A VIEW OF THE MARGINAL NOTES OF THE Popish Testament translated into English by the English fugitiue Papists resiant at RHEMES in France By George Wither Psalm 19. vers 7. The Law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisedome to the simple Augustine in epistolam Iohan. tract primo Iohannes maluit se ponere in numero peccatorum vt Christum haberet aduocatum quam ponere se pro Christo aduocatum inueniri inter damnandos superbos Iohn had rather place himselfe in the number of sinners that he might haue Christ to be his aduocate than to let himselfe in steed of Christ to be an aduocate and so to be found amongst damnable proud men Printed at London by Edm. Bollifant for Thomas Woodcocke TO THE MOST-REVEREND FAther in God IOHN Archbishop of Canterburie Primate and Metropolitane of England GEORGE WITHER wisheth abundant increase of all heauenly and spirituall blessings IT is the manner vse and custome of all that set foorth any thing to be seene and read of others to set downe some reasons that mooued them to take such pains and to publish their labors In the yeere of our Lord one thousand fiue hundred eightie two a testament traÌ„slated into English at Rhemes in France was published in print by the English fugitiue Papists resiant there The censure view and examination whereof hath euer since been hartily looked or rather longed for of all both rich and poore high and low that feare God and loue his truth But by what occasion I cannot tell it hath been hitherto delaied Whereupon I thought it would not be amisse neither misliked if some thing in the meane space might be done toward the satisfaction of the well affected and the repressing of the triumphes of the contrarie Therefore at my returne from London from Michaelmasse terme last past I tooke in hand to discouer the loose corrupt vniust and vntrue dealing of our Rhemists in their marginall notes Which if I could effect and bring to passe afore an answer to their whole worke came foorth I did suppose that it would somwhat diminish the griefe of manie good men and make them the more patiently to expect and wait for the censure of the whole work And againe if it should happen that by reason I tooke it in hand so late that I â—ould not compasse it or bring it to passe afore the censure of the whole worke were in presse yet I did thinke that bicause that worke could not be but verie great and therfore chargeable that it would not be thought amisse of if some part were answered by it selfe which the poorer and those which either were vnable or vnwilling to be at charges with the other might attaine and haue with small cost Now hauing by the fauor of God gone through it I thought that I could not choose a better patron for it than your Grace whom God hath aduanced to the highest Ecclesiasticall place and dignitie in our Church of England For some make the dedication of their works testimonies of old friendship and familiaritie and as it were monuments of their old long continued loue Which cause if there were no more were sufficient considering the loue wherewith you haue imbraced me these thirtie yeeres and vpwards Others do it to witnes their mindfulnes of their dutie to them that be in honorable place and calling And why should not I heerin also imitate them sith it hath pleased God leauing me in a meane place so highly to aduance you Others to get the fauâ—â—able patronage and defence of their works by high dignitie and authoritie against all maleuolous cauillers and backbiters whereof this wicked world is alwaies full And heer of both I stand in great need hauing the whole band of Popish sophisters in this against me and also none can better protect and defend me than you either for learning and iudgement or for power and authoritie wherewith God hath indued you Their whole worke consisteth altogither of lieng fraud and deceit which I thought not vnmeete in some part to touch disclose and make manifest in this mine Epistle First in their Preface then in their Translation after in their collected and concluded Annotations lastly in their thicke and threefold allegations of the fathers In which I will vse all possible breuitie and shortnes for that my purpose is but to giue a little small taste of their foule and shamelesse dealings whereby the sinceritie of their dealing in the rest may be the easilier and better gessed at The first part of their Preface maintaineth against the whole course of the Scriptures and against all authoritie of the ancient primitiue Church that it is not necessarie for al Christians to haue and read the Scriptures in a knowen vulgar toong Which if it were true why are all men commanded continually to talke of them and to write them vpon the doores wals and posts of their houses and how should they meditate in them day and night How should fathers teach them to their children and they againe to their children The Scriptures giue wisedome to