposition, we should also hauehave heard of them. But your doctrine of concomitance, the groundworke of your halfe communion was then not hatched in hell. The fathers were vtterly ignorant of it.
Acts. …. 1.
The text.
And Peter and Iohn went vp into the temple at the ⸫ ninth hower of praier.
The note.
This maketh for distinction of canonicall howers and diuersitie of appointed times to pray in. See annot. cap. 10. 9.
The answer.
Let people pray in the language which they vnderstand, to him, to whom they are commanded to offer vp their praiers in faith, according to his will, and then times appointed for praier may hauehave their right and true vse.
Acts. 3. 16.
The text.
And in the ⸫ faith of his name, this man whom you see and know, his name hath strengthened: and the faith which is by him, hath giuen this perfect health in the sight of you all.
The note.
This faith was not the faith of the lame man (for he looked onelyonly for almes) nor a speciall faith of the Apostles owne saluation: but the whole beleefe of Christian religion.
The answer.
How prooue you that this was not the faith of the lame man? Forsooth he looked for nothing but almes. At the first he did not. What then? Nay he looked not for almes when they had told him that they had neither gold nor siluer to giuegive. But as he cast away the expectation of almes, so did he gréedily imbrace the gift of health, offered him in the name of Iesus Christ. And this is the faith which Peter héere speaketh of. If Peters hearers had so vnderstood the matter as you take it, they might hauehave concluded, that they néeded not beléeue: other mens faith might make them safe,Acts. 14. 9. as it did this man. How happened it that the lame man of Lystra néeded his owne faith to be saued or healed? Was not Pauls faith as good as Peters, if a man might be healed by another mans faith without his owne? The residue of your note is a riddle. For what is Christian religion? Is it not the imbracing of the promises of saluation by faith? And then how is that distinguished from the faith or beléeuing of a mans owne saluation? But bicause you papists want the comfortable assurance of Christians, therefore you deuise a new kind of faith to flatter your selues withall, void of that comfort and assurance.
… 3. 21.
The text.
Whom ⸫ the heauens truly must receiue vntill the times of the restitution of all things, which God spake by the mouth of his holie prophets from the beginning of the world.
The note.
Some heretikes fouly corrupt this place thus: Who must be contained in heauen, of purpose (as they protest) to hold Christ in heauen from the blessed sacrament, Beza. As though his presence there drew him out of heauen. Neither can they pretend the Greeke, which is word for word as in the vulgar Latin, and as we translate.
The answer.
This bable hath béene sufficiently plaied withal alreadie. The Gréeke being the meane verbe is indifferent to be translated actiuely or passiuely. The sense in both translations resteth one and the same. Prating Martinius made this quarrell …tale, and the learned and reuerend master doctor Fulke hath cléered it. I pray you shew vsus thus much fauour as to giuegive vsus one sentence of a doctor for sixe hundred yéeres after Christ, that telleth and teacheth vsus in plaine words that Christs bodie may be in manie places, and that he is bodily in the sacrament.
Acts. 4. ….
The text.
And ⸫ many of them that heard the word, beleeued: and the number of the men was made fiue thousand.
The note.
Heere againe we see the proceeding and increase of the church visibly.
The answer.
Héere we sée the church of God may procéed and increase without a bishop of Rome, and without his college of cardinals, in which the visibilitie of your church consisteth.
… 4. 10.
The text.
Be it knowen to all you, and to all the people of Israel, that in the name of Iesus Christ of Nazareth, whom you did crucifie, whom God hath raised from the dead, in this same this man standeth before you whole.
The note.
The name of Iesus, See annot. Phil. 1. 10.
The answer.
Séeing you hauehave not expressed your popish meaning héere, you shall be answered there.
Acts. 4. 1….
The text.
And seeing Peters constancie and Iohns vnderstanding that they were men vnlettered, and of the vulgar sort, they maruelled, and they knew them that they had been with Iesus.
The note.
The Apostles constancie and wisedome after the comming of the holy Ghost, being but idiots, that is, simple, vnlettered, and timorous before.
The answer.
The woonderfull change and alteration that sensibly appé…red in the Apostles, did plainly and euidently set foorth to vsus that saluation by Christ now preached, was set out mightily not by the persuasorie words of mans wisedome, but by the might, power, and miraculous working of God.
Acts. 4. 19.
The text.
But Peter and Iohn answering; said to them, ⸫ if it be iust in the sight of God, to heare you rather than God, iudge ye.
The note.
Their constancie and courage after their confirmation, being so weake before. And if any magistrate … against God, that is to say, forbid catholike Christian men to … this …ame must be their answer, though they be whipped and killed for … labour. See cap. 5. 29.
The answer.
The constancie and courage and wise answer of the Apostles is set out for the learning and incouragement of Christians of all ages and times. But sedition, rebellion, treason, murdering of princes, pro…ing of forraine inuasions, and such like, in which your constancie and courage consisteth, I pray you of whom hauehave you learned them?
Acts. 4. 27.
The text.
For there assembled indeed in this citie against thy holie child Iesus whom thou hast annointed, Herod and Pontius Pilate, with the Gentils and people of Israel, to do ⸫ what thy hand and thy counsell decreed to be done.
The note.
Christs death as needfull for mans redemption was of Gods determination, but as of the malice of the Iewes it was not his act otherwise than by permission.
The answer.
By a blind distinction voide of all reason, you will set the holie Ghost to schoole, to learne of you to speake. Herod, Pontius Pilate, the Gentiles, and the people of Israel assembled to do what Gods hand, and counsell had decréed to be done. It is plaine that they, and all the diuels in hell, by their malice could execute nothing, but the good wil, and pleasure of God, to the great comfort of the godlie. So though God be not the author of the malice of men, yet he can vse it, to bring to passe his will, to his praise, honor and glorie.
…
The text.
For as manie as were owners of lands o… houses, ⸫ sold and brought the prices of those things which they sold, and laied it before the feete of the Apostles.
The note.
Note the ardent charitie, and contempt of worthly things in the first Christians: who did not onelyonly giuegive great almes, but sold all their lands, to bestow on the Apostles, and the rest, that were in necessitie, according to Christs counsell, Matth. 16 21. Note also the great honor and credit giuen to the Apostles, in that the Christian men put all the goods, and possessions they had to their disposition.
The answer.
The time was such, as wherein an expectation was, that Ierusalem should by the iust iudgement of God be destroied, which ere long followed, and therfore it had béene vaine to retaine their possessions, the present necessity of the multitude of beléeuers, which were poore, being not otherwise able to be supplied, by the aboundance of the rich, which were but few, so that this example neither fauoureth wilfull pouertie, nor … communitie. The deserued credit, and honor of the Apostles, is an example to the ministers of the word, to walke so carefully and vprightly in their calling, as that they may gain the like amongst the people committed to their charge.
…
The text.
And there fell great ⸫ feare in the whole church, and vponupon all that heard these things.
The note.
Hereupon rose great reuerence, awe, and feare of the vulgar Christians toward the holie Apostles, for an example to all Christian people, how to behaue themselues toward their bishops and priests.
