The Marginal Notes of the Popish Testament Translated Into English, Book 24

The Marginal Notes of the Popish Testament Translated Into English · Book 24

p. 273APOCALYPSE.

Apocal. 1. 3.

The text.

Blessed is he that readeth and heareth the words of this prophecie, and ⸫ keepeth those things which be written in it, for the time is nigh.

The note.

There be manie (speciallie now a daies) that be great readers, hearers, p. 274& talkers of Scriptures: but that is not inough to make them good, or blessed, except they keepe the things prescribed and taught therein: according to our Sauiours saieng, (Luke 11.) Blessed are they that heare the word of God and keepe it.

The answer.

It is verie true that except men kéepe the word, all their other indeuors about the word are little worth: but men can not kéepe that which they know not. Reading and hearing (as here appeareth) is the ordinarie meanes that men should vse to come by knowledge: but you, to the end you might maintaine blindnesse and ignorance, hauehave kept the people from reading and hearing, therfore you hauehave made …ure worke, that they should not attaine blessednes by kéeping.

Apocal. 1. 9.

The text.

I Iohn your brother and partaker in tribulation, and the kingdome and patience in Christ Iesus, was in ⸫ the Iland which is called Patmos, for the word of God, and the testimonie of Iesus.

The note.

Banished thither for religion by Nero, or rather by Domitian almost 60. yeeres after Christs ascension.

The answer.

By whom he was banished it is not materiall, as long as wée cōsent that these things were reuealed to him in his banishment.

Apocal. 1. 10.

The text.

I was ⸫ in the spirit on the dominicall daie, and heard behind me a great voice as it were of a trumpet, saieng, that which thou seest write in a booke, &c.

The note.

I had a vision not with my corporall eies, but in spirit I beheld the similitude of the things following.

The answer.

As Peter and Paul, so Iohn in spirit also had reuelations, and yet neuer none of them saw or knew of saint Patriks purgatory.

Apocal. 1. 12.

The text.

⸫ And I turned to see the voice that spake with me.

The note.

The first generall vision of the seuen according to Saint Ambrose.

The answer.

You delight your selues with fathers, when and where you néede them not. Your blind followers when and where they see p. 275any father cited, suppose that it is for some matter of controuersie, and thinke that all antiquitie make for you: but in truth where you most néede them, there you hauehave none at all.

Apoc. 1. 1….

The text.

And being turned I sawe seuen candlestickes of gold, and in the middest of the seuen candlesticks, one like to the Sonne of man, vested in a priestlie garment to the foote, and girded about neere to the pappes with a girdle of gold.

The note.

It seemeth not to be Christ him selfe, but an angell bearing Christes person, and vsing diuers speeches proper to Christ.

The answer.

I sée no cause, why it should not be Christ him selfe.

Apoc. 1. 20.

The text.

And ⸫ the seuen candlestickes are the seuen churches.

The note.

Saint Irenaeus alluding to this saith, The church eueryevery where preacheth the truth, and this is the seuenfolde candlesticke bearing the light of Christ. libro 5. aduersus haere.

The answer.

We are to obserue héere first, that the signes here beare the names of the things which they signifie: for the seuen starres are the angels of the seuen churches, and the seuen candlestickes are the seuen churches, euen none otherwise then bread is the bodie of Christ. Secondlie, the cause whie the church is compared to a candlesticke, is bicause it carieth that light whereof all godlie men are partakers. And bicause in it as candles or shining lights, the Apostles, Prophets, Euangelists, Pastors, and doctors do shine by the most wholsome doctrine of Christ.

Apoc. 2. 1.

The text.

And ⸫ to the Angell of the church of Ephesus write, thus saith he, &c.

The note.

That which before he willed him to write to the church, he now willeth to be written to the Angels or bishops of the same onlie, where we see that it is all one to the church, and the head or gouernour thereof.

The answer.

It is euident that Iohn was commanded afore to send that which he wrote to the churches: and it is also plaine, that he is commanded to write the same to the Angels, that is, to the pastors, p. 276and gouernors of the church. But that which thence you collect, that it is all one to sende to the church, and to the heads and gouernors thereof, is true but sometimes, and not alwaies. As when some faithfull are saluted by the apostle, and the church that is in their house, it is manifest that by the church, gouernors are not ment. And againe, bicause you set head and gouernor in the singular number, wherein we suppose that you hauehave a secret relation to the onelyonly soueraigne of your church, therfore we are to admonish the Reader, that when by the church the gouernors thereof be vnderstood, there is neuer anie one gouernor of the whole church ment.

Apoc. 2. 4.

The text.

But I hauehave against thee a few things, bicause ⸫ thou hast left thy first charitie.

The note.

By this we see is plainly refuted that which some heretikes hold, that a man once in grace or charitie can neuer fall from it.

The answer.

First we do not hold that a man cannot fal, but that he whom God looueth cannot finally fall, the contrarie whereof doth not héere appéere. Secondly, that by the angell of the church any one particular man is ment, cannot be prooued, but rather a societie or succession of men, whereof the later may be vnlike the former. Whereof S. Paul speaketh to the ministers of the same church, that of themselues shoulde arise gréeuous woolues: and whereof we hauehave had great experience in the church of Rome, in the later bishops, who are as vnlike the former, as lions are vnlike to lambes, or drosse vnlike to golde. And therefore this cannot be iustly applied to any mutation in one, and the same particular man.

Apoc. 2. 9.

The text.

I know thy tribulation, and thy ⸫ pouertie, but thou art rich, and thou art blasphemed of them that saie themselues to be Iewes and are not, but are the synagogue of sathan.

The note.

This church representeth the state of them, that are spoiled of their goods, emprisoned, and manifoldly afflicted for the catholike faith.

The answer.

And it is to be noted withall who afflicted them, spoiled them, blasphemed them, that is, spake and did al maner of euil of them, p. 277and to them. For the afflictors and persecutors here spoken of, are such as saie themselues to be Iewes, and are not, that is, such as take vponupon them wrongfully the name, & title of Gods church, and people, being in déed and truth the synagogue of sathan. How néere this toucheth you, that violently vsurpe the name of catholikes, consider with your selues well, for the afflictions you hauehave brought vponupon others, are manifest.

Apoc. 2. 10.

The text.

Be thou faithfull vntounto death, and I will giuegive thee ⸫ a crowne of life.

The note.

The singular reward of martyrdome.

The answer.

But that rewarde of martyrdome magnifieth mightilie the marueilous munificence of our good, and gratious God, and not the merit of the martyr.

Apoc. 2. 11.

The text.

He that shall ouercome shall not be hurt of the ⸫ seconde death.

The note.

The death of the body is the first death, the death of the soule the second. Which martyrs are surest to escape of all men.

The answer.

That true martyrs are sure to escape the second death is granted, but not surer then other, that be the sonnes of the same God, who are assured of his fatherly fauor, both by his promise, and by the testimonie, and witnes of the spirit of adoption.

Apoc. 2. 13.

The text.

And in those daies Antipas my faithfull witnes, who was slaine amongst you ⸫ where sathan dwelleth.

The note.

The speciall residence of sathan is where the faithfull are persecuted for Christs truth, where not to denie the catholike faith for feare is much here commended.

The answer.

The speciall residence therefore of sathan, is wheresoeuer the bishop of Rome beareth swaie, for in all those places, the blood of infinite martyrs hauehave béene shed, to the great praise and commendation of those that hauehave constantly suffered for the testimonie of Gods truth.

p. 278Apoc. 2. 19.

The text.

I know thy ⸫ works, thy faith, and thy charitie, and ministerie, and thy patience, and thy last works mo then the former.

The note.

None of these are any thing woorth without the other.

The answer.

These things do so mutually follow one an other, that though they may be distinguished, yet separated they cannot be. Your spéech therefore is like this, the sunne is naught woorth without light. The fire is naught woorth without heate. For louelove doth necessarily follow faith, and after faith and louelove, our ministerie and diligent seruice to God, in the vocation, wherin it hath pleased him to plant vsus, with patience and all plentie of good works do necessarily follow, so that one of these cannot be alone as you imagine.

Apoc. 2. 23.

The text.

And all the churches shall know, that I am he that searcheth the reines, and harts, and I will giuegive to eueryevery one of you ⸫ according to his works.

The note.

Who seeth not heere that good works deserue saluation, as ill works deserue damnation, and that it is not faith alone, which God rewardeth, but that faith which worketh by charitie?

The answer.

He had néede of a woonderfull sharpe sight, that should sée here that, which is not here. You know well enough, for it hath béene often told you, that it followeth not, that works deserue bicause God rewardeth. But still bicause you are not able to make better proofe, you make your selues sport with this. Likewise you hauehave béene often told, that we set lesse store by that faith which is alone, then you do. For if it be without charity, it is improperly called faith, being common both to wicked men, and diuels.