the simple why then shall not the simplest seeke in them to waxe wise If life be to be found in the Scriptures why shall not all search them that looke for life If they be written for our learning why should it not be as lawful to learne by reading as by hearing The CoÌ„stitutions which they sundry times alledge as ordeined by the Apostles do appoint Laie men to read the Law the books of the Kings the Psalmes and the Gospell Saint Hierome commendeth poore plough men bicause at the plough taile in their worke and labor they could sing the Psalmes Our Rhemists adde of their owne beleeue them if you list to salue the matter withall that they sang in a language they vnderstood not and wherein they could not read those Scriptures Saint Chrysostome exhorted the common people to get them Bibles and Testaments and refuted the same obiections which the Papists at this day make to the contrary But our Papists tel vs that he dealt like a pulpit man and therfore his rules must not be generall but serue for his owne people which he preached vnto As who should say the pulpit were not as meet a place to deliuer the rules of religion and a generall truth in as the schooles They adde that euery artificer dealeth in the hardest and deepest matters of religion omitting the more easie that they presuppose no difficulties that they aske for no expositor that they feele no depth of Gods science in Scripture that maners and life are nothing amended that priuate fantasies and not the sense of the Church and doctors thereof in interpreting the Scriptures is followed And whosoeuer knoweth the state and condition of the Church of England knoweth all this to be an beape and dunghill of lies packed togither If their commendation of their Churches
making cleane but you will neuer leaue your lieng We do not so speake of preaching onely that we exclude any helpe which God hath giuen vs besides But you exclude the word when you tie grace to the outward worke of your vnpreaching priests And you adde a number of helps of your owne as salt spittle oile creame and such like trumperie which God neuer appointed to his church but the proud presumption of man hath brought in Iohn 15. 7. The text If you ⸫ abide in me and my words abide in you you shall aske what thing soeuer you will and it shall be done to you The note If a scismatike pray neuer so much he is not heard bicause he remaineth not in the bodie of Christ. The answer I conclude therefore that the praiers of papists are vnprofitable bicause they haue cut themselues from the ancient catholike church of Christ and therefore remaine not in his bodie Iohn 15. 20. The text If they haue persecuted me you also will they persecute if they haue kept my word ⸫ yours also will they keepe The note He foresheweth that many will not obey the churches wâ—rds and no maruell bicause they contemned Christs owne precepts The answer As the Iewes cried the temple of the Lord when they had conuerted it into a den of théeues euen so crie you The church The church But as then the prophets shewed to them by their manifold contempts of Gods coÌ„mandements that their words were lieng and counterfet words euen so we shew that your church is the synagog of sathan and prooue it bicause she will be credited both aboue the word of Christ and contrary to the word of Christ. Iohn 16. 2. The text Out of the synagogues they will ⸫ cast you The note The heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. ca. 9. 22. The answer If to excommunicate be to put men from their coÌ„munion and fellowship in seruice praier and sacraments then this casting out is excommunication and so rightly translated The cause that you in your annotations imagine that is to bring the churches excommunication into contempt is friuolous and beareth no shew of truth sith excommunication amongst vs is vsed as a principall censure of our church And you your selues cannot denie but when hypocrites haue crept into authoritie this censure is abused as your confesse saieng the excommunication of heretikes is ridiculous And I pray you what made the rulers of the Iewes afraid of this casting out Was it not bicause in common estimation they should be estéemed as none of Gods people and what else is excommunication but to make the excommunicate to be estéemed as ethnikes and publicans Iohn 16. 13. The text But when he the spirit of truth commeth ⸫ he shall teach you all truth The note If he shall teach all truth and that for euer as before 14. 16. how is it possible that the church can erre or hath erred at anie time or in any point The answer Whosoeuer followeth that truth which the spirit taught the Apostles and swarueth not there from doth not erre But with you the pope can not erre the councels cannot erre the multitude of those whom you account the pastors of your church cannot erre As though Christ by this promise had tied his spirit to theÌ„ which we denie and you are not able to prooue Their errors are as manifest as the light so grosse and palpable that they may be groped You know that some of the greatest learned of your side are driuen to distinguish betwéene the pope and a man bicause as a man he may erre as a pope he cannot Iohn 16. 