The answer.
Nay rather toward their God, who so seuerely punisheth dissembling, lieng, and hypocriticall dealing, as we sée in this example of Ananias, and Sapphira.
Act 5. 1….
The text.
So that they did bring foorth the sicke into the streets, and laid them in bed and couches, that when Peter came ⸫ his shadow at the least might ouer shadow any of them, and they all might be deliuered of their infirmities.
The note.
Peters shadow.
The answer.
If you conclude hereof the lieng myracles that you attribute to relikes, frame you reason we will shape you an answere.
Act. 5. 19.
The text.
But an angell of our Lord by night opening the gates of the prison, and leading them foorth, said.
The note.
An angell leadeth them out of prison.
The answer.
Here we sée, when God will hauehave his Gospell published, the power, and might of man can not suppresse it, prisons, and kéepers be not strong enough, to kéepe in hold the ministers thereof. And therefore your forcible attempts are but in vaine.
Act. 5. 39.
The text.
For if this counsell or worke be of men, it wil be dissolued: But if it be ⸫ of God you are not able to dissolue them, least perhaps yee be found to resist God also.
The note.
Time and euident successe of Christs church and religion, prooue it to be of God: no violence of the Iewes, no persecution of the heathen princes, no indeuour of domesticall aduersaries, heretikes, schismatikes, or ill liuers, preuailing against it. As on the other side manie attempts hauehave been made by Arrius, Macedonius, Nestorius, Luther and the like who thought themselues some bodie: but after they had plaied their parts a while, their memorie is buried, or liueth onelyonly in malediction and infamie, and their scholers come to naught. Therfore let no Catholike man be scandalized that this heresie holdeth vp for a time. For the Arrians and some other florished much longer than these, and were better supported by princes and learning, and yet had an end.
The answer.
Time, and euident successe make as much for Turkish religion, as for poperie, for their continuance hauehave béene much alike. But we know that whatsoeuer is of God, that men can not dissolue. Hell gates cannot preuaile against the church of God. Experience hath taught, and the attempts of enimies of all sorts frustrated sheweth, that it is a vaine thing to assaile the people of God. Of all other heretikes, the papists hauehave béene, and are the most dangerous enimies of the church, which notwithstanding hath at all times béene miraculou…lie vpholden by the almightie power of God, euen then, when the might, power, princes, and authoritie of the world were against it. And we do not doubt, but as popery by the truth of God hath alreadie receiued a great wound, so it shall when his good wil and pleasure is be killed, destroied, and take an end. Leaue therefore your kicking against the pricke.
Act. 6. 3.
The text.
Consider therfore brethren seauen men of you of good testimonie, ful of the holie Ghost and wisedome, whom we may appoint ouer this busines.
The note.
The election of the seauen first deacons.
The answer.
With whom▪ and your deacons there is almost nothing common but the bare name.
Act. 6, 7.
The text.
And the word of God increased, and the number of the disciples was multiplied in Hierusalem exceedingly, a great multitude also of the ⸫ priests obeied the faith.
The note.
Now also the priests and they of greater knowledge, and estimation began to beleeue.
The answer.
That the priests beléeued we sée, if it necessarily follow that they were of great knowledge, and estimation, then they were vnlike your ignorant sir Iohns, of which sort ten for one of the priests of your church were. But I thinke the time and common condition of the leuiticall priests then considered, that it is likely enough, that most of these were men of small knowledge and estimation. And this the rather confirmeth me in that opinion, that we do not read of any one of these priests here mentioned, to be cōuerted, that prooued a famous teacher in that first church, which could not hauehave béene, if many of them had béene of great knowledge and estimation.
Act. 6. 15.
The text.
And all that sat in the councell beholding him, saw his face as it were ⸫ the face of an angell.
The note.
Such is the face of all constant and cheerefull Martyrs, to their persecutors, and iudges.
The answer.
Then burne your Martyrolog, for in the traitors that hauehave béene executed in England, there hath not appéered any chéereful face, as I hauehave béene credibly aduertised by them that hauehave béene present at their deaths.
Act. 7. 16.
The text.
And they were ⸫ translated into Sichem, and were laid in the sepulchre, that Abraham bought for a price of siluer of the sonnes of Haemor, the sonne of Sichem.
The note.
Translation of saints bodies agreeable to nature, and scripture. And the desire to be buried in one place more then in another, which the holie patriarches also had. Gen. 49, 29. 50, 24. Hebr. 11. 22. hath somtime great causes. Augustine de cura pro mortuis cap. 1. & vlt.
The answer.
The translation of the bodies of the …, being in them commanding it, and in others executing … and euident testimonie of their faith in the …, for the inheritance of the lande of Canaan, is no … for you to …ake the … children, and saints of God out of their graues, and for lucre and couetousnes, to abuse the world with their bones: whereas to rest in their sepulchres, is more agréeable to nature and Scriptures. Saint Augustine speaketh not of translation of bodies, but of the desire, that men had for themselues, or their friends to be buried by this or that martyr, and holie man, which he thinketh a very good motion. But the reasons wherby he séeketh to prooue it, to be good, are friuolous, and the obiection, which Paulinus brought out of Paul to the contrarie, standeth firme and vntaken away.
…
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 hauehave 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 hauehave deliuered vsus 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 hauehave 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.
The text.
Which our fathers with ⸫ Iesus receiuing, brought it also into the possession of Gentils, which God expelled from the face of our fathers till in the daies of Dauid.
The note.
This is Iosue, so called in Greeke in type of our Sauiour.
The answer.
And was Iosue a tipe, and Moises none? You might as well by this example communicate the name of a sauiour to Saints, as afore the name of a redéemer, sith in respect of sauing and redéeming from sinnes, they are both proper & peculiar to Christ.
Actes. 7. 55.
The text.
But he being full of the holie Ghost, looking stedfastlie into heauen, saw the ⸫ glorie of God, and Iesus standing on the right hand of God.
The note.
The comfort of all martyrs.
The answer.
And of all other true faithful men. Wherefore we pray to God most hartilie to graunt vsus, that casting of all things that hang heauilie on vsus, wée may hauehave our eies onlie fixed on the glorie that is set before vsus.
Actes 7. 60.
The text.
And falling on his knees, he cryed with a loud voice, saying, ⸫ Lord, laie not this sinne vntounto them.
The note.
Eusebius Emissenus saith, when he praieth for his persecutors, he promiseth to his worshippers his manifest intercession and suffrages, in homilia S. Stephani. And Saint Augustine, Si Stephanus non sic orasset ecclesia Paulum non haberet. ser▪ 1. de Stephano.
The answer.
Euerie one séeth that it is a very foolish collection, to gather a promise of intercession to his worshippers out of this praier for his persecuters, and therfore it is not the authoritie of Eusebi…s Emissenus that can mooue vsus, except he bring better reason with him. But you would hauehave your ignorant followers to thinke that Saint Augustine helpeth you in this case, and therefore you hauehave set him downe in latine, that they might not espie that his words make nothing to your purpose: for who euer mooued doubt whether Saint Steuens praier did obteine at the hand of God, merciemercy for some of his persecuters, or els the conuersion of the Ap…stle Paul, but what maketh that for the intercession of saints, when they are dead and gone?