Apoc. 2. 28.

The text.

And he that shall ouercome, and keepe my works vntounto the end: I will giuegive him power ouer the nations, and he shall rule them with a rod of iron, and as a vessel of a potter shall they be broken, ⸫ as I also hauehave receiued of my father: and I will giuegive him the morning star.

The note.

This great priuilege of saints riseth of the power and preheminence p. 279of Christ, which his father gaue him according to his humanitie: and therefore to denie it to saints, is to denie it to Christ himselfe.

The answer.

You should hauehave told vsus what this priuilege is, and to whom it is giuen, dead, or liuing saints, so should you not colorably hauehave nuzeled your blind and ignorant followers in the superstitions that they hauehave learned of you. Therefore that which you subtilly hauehave omitted, we will performe, to the end your craft may be of all men espied. The rod of iron, or scepter of Christs kingdome is his word, whereby he ruleth and gouerneth al that are his.2. Cor. 10. ve…. 4. 5. 6.2 Cor 10 This word he hath committed into the hands of his ministers, to rule and gouerne his church thereby: & also to destroy, breake downe, and ouerthrow eueryevery high thing that exalteth it selfe against it to withstand it, which shall be by it broken and shiuered to péeces, as a potters vessell is broken with a rod of iron. This is the power that is giuen to them ouer nations: How then can you fetch out of this, that which you couet, that is, defence for your robbing of God and his Christ of his honor, and giuing it to dead saints?

Apoc. 3. 4.

The text.

But thou hast a few names in Sardis, ⸫ which hauehave not defiled their garments.

The note.

Such as hauehave not committed deadly sinne after baptisme.

The answer.

All sinne of it selfe, and according to the nature thereof, whether it be originall or actuall, whether it séeme small or great is deadly: for the reward and wages of it is death.Rom. 5. 23.Rom 5:23 And therefore your distinction of deadly and veniall sinnes, in that sense that you set it downe, is false, friuolous, and foolish.

Apoc. 3. 4.

The text.

And they shall walke with me in whites, bicause they ⸫ are woorthie.

The note.

Note that there is in man a woorthines of the ioies of heauen by holy life: and this is a common speech in holy scripture, that man is woorthie of God, of heauen, of saluation.

The answer.

Note that no where in scripture our meriting or deseruing the ioies of heauen is found: and note also that woorthines by our good and holie life, is a popish tradition, and one of their vnwritten p. 280verities: for it is Christ in whom we are made woorthie. And thirdly note, that therefore héere, as commonly else where, our Rhemists play but the boyish sophisters, to abuse the poore ignorant vnlearned people, which depend vponupon them, with ambiguitie of words.

Apoc. 3. 20.

The text.

Behold, I stand at the doore and ⸫ knocke, if any man shall heare my voice, and open the gate, I will enter in to him, and will sup with him, and he with me.

The note.

God first calleth vponupon man, and knocketh at the doore of his hart: that is to say, offereth his grace. And it lieth in man to giuegive consent by free will holpen also by his grace.

The answer.

That God offereth his grace we consent, but that the reformation of mans will is by you parted betwixt God and man, that we cannot like of by any meanes. For that you cannot gather neither of this place, or of any other. For where by nature our will is altogither corrupt, God, yea euen God alone must hauehave the whole glorie of the reformation thereof. And therefore Dauid calleth that reformation,Psal. 51. 10.Ps 51:10 by the name of creation, as if it were by God to be brought foorth againe anew of nothing.

Apoc. 4. 1.

The text.

After these things I looked, and behold, a doore open in heauen, and the first voice which I heard, was as it were of a trumpet speaking, saieng, Come vp hither, and I will shew thee things which must be done quickly after these

The note.

The second vision, in which is represented vntounto vsus the glorie and maiestie of God in heauen, and the incessant honor and praises of all angels, and saints assisting him: Which is resembled in the daily honor done to him by all orders and sorts of holy men in the church militant also.

The answer.

If all orders in heauen giuegive all honor, glorie, and power to God alone and his Christ, how dare you then miserable caitifes part the glorie of mans saluation betwéene God and your selues? Is that thinke you a resemblance of the incessant honor and praises of his angels and saints in heauen?

Apoc. 4. 6.

The text.

And in the sight of the seate, as it were a sea of glasse like to p. 281Christall, and in the midst of the seat, & round about the seat ⸫ fower beasts full of eies before and behind.

The note.

These fower beasts and the like described in the first of Ezechiel, by the iudgement of the holy doctors, signifie the fower Euangelists, and in them all true preachers. The man Matthew, the lion Marke, the calfe Luke, the eagle Iohn. See the causes heereof in the summe of the fower Euangelists, pag. 1. S. Gregorie in Ezechiel.

The answer.

The causes alledged, why by the fower beasts fower Euangelists should be signified, are in my iudgement very slender and friuolous. But whether they be signified, or els whether (as other interpreters affirme) they do represent Gods wisedome, might, diligence, spéedinesse, or facilitie in bringing all things to passe, I will not contend neither with Gregorie nor you.

Apoc. 5. 1.

The text.

And I sawe in the right hand of him that sate vponupon the throne, ⸫ a booke written within and without, sealed with seuen seales.

The note.

The third vision. Saint Gregorie taketh it to be the booke of holie scriptures. libr. 4. dialog. 6. 42.

The answer.

Saint Gregories interpretation doeth verie well please vsus, and I hope bicause you alledge it, it can not dislike you: we will therefore adde some thing, which the text it selfe doth manifestly offer vntounto vsus to be obserued. First, in that it is written within and without, it manifestlie appéereth that there is no roome left for your additions, called traditions. Secondlie, it is fast and safe sealed, & that with seuen seales, by which so diligent and so close sealing vp, it is manifest that it is vtterlie vnlawfull to adde, to diminish, to alter anie thing, for that to do in a sealed euidence is no better then méere forgerie.

Apoc. 5. 3.

The text.

And no man was able neither in heauen nor in earth, nor ⸫ vnderunder the earth to open the booke, nor to looke on it.

The note.

He speaketh not of the damned in hell, of whom there could be no question, but of the faithfull in Abrahams bosome, and in purgatorie.

p. 282The answer.

Surelie you can spie daie at a very little hole, that can picke purgatorie out of this place: he speaketh of men vnderunder the earth, but he can not meane of hel, and therefore he must néedes meane of purgatorie. First, graues are vnderunder the earth, and therefore it may be he meaneth neither hell nor purgatorie. But I pray you tell vsus, how do you know he meaneth not hell, bicause it was out of al doubt and past question, that among the damned there could be none found worthie to open the booke. And doeth not the same reason prooue, that he could meane purgatorie, or Limbus patrum? or may it be like to finde some worthier there, then could be found in earth or in heauen? You knowe well inough that your fond followers will not séeke to examine the truth of anie thing you set downe, and therefore you dare deale thus looselie, that euerie bodie that will not wilfullie be blinde, may sée your absurdities. But to leaue your follies, I sée that you are amongst those, to whom this booke is yet shut and not opened, and therefore no maruell though you want vnderstanding.

Apoc. 5. 5.

The text.

And one of the seniors said to me, weepe not: behold, the ⸫ Lion of the tribe of Iudah, the roote of Dauid, hath wonne to open the booke, and to loose the seuen seales thereof.

The note.

So did Iacob (Genesis 49.) call Christ, for his kinglie fortitude in subduing the world vntounto him.

The answer.

That Christ is called héere the Lion of the tribe of Iudah, it is apparant, but whether by allusion to that place of Genesis, which you cite, may be doubted: but thereof I will not mooue anie contention.

Apoc. 5. 6.

The text.

And I sawe, and behold in the middest of the throne, and of the foure beastes, and in the middest of the seniors, ⸫ a lambe standing as it were slaine, hauing seuen hornes, and seuen eies, which are the seuen spirits of God, sent into all the earth.

The note.

So Christ is called, for that he is the immaculate host, or sacrifice for our sinnes.

The answer.

By allusion vntounto Moises law, bicause the lambe appointed for p. 283sacrifice must hauehave neither maime nor spot.

Apoc. 5. 9.

The text.

Thou art worthie, ô Lord, to take the booke, and to open the seales thereof, ⸫ bicause thou wast slaine, and hast redeemed vsus to God in thy blood, out of eueryevery tribe, and tongue, and people, and nation, and hast made vsus to our God a kingdome, and priestes, and we shall reigne vponupon the earth.

The note.