23. The text Amen Amen I saie to you if you aske the father any thing in my name he will giue it you The note Vpon this the church concludeth all hir praiers per Christum Dominum nostrum euen those that be made to saints The answer Is Christ bound to you must he needes be at your commandement whither he will or no He promiseth indéed that if they aske the father any thing in his name he will giue it And can you constreine him to giue it if we aske others Can your fansie be an assured warrant for it or from whence else can you fetch any good ground for it The commandement of Christ the example of Christ the doctrine of Christ and the guiding and direction of the holie Ghost do leade vs to praie to none but to God And what are you Or what is your church that we should beléeue you against all these Iohn 17. 1. The text These things spake Iesus and lifting vp his eies into heauen he said Father the houre is come ⸫ glorifie thy sonne that thy sonne may glorifie thee The note The father glorifieth the sonne by raising him from death exalting him vp to his right hand making all creatures to bowe downe at his name and giuing him all power and iudgement The sonne againe glorifieth his father by making his honor which onely in a maner was in Ieâ—rie before now knowen to all nations The answer You papists spoile the sonne of all glorie first in taking awaie from his glorified bodie the nature of a bodie and so making it no bodie or nothing Secondly in giuing that to others for which he is aduanced to the right hand of his father Thirdlie in setting the pope a mortall man aboue him in power and iudgement You spoile the Father also of his glorie by taking the key of knowledge from the multitude and so as much as in you lieth reducing the knowledge of God againe to a verie fewe Iohn 17. 11. The text Holie father ⸫ keepe them in thy name whom thou hast giuen me that they may be one as also we The note His petition is specially to keepe the apostles and his church in vnitie and from schisâ—â—es The answer It is verie true that Christ doth commend vnto his fathers protection and defence the vnitie of his church and children Iohn 17. 19. The text And for them do I ⸫ sanctifie my selfe that they also may be sanctified in truth The note To sanctifie himselfe is to sacrifice himselfe by dedicating his holie bodie and blood to his father both vpon the crosse and in his holy Sacrament The answer To sanctifie himselfe is to separate and seuer himselfe wholy to the vses of God his father which dedication of himselfe was plainly and euidently to be séene in his whole life and in euerie action thereof Which in some sort may also be called a sacrifice as also our reasonable seruice of God is termed a sacrificing of our selues But bicause the chéefe part of his priestly 〈◊〉 in this life was put in execution in his death in his sacrifice vpon his crosse therfore by way of excellencie the chéefe point of our sanctifieng by him is attributed to the then dedicating of himselfe to God for vs. But what is this toward the
moderation in not wholy condemning nor forbidding generally vulgar translations be not a lie then Master Harding and such other like of their side haue abused vs in telling vs that the malepartnesse of Heretikes made the Church altogither to forbid the vulgar translations Their accusations of our translations haue alreadie been so well answered by Master Doctor Fulke to Martinius that I neede not to touch them Their reasons likewise being both many and friuolous whereby they go about to prefer their vulgar latin version before the text in the toongs wherein they were first written I leaue to him or them which shall answere the whole preface in order as it lieth onely three things I will admonish men to consider of in them First that they tend not so much to giue credit to the vulgar text as to discredit al texts whatsoeuer to the end that either men might haue nothing to ground their religion certainlie on or else to make their Church of Rome their only stay Secondly that they confesse the Fathers in this point to be against them namely whose opinions are that the Latin text should yeeld to the Greeke and Hebrue but they thinke to avoid it with a slie shift that they meant the true and vncorrupted text as it was in their daies and times But Lodouicus Viues a learned man liuing in the daies of Henrie the eight in his annotations vpon Saint Augustine de ciuitate Dei telleth vs that to his time a fewe vnlearned dolts excepted all men preferred the texts in their original toongs before the others translated out of them Therefore either our good Masters of Rhemes must tell