Actes 8. 4.
The text.
They therefore that were dispersed, passed thorow …uangelizing the word.
The note.
This persecution wrought much good, being an occasion that the dispersed preached Christ in diuers countries where they come.
The answer.
God turneth all things to good to them that louelove him,Rom. 8. 28. and your persecutions also hauehave had the like effect of spreading the Gospel, which though you sée, and can not but confesse, yet you furiouslie stil rage against God, and stirre vp what princes you can, to persecute the Gospell and the professors thereof.
… 8. 14.
The text.
And when the Apostles who were in Hierusalem, had heard that Samaria had receiued the word of God, they sent to them Peter and Iohn.
The note.
Saepè sibi socium petens facit esse Iohannem, Ecclesiae quia virgo placet. Arator apud Bedam in Act.
The answer.
How chaunce you set not downe your note in English, did you meane that no bodie should know it, but such as could vnderstand latine? If the ministerie of married men had not béene as wel accepted, and liked of the church then, as the ministerie of others, neither would Philips dealing at Samaria béene so well allowed of as it was, neither yet had saint Peter béene a méete messenger to hauehave bene sent about that businesse. But Iohn was liked of bicause he was a virgin, it well appeareth that neither Philip nor Peter were disliked, bicause they were married. But I praie you tell me, what church now may be so bold, as to send the Pope on their errand, or about their businesse? Either the Church then had greater authoritie then now, and Peter lesse then his supposed successors hauehave now, or els the Popes now are prouder, and take more vponupon them then hée did.
Actes 8. …7.
The text.
And behold, a man of Aethiopia, an eunuche of great authoritie vnderunder Candace the Queene of the Aethiopians, who was ouer all her treasures, was come to Hierusalem ⸫ to adore.
The note.
Note that this Ethiopian came to Hierusalem to adore, that is, on pilgrimage. Wherebie we may learne that it is an accptable acte of religion, to go from home to places of greater deuotion and sanctification.
The answer.
All that euer were Iewes borne or Iewes by conuersion, were bound by the law of God to offer their sacrifices at Ierusalē,Deut. 16. 16. & at certaine times in person to appéere there before him. Now if yo… can shew any of your places of pilgrimage so by God himselfe chosen & sanctified for that purpose, than we yéeld to you: Otherwise your reason holdeth not, as being drawen from worship commanded by God to will worship, that is, worship deuised by men.
Acts 8. 31.
The text.
And he said, Trowest thou that thou vnderstandest the things which thou readest? Who said, And ⸫ how can I, vnles some man shew me?
The note.
The scriptures are so written, that they cannot be vnderstood without an interpreter, as easie as our protestants make them. See S. Hierom Epistola ad Paulinum de omnibus diuinae historiae libris, set in the beginning of Latin bibles.
The answer.
How easie do protestants make them? Do they not take continuall paines to interpret the scriptures to the people? They are hard, but not all. That it was not the custome of the church and people of God, to fray men from them bicause of the hardnes of them (which is the controuersie betwixt you and vsus) appéereth in that the eunuch read euen those scriptures, which he vnderstood not. And that God blesseth such endeuors of humble harted Christians appéereth also, in that God sent him an interpreter of that which he vnderstood not. And what can you gather out of Ierom to the contrarie of this?
Acts. 9. 4.
The text.
And falling on the ground, he heard a voice saieng to him, ⸫ Saul, Saul, why persecutest thou me?
The note.
The heretikes that conclude Christ so in heauen, that he can be no where else till the day of iudgement, shall hardly resolue a man that would know, where Christ was when he appeered heere in the way, and spake these words to Saul.
The answer.
We answer shortly and plainly (as difficult a matter as you make of it) that his bodie was then in heauen when his maiestie appéered, and his voice was heard vponupon earth. What can you oppose to this?
Acts. 9. 18.
The text.
And foorthwith there fell from his eies as it were scales, and he receiued sight, and rising he was ⸫ baptized.
The note.
Paul also himselfe, though with the diuine and heauenly voice prostrated and instructed, yet was sent to a man to receiue the sacraments, and to be ioined to the church. Augustine in doctrina Christiana in prooemio.
The answer.
You néeded much a doctor for this, which eueryevery man confesseth, and no man denieth. But it is euident, that you hunt for nothing but vainglorious estimation.
Acts. 9. 31.
The text.
The ⸫ church truly through all Iewrie and Galile, and Samaria had peace, and was edified, walking in the feare of our Lord, and was replenished with the consolation of the holie Ghost.
The note.
The church visibly proceedeth still with much comfort, and manifold increase euen by persecution.
The answer.
God in the midst of persecution sendeth sometimes peace and rest to his, as he hath done to his church of England, to your great griefe (whose rage and furie God hath bridled) and to their singular comfort.
Acts. 9. 36.
The text.
This woman was full of ⸫ good works, and almes deedes which she did.
The note.
Behold good works and almes deeds, and the force thereof reaching to the next life.
The answer.
Though this note be but sor…ly collected out of this place, yet we confesse, that the dead resting from their labors, their works follow them, and yet you neuer the nigher to the proouing of your merits.
Acts 9. 39.
The text.
And Peter rising vp came with them, and when he was come they brought him vp into the vpper chamber: and all the widowes stood about him weeping, ⸫ and shewing him the cotes and garments which Dorcas made them.
The note.
The praiers of our almes folke and beades men may do vsus great good euen after our departure. For if they procured hir temporall life, how much more may they helpe vsus to Gods merciemercy, and to release of punishment in purgatorie?
The answer.
You delight your selues with fond and foolish kinds of reasoning. I pray you shew me some rule for the consequence of your reason: Praiers of the liuing hauehave somtimes obtained restitution to life of some newly dead: ergo they may procure release of punishment after death. Your antecedent is confirmed by manifest examples, the consequent is grounded and resteth onelyonly vponupon your méer imagination, and hath not so much as a color of truth.
Acts. 10. 15.
The text.
And a ⸫ voice came to him againe the second time, That which God hath purified do not thou call common.
The note.
Heere God first vttered to Peter that the time was come to preach also to the Gentils, and to conuerse with them for their saluation no lesse than with the Iewes, with full freedome to eate all meats, without respect of the prohibition of certaine made in the old law.
The answer.
Héere we sée that we know but in part, and that euerie man hath but his measure in gifts, therefore it is but a vaine brag of papists,Platina in vi…ta Pauli secundi. that all knowledge resteth in the popes brest, except they can prooue the pope now to hauehave more knowledge than Peter then had.
Acts. 10. 30.
The text.
And Cornelius said, Foure daies since vntill this houre, I was ⸫ praying the ninth houre in my house.
The note.
At the time of praier speciallie God sendeth comfortable visitations.
The answer.
