Thirdly, that in geuing to them that neede not, noble men in meane time, defraude their poore neighbors, which neede in deede, and yet do not complayne.

Fourthly, because of this title of geuyng, men haue vsed and yet do vse to put great hope of saluation therin, contrary to the Testament of God in Christes death, wherof examples are before.MarginaliaPag 161. col. 2.Pag. 361. col. 2. Abell offered of the best to the Lord, and was blessed of God. Ergo, euery great man, that would be blessed of GOD, must offer of the best, he hath vnto the Church. Auns. This argument as it is farre fet: so it is soone aunswered. Wherin three notes are to be obserued.

Marginalia3 Thinges to be noted, in offring to God & to the church.First, that he which offereth vnto the Church of God, doth not therin offer vnto God immediatly as Abell dyd.

Secondly, neither is this to be graunted, that he which offereth to all Churchmē, offereth by and by to the church of God. For many tymes the Churchmen are one: and the Church of God is an other. Laurence the Martyr shewyng forth the Church of God, brought out the poore of the Parish, and not the Priests of the Church. pag. 72. col. 1.

The thyrd note is this: that if noble persons should offer vnto God (by the example of Abell) that which is the best and fattest of the flocke: thē should they offer vnto the Lord, of their flocke onely, and not of their landes. Yea and to note the very truth, they are taught thereby to offer to God, neither cattell nor landes, but that which is the very best, that is, their owne bodyes for a liuely sacrifice to God. MarginaliaRom. 12.He that offered vp to God a proude hart, and killed it with the axe of humilitie, geueth vnto him the best and fattest bullocke he hath in all his flocke. With lyke reason I aunswere also the place of Numeri. 18. and of Paral. cap. vlt. MarginaliaPag 361. col. 1.that to offer vp, or to separate vnto the Lordes treasurie, is not now to geue to Priestes and Chapleines of the Church, which peraduenture haue more then they do well occupy: but to geue liberally to the communion of saintes, which are needy and are the true treasury of the Church in deede, as Laurence the true treasurer sayd. supra pag. 72.

MarginaliaPag. 362. col. 1.Pag. 362. col. 1. By Gods commaundement were are bound of duety to honour our temporall fathers. Ergo, by the same duty we are boūd much rather to honour our spirituall fathers, that is Priestes and Prelates. Aunswere. A father in common spech is diuersly taken as by age, by nature, by office. And to all these we of duty, are bound to yeld honour, reuerence, obedience and submission, albeit not all after one sort, nor in lyke degree. For as we are bound to honour our father and mother: so aged men and elders haue also their honour and name of fathers. So Magistrates and spirituall teachers in their kynde, haue their honour and reuerence. And S. Paule sayth, Marginalia1. Tim. 5.that such are worthy of double honour, qui bene præsunt, & qui laborant in sermone, Marginalia2. Thinges to be noted in geuing honour, wherin consisteth honour geuyng to priestes.But in this two thynges are to be noted wherin this honour consisteth, and how farre it extendeth. These spirituall fathers of the Church, thinke they be not honoured inough, vnlesse kyngs and Emperours geue and surrender vnto them all the temporall rule and gouernment, to do what they lyst, and none to controle them. And vnles noble men and subiectes indue them with temporall landes and possessions, so much as they would haue. And this they call honor, which they define onely by geuyng temporally: where in deede it rather consisteth in geuing spiritually, as to haue a reuerent opinion of their ministration, to yeld a prompt obediēce to their doctrine, to reuerence them as the ministers of God, and not to despise, diffame, or molest their persons, wherof S. Paule also about the same place speaketh, writyng to Timothe. Let no man despise thy youth. &c. Marginalia1. Tim. 5.Also to Titus. 2. Let no man despise thee. &c. And this is to honour our spirituall fathers.MarginaliaTitus. 2.

Secondly to consider how farre this honour extendeth: as no mā doth deny, but thse pastors are worthy their double honour, which rule well: MarginaliaQui beni præsunt.so if they administer not their office well, they are vnder the ouersight of the king bearing the temporall sword, worthy of double punishment. And yet to consider this double honour in them that rule well, how farre it doth extēd: MarginaliaHow far honor geuen to prieste extendeth.if it be compared to the honour due to our parentes, case of necessitie will soone decide it. For be it, that our parents, on the one side, and pastor on the other, stand in extreme neede of the sonnes supportartion, wherein he can helpe but the one: nature, I suppose, will and ought sooner runne, and the word of Christ will and ought sooner runne, and the word of Christ will sooner driue vs to our father, then to the Priestes Corban. Marc. 7. MarginaliaMark. 7.So that thys distinction here may haue place: that as the one standeth vpon merite of vertue, so the other stādeth vpon mere duty of necessity.