vs of some great corruptions that haue crept in of late yeeres into the Greeke and Hebrew texts or else they can not blame vs for not crediting them against the learned of all ages afore vs old and new one and others Thirdly that the Councel of Trent goeth not so far as our new Masters of Rhemes For they preferre it onely before all Latin translations making it amongst them the onely autenticall texte In which it is plaine that either the Pope or the Councell might and did erre For Erasmus dedicated his translation to Pope Leo and vnder his approbation manie men tooke it for autenticall and now your Councell iudgeth it not autenticall therefore either Leo or they iudged amisse take whether they will Thus much for their Preface Their Translation how much soeuer they brag of paines care and conscience to deale sincerely is fraudulently framed to make poore men thinke the Scriptures to be more obscure and darke a great deale than they are and so to fray them as much as in them lieth from taking paines to read them I note this onely not bicause it is not full of other corruptions and partialities but bicause leauing them to the censurer or censurers therof I take that which euery blind man may see that they haue studied therin for nothing lesse than perspicuitie plainnes For they haue both hunted for words of purpose which the people do not vnderstand as superstantiall didrachmes cense stater scandall scandalized Corbanah euangelized scenopegia paraclete prepucie Neophyte depositum gratis and such like And also left their sentences vnperfect halt maimed and without sence and all to strike simple persons in a maze As what is to me the woman and this man what As by the offence of one vnto al men to condemnation and such like which in English haue no sence Their collections and conclusions how weake and friuolous they are though it will sufficiently appeare in mine answeres to their marginal notes yet I hope it wil not be amisse if some also be noted down here These shall be of two sorts one so grosse that euery simple man may see the vanitie of their collections the other more cunninglie but yet deceitfully gathered The deceit of the later sort is also double either grounded vpon wilfull and slaunderous misreporting of our assertions or else vpon aequiuocations and ambiguitie of words wherewith it seemeth they delight them selues greatly and thinke it a wonderfull peece of learning to deceiue their poore simple credulous followers The first sort void of all shew of probable consequence are throughout their Testament very many But to auoide tediousnes I will content me here with a very few In the first of Matthew Our Sauiour Christ borne in mariage yet of a Virgin honoreth both states and withall teacheth vs that virginitie and continent life are preferred before mariage In the second of Matthew vpon the murdering of the children by this we learn what credit is to be giuen to the Church in canonizing Saints and celebrating their holydaies c. In the third Chapter vpon those words Yeeld therefore fruit worthy of penance Iohn preacheth satisfaction by doing worthy fruits works of penance Both in the third fourth chapter vpon Iohns preaching in the desart Christs going into the desart to be tempted of the diâ—ell they gather a warrant for popish Heremites that make a profession to liue out of the societie companie of men continually and so to end their daies In the sift of Matthew vpon these words except your iustice do abound c. whereby we see say they saluation life and iustification not to come of onely faith or imputation of Christs righteousnes In the sixt chapter vpon these words Leade vs not into temptation they saie that Beza according to the Caluinistes opinion saith that God leadeth into temptation therefore he maketh God the author of euill In the seauenth chapter vpon these words Lord Lord. These men haue faith otherwise they could not inuocate therefore to beleeue is not enough I could haue drawne out a great number as bad or woorse than these but I will heere stay For I haue giuen a sufficient taste what might be done in the most part of their Testament almost in euerie chapter Now concerning their double deceit afore spoken of whereof the first is grounded vpon malice which blindeth them and maketh them wilfully against their owne conscience and knowledge to mistake and misreport our assertions One common cauill is the finding fault with our translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance and to repent and amend Mathew 11. and repeated in many other places which is grounded vpon this slander that bicause we do not allow that the fruits of repentance be works satisfactorie for sinne therefore we do not teach at al those testimonies of harty and vnfeined repentance Another cauill very coÌ„mon also riseth vpon that bicause we confesse as the holy Ghost hath taught vs in the Scriptures that God is the author of euerie act therefore they gather also that he is the author of euerie sinne or euill Which malicious collection though it haue been ten thousand times answered and that fully yet they cease not still odiouslie to