So that God be praied to and not others: so mens petitions be grounded vponupon Gods promises, and so made in faith: so mens mindes in praier be not wandering, and caried away with bythoughtes: and so they be earnest, and importunate and giuegive not ouer foorthwith: God doeth not onlie graunt them the comforts they pray for, but also often pitieth their ignorance in asking, and graunteth that which they could not aske: as héere to Cornelius, the knowledge or our Sa…iour by the ministerie of Peter.
Acts 10. 31.
The text.
And behold, a ⸫ man stood before me in white apparel, and said, Cornelius, thy praier is heard, and thy almes deeds are in memorie in the sight of God.
The note.
Note these apparitions and visions to Saint Peter, Cornelius and others in the Scriptures verie often, against the incredulitie of our heretiks, that will beleeue neither vision nor miracle not expressed in scripture: these being beleeued of Christian men euen before they were written.
The answer.
Miracles crediblie reported at anie time, so they tend to the glorie of God, and confirmation of his truth, deliuered to vsus in his word, we easilie admit. But others that bring with them no profit, or vphold and giuegive credit to falsehood and vntruth, of which sort all, or in a maner all the miracles of the popish church are, we holde either for lies deuised by your selues, or for illusions of Sathan.
Acts. 10. 35.
The text.
But in euerie nation, he that feareth him, and ⸫ worketh iustice is acceptable to him.
The note.
Not such as beleeue onlie, but such as feare God and worke iustice, are acceptable to him.
The answer.
Bée there (I pray you) anie infidels that worke righteousnes, if there be,Hebr. 11. 6. then what is become of that, without faith it is impossible to please God? If none can hauehave good works that hath not faith, than whie also on the contrarie part doo ye not graunt, that none can hauehave a true and a liuelie faith, but (as time and occasion serueth) he must shew it foorth by the fruits and effects thereof? Your reason from doing to being alone followeth not, except you will say that the tongue speaketh not alone, because it is not alone in the head, but I am wearie with oft answering this fond cauill.
Acts. 11. 18.
The text.
Hauing heard these things, they ⸫ held their peace, and glorified God, saying, God then to the Gentiles also hath giuen repentance vntounto life.
The note.
Good Christians heare and obey gladlie such truthes as be opened vntounto them from God by their chiefe pastors, by vision, reuelation, or otherwise.
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.
It is much for the praise of these good Christians, that the assemblie to Gods seruice and praier was kept in their houses in the time of persecution, and that the Apostle came thither straight out of prison, as his first refuge. As now Christian people do much to their commendation in places where heresie doth raigne.
The answer.
God increase the number of such Christians, and grant them comfort and defence against all crueltie and rage of vnmercifull papists.
Acts. 12. 17.
The text.
And going foorth he went ⸫ into another place.
The note.
Though God had so miraculously deliuered him, yet he would not tempt God by tarieng among his persecutors, but according to Christs commandement fled for a time.
The answer.
Why do you not tell vsus whether he fled? If he went to Rome and became bishop there, then belike he was bishop there afore he was bishop of Antioch, which is contrarie to the report of your stories. And he hied him maruellous fast, that was so quickly at Ierusalem againe. But to let passe that fable, which carieth no shew of truth, Peter did not set men a worke to kill and murder Herod, for the iniurie offered him, but committed vengeance to him to whom it belonged.As appeereth in the report of the death of doctor Parrie. Of whom then learned the pope and his adherents to set men a work to murder the Lords annointed, and to giuegive the murderers absolution afore hand.
Acts. 12. 23.
The text.
And foorthwith an Angel of the Lord ⸫ strooke him, bicause he had not giuen the honor to God: and being consumed of woorms he gaue vp the ghost.
The note.
Princes that take delight in the flatterie and praises of the people so much that they forget themselues to be men, and to giuegive the honor to God, may be warned by this example.
The answer.
The example is terrible, and hath preuailed with many princes and great estates, who héerby hauehave béen admonished to learne to know themselues. But the man of sinne, the child of perdition, the bishop of Rome I meane, whom you his flatterers and clawbacks aduance aboue all that is called god, and who most proudly taketh vponupon him that which was neuer granted to mortall man, nothing can make him afraid.
Acts. 13. 46.
The text.
To you it behoueth vsus first to speake the word of God, but bicause ⸫ you repell it, and iudge your selues vnwoorthie of eternall life: behold we turne vntounto the Gentils.
The note.
The Iewes of their owne free will repelling the truth are vnwoorthie of Christ, and woorthily forsaken. And the Gentils though they beleeued specially by Gods grace and preordination, yet they beleeue also by their owne free will, which standeth well with Gods prouidence.
The answer.
That the Iewes repelled the grace of God offered them, and would none of it, we manifestly sée. That the Gentils beléeued also by Gods grace and preordination, that is also euident by the text it selfe. For there beléeued as many as were preordinate to life euerlasting. But that they beléeue by their frée will also, is your addition without any warrant, bicause you cannot abide that faith should be the méere gift and liberalitie of God.
Acts. 14. 16.
The text.
Howbeit, he left not himselfe without ⸫ testimonie, being beneficiall from heauen, giuing raines and fruitful seasons, filling our harts with food and gladnes.
The note.
The heathen might by the daily benefits of God hauehave knowen him at the least to be their creator, and onelyonly Lord, though the mysterie of our redemption were not opened to them.
The answer.
All nations hauehave so much knowledge offered them in the creatures and things which they sée, and are subiect to sense, as to make their damnation iust,Rom. 1. 20. and themselues void of excuse for ignorance.
Acts. 14. 22.
The text.
And when ⸫ they had ordained to them priests in euerie church, and had praied with fastings, they commended them to our Lord in whom they beleeued.
The note.
We see by this first that S. Paul and Barnabas were bishops, hauing heere authoritie to giuegive holie orders secondly▪ that there was euen then a difference betwixt bishops and priests, though the name in the primitiue church was often vsed indifferently lastly, that alwaies fasting and praieng were preparatimes to the giuing of holy orders.
The answer.
We cannot sée by this that Paul and Barnabas were bishops, but that the Apostles at the first planting of the churches had authoritie to order them, and to appoint bishops and pastors to them. Neither do we find héere any mention at all of sacrificing priests, much lesse any difference betwéene bishops, and elders that labour in the word, whom we also call priests. Your last obseruation that in this example fasting and praier is commended to vsus in the election, choise, and appointing of pastors to particular congregations, is true.
Acts. 15. 4.
The text.
And when they were come to Hierusalem they were receiued of the church and of the Apostles, and ⸫ Ancients declaring whatsoeuer God had done with them.
The note.
Ancients heere and often in this chapter, are the same that priests vers. 2. as Saint Hierom taketh it also, 1. Peter 5. and the Greeke approoueth, being alwaies one. foreign, priests, Hierom in 1. ad Tit. & 4. ad Galatas.
The answer.
For the name of priests, so your sacrificers thereby be not vnderstood, we stand indifferent. But what reason can you shew, why in English you flie the word Elders, and translate it Ancients.
Acts. 15. 7.
The text.
And when there was made a ⸫ great disputation, Peter rising vp said to them.