This maketh against the Caluinistes, who are not content to say that we merite not, but that Christ merited not for him selfe. Caluin. philip. 2. verse 9.

The answer.

Let vsus then sée how this prooueth that Christ merited for him selfe. Thou art worthie, O Lord, &c. bicause thou wast slaine. Ergo his death and passion was the cause of his worthinesse, and made him worthie. I pray you, you (I say) that thinke this so inuincible a proofe and so necessarie a consequence, tell me whether Christ being the eternall sonne of the Father, were vnworthie this honor afore his incarnation, and consequentlie afore his death and passion? I suppose you dare not say that he was vnworthie before,Iohn 17. 5.John 17:5 especiallie, séeing he durst not aske of his Father greater glory then he was afore possessed of with the father. If he were worthie before and so continued, then could not his merits which came after, be the cause of his worthinesse, and so consequentlie, he him selfe in our nature did not merit for him selfe this worthinesse which he had before. But his honor and glorie, to the which he hath aduanced our nature, was a consequent of his abasing, and the coniunctions in those places note rather an order and consequence, then a cause.

Apoc. 5. 13.

The text.

And euerie creature that is in heauen, and vponupon the earth, and vnderunder the earth, and that are in the sea, and that are therein: all did I heare saieng, To him that sitteth in the throne, ⸫ and to the lambe, benediction, and honor, glorie, and power for euer and euer.

The note.

All the said creatures are bound to giuegive honor not onelyonly to God, but also to Christ, as man and our redeemer, and so they here do.

The answer.

That the same honor, glory and praise, which is giuen to him p. 284that sitteth in the throne, is also giuen to the lambe, and that of all creatures both here and in other places, manifestly prooueth that Christ as he was our priest and redéemer, was both God and man. For otherwise it had not béene lawfull to giuegive him the same honor and glorie which we giuegive to God.

Apoc. 6. 11.

The text.

And white stooles were giuen to euerie one of them ⸫ one: and it was said to them, that they should rest yet a little time, til their fellow seruants be compleate, and their brethren that are to be slaine euen as they.

The note.

This one stoole signifieth the glorie, and blisse of the soules onelyonly, but at the day of iudgement they shall hauehave it doubled by adding the glorie of their bodie also.

The answer.

We allow of this note, as of our owne. But is there nothing to be noted in the opening of the former fower seales, and the horses, and that this vision of the soules of the martyrs was deferred to the opening of the fift seale? Is it not a declaration that persecution for religion, & for the testimonie of the truth should then hauehave his full force and swaie when the fourth monarchie grew to, or toward an ende. But if you would open your eies to espie this, you woulde not so please your selues, and delight in your persecuting church here shadowed or prophesied of.

…

The text.

And I saw when he had opened the sixt seale, and ⸫ behold there was made a great earthquake, and the sunne became blacke as it were sackecloth of haire, and the whole moone became as blood.

The note.

The tribulation that shall fall in the time of antichrist.

The answer.

As there be that enterpret this, of the tribulation that hath or shall fall vponupon the earth, for the contempt of the word, so comprehending the calamities that hauehave befalne since antichrist inuaded the papal seate: so there be also that enterpret this of the end of the world, and Christs comming to iudgement. To whom I assent rather, for these two causes. One, for that the signes here, are the same which the Euangelists set downe to be signes of the end of the world. The other bicause nothing but the sight of so p. 285great and excellent maiestie as our Lord and Sauior shall come withall to iudgement, can daunt, and in such order terrifie the great potentates, and princes of the earth, that they know not whether to turne them, how to escape, or where to hide themselues.

Apoc. 7. 3.

The text.

Hurt not the earth, and the sea, nor the trees ⸫ till we signe the seruants of our God in their foreheads.

The note.

It is an allusion to the signe of the crosse, which the faithfull beare in their foreheads, to shew they be not ashamed of Christ. Saint August▪ tract. 43. in Io.

The answer.

Christians in the primitiue church, when the confession of Christ was ioined with worldly ignominie, did to shew how little they were ashamed of Christ crucified, signe themselues with the signe of the crosse. But since▪ you papists hauehave brought in so many foule abuses about the crosse, that where papists are, it is very dangerous to hauehave any vse of it. Howbeit in this place what is meant by the signe or seale of God, I thinke it safest to learne of Saint Paule, who telleth vsus,2. Tim 2. 19.2 Tim 2:19 that the foundation of God remaineth sure, and hath this seale, that the Lord knoweth who are his. Which knowledge of God causeth his to be safe, at the last day, when he executeth vengeance vponupon the whole worlde besides.

Apoc. 7. 4.

The text.

And I heard the number of them which were signed, an hundred fortie foure thousand were signed ⸫ of euerie tribe of the children of Israel.

The note.

Of all the tribes put togither so many 144000.

The answer.

To this I can say nothing, but this your note is true, your text is vntrue.

Apoc. 7. 5.

The text.

Of the tribe of Iuda twelue thousand signed, &c. vntounto the ninth verse.

The note.

He signifieth by these thousands, and the multitude following all the elect of the Iewes to be in certaine number, the elect of the Gentiles to be innumerable.

p. 286The answer.

Your collection for the number of the elect shall stand for me.

Apoc. 7. 11.

The text.

And after this, I sawe ⸫ a great multitude, which no man could number of all nations and tribes, and people & toongs.

The note.

The elect of the Gentiles.

The answer.

This note might hauehave béene syared, for they are starke blinde that cannot sée it without your direction.

Apoc. 7. 9.

The text.

Standing befor the throne, and in the sight of the lambe, clothed in white robes, and ⸫ palmes in their hands.

The note.

Boughes of the palme tree be tokens of triumph and victorie.

The answer.

These notes may be put amongst your works of supererogation.

Apoc. 7. 14.

The text.

These are they which are come out of great tribulation, and hauehave washed their robes, and made them white in the blood of the lambe, &c. to the end of the chapter.

The note.

The glory of martyrs.

The answer.

Which is more and greater than is possible for man to merit.

Apoc. 8. 3.

The text.

And another Angell came and stood ⸫ before the altar.

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 vponupon 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 vponupon 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, hauehave 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.

p. 287Apoc. 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 hauehave 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 hauehave one mediator not many: and if we hauehave but one, then why may not Christ be he? That of the 24. elders in the fift chapter, is a vision of the saints vponupon 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 vponupon 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 vsus that saints héere are taken for holy persons vponupon 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 vsus, that we may beléeue him? You say it is not against the scriptures. If it be scripture that telleth vsus, that we hauehave an aduocate with the father Iesus Christ, who is the propitiation for our sinnes, and that we hauehave one mediator, then multitude of mediators and aduocates is against scripture. We dare not beléeue your dreames, which are p. 288no 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 hauehave fallen from heauen vponupon 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 hauehave 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 hauehave béen of great account amongst Christians, and therfore hauehave 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 hauehave 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 hauehave power. And it was commanded them that they should not hurt the grasse of the earth, nor any green thing, nor any tree, but onelyonly men which hauehave not the signe of God in their foreheads.

p. 289The 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 louelove not the truth, are by the pope let out of hell, and hauehave 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 vnderunder 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. 9.2 Thess 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 hauehave 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 ⸫ hauehave 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 hauehave not done penance from their murders, nor from their sorceries, nor from their fornication, nor from their thefts.

The note.

Pagans, infidels, and sinfull impenitent catholikes must be condemned also.

This phrase being the like both in Greeke and Latin, signifieth such p. 290sorrowfull, and penall repentance, as causeth a man to forsake his former sinnes and to depart from them. foreign. See the same phrase cap. 2. 21. 22. & Acts. 8. 22.

The answer.

Your two notes being both out of one sentence, which could not well be deuided, I hauehave coupled togither. And bicause I am sure that by catholikes you meane none other but papists, therefore you do well to couple them with pagans, & infidels. For touching saluation and damnation they stand all in one state & case, that is, in the state of damnation, except they repent. As for your phrase which you make so much a doo about, it hath alreadie béen diuers tunes examined & prooued, that your imagined satisfactorie penance can not be gathered out of it. Otherwise we do think that repentance to be but counterfet, which wanteth the testimonies of true repentance, & doth not cause men to forsake their former sins, and to depart from them. But I pray you tell me, your images of gold, siluer, brasse, stone, and wood, can they see, heare, or walke? hauehave you done penance from the works of your hands, or will you wilfully go to the diuell?

Apoc. 10. ….

The text.

And I saw an other angell, strong, descending from heauen, clothed with a cloud, and a rainbowe on his head, and his face was as the sunne, and his feet as a pillar of fier.

The note.

Christ the valiant angell is heere described.

The answer.