bicause you reason from Peter and also bicause you grant that any particular bishop may erre Now if your consequence be true then tel me how Christ vphold your pope Iohn against the councel of Constance who deposed him And if he were not afore that Councell the chéefe gouernor of your Church tell me who was And if Christ did not vphold him and by him your church tell me when you gat againe restitution of your supposed priuilege once broken This example therefore serueth more aptly to encourage men to follow Christ to do whatsoeuer he commandeth with whatsoeuer dangers it be accompanied bicause Christ will not â—aile them that walke in holy obedience to his will how weake fraile and full of infirmities soeuer they be but as at the pinch he aided Peter so will he them Matth. 14. 36. The text And they besought him that they might touch but the ⸫ hemme of his garment whosoeuer did touch it were made whole The note See before cap. 9. v. 20. The answer You trouble vs with your references your note hath béene already considered of and receiued answer in his due place Matth. 15. 28 The text Then Iesus answering said to hir o woman ⸫ great is thy faith be it done to thee as thou wilt and hir daughter was made whole from that hower The note It were a strange case that Christ should commend in this woman a sole faith without good works that is to say a dead faith such as could not worke by loue and which Saint Iames doubted not to call the faith not of Christians but of diuels August de fide operibus cap. 16. The answer It were a very strange case if papists should leaue lying fraud and deceit For who séeth not that the end and purpose of your note is to make men thinke that your aduersaries attribute much to a dead faith that cannot worke by loue And if there be any that doth so name him And if in truth you cannot name any then what are ye Bicause we say that faith onely iustifieth must it néedes therefore be a dead faith Bicause the eie onelie séeth must it néedes be pulled out of the head and be without all other organs and instruments of the bodie Who séeth not the folly of this We with Augustine affirme that Christ sawe in this woman whose faith he praised a woonderfull worke of loue Matth. 15. 36. The text And taking the seauen loaues and the fishes and giuing thanks he brake and gaue to his disciples and the ⸫ disciples gaue to the people The note Heere we see againe that the people must not be their owne caruers nor receiue the sacraments or other spirituall sustenance immediately of Christ or at their owne hands but of their spirituall gouernors The answer This collection is very loosely gathered The disciples gaue bread and fish to the peole ergo it is not lawfull for the people to receiue any spirituall sustenance immediately from Christ but onely from them that are their gouernors vnder Christ. I thinke if we make a consequence from bodily sustenance to the sustenance of our soules that then it followeth better thus That as this people when they were at home prouided themselues for their bodily sustenance and héere being abrode they receiue it prouided for them at the hands of the Apostles so also it is lawfull for men at home to receiue spirituall sustenance by their diligent reading and abroad to receiue it at the hands of their ordinarie pastors and teachers in their open méetings by hearing the word preached and taught Matth. 16. 18. The text And I say vnto thee that thou art ⸫ Peter c. The note That is a rocke The answer Your reasons drawen from this place to stablish the tyrannie of Antichrist haue often béene answered And bicause héere no reason is framed we say with the holy Apostle Paul that we know none other rocke or foundation to build Christs Church vpon but Christ himselfe Matth. 16. 23. The text Who turning said to Peter goe after me ⸫ Satan thou art a scandall vnto me The note This word in Hebrew signifieth an aduersary as 3. Regum 5. v. 4. and so it is taken heere The answer We will not impugne your qualification of the word and lessen Saint Peters rebuke as much as you can yet this we may sée euidently that men are but vnstaied and vnstable rockes to build the Church vpon and except the Pope be better priuiledged than Peter was sometime he may be an aduersarie and a 〈◊〉 I will not â—ay a deuill Matth. 17. 24. The text And when they were come to Capernaum there came they that receiued the Didrachmes vnto Peter and said vnto him your master doth he not pay the ⸫ Didrachmes The note These didrachmes were peeces of mony which they paied for tribute Matth. 