The note.
See the annotation verse 28. towards the end.
The answer.
Your annotation shall be answered with the rest.
Act. 15. 9.
The text.
And God which knoweth the harts, gaue testimonie, giuing vntounto them the holie Ghost as well as to vsus, and hath put no difference betweene vsus & them ⸫ by faith purifieng their harts.
The note.
By that faith that worketh by charitie, for a dead faith can not purifie the hart of man, See chap. 16. 31.
The answer.
Who doubteth of this. But here is a secret confession by force of truth, of your manifold cauilling in these notes, in separating those things from a true liuely iustifieng faith which can not be sundered from it. For if here you vnderstande that faith which worketh by charitie, why do you not so to, when we speak of iustification by faith?
Act. 15. 23.
The text.
Then it pleased the apostles and ancients with the whole church, to choose men out of them, and to send to Antioch, with Paule Barnabas, Iudas, who was surnamed Barnabas and Silas, cheefe men amongst the brethren, ⸫ writing by their hands.
The note.
Other latin copies and the Greeke read thus, writing by their hand an epistle conteining these things.
The answer.
Whether it be expresly added, or no, the sence is one, séeing their epistle followeth verbatim. But yet this is to be marked, that you make your choise in varietie of copies to follow those, which furthest dissent from the Gréeke.
Act. 15. 36.
The text.
And after certaine daies, Paule said to Barnabas, Let vsus returne and ⸫ visite our brethren in all cities wherein we hauehave preached the worde of our Lord, how they do.
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.
The apostolicall office being vniuersallie to spread the truth, … to laie the first foundation of Christian Religion, necessity of doing their dutie compelled Paule and Barnabas to be absent from the churches, which they had planted. The knowledge of Sathans subtilties, and of humaine infirmitie, caused this care to visite the churches againe, which they had planted, and to confirme them. Your bishops (I doubt not) would faine be Apostels in seeking euerie one to himselfe a little world to gouerne: But their care is far vnlike, for they are seldome in their charge, they visit once in thrée yéere most commonly by their deputes, neither to reforme life nor maners, but either to shewe themselues abroad like lords, or else to fill their purses. This I am sure they neither learned of Paule nor Barnabas.
Act. 15. 41.
The text.
And he walked thorough Siria and Cilicia, confirming the churches, ⸫ commanding them to keepe the precepts of the apostles and ancients.
The note.
Not onelyonly the things commanded by Christs expresse word, or written in the Scriptures, (as our heretikes hold) but whatsoeuer the apostles and rulers of the church command, is to be kept and obeied. So these words repeated againe cap. 16. 4. and that in the Greeke, least any man cauill▪ bicause here the Greeke hath them not.
The answer.
You do well to ioine apostles with rulers, else no man would beléeue you. But I pray you where may we …inde those things which the apostles hauehave commanded, and are not expressed in the scriptures? If you obtrude those things which you falsely call the canons, and constitutions of the apostles, then we bid you first reforme your church by them. For though there be some corruptions in them, vnknowen in the apostles time, yet your church if it had no more should want at least thrée quarters of her corruptions. It were woonderfull if other men should credite your forgerie which you your selues hauehave small regard to. If you alledge this present text, it is manifest that the precepts which the apostles commanded to be kept, were sent in writing by the hands of Paule, and Barnabas, which writing is set downe by Luke word for word: How then can you gather from hence anie defence of your vnwritten verities, or any credite to your deuises not warranted by the Scriptures?
Act. 16. 4.
The text.
And when they passed through the cities, they deliuered vntounto them to keepe the ⸫ decrees that were decreed of the Apostels and ancients at Hierusalem.
The note.
Here againe they take order, that the decrees and articles of faith agreed vponupon in the councell of Hierusalem, should be executed and obserued, whereby we see both the great authoritie of councels, and the diligence that all prelates ought to hauehave, to see the decrees, and canons of the councels put in execution.
The answer.
In the former note these decrées you did insinuate to be matters vnwritten, and now in this note they are articles of our faith, and so consequently some articles of our faith are not written. O miserable men! What state are they in whom you lead? When you pull from them the foundation and groundworke of their faith? The authoritie of lawfull councels we reuerence, as much as is lawfull to reuerence men. But by this councel we gather that a councell may be lawfully called, though the bishop of Rome call it not, and that it is not néedful that he or his legate à latere should be president in councels, and that it is not of necessity requisite, that he should confirme and ratifie councels. For it is manifest that no bishop of Rome bare stroke in this councel.
Acts. 16. 6.
The text.
And passing through Phrigia, and the countrie of Galatia, they were ⸫ forbidden by the holy Ghost to preach the word in Asia.
The note.
This people had not the Gospell denied vntounto them altogither, but for a time, bicause (as venerable Bede thinketh) God foresaw they would not beleeue, and so should hauehave bee… more grieuously damned.
The answer.
Modestie requireth, that you leaue the Lords secrets to himselfe. The holie Ghost hath not reuealed the cause why he forbad them to preach in Asia, and permitted them not to go into Bithinia, and therefore we are to leaue it as a thing which God hath not thought necessary for vsus to know. But this is manifest, that the good desires of Gods saints are not in their owne power to bring to passe when they will.
Acts. 16. 12.
The text.
And from thence to Philippie, which is the first citie of Macedonia, a ⸫ Colonia.
The note.
Colonia is such a citie where the most inhabitants are strangers, sent thither from other great cities and states, namely from the Romans.
The answer.
Your interpretation of Colonia we receiue as a thing wherof our Grammar boies are not ignorant.
Acts. 16. 17.
The text.
The same following Paul and vsus, cried saieng: These men are the seruants of the high God, which preach vntounto you the waie of saluation.
The note.
Either the diuell was compelled by vertue of Paules presence to saie truth, or else (as such do often times) he spake truth now, that they might the more trust him, and he better beguile them at other times.
The answer.
Your later coniecture I receiue as a thing that you can speake in by great experience, as hauing learned that péece of cunning of the diuell, neuer to vse truth, but to the end to giuegive color and credit to lies withall.
Acts. 16. 3….
The text.
Masters, what must I do to be saued? But they said, ⸫ Beleeue in the Lord Iesus, and thou shalt be saued and thy house.
The note.
It is none other faith that saueth, but that which worketh by charity. August. Enchirid. cap. 67.
The answer.
Grant vsus that that faith is the onelyonly hand, whereby we take hold of Christ our saluation, and then a great part of our controuersie is at an end.
Acts. 16. 33.
The text.
And he taking them in the same hower of the night, ⸫ washed their wounds, and himselfe was baptized and all his house incontinent.
The note.
Happie gailers that do merciemercy toward their godly prisoners, and receiue againe by them such spirituall benefits.
The answer.
It was the greatest happines that could fall vponupon him, and his house to receiue such vnderunder his …oofe, by whom God so blessed him and his. On the contrarie side, it is a dangerous matter for gailers and keepers to be cumbred with wicked, seditious, and traiterous Iesuits, and seminarie priests.
Acts. 17. 5.
The text.