I maruell that you followed not your Liranus to expounde this of the bishop of Rome: but that flatterie you are ashamed of, though in other things you excéede him. But the circumstances make it plaine, his dignitie, power, strength, his decking from top to toe, the greatnes of his voice, the brightnes of his countenance, his vnused steps comprehending lande and sea togither, can not well agrée to any other.

Apoc. 10. ….

The text.

And when the seauen thunders had spoken their voices, I was about to write: And I heard a voice from heauen saieng vntounto me: Signe the things which the seauen thunders hauehave spoken: and ⸫ write them not.

The note.

Manie great mysteries and truths are to be preserued in the church, p. 291which for causes knowen to Gods prouidence, are not to be written in the booke of holie Scripture.

The answer.

Farre fetched, and déere bought is good for ladies, Iohn was forbidden to write, Ergo they are kept in the church. When you can prooue that your church knoweth those things, which Saint Iohn was forbidden to write, and those things which Saint Paule heard, and sawe in heauen, and might not vtter, then will I beléeue all your vnwritten verities.

Apoc. 10. ….

The text.

And the angell which I saw standing vponupon the sea, and vponupon the land ⸫ lifted vp his hand to heauen, and he sware by him that liueth for euer and euer, &c.

The note.

This was the maner of taking an othe by the true God. as Deut. 32.

The answer.

There were diuers and sundrie maners of taking othes by the true God, which I do not thinke so necessarie here to be noted, as that you hauehave taught men to forsake God, and to sweare by those which are not Gods,Ierem. 5. ….Jer 5 and as the thing which is héere sworne, that is, that time shalbe no more, which is most necessarie for men to consider, that they flatter not them selues with the eternall continuance of the world.

Apoc. 10. ….

The text.

And he said to me, Take the booke and ⸫ deuoure it.

The note.

By earnest studie and meditation.

The answer.

You say well, adde this (I pray you) that it is not onlie to be read, studied, and thought vponupon, but also in as large measure as we are able to attaine to, vnderstood, and laied vp in our harts.

Apoc. 10. 9.

The text.

And it shall make thy bellie to be bitter, but in thy mouth it shalbe ⸫ sweete as it were honie.

The note.

Sweete in the reading, but in the fulfilling somewhat bitter, bicause it commandeth works of penance, and suffring of tribulations.

The answer.

The promises of the most gratious fauour of God, and good life to beleeuers are swéete and delectable, but that we must passe p. 292through manie and bitter tribulations to come to life, to flesh and blood can not be but bitter. As for your satisfactorie workes of penance, which your mind runneth on, are not to be found any where in this booke: but your hart is alwaies on your half penie.

Apoc. 11. 2.

The text.

But the court which is without the temple, cast foorth and measure not that: bicause it is giuen to the Gentiles, and they shall tread vnderunder foot the holie citie ⸫ two & fourtie moneths.

The note.

Three yeeres and an halfe which is the time of Antichrists raigne and persecution.

The answer.

But that these moneths are to be measured here by our ordinarie moneths, that resteth to be prooued. The onlie thing that we can learne by this is, that Antichrists raigne shall not endure alwaies, but in comparison of Christes raigne which shalbe eternall, if shalbe verie short. But how long or how short so euer the time is, this is certaine and plaine against the papists, that during Antichrists raigne, the holie citie, that is, the church shall be troden vnderunder foote.

Apoc. 11. 7.

The text.

And when they shall hauehave finished their testimonie, the ⸫ beast which ascended from the depth, shall make warre against them, and shall ouercome them, and kill them.

The note.

The great Antichrist.

The answer.

The bishop of Rome, who though in the eies of the world séeme to preuaile, and to kill the witnesses of Gods truth, yet he can not do it till they hauehave finished their testimonie, that is, the time that God hath appointed them for the execution of their office.

Apoc. 11. 8.

The text.

And their bodies shall lie in the streets of the ⸫ great citie, which is called spiritually Sodom and Egypt, where the Lorde also was crucified.

The note.

He meaneth Hierusalem, named Sodome and Egypt for imitation of them in wickednes: so that we see his chiefe raigne shalbe there, though his tirannie may extend to all places of the world.

p. 293The answer.

How faine you would turne mens eies from Rome, to looke for the great Antichrist els where. Séeing the names and other attributes are spirituall descriptions of this citie, and that Rome resembleth Hierusalem in killing Christ in his members, is like Sodom in beastlie filthinesse, and like Egypt both in ambition and superstition, and in indeuor to hold the people of God in seruitude and thraldom, I sée not why we should still thinke that to be the great citie here spoken of.

Apoc. 11. 10.

The text.

And the inhabitants of the earth ⸫ shall be glad vponupon them, and make merrie.

The note.

The wicked reioice when holie men are executed by the tirants of the world, bicause their life and doctrine are burdenous vntounto them.

The answer.

This is verie true, and taught by dailie experience vnderunder the Pope, and such tirannous princes as bend their might, force, and authoritie to aduance his dignitie.

Apoc. 11. 15.

The text.

And the seuenth Angel sounded with a trumpet, and there were made loud voices in heauen, saieng, ⸫ The kingdome of this world is made our Lordes and his Christes, and he shall raigne for euer and euer, Amen.

The note.

The kingdome of this world vsurped before by Satan and Antichrist, shall afterward be Christs for euer.

The answer.

This last trumpet summoneth all the dead to rise againe, and so to come to iudgement, at which time all enemies shalbe destroied, and God sole seazed in quiet possession for euer and euer of the whole world.

Apoc. 11. 18▪

The text.

And the Gentiles were angrie, and thy wrath is come, and the time of the dead to be iudged, and ⸫ to render reward to thy seruants the prophets and saints, and to them that feare thy name, little and great, &c.

The note.

To repaie the hire or wages (for so both the Greeke word and the Latin signifie) due to holie men▪ proueth against the protestants, that they did trulie merite the same in this life.

p. 294The answer.

Whatsoeuer it pleaseth you to conceiue in your imagination, that is by and by sufficientlie prooued. The signification of foreign, hath beene often examined, and yet it could neuer be shewed that it alwaies signifieth hire or wages due, and that for worke: for that must be prooued afore merit can follow. For that which is not otherwise due but by promise, may prooue the liberalitie of the giuer, but not the merit of the receiuer. And thus your proofes prooue nothing, but that brag is a good dog, and doth diligently serue your turne.

Apoc. 12. …

The text.

And a great signe appeered in heauen.

The note.

The dragons incredulous persecuting multitude, and Antichrist the chiefe head thereof.

The answer.

You hauehave deliuered a briefe summe of this chapter in my iudgement, both bréefly and truly.

Apoc. 12. 1.

The text.

⸫ A woman clothed with the sunne, and the moone vnderunder hir feet, and on hir head a crowne of twelue stars.

The note.

This is properly and principally spoken of the church, and by allusion of our blessed Ladie also.

The answer.

There be some of your side, which least they should be driuen to admit Ecclesiam latentem, … de … ecclesia. cap. 2.an hidden church, wrangle hard for the contrarie, and so your doctors are not agréed on the case.

Apoc. 12. 3.

The text.

And there was seene another signe in heauen, and behold ⸫ a great red dragon hauing seuen heads and ten horns, & on his head seuen diademes.

The note.

The great diuell Lucifer.

The answer.

Bicause my purpose is but to answer you where cause is, and not to write commentaries, therefore I will not meddle with that which might be noted vponupon the description of the diuell vnderunder the forme of a dragon.

p. 295Apoc. 12. 4.

The text.

And his taile drew the third part of the stars of heauen, and cast them to the earth.

The note.

The spirits that fall from their first state, into apostasie with him and by his meanes.

The answer.

The taile of the dragon be hypocriticall false prophets. As dragons and serpents carie their venim, that they sting and poison withall in their tailes: so the diuell seduceth and beguileth by his false lieng prophets. The stars of heauen cast downe to the earth, are the most noble and notable men that séeme far to excell all others, brought to be altogither earthly minded, and to refuse celestiall things.

Apoc. 12. 4.

The text.

And the dragon stood before the woman, which was readie to be deliuered: that when she should be deliuered, he might ⸫ deuour hir sonne.

The note.

The diuels endeuor against the churches children, and specially our blessed Ladies onelyonly sonne the head of the rest.

The answer.

It is true that the diuell that is so great an enimie to the children of the church, beareth also a speciall malice to Christ the head of the church, and would hauehave deuoured him, but could not. And bicause he knoweth that he cannot otherwise hurt nor harm Christ, therefore he séeketh to swallow and deuour vsus Christs brethren, by the séed of the word, and mightie working of Gods spirit begotten and borne of the church to God.