1â— 27. The text And that fish which shall first come vp take and when thou hast opened his mouth thou shalt find a ⸫ stater take that and giue it for me and thee The note This stater was a double didrachme and therefore was paied for two The answer To these two notes I giue but one answer for they reserued these strange words in the text bicause English eares are not acquainted with them and other matter there is not in these notes worth the obseruing Matth. 18. 4. The text Whosoeuer therfore shal humble him selfe as this litle ⸫ child he is the greater in the kingdome of heauen The note Humilitie innocencie simplicitie commended to vs in the state and person of a child The answer But none of them embraced by you as appeareth Your Pope can abide no péere he must be aboue all you puffe vp your selues with the proud pharisie in confidence of mens merits what innocents you are a number of you executed for confessed treason doo declare simplicitie cannot stand with the continual practise of your Church which of long time hath loued nothing lesse then plaine dealing as both our eies haue séene and all stories doo testifie Matth. 18. 17. The text And if he will not heare them ⸫ tell the Church The note That is as Saint Chrysostome heere expoundeth it tell the prelats and chiefe pastors of the Church for they haue iurisdiction to bind and loose such offenders by the words folowing vers 18. The answer We agrée with Chrysostome bicause the circumstances of the place and matter doo require it so to be expounded that héere by the Church the gouernors thereof are meant and that they haue power to bind and loose and therefore is a good warrant for our Church discipline against Papists and all other scornefull contemners and despisers of the same Matth. 18. 19 The text Againe I say to you that if two of you ⸫ consent vpon earth concerning euery thing whatsoeuer they shall aske it shalbe done to them of my father which is in heauen The note All ioyning togither in the vnitie of Christs Church in Councels
his disciples did plucke the eares and did eat rubbing them with their hands The note Saint Hierom Epist. 2. ad Nepotianum writeth of himselfe that being at Constantinople he asked his master Gregorie the Nazianzene the famous Doctor then bishop there what sabaoth this was Who by his answer declared that it was very hard to tell Neither is it yet knowen to the best learned Yet the Protestants are woont to say All is very easie The answer If Papists made any conscience of lieng and standering a great many of our controuersies would quickly be at an end Who euer said or wrote that all is easie But we do not vnder pretence of hardnes and difficulty fray poore men from searching after and séeking Christ in the Scriptures as you do but exhort men so vse more care and diligence to studie them with humilitie and to vse all helps which God hath lent them And that this was Saint Ieroms mind may appéere that in his Epistles he vouchsafeth the answering and opening of many a question and that to women whom he doth not dissuade or discourage from reading Luke 6. â—0 The text And ⸫ to euery one that asketh thee giue The note That is to euery one iustly asking For that which is vniustly asked may iustly be denied Augustine libro 1. cap. 40. de sermone Dom. in monte The answer He iustly asketh whom néede driueth to aske And we cannot iustly denie if God haue so blessed vs that we may spare that which is asked But the contributions of papists to maintaine traitors abroad are neither iustly required nor iustly giuen Luke 6. 48. The text Euery one that commeth to me and heareth my words and doth them I will shew you to whom he is like He is like a man ⸫ building an house that digged deepe and laid the foundation vpon a rocke The note He buildeth rightly and surely that hath both faith and good works he buildeth on sand that trusteth to his faith or reading or knowledge of the scriptures and doth not worke or liue accordingly The answer Against vaine boasters and flatterers of themselues no doubt Christ speaketh and not against true beléeuers For true faith worketh by loue and therefore endeuor of obedience is his inseparable companion Luke 7. 6. The text Lord trouble not thy selfe For ⸫ I am not woorthie that thou shouldst enter vnder my roofe The note See the annotations vpon S. Matthew cap. 8. 8. The answer Yée do but cumber vs with these references which when we sée them are to small purpose and shall be answered with your other annotations Luke 7. â—3 The text The ⸫ poore are euangelized The note Pauperes euangelizantur that is to the poore the Gospell is preached and they receiue it The answer It had béene no more shame for you to haue learned of vs to translate plainly then for to learne of vs to note aptly and truly according to the sense and meaning of the words For it is true that the poore receiue the glad tâ—â—ings of the Gospell But the proud pope his rich cardinals his fat greasie shauelings wallowing in the wealth of this world and puffed vp in a proud conceit of themselues as they are not poore so are they not apt to receiue the Gospell Luke 7. 