But the Iewes ⸫ enuieng, and taking to them of the rascall sort certaine naughtie men, and making a tumult, stirred the citie, and besetting Iasons house, sought to bring them foorth vntounto the people.
The note.
Zelantes. This is the zeale of heretikes, and a liuely paterne of their dealing at this day against the catholike priests and preachers, and the good Iasons that receiue them.
The answer.
Looke vponupon the late storie of France, and there you shall sée that it is the practise of you papists, to stir vp the rascall sort to misuse, nay to kill and cut the throtes of Gods déere saints.
Acts. 17. 23.
The text.
For passing by and seeing your idols, I found an altar also whereupon was written, To the vnknowen God.
The note.
The aduersaries (in the new Testament 1580.) translate your deuotions most corruptly against the nature of the Greeke word, (2. Thes. 2. 4.) and most wickedly against the laudable deuotion of good Christians, calling the pagans idolatrie and superstition their deuotions.
The answer.
Héere is a blind quarrell, to vphold blind deuotion of blind papists. Why may not that which is deuoutly worshipped, be called his deuotion that worshippeth? Except you can prooue that the word deuotion, ought not to be vsed but in good part, which will be hard for you to do. But this fond quarrell hath béene afore broched by Martinius, and learnedly answered by master doctor Fulke.
Acts. 17. 24.
The text.
The God that made the world, and all things that are in it, he being Lord of heauen and earth, dwelleth ⸫ not in temples made with hands, &c.
The note.
God is not concluded in temples, nor needeth them for his necessitie of dwelling, or other vses of indigence. See annot. c. 7. Acts. ver. 48.
The answer.
If God cannot be concluded in temples, much lesse can he be shut vp in pixes, or expressed by the art of your painters and caruers. Your babish annotation I passe ouer to the general answer of the annotations.
Act. 19. 3.
The text.
But he said, in what then were you baptized? Who said ⸫ in Iohns baptisme.
The note.
Iohns baptisme not sufficient.
The answer.
Conclude this out of the text if you can? You thinke that these were baptized againe by Paule. And we thinke that Paule onelyonly instructed them in the doctrine, that Iohn did teach them, whom he did baptise. Your error groweth in referring the participle that signifieth, they hearing, to these to whom Paule speaketh to: where as it ought to be referred to them, that heard the doctrine of Iohn, and were baptized by him. Which reference maketh the text plaine, and taketh away a number of scruples, and doubts which rise vponupon the other reference.
Acts. 19. 4.
The text.
Hearing these things, they were baptized in the name of our Lord Iesus.
The note.
Christs baptisme necessarie.
The answer.
And who doubeth of that.
Acts. 19. 6.
The text.
And when Paule had imposed ⸫ hands on them, the holie Ghost came vponupon them, and they spake with toongs and prophesied.
The note.
Saint Paul ministred the sacrament of confirmation, See ann. c. 8. 17.
The answer.
Saint Paule laide his hands on them, the holie Ghost came vponupon them, and they were myraculouslie endued with the gift of toongs. That this was the ministration of a sacrament we deny, and you hauehave nothing to prooue it with all. Your annot. we refer as we hauehave done the rest.
Acts. 19. 18.
The text.
And manie of them that beleeued came confessing and declaring ⸫ of their deeds.
The note.
They made not onelyonly a geuerall confession, wherin all men shew themselues alike to be sinners, as our protestants do, but euerie one confessed his proper deeds and faults.
The answer.
There was then no auricular confession or shrift: Otherwise you slander the protestants, when you make this difference betwéene them and these beléeuers. For we hold that confession of sins in particular, is also necessarie, as appéereth in all enioined penances. But the numbring vp of all a mans sins in particular, as it is impossible, so I holde also vnnecessarie.
Acts. 19. 21.
The text.
And when these things were ended, Paule purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Hierusalem saieng, After I shall hauehave beene there I must see ⸫ Rome also.
The note.
Of taking awaie the Gospell from Hierusalem the head citie of the Iewes, and giuing it to Rome the head citie of the Gentiles.
The answer.
This note is printed in a letter by it selfe, that it may be noted aboue all the rest. Therefore a man would thinke that it should be soundlie and substancially collected and gathered out of this place. And yet here is nothing in this text once sounding towards the taking away of the Gospel from one, and giuing it to another. But we may sée that you can stretch the text on the tenters, and make it stretch to what please you.
Acts. 19. ….
The text.
For one named Demetrius a siluer smith that made siluer ⸫ temples of Diana, procured to the artificers no small gaine.
The note.
The protestants translate shrines anno 1577. to make the people thinke that it toucheth the holie shrines of saints: most corruptly, in the Greeke signifieng plainly temples, and that of heathen Gods.
The answer.
What name soeuer it had by reason of some similitude, or portraiture that it was framed vntounto, yet the circumstances of the place are plaine, that temple it was not. But as your shrines and such superstitious toyes were gainfull to your workemen, so these brought in dailie profit to Demetrius and his companie.
Acts. 19. 35.
The text.
And when the Scribe had appeased the multitudes, he saith: Yee men of Ephesus, for what man is there that knoweth not the citie of the Ephesians to be a worshipper of great Diana, and ⸫ Iupiters childe.
The note.
Here heretikes adde to the text this word image more then is in the Greeke, to put a scruple into the peoples minde concerning holy images.
The answer.
Small quarrels must serue, where better want. The addition of a substantiue vnderstood to an adiectiue expressed is, when you you list an heinous fault. I praie you tell me was it not the image or idole of Diana that was there spoken of? And may we not now call an image an image? We néede not put scruples into the heads of the people against your holie images, for they detest, and abhorre them. And good cause why: For sacrifices excepted, what madnes did the Gentiles about their images, which you did not about yours?
Acts. 20. 7.
The text.
And in the first of the sabaoth, when we were assembled to ⸫ breake bread, Paule disputed with them, being to depart on the morow, and he continued the sermon vntill minight.
The note.
Saint Paul did heere breake bread on the sunday, as it is broken in the sacrament of the bodie of Christ, and had both before and after the celebrating a sermon to the people. August. ep. 86. ad Casulalum. Vener▪ Bed. in 20. Act.
The answer.
To what purpose do you cite héere Augustine and Bede? To prooue that the sacrament was héere ministred by the Apostle Paul? We confesse it, your proofe is superfluous. Or to prooue that the sacrament then and there was ministred vnderunder one kind and no more? That is a matter that neither of them euer thought of. Paul brake bread, doth it follow thereof, that he did not minister the cup also? Your maner of breaking bread was in their daies vtterly vnknowen and vnheard of.
Acts. 20. 17.
The text.
And sending from Miletum to Ephesus, he called the ⸫ ancients of the church.
The note.
That is, priests, as Act. 15. 4. See the marginall annot. there.
The answer.
The word or name of priest being deliuered from your abusiue signification, we abhorre not. Your marginall annotat. hath béene alreadie answered.
Acts. 20. 21.
The text.
Testifieng to the Iewes and Gentils ⸫ penance toward God, and faith in our Lord Iesus Christ.