MarginaliaPag. 362. col. 1.Pag. 362. col. 1. these iurisdictiōs temporall and spirituall are compatible in one person. Aunswere, I graunt pro ratione subiecti. That is, in the subiect it self there is no cause to the contrary, but these two vocations may be exercised both of one person, as they haue bene of the Pope, one after the other (and so may contrary formes also) and yet the Popes person hath bene able to susteine them both. But now here is to be considered, not what the nature of the subiect is able to beare by Logicke, but what order is taken herein by the will of God, whose order is this: That they, whiche with Peter, are called to the feedyng of the flocke, should leaue their fishyng nettes, and fish for men: and that they which labour in the warfare of the Lord, should not intangle themselues with the busines of this lyfe, whereby they may be more free to please hym, whose souldiours they are. Tit. 2. &c.MarginaliaTit. 2.

MarginaliaPag. 362. col. 1.
2. formes not contrary, may be compatible in one subiect.Pag. 362. col. 1. The iurisdictions temporall and spirituall are so distincted that they are not contrary &c Aūswere. And what let is there thē, but our Queene now, and other kynges hereafter may haue the gouernement of both states as well Ecclesiasticall, as temporall? Seyng both the formes being compatible, may concurre both in one subiect: why not as well in the person of the kyng, within the Realme, as in the person of the Pope without the Realme?

MarginaliaPag. 363. col. 1.Pag. 363. col. 1. God after the creation of the worlde, &c. vnto Noes tyme. &c. Aunswere. If God vnto Noes tyme gouernyng the world as kyng, gaue sentence hymselfe agaynst Cam (as ye say) how then did he that by the ministery of aungels? If he did it by the aungels his ministers: Whether is more lyke then that to make for the Pope, or rather for kynges and princes, whom the Scripture thrise in one chapter, calleth the ministers of god to execute punishment to him, that doth euill. Rom 13.MarginaliaRom. 13.

MarginaliaPag. 363. col. 1.
Noe was a priest, and had both iurisdiction in the ArkePag. 363. Noe also which offered. &c. Aunswere. If offeryng of burnt sacrifices to God do make a Priest, then was Cain also, Abell, Abrahā, Isaac, and all Patriarches Priests. If he had both tēporall and spiritual iurisdiction vpō them, which were in his Arke: I meruell why he did not curse thē the disobedient crow that returned not to him agayne.

MarginaliaPag. 363. col 1.Pag. 363. col. 1. Melchisedech likewise. &c. Aunswere Melchisedech properly dyd beare a figure of Christ, both kyng and priest, and of none other.

Marginalia.APag. 363. col. 2. A. I haue geuen to me. &c. Aūswere. That Christ hath all power geuen him, no man doubteth: but yet the same Christ sayth, that his kyngdome is not of this world. Neither would he be made a kyng in this world. &c. Nec eripit mortalia, qui regna dat cælestia, hymn.

MarginaliaPag. 363. col. 1.
B.Pag. 363. col. 1. B. Whom Christ made his vicar. &c. Aunswere. Here in one line be. ij. lyes. For neither had Peter the very same power in heauē and earth as Christ had, neither was he the vicar of Christ.

MarginaliaPag. 363. col. 1
C.Pag. 363. col. 1. C. As the offence of Ananias and Saphira was not temporall but spirituall: so dyd Peter kill them not iudicially that is, as a temporall iudge. but spiritually, that is, by the power of the spirit, which spirit wrought by him, not as by a iudge, but as a minster. And although this act of Peter was extraordinary, for a singular exāple: yet notwithstandyng let any prelate with the like power of spirit, so do, and none will blame hym.

Marginaliapag.363. col. 1
DPag. 363. col. 1. D. And so likewise the condemnation of Paule agaynst the Corinthian was onely spirituall and not temporall.

MarginaliaE.Pag. 363. col. 1. E. must be referred to the order .&c. Aunswere Christ would these causes to be referred to the hearyng of the Church, for spirituall admouition, but not for temporall iurisdiction of the Prelates.

Pag. 363. col. 1. F. All thinges that the true Church doth truely bynde are bound. I graūt: but first let the Pope proue his Church to be the true Church, and himselfe to be the vniuersall head therof, and then let him clayme the keyes.

Ibid. The two swordes do as much signifie the two regimentes: as to the two fishes wherewith Christ did feede four thousand persons.

Ibid. Christ had Peter put vp his sword and not to cast it away. Ergo, the Church may haue the temporall sword. Aunswere. God geue you good morow, I haue brought you a capon.

MarginaliaPag. 364. col. 1.Pag. 364. col. 1. I. Know ye not the saintes. &c. Aunswere. S. Paule here willing the Corinthians to pleade their matters not before the heathen, but before the saints: meaneth the faythfull of the congregation, not onely Prelates.

K In them was not the like reason. &c. Aūswere. I graūt, for Christ and true Christians is one thyng: Antechrist and his Church is an other thyng.

Ibid. As ye say, the Apostles had no laysure to take lands and possessions, for preachyng: but now, for Lordly loytryng you haue laysure inough.