Apoc. 12. 1….

The text.

And ⸫ they ouercame him by the blood of the lambe, and by the word of their testimonie, and they loued not their liues euen vntounto death.

The note.

When the Angels or we hauehave the victorie, we must know that it is by the blood of Christ, and so all is referred alwaies to him.

The answer.

You should hauehave said, if you would hauehave spoken truly, and so as much as please vsus, is referred to him. For, for to hauehave all referred to him, is al that we contend and striue for: Faith in his blood p. 296is the victorie whereby we ouercome the world, and all our enimies. The strength of nature, the abilitie of frée will, merits of our works, crossing, holie water, indulgences, pardons, masses, and whatsoeuer trumperie you striue for beside, do nothing auaile to this.

Apoc. 12… 14.

The text.

And there were giuen to the woman two wings of a great eagle, that she might flie into the desert, vntounto hir place, where she is nourished ⸫ for a time, and times, and halfe a time from the face of the serpent.

The note.

This often insinuation that Antichrists reigne shall be but three yeeres and an halfe, Dan. 7. 25. Apocalipse 11. 2. 3. and in this chapter v. 6. c. 13. 5. prooueth that the heretikes be exceedingly blinded with malice, that hold the pope to be Antichrist, who hath ruled so many ages.

The answer.

Master Saunders in his demonstrations hath as doughtily done for you, as so darke proofes out of such doubtful places could suffer, and hath already receiued answer sufficient at the hands of that learned and reuerend man Master Whitakers. You know how doubtfully all expositors expound these descriptions of the time, and must we néedes credit you, that it must be taken according to our vsuall supputation? As for the ages, which you suppose your pope hath ruled, you may cut off the one halfe of them, which I am sure you imagine.

Apoc. 13. 3.

The text.

And all the earth was ⸫ in admiration after the beast.

The note.

They that now follow the simplest and grossest heretikes that euer were, without seeing miracles, would then much more follow this great seducer, working miracles.

The answer.

They which learne of them that preach the word truly and sincerely, cannot be seduced by miracles. Bicause they know and hauehave learned, that whatsoeuer miracles serue not to the confirmation of that doctrine which is taught vsus in the word, they are but illusions of the diuell, and lieng signes of Antichrist, which God doth send, permit and suffer, to shew who they be which constantly cleaue to him and his truth. But on the contrarie part, it is no maruell though your followers be easily seduced and beguiled. p. 297First, bicause they be ignorant, and know nothing: secondly, bicause they depend vponupon men (who as they say cannot erre) and not vponupon the word of truth, and therefore beléeue many things, wherof they hauehave no ground, but either lies or illusions.

Apoc. 13. ….

The text.

And he opened his mouth vntounto blasphemies toward God, ⸫ to blaspheme his name, and his tabernacle, and those that dwell in heauen.

The note.

No heretikes euer liker Antichrist than these in our daies, specially in blasphemies against Gods church, sacraments, saints, ministers, and all sacred things.

The answer.

Lay away lieng, and speake the woorst you can truly of those whom you call the heretikes of these daies, and I am sure you cannot prooue your slanderous spéeches by them. But in truth none be so like Antichrist as the pope, and you his friends. Wherin we will report nothing maliciously by any of contrary religion vntounto you deuised, but truly testified, reported, and witnessed by friends and fautors of the Romish power in their stories and writings. One poisoned his God: another cast his God into the fire:The consessor to Henrie the sixt Emperor. Hildebrand. Leo the tenth. another would eate his peacocke in despite of God: another counted the religion of Christ a fable or a tale. It were infinite to set downe all their blasphemies. But if these blasphemed not, then tell me what you call blasphemie?

Apoc. 13. 11▪

The text.

And I saw ⸫ another beast comming vp from the earth, and he had two hornes like to a lambe, and he spake as a dragon.

The note.

Another false prophet inferior to Antichrist shall worke woonders also, but all referred to the honor of his master Antichrist. So doth Caluin & other archheretikes peruert the world to the honor of Antichrist, and so do their schollers also for the honor of them.

The answer.

How faine you would turne all things from your selues to others. The former beast comming out of the sea betokeneth all those kingdoms and potentates that hauehave opposed themselues to Christ, and with force and violence sought to suppresse the kingdome of Christ. The second beast like a lambe betokeneth all orders of the papisticall cleargie, who vnderunder the name of Christ p. 298and his church, oppugne Christ and his church, and reteine some similitudes of the old church to deceiue withall, and are maruellous cunning artificers to coine, forge, feigne, and counterfet miracles.

Apoc. 14. 1.

The text.

And I looked and behold ⸫ a lambe stood vponupon mount Sion, and with him an hundred fortie and fower thousand hauing his name, and the name of his father written in their foreheads.

The note.

Christ and the same number of the elect which were signed. c. 7.

The answer.

This is set downe for our comfort, that we should neither be caried away by the vniuersality of them that are seduced, neither terrified with the greatnes of the troubles and miseries, wherewith the children of God are afflicted. For howsoeuer in the eies of the world, the pope and his séeme to preuaile for a time, yet Christ and his elect stand vponupon mount Sion, which is a figure of his true church triumphing.

Apoc. 14. 4.

The text.

These are they which were not defiled with women: for they are ⸫ virgins. These follow the lambe whither soeuer he shal go.

The note.

One state of life more excellent than another, and virgins for their puritie passing the rest, and alwaies accompanieng Christ according to the churches himne out of this place: Quocunque pergis virgines sequuntur, &c.

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 hauehave 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 vntounto Christ.…. Cor. 11. 2.

Apoc. 14. 4.

The text.

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

p. 299The 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 hauehave 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.

The great damnation, that shall follow them that forsake Christ and the church, and worship antichrist or his image.

p. 300The answer.

Into which stubborne and obstinate papists do headlong run, and will not be reclaimed by any meanes.

Apoc. 14. 12.

The text.

Here is the patience of saints, which ⸫ keepe the commandements of God, and the faith of Iesus.

The note.

Faith is not enough to saluation, without keeping the commandements.

The answer.

This cauill hath béene often enough answered. Obedience alwaies followeth a true liuely iustifieng faith, and yet it is not our obedience, that iustifieth and saueth vsus.

Apoc. 15. 1.

The text.

And I sawe an other signe in heauen great and maruellous, seauen angels hauing the seauen last plagues. Bicause in them the wrath of God is consummate.

The note.

The tribulations about the daie of iudgement.

The answer.

The tribulations that God hath afflicted the world withall since the first spreading of the Gospell, and shall afflict it with at any time, betwixt this, and the daie of iudgement.

Apoc. 15. 2.

The text.

And I sawe as it ⸫ were a sea of glasse mingled with fire, and them that ouercame the beast, and his image, and the number of his name, standing vponupon the sea of glasse hauing the harpes of God.

The note.

Baptisme.

The answer.

Least the greatnes and the multitude of the gréeuous plagues should ouermuch dismay the godlie, the holy Ghost afore hande setteth downe their happy and blessed estate, wherein they shall eternally ioie, and reioice with God, and his Christ, that hauehave their eies fixed vponupon that, to the end they may the easilier deuour and swallow vp the great troubles, and miseries of this life.

Apoc. 15. 3.

The text.

And singing the ⸫ song of Moyses the seruant of God, and the song of the lambe, saieng, Great and maruellous are thy p. 301works Lord God omnipotent: iust and true are thy waies king of the worlds.

The note.

The song of Moyses and Christ is the new Testament and the old.

The answer.

This song is the ioifull thankesgiuing that the saints of God vse, for his benefits. It is called the song of Moyses, and Christ, bicause the benefits of all times of the lawe, and of the Gospell are therein considered, the deliuerie of the children of Israel, and the redemption of all nations vnderunder heauen. It consisteth of thrée parts: namely in considering the woonderfulnes, and gloriousnes of Gods works: the iustice and truth of God in his waies: and the terriblenes and fearefulnes of his iudgements.

Apoc. 1…. 6.

The text.

⸫ Bicause they hauehave shed the blood of the saints and prophets, and thou hast giuen them blood to drinke, for they are woorthie.

The note.

The great reuenge that God will do at the later daie vponupon the persecutors of his saints.

The answer.

The great reuenge that God hath done, and shewed vponupon all the persecuting tyrants of the primitiue church. And this withal is to be diligently remembred, that Gods arme is not shortened, and his hand is stretched out still. And therefore still blood must be the drinke of them that delight in blood, and they that louelove darknes, shall hauehave their rewarde in the kingdome of darknes, and they that louelove not the truth, must be giuen ouer to beléeue lies.

Apoc. 16. 9.

The text.