The note.
Apostolike preaching commendeth not faith onelyonly, but penance also to the people.
The answer.
And we preach repentance and faith, therefore our doctrine is apostolike. But it is a woonder to sée how you dally with faith onelyonly, to make the preaching of iustification by faith to be odious amongst the ignorant. And nothing more plainly bewraieth that you impugne the truth against your own consciences and knowledge, than your foule dealing in this point. For you know that we preach somwhat besides faith.
Acts. 20. 28.
The text.
Take heed to your selues, and to the whole slocke wherein the ⸫ holie Ghost hath placed you bishops to rule the church of God, which he hath purchased with his owne blood.
The note.
Bishops or priests (for then these names were somtime vsed indifferently) gouernors of the church of God, and placed in that high roome and function by the holie Ghost.
The answer.
Then those names were alwaies vsed indifferently: for the distinction grew after when one was set aboue the rest, for auoiding of scismes (as saint Ierom telleth) but I pray you tell me what priuilege Peter had more than Paul?Ieronimus E…uagrio. or Rome more than Ephesus? that rauening woolues might not rise amongst them that succéeded Peter at Rome, as well as amongst those that succéeded Paul at Ephesus?
Acts. 21. 9.
The text.
And entring into the house of Phillip the Euangelist, which was one of the seuen, we taried with him. And he had ⸫ fower daughters virgins that did prophesie.
The note.
As saint Peter had a wife, but vsed hir not after his calling, as it is noted else where out of S. Ierom, Luke 4. 38. so it may be said of Saint Phillip being deacon.
The answer.
It is easie to make a great shew of fathers, when one for one and the same thing is alledged so often, and to no purpose. The Apostles left all, therefore they left also their wiues, saith Saint Ierom. And we say they left their houses also, or else they did not leaue all. And if they might so leaue their houses, that it was notwithstanding lawfull for them both to retaine the possession of them, and also to hauehave the vse of them, for themselues and their friends, as this place doth plainly declare, then much rather might they both kéepe and vse their wiues. As therefore afore you dreamed of Peter, so héere you dreame of Phillip, that being married me…, they liued not vnderunder the rules and lawes that the holie Ghost hath giuen to married men, which is as great an iniurie as you can do them.
Acts. 22. 17.
The text.
And now what tariest thou? Rise vp, and be baptized, and ⸫ wash away thy sinnes inuocating his name.
The note.
The sacrament of baptisme doth it selfe wash away sinnes (as heere is plaine) & therefore doth not onelyonly signifie (as the heretikes affirme) that our sins be forgiuen before, or by faith only remitted. Wherby the churches doctrine is prooued to be fully agreeable to the scriptures, that the sacraments giuegive grace ex opere operato, that is, by the force and vertue of the worke, and worde done and said in the sacrament.
The answer.
That we affirme that sacraments onelyonly signifie is a slander deuised by your selues, as is also the odious name & terme of heretikes, which you giuegive vsus. We know that our God kéepeth iust promise, and therefore doth giuegive the things which he promiseth, to woorthie & méet receiuers of his sacraments. Your plaine proofe of your churches doctrine, that the sacraments giuegive grace ex opere operato, prooueth no such thing, to them which vnderstand the vsuall forme and maner of sacramentall spéeches, most commonly vsed in the scriptures. And therefore it can deceiue but onelyonly those, who hauehave made ignorance the mother of their deuotion.
….
The text.
And when the blood of Steeuen thy witnes was shed, ⸫ I stood by and consented, and kept the garments of them that killed him.
The note.
Not onelyonly principals but all that consent to the death or vexation of Christian men for the catholike faith, do highly offend, which the Apostle confesseth here, that Gods mercy may be more notoriously glorified in him hereby.
The answer.
Though it hath pleased God to abridge your power here in England, that your crueltie could not so shew it selfe as other times it hath done, yet no doubt your good will, and consent hath béene in those most horrible murders of Gods witnesses in those countries, where you hauehave soiourned. Therefore I would that all you counterfet catholikes would earnestly marke this, and while time serueth earnestly repent with Paule, that the greatnes of Gods mercy in your, and by your conuersions might be glorified. This is all the hurt I wish you.
Acts. 23. 3.
The text.
Then Paule said to him, ⸫ God shall strike thee thou whited wall.
The note.
He said not this through perturbation of minde, or of a passion, but way of prophesie, that this figuratiue high priesthood, then …rimmed like a whited wall, was to be destroied, whereas now the true priesthood of Christ was come. Beda in hunc locum.
The answer.
Although there be both learned, and godly of an other minde, yet for my part I like Bedaes exposition hereof.
Acts. 23. 16.
The text.
And Paule knowing that the one part, was of Sadduces, and the other of pharisies, ⸫ he cried out in the councell, men and brethren, I am a pharisee, the sonne of a pharisee: of the hope of the resurrection of the dead I am iudged.
The note.
Such prudent euasions from danger, are lawfull, (which Saint Chrysostome calleth specially in this apostle) the wisedome of the serpent, as otherwise in his teaching, preaching and patience, he vsed the simplicitie of a doue.
The answer.
Wise and prudent escaping of danger is verie lawfull, and for that purpose the wisedome of serpents, is verie necessary for the church of God, especially against the extréeme crueltie of papists.
Acts. 23. 1….
The text.
And the night following our Lord standing by him said, be constant: for as thou hast testified of me in Hierusalem, so ⸫ must thou testifie at Rome also.
The note.
Though God who could not lie had promised that he should go to Rome: yet the apostle omitteth not humane meanes to defend himselfe from his enimies and otherwise. Neither said he as the heretikes called predestinates, Let them do what they wil, they can not hurt me, for I am predestinate to go to Rome. See his doings and saiengs to saue himselfe in the chapter following.
The answer.
You are good fellowes, you can make your selfe sport in confuting your shadowes. He that were not acquainted with your cogging, and lieng, would thinke by this spéech of yours that som newe heretikes, neuer afore heard of, were lately risen, that held this that you confute. But I praie you where doth these predestinates dwell? What bookes hauehave they written? By what euidence may it appéere that you truely charge them? For till you shew vsus some that vnderunder pretence of predestination, do refuse the ordinarie meanes which God hath appointed for their safegard, we can not beléeue you, but must néedes score vp this amongst your lies.
Acts. 23. 18.
The text.
⸫ And he taking him, brought him to the tribune, and said, The prisoner Paul desired me to bring this yoong man to thee hauing something to say to thee.
The note.
See the curtesie, and equity of heathen officers toward their prisoners, to saue them from all iniurie and villanie.
The answer.
And compare on the other side the barbarous and sauage crueltie of popish bishops, and other officers, and kéepers towards them that were their prisoners for the testimonie of the truth, in the late daies of Quéene Marie, and thou shalt euidentlie sée, that poperie hath exiled from the professors thereof, all kinde of humanitie.
Acts 24. 14.
The text.
But this I confesse to thee, that according to the ⸫ sect, which they call heresie I do so serue the father my God, beleeuing al things that are written in the law & in the prophets.
The note.
Bicause Tertullus the Iewes orator called Christian religion the sect or (as it is there verse 5. in the Greeke) the heresie of the Nazarens: Saint Paule answereth and sheweth that it is no heresie. And as for the word Sect in this place: it is in the Greeke, according to the way which they call heresie, as also Acts. 9, 2. 24, 22. And therefore the worde Sect is heere so taken. See annot. cap. 28, 22.
The answer.
By this note we sée that you read the Gréeke text, and otherwise it is vtterly to no purpose. For there is nothing in it, but …hat euerie boie, that hath learned his Gréeke Grammer may sée. As for the ioie that heretikes take of this, that Christian religion is called here, and else where a sect, or heresie, it may reioice papists as much as any other.
Acts. 24. 25.
The text.
And he disputing of ⸫ iustice and chastitie, and of the iudgement to come, Felix being terrified answered. For this time go thy waie.
The note.
The Apostolike teaching was not of onelyonly, and speciall faith, but of iustice and chastitie and iudgement, that is to saie, of the terror of hell, and other Gods iudgements in the next life answerable to our deedes in this world: by which the hearers were first terrified, and so induced to penance, how saie heretikes that then such things make men hypocrites.
The answer.
If there be any that teach so onelyonly, and speciall faith that they omit to teach other Christian duties, tell vsus I praie you, tell vsus who they be. Otherwise we shall thinke this to be an ordinarie cast of office with you, to induce your ignorant followers to thinke that iustice, chastitie, and iudgement to come, are not taught now a daies. Againe if you can shew vsus any that deny the preaching of the iudgements of God to be profitable for the conuersion of men, frō wicked waies, tell vsus that we may also detest them. Yet we saie that they which neuer learne to yéeld obedience to God of sonnelike dutie, but of seruile feare, are but hypocrites when they are at the best.
Acts. 25. 11.
The text.
But if none of those things be whereof they accuse me, no man can giuegive me to them, ⸫ I appeale to Caesar.
The note.
If Saint Paule both to saue himselfe, both from whipping and from death, sought by the Iewes, doubted not to crie for succor of the Romain lawes, and to appeale to Caesar the prince of the Romaines, not yet Christened, how much more may we call for aide of Christian princes and their lawes, for the punishment of heretikes, & for the churches defence against them. Augustine epist. 50.
The answer.
It is lawfull for man being wronged at an inferior magistrates hand, to séeke for defence, and protection at the hands of the superior, and higher. It is lawfull also for true catholikes to vse the defence of their owne princes, and soueraignes against the violence of heretikes, and to vse the benefit of their lawes for the punishment of them. But it is vnlawfull to séeke to set princes togither by the eares one with another, and to constreine other mens subiects, and their dominions by force of armes, to accept and embrace religion. For this neither the example of Paul approueth, neither yet Augustine alloweth.
Acts. 25. 19.
The text.
Of whom, when the accusers stood vp, they brought no cause which I thought till of: but certaine questions of their owne superstition which they had against him, and of one ⸫ Iesus deceased whom Paule affirmed to liue.
The note.
This whom he tearmeth by contempt one Iesus, hath now made al the Romaine Emperours and princes of the world to know him, and hath giuen the seate of the Caesars to his poore seruants Peter and his successours.
The answer.
Saint Peter neuer vsurped Caesars seate. Those whom you vntrulie tearme his successors, like traitors hauehave by treason displaced their soueraigne Lords, and by force and fraude set themselues in their place. But that this was giuen them by Christ is your surmise, which you can neuer prooue.
Acts. 26. 20.
The text.
Whereupon, king Agrippa, I was not incredulous to the heauenly vision: but to them first that are at Damascus, and at Hierusalem, and vntounto al the country of Iurie, and to the Gentiles, did I preach that they should do ⸫ penance, and turne to God, doing works woorthie of penance.
The note.
Penance often inculcated, and works agreeable to the same.
The answer.
Repentance, which you corruptly call penance, and workes woorthie of the same, we inculcate in our sermons oftener, more earnestly, and more fruitfully then you. And yet we foster no such confidence in the merits of mens works and doings, as you flatter, and puffe vp men withall.
Acts. 27. 9.
The text.
And when much time was spent, and wheras now it was not safe sailing, bicause the ⸫ fast now was past, Paule comforted them saieng to them.
The note.
It may signifie the Iewes fast of the seauenth monethmonth September, after which the nauigation was perilous winter approching.
The answer.
It is verie likely that Luke reckoned the time according to the maner, and custome of the Iewes, and that therefore it is their fast in the feast of reconciliation, that is here spoken of. Which if you would hauehave vouchsafed to hauehave cited Master Beza or Master Caluine for, you should hauehave done well, for of them or one of them you learned this. But whatsoeuer you reape by them, you hauehave not any good maners to be thankfull to them for it.
Acts. 27. 24.
The text.
Feare not, Paul, thou must appeere before Caesar: and behold God hath ⸫ giuen thee all that saile with thee.
The note.
Paul (saith S. Hierom) had so many soules in the ship giuen him, that is, so many men saued for his sake, and after he is with Christ shall he shut his mouth, and not be able once to speake for them that hauehave beleeued in his Gospell? Hierom aduer. Vigil. Whereby he prooueth, that if God do much for the merits of saints in this life, much more at their intercession and praier in heauen.
The answer.
You should say; Whereby S. Ierom goeth about, or indeuoreth to prooue: For eueryevery word he speaketh is not by and by a proofe. What the saints of God do in heauen for men that are aliue, is a secret, which God hath kept to himselfe, and not reuealed to men. Therefore the reasons from their dealings héere to their doings there are blinde, hauing no ground to frame them on, but mans wisedome. There we do not beléeue S. Ieroms conclusions, but where he hath better ground for his reasons.
Acts. 28. 1.
The text.
And when we had escaped then we knew that the ⸫ Iland was called Mitilene.
The note.
This iland (now Malta) is the seate of the knights of the Rhodes. The inhabitants wherof hauehave a speciall deuotion to saint Paul: to whom both the cheefe church (being the bishops seate) is dedicated, and the whole iland (as they count it) is consecrated. Where the people shew yet to strangers, his prison, and other memories of his miracles.
The answer.
To leaue the manifest grosse error of your old interpretor in the name vntouched, and to leaue your selues, which will amend no errors nor vntruthes be they neuer so manifest: To your note we say, that we easily beléeue the inhabitants of Malta to be papists, full of blind and ignorant deuotion.
….
The text.
For the hart of this people is waxen grosse, and with their eares hauehave they heauily heard, and their eies ⸫ they hauehave shut: least perhaps they may see with their eies, and heare with their eares, and vnderstand with their hart, and be conuerted, and I heale them.
The note.
Heere also (as Matth. 13.) it is plaine, that they would not see nor heare, and that their excaecation is to be attributed to themselues, and not to God. See annot. Iohn. 12, 40.
The answer.
Their excecation as their fault is to be attributed to themselues and none other: and to God as a iust iudgement and punishment for their former sinnes.