And men boiled with great heate, and ⸫ blasphemed the name of God hauing power ouer these plagues.

The note.

The desperate and damned persons shall blaspheme God perpetuallie, which shall be such onelyonly as do not repent in this life.

The answer.

If I did not perceiue that these plagues are referred to former times, I would referre this to you whome I sée blinded with hipocrisie, and drunken with the confidence of your owne merits, so that when you intend and purpose to serue God, you commit p. 302idolatrie, and bicause you sée not your sinnes, you can not abide anie admonition or reproouing, and when God striketh and punisheth you, bicause you vnderstand not the cause, you are neuer the better, but grudge and blaspheme, and runne headlong to the diuell without repentance. But when I looke vntounto those former times, which are here spoken of, I finde the same rootes of euill in them which are in you, although not so déepe rooted in them as in you, that is, the philosophicall doctrine of frée will and confidence in them selues and their workes, which made them suppose that they pleased God, when they killed his saints enemies to those opinions: and bicause they did not imagine that they did amisse, therefore no maruell though they repented not, but grudged and blasphemed at the plagues which God powred vponupon them. For the same causes must néedes in euerie one hauehave like effectes.

Apoc. 16. 11.

The text.

And they blasphemed the God of heauen, bicause of their paines and woundes, and ⸫ did not penance from their works.

The note.

See chapter 9. verse 2. in the margent.

The answer.

The foole will not giuegive his bable for the tower of London, for then he should misse a great deale of good sport. Your marginall annotation hath bene viewed and answered, the substance wherof being friuolous and foolish, you hauehave repeated I knowe not howe oft in these annotations.

Apoc. 16. 13.

The text.

And I sawe from the mouth ⸫ of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three vncleane spirits in maner of frogges.

The note.

The dragon is the diuell, the beast Antichrist or the societie whereof he is the head, the false prophet either Antichrist him selfe, or the companie of heretikes and seducers that follow him.

The answer.

That by the dragon the diuell is signified, and by the beast the Pope or the societie whereof he is the head, we easilie consent with you, but the false prophet here we suppose to be Mahomet, that hath seduced the whole empires of the Turkes and Persians. And al these by euill, wicked, and seducing spirits bend them p. 303selues, and all their force against the Church and kingdome of Christ.

Apoc. 16. 16.

The text.

And he shall gather them into a place, which in Hebrewe is called Arina-gedon.

The note.

The hill of theeues by Saint Hieroms interpretation.

The answer.

The coniectures of interpreters is very diuers vponupon this word, but this is plaine, that being in the time of the sixt Angels powring foorth his viall, it is a matter to be accomplished néere about our times, and it is therefore the diligentlier to be considered and weighed of vsus with the issue of it. The summe of it is, that the diuell and Antichrist shall by their false prophets, perswade the Kings of the earth to bend all their whole force against the church and against the Gospel of God, to extinguish and destroy it. By all likelihoode the time of accomplishing this is nowe at hand, for I suppose there was neuer afore anie such conspiracie of princes for that purpose.Iudges 4. the whole chap. and 5. ver. 19.Judg 4 But God who drewe Iabin and Sisera to Magiddo, which bicause it was placed by a mountaine, is called héere Arma-gedon, to giuegive them and all their great armie into the hand of a woman to destruction, hath promised to doe the like héere, to the great comfort and consolation of his church and people, especiallie of those which are now gouerned by Deborah.

Apoc. 16. 19.

The text.

And ⸫ the great citie was made into three parts: and the cities of the Gentiles fell.

The note.

The citie or common welth of the wicked diuided into three partes, into infidels, heretikes, and euill Catholikes. The citie is here called Babylon, whereof see the next chapter verse 5.

The answer.

The citie still I take for Rome, called héere Babilon. The diuision of it I take to be into Epicurean Atheists, close hipocrites, and cruell superstitious, and yet openlie wicked ignorant people.

Apoc. 17. ….

The text.

And there came to me one of the seuen Angels, which had the seuen vials, and spake with me, saieng: Come, I will shewe thee the damnation of the great harlot.

p. 304The note.

The small damnation of the whole companie of the reprobate, called heere the great whore.

The answer.

The finall damnation of the popes of Rome, and their church there so euidentlie described by their maners, nature, properties, conuersation of life, apparell, power ouer the kings of the earth, that neither man, nor place vponupon the earth can be found, to which euerie part of this description can so aptlie agrée to as to these. Open therefore your eies, and espie her whom the holie Ghost laieth out so openlie before you, and flie from her betimes, least you be partaker of her plagues and damnation.

Apoc. 17. 1.

The text.

Which sitteth vponupon ⸫ many waters.

The note.

These many waters are many peoples, verse 15.

The answer.

Héere you hauehave found scripture for your vniuersalitie. The whoore hath a large dominion, and many people vnderunder hir: euen as many, as without all iudgement receiue whatsoeuer it pleaseth the bishops of Rome to obtrude to them.

Apoc. 17. 8.

The text.

The beast which thou sawest ⸫ was and is not, and shal come vp out of the bottomlesse depth, and go into destruction.

The note.

It signifieth the short raigne of Antichrist, who is the chiefe horne or head of the beast.

The answer.

I would it had pleased God to make it so short as you imagin it, it had saued the blood of a great number of saints, and bred quietnes in our daies: but sith it hath pleased God otherwise, God open our eies, that we may sée, know, and take héed in time.

Apoc. 17. 12.

The text.

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

The note.

Some expound it of ten small kingdoms into which the Roman empire shall be diuided, which all shall serue Antichrist both in his life and a little after.

p. 305The answer.

I consent to them that interpret this of our kingdoms in Europe, England, France, Spaine, Scotland, Nauar, Denmarke, Sweueland, Beame, Poland, Hungarie, which all hauehave serued Rome. But the continuance of their seruice the beasts whole life and a little after, is one of your dreames.

Apoc. 17. 1….

The text.

And the ten hornes which thou sawest in the beast these shal hate the harlot, and shal make hir desolate and naked, and shal eate hir flesh, and hir they shal burne with fire. For ⸫ God hath giuen into their harts to doo that which pleaseth him: that they giuegive their kingdom to the beast till the words of God be consummate.

The note.

Not forcing or moouing any to follow Antichrist, but by his iust iudgement, and for punishment of their sinne permitting them to beleeue and consent to him.

The answer.

Of Gods working in the minds of men, and of your foolish friuolous flieng to permission, we hauehave spoken diuers times afore. I cannot learne of you, to speake otherwise than the holy Ghost hath taught me. but héere it is manifest that those kings shall not serue the whoore so long as you dreamed of, but that though by the iust iudgement of God, they for a time gaue their crowns and dignities vntounto Antichrist, yet God hath alreadie altered the minds and wils of some of these, and will when his good pleasure is, alter the rest, that they shall hate the harlot, and make hir desolate and naked, according to the words of this prophesie.

Apoc. 18. 7.

The text.

As much as she hath glorified hir selfe, and hath been in delicacies, ⸫ so much giuegive hir torment and moorning: bicause she saith in hir hart: I sit a Queene, and widow I am not, and moorning I shall not see.

The note.

The measure of paines and damnation according to the wicked pleasures and vnlawfull delights of this life, which is a sore sentence for such people as turne their whole life to lust and riot.

The answer.

Though this be properly spoken and meant of the paines and damnation of the whoore of Babylon, yet it may be well extended p. 306to all those, that after hir example excell in pride and ambition, and other impieties. For as they hauehave folowed hir in sinning, so no doubt they shall follow hir in the punishment of sinne.

Apoc. 18. 9.

The text.

And ⸫ the kings of the earth that hauehave fornicated with hir, and hauehave liued in delicacies, shall weepe and bewaile themselues vponupon hir, when they shall see the smoke of hir burning.

The note.

Kings and marchants are most encumbred, endangered, and drowned in the pleasures of this world, whose whole life and traffike is (if they be not exceeding vertuous) to find varietie of earthly pleasures. Who seeing once the extreme end of their ioies, and of all that made their heauen heere, to be turned into paines and damnation eternall, then shall howle and weepe too late.

The answer.

Kings and marchants, and all other that hauehave had hir in reuerence, shal be astonied at the iudgements of God vponupon hir, and shall moorne, especially all maner of shauen marchants, bicause by hir decay they lose their corporall commodities. For thereby their Romish marchandise, wherein consisted their whole traffike, becommeth dead ware, and hangeth on their hands. For that they hauehave no vent for it.

Apoc. 18. 20.

The text.

⸫ Reioice ouer her heauen, and ye holie Apostles, and prophets, bicause God hath iudged your iudgement of her.

The note.

The angels and all saints shall reioice and laude God to see the wicked confounded, and Gods iustice executed vponupon their oppressors, and persecutors: and this is that which the martyrs praied for, chapter 6.

The answer.

All celesticall creatures, togither with the saints of God are called to celebrate, and shew foorth their spirituall ioie, and gladnes, for the destruction of the enimies of Gods church, and for the notable reuenge that God hath made for the blood of his saints, that hath béene spilled.

Apoc. 18. 21.

The text.

And one strong angell tooke vp as it were a great milstone, and threw it into the sea, saieng: with this violence shall ⸫ Babylon that great citie be throwen, and shall now be founde no more.

p. 307The note.

By this it seemeth cleere, that the apostle meaneth not any one citie, but the vniuersal companie of the reprobate, which shal perish in the day of iudgement, the old prophets also naming the whole number of Gods enimies mistically Babylon, as Ierem. cap. 52.

The answer.

How cléere can any thing here make it, that by Babylon one citie is not ment? The whole number of the reprobate shall perish at the day of iudgement. What then? Doth that hinder that the head, and principall citie of the diuels kingdome, is not ment here, by Babylon? Babylon is taken in the scriptures mystically for the whole number of Gods enimies, Ieremie. 52. Babylon in that chapter is not named, and though it be by circumstance desciphered, I sée nothing why there also, it should not be taken for the citie it selfe. But howsoeuer it be taken there, it is most manifest, that here it must be taken for Rome. For what other citie is situate on seauen hils? what other citie hath had kingdome ouer the kings of the earth? what other city hath made the nations to erre in her inchauntments? and in what citie else may a man finde the blood of the prophets, and saints that hauehave béene slaine vponupon the earth? So that the reasons that lead vsus to vnderstand it of Rome are so many, and so plaine, that except a man would shut his eies against the light, he cannot choose but sée it. Yet this is farther to be gathered, that the head and principall citie of the diuels kingdome can not fall without the ruine and fall of the whole kingdome.

Apoc. 19. ….

The text.

And againe they said Allelu-ia.

The note.

This often repeating of Allelu-ia in times of reioising, the church doth follow in her seruice.

The answer.

And where all things in the church ought to be done to edifieng, the people who vnderstand neuer a word, are neuer the better, neither for your Latine, Gréeke, nor Hebrew. And yet you thinke it sufficient to tell vsus that such a thing, or such a thing in the scriptures, is also in your church seruice. It were too great a disgrace for you, to say or sing in plaine English, praise yée the Lord.

Apoc. 19. 7.

The text.

Let vsus be glad, and reioice, and giuegive glorie to him: bicause p. 308⸫ the marriage of the Lambe is come, and his wife hath prepared hir selfe.

The note.

At this day shall the whole church of the elect be finally and perfectly ioined vntounto Christ in marriage inseparable.

The answer.

In the meane space we had néed to take great héed of being seduced by your perswasions, and so of forsaking Christ, and coupling our selues to another man, that is, to the pope: which is both the popes, and yours whole endeuors.

Apoc. 19 9.

The text.

And he said to me write, Blessed be they that are called to the ⸫ supper of the marriage of the Lambe.

The note.

That is the feast of eternall life, prepared for his spouse the church.

The answer.

And not for you which imbrace another head and spouse in his stéede, to whom you hauehave giuen greater preheminence, then to Christ himselfe.

Apoc. 19. 13.

The text.

And he was clothed with a garment sprinckled with blood: and his name is called the word of God.

The note.

The second person in Trinitie, the Sonne or the word of God, which was made flesh. Io. 1.

The answer.

Who shall confound antichrist, and all the power of the earth which taketh his part, euen with the sword, that procéedeth out of his mouth.

Apoc. 19. 16.

The text.

And he hath in his garment, and in his thigh written, king of kings, and lord of lords.

The note.

Euen according to his humanitie also.

The answer.

Our Lord and Sauior Christ, God and man, after his resurrection is aduanced aboue all principalities and powers, and eueryevery name that is named in heauen and in earth.

Apoc. 20. 1.

The text.

And I sawe an angell descending from heauen, hauing the key of the bottomlesse depth, and a great chaine in his hand.

p. 309The note.

See in S. Augustine (lib. 20. de ciuit. ca. 7. 8. & seq.) the exposition of this chapter.

The answer.

Your referring men to the doctors sheweth that your care is not for ignorant men to profite them, for they are not the better for this reference, and the learned néedeth it not.

Apoc. 20. ….

The text.

And I sawe seates, and they sate vponupon them, and iudgement was giuen them, and the soules of the beheaded for the testimonie of Iesus, and for the word of God, and that adored not the beast, nor his image, nor receiued his character in their foreheads, or in their hands, and hauehave liued and reigned with Christ a thousand yeeres.

The note.

Quid in millenario numero nisi ad proferendam nouam sobolem perfecta vniuersitas praestitae generationis exprimitur, hinc per Iohannem dicitur. Et regnabunt cum illo mille annis, quia regnum sanctae ecclesiae vniuersitatis perfectione solidatur. D. Gregorius. libro 9. moral. cap. 1.

The answer.

Your poore countrimen are greatlie beholding to you, they are much the better for your note, they vnderstand it as well, and are edified as much by it as by your church seruice. And for my part bicause you hauehave not vouchsafed to turne it into English your selues, and bicause it toucheth no matter of controuersie betwixt vsus, I will also take mine ease and leaue it as I finde it.

Apoc. 20. 7.

The text.

And when the thousand yeeres shall be consummate, Satan shalbe loosed out of his prison, and shall go foorth and seduce ⸫ the nations that are vponupon the foure corners of the earth, Gog and Magog, and shall gather them into battell, the number of whom is as the sand of the sea.

The note.

Saint Augustine thinketh that these do not signifie anie certaine nations, but all that shall then be ioyned with the diuell and Antichrist against the church. lib. 20. de ciuitate cap. 11. See Saint Hierome in Ezechielem lib. 11.

The answer.

We agrée with Augustine that all enemies of the church are signified, open, as Turkes and such like, priuie, as the Pope, papists p. 310and such like, who vnderunder the name and title of Christ persecute the members of Christ, which the text it selfe doeth plainlie insinuate, which saith that they are the nations, which are vponupon the foure corners of the earth.

Apoc. 20. 11.

The text.

And I sawe a great white throne, and one sitting vponupon it, from whose sight ⸫ earth and heauen fled, and there was no place found for them.

The note.

They shall then be new, not the substance, but the shape changed. 2. Peter. 3. See Saint Augustine lib. 20. de ciuit. cap. 14.

The answer.

That this is to be expounded of the innouation of heauen and earth, we consent, but I muse for whome you gathered your notes. The learned without you know whither to repaire for resolution in their doubts. The vnlearned can not consult with Augustine though they would. These references to sée the iudgement of Doctors hauehave no profit, but to make a shew of your reading.

Apoc. 20. 12.

The text.

And I sawe the dead, great and little standing in the sight of the throne, and ⸫ bookes were opened, and another booke was opened, which is of life, & the dead were iudged of those things which were written in the bookes, according to their works.

The note.

The bookes of mens consciences, where it shalbe plainlie read, what euerie mans life hath bene.

The answer.

Our owne consciences and thoughts at that day shall either accuse or excuse vsus. Looke therefore well into your consciences, and take héede that you trust not too much, and to farre to your Pope of Rome, for it is well knowen that he is but a mortall man, and not God.

Apoc. 20. 15.

The text.

And ⸫ he that was not found written in the booke of life, was cast into the poole of fire.

The note.

Such as do no good workes, if they hauehave age and time to do them, are not found in the booke of life.

The answer.

Your note is neither gathered out of this place, neither warranted p. 311by anie other. He that liueth to mans state hath age, and he that liueth long hath time to do good workes, but suppose they hauehave done none, shal we cut frō them hope of merciemercy afore the last gaspe, & may not the like grace be shewed them, that was graunted to the penitent theefe? The time therefore of working must begin at their conuersion and true turning to God, whether it be earlie or late, otherwise this place sheweth nothing, but that onlie the elect shalbe saued. Others, though in shew they hauehave led a painfull religious life,Mat. 7. 22. 23.Matt 7:22Matt 7:23 though they shalbe able to say, Lord, hauehave not we done thus and thus in thy name? yet shall hauehave answere, depart from me ye workers of iniquitie, I neuer knew you.

Apoc. 21. 2.

The text.

And I Iohn sawe ⸫ the holie citie Hierusalem new, descending from heauen, prepared of God as a bride adorned for hir husband.

The note.

The Church triumphant.

The answer.

The ioy and comfort of all the saints of God to thinke of. Now euerie gift which we receiue in this life, is a pledge and token of that louelove, wherewith Christ hath imbraced his church as his spouse: but then she shall be perfectlie adorned and beautified, and put into actuall possession of al the good things, which are Christs her husbands.

Apoc. 21. 3.

The text.

And I heard a loud voice from the throne, saieng, behold ⸫ the tabernacle of God with men, and he wil dwel with them.

The note.

This Tabernacle is Christ according to his humanitie.

The answer.

Though it be true, that by the incarnation of our Lord and sauiour Christ, and his taking vponupon him our nature, God dwelleth with vsus, yet héere it is spoken of Gods receiuing vsus into the participation of the glorie of his Christ. For then when we shall be receiued into eternall and euerlasting felicitie, this societie, coniunction, and dwelling of God and man togither, shall most cléerly and perfectly appéere.

Apoc. 21. 4.

The text.

And God shall wipe away all teares from their eies: and death shall be no more, nor moorning, nor crieng, neither shall there be sorrow any more, which ⸫ first things are gone.

p. 312The note.

This happie day shal make an end of all the miseries of this mortality.

The answer.

God is likened to a mother, which wipeth away the teares from the infants eies and chéekes, whereby is signified, that not onelyonly there shall be an end of the miseries of this mortalitie, but also that there shall remaine no token, step, nor print of our former calamities.

Apoc. 21. 7.

The text.

He that shall ouercome, ⸫ shall possesse these things, and I will be his God and he shall be my sonne.

The note.

He that hath the victorie in the church militant, shall hauehave his reward in the triumphant.

The answer.

If hope of praie, and spoile, and liberall intertainment make men to aduenture them selues, and their liues for victorie, howe much more we, whose liues are a continuall warfare, who are most certaine and assured of victorie, should manfullie and valiantlie fight against all spirituall enemies, sith the liberalitie of God is so great to victors and conquerors.

Apoc. 21. 8.

The text.

But ⸫ to the fearfull and incredulous, and execrable, and murderers, and fornicators, and sorcerers, and idolaters, and all liers, their part shalbe in the poole burning with fire and brimstone, which is the second death.

The note.

All that commit mortall sinnes, and repent not, shall be damned.

The answer.

The wages of euerie sinne is death.Rom. 6. 23.Rom 6:23 All impenitent sinners therefore how smal soeuer their sinne séeme to be, shalbe damned, which is also plainly here insinuated, in that not onelie vnbeléeuers, & other grosse and foule sinners in the common iudgement of men, are reckoned, but also and that first of all, those which are fearfull and cowards in Gods cause are set, which is a fault that most men little regard, and make a small account of, and therefore all sins without repentance draw men to damnation.

Apoc. …. 11.

The text.

And he tooke me vp in spirit into a mountaine great and high, and he shewed me the holie citie Hierusalem, descending p. 313out of heauen from God ⸫ hauing the glorie of God. And the light thereof like to a pretious stone, as it were to the Iasper stone euen as Christall.

The note.

The glorie of the triumphant church.

The answer.

Which though it be héere excellently, swéetly, and delectably shadowed, yet it doth excéed far the capacitie and reach of our dull braines and weake vnderstanding in this vale of miserie. Howbeit the holy Ghost doth thus describe it, to the end that we considering the excellencie of this description, and waieng that that the holy Ghost hath but shadowed these things by the most excellent earthly things that are, we should be wholy rapt and inflamed with the louelove of these things, and hauehave our eies continually vponupon them, and long and earnestly desire to hauehave the actuall fruition of them.

Apoc. 21. 12.

The text.

And it had a wall great and high, hauing twelue gates, and in the gates twelue Angels, and names written thereon, which are ⸫ the names of the twelue tribes of the children of Israel.

The note.

The names of the patriarks and apostles honorable and glorious in the triumphant church.

The answer.

In respect of the promises made to the fathers, and in respect of the doctrine of truth, and sauing health deliuered to the whole church by the holy apostles, and in whatsoeuer respect beside that you can reckon, neither derogating from the glorie of God, nor dissonant from the truth of his word.

Apoc. 21. 16.

The text.

And ⸫ the citie is situated quadrangle wise, and the length thereof is as great as also the bredth, and he measured the citie with the reed, for twelue thousand furlongs, & the length and height, and bredth thereof be equall.

The note.

See S. Hierom ep. 17. touching this description of the heauenly Hierusalem, which is the church triumphant, teaching that thes… things must be taken spiritually, not carnally.

The answer.

This admonition is very necessarie for your poore blind followers, who know nothing, and are vtterly destitute of all vnderstanding. p. 314But alack how is it possible for them to take these things spiritually, who are altogither carnall, led by masters and teachers, which are themselues void of the spirit of God? But out of poperie in this light of the Gospell, it is hard to find any so ignorant, that thinketh not that these things ought to be spiritually vnderstood.

Apoc. 21. 22.

The text.

And ⸫ temple I saw not therein. For our Lord God omnipotent is the temple thereof and the lambe.

The note.

All externall sacrifices, which now is the necessarie duetie of the faithfull shall then cease, and therefore shall neede no materiall temple.

The answer.

The sacrifice which your minde runneth of, is now no dutie of a christian. And though we hauehave now places to méete in, to heare and learne the word, to praie and to praise God in, to celebrate the misteries which he hath left to his church, and to vse all spirituall exercises: yet temples we hauehave none, for God him selfe is our temple,1. Cor. 6. 19.1 Cor 6:19 for we dwell in him, and we are his temple, for his spirit dwelleth in vsus. As for your propitiatorie sacrifices, you may take paines to returne them to Rome, from whence they came.

Apoc. 21. 27.

The text.

There shall ⸫ not enter into it anie polluted thing, nor that doeth abomination, and maketh lie, but they are written in the booke of life of the lambe.

The note.

None not perfectlie clensed of their sinnes, can enter into this heauenlie Hierusalem.

The answer.

You know that in this life we know but in part, we louelove but in part,1. Cor. 13. 9.1 Cor 13:9 and therefore no worke perfectlie good can procéede from vsus. Those therefore that put confidence in the meritoriousnesse of mens workes, can not enter into this Ierusalem. And I muse that you tremble not, and quake not, when you sée that he that maketh a lie can not enter, considering it appéereth in all your workes, and especiallie in these notes, that you thinke it not dishonestie or shame commonlie to lie. And another thing I would hauehave you to consider of, why this celestiall citie is called rather by the name of Ierusalem, then of Rome, séeing that (if your doctrine be true) Rome hath greater priuiledges vponupon earth, then euer had Hierusalem, and therefore were méeter to shadow that celestiall citie.

p. 315Apoc. 22. ….

The text.

In the middest of the streete thereof, and on both sides of the riuer ⸫ the tree of life yeelding twelue fruits, rendring his fruit euerie monethmonth, and the leaues of the tree for the curing of the Gentiles.

The note.

Christ is our tree of life, in the Church by the blessed Sacrament, and in heauen by his visible presence, and influence of life euerlasting, both to our bodies and soules, of whom Salomon saith, The tree of life to all that apprehend him. Prouerb. 3.

The answer.

It is true that Christ is this trée of life, and that he worketh life and health by the ministerie of his worde and sacraments to beléeuers. And that the knowledge of the benefits which we hauehave by Christ, is the leaues wherebie the Gentiles receiue health, and are cured: and that Christes bodilie presence not in the Sacrament but in heauen, preserueth eternallie the bodies & soules of them that shalbe saued.

Apoc. 22. 8.

The text.

And I Iohn which hauehave heard and seene these things, and after I had heard and seene, I fell downe ⸫ to adore before the feete of the angell which shewed me these things, and he said to me: Stand vp, for I am thy fellow seruant.

The note.

You see it is all one to adore before the feete of the Angell, and to adore the Angell, though to adore him be not expressed, as in the 19. chapter. See the annotation there, verse 10.

The answer.

If your note be true, then how can you adore before images, and not adore images? For if to adore before an Angel, & to adore an angell be all one, then how is it not also al one to adore before an image, and to adore an image? Your annotation shall receiue answer amongst the rest.

Apoc. 22. 11.

The text.

And he that is iust ⸫ let him be iustified yet, and let the holie be sanctified yet.

The note.

Man by Gods grace, and doing goodworkes doth increase his iustice.

The answer.

This is according to your accustomed maner, dallieng, and deluding with words ambiguous. It is manifest that the Apostle p. 316reiterating 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 vponupon reward, deseruing necessarilie followeth, then it must follow that your fellowes, which hauehave bene rewarded with the gallowes, hauehave 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.

End of the text · Clergy George Wither, The Marginal Notes of the Popish Testament Translated Into English (1588)