25. The text But what went ye forth to see a man clothed ⸫ in soft garments Behold they that are in costly apparell and delicacies are in the house of kings The note Marke this well concerning Iohns apparell and diet See the annotations vpon Saint Matthew cap. 3. 4. The answer Concerning Iohns apparell we sée nothing héere but that it was not courtly Concerning his diet héere is nothing at all We haue looked for the annotations to which you refer vs and haue lost our labour for we can find none vpon that verse Luke 7. 30. The text But the pharisies and the lawyers ⸫ despised the counsell of God against themselues being not baptized of him The note As they that contemned Iohns baptisme despised Gods counsell and wisedome so much more they which make no account of the sacraments of the church despise Gods counsell and ordinance touching their saluation to their owne damnation The answer Your note is true But you vnder the color and name of sacraments do obtrude to the people that whereof God was neuer author but which resteth and is founded vpon your owne counsell and wisedome which we despise bicause we know it to be enimitie against God Luke 7. 37. The text And behold a woman that was in the citie a sinner as she knew that he was set downe in the pharisies house she brought an alabaster boxe of ointment and standing behind besides his feete she began to ⸫ water his feete with teares and wiped them with the haires of hir head and kissed his feete and annointed them with the ointment The note A perfect paterne of true penance in this woman who sought of Christ with open teares and other strange works of satisfaction and deuotion remission of hir sinnes The answer This sheweth your want of due and sound proofe for mens satisfieng for their sinnes when you scrape héere for satisfaction I pray you which call you a satisfactorie worke hir teares hir wiping his féet with hir haire or hir cost in annointing of Christ. As repentance is fained wherof no fruits can appéere so it is a grosse forgerie to imagine the outward testimonies of true repentance to be so many satisfactions for sinnes Draffe is good ynough for swine and any thing you offer is truth amongst your followers Luke 7. 47. The text For the which I say to thee Many sinnes are forgiuen hir bicause she hath loued much But to whom lesse is forgiuen he loueth lesse The note Not onely faith as you may perceiue but loue or charitie obtaineth remission of sinnes The answer And how may we perceiue it Forsooth loue is the cause that she hath many sinnes forgiuen hir This collection is but grating vpon a word contrarie to the plaine sense of the place For if they loue more that haue more forgiuen and they lesse to whom lesse is forgiuen then it is manifest that loue is a consequent of forgiuenes and not a cause And therefore you do but abuse men with the Coniunction causall which is héere as diuers times elsewhere a note of consequence as it is plaine by the words immediately following But to whom lesse is forgiuen he loueth lesse So according to the proportion of forgiuenes the proportion of loue followeth Luke 7. 49. The text And they ⸫ that sate together at the table began to say within them selues ⸫ who is this that also forgiueth sinnes The note As the Pharisies did alwaies caâ—pe Christ for remission of sinnes vpon earth so the heretikes reprehend his church that remitteth sinnes by his authoritie The answer It appeareth by the Pharisies busâ—e carping that it was a receiued truth that onlie God could pardon offences committed against God And they
pardons and such like popish pelfrie might haue done he should be sure of it bicause he left ynough to pay well for it Luke 12. 22. The text And he said to his disciples therefore I say to you ⸫ Be not carefull for your life what you shall eate nor for your bodie what you shall do on The note He forbiddeth not competent prouidence but too much carefulnes See annot vpon S. Matthew c. 6. v. 25. The answer It is very true that men not marking the prouidence of God but hanging altogither vpon their owne prouision do thinke themselues neuer to haue cared sufficiently til they haue scraped togither prouision for a long time aforehand Against which Christ doth arme his with the due consideration of Gods prouidence Touching your annotation you are disposed to send vs to séeke that which is not to be found Luke 12. 32. The text Feare not ⸫ little flocke for it hath pleased your father to giue you a kingdome The note It was little at the beginning and is still in comparison of all the reprobate but in it selfe very great as in the parable of the great tree that grew of the little mustard seed Matth. 13. The answer Your note in words is true though in your meaning not true For we doubt not but that you meane that this greatnes is alwaies visible to the world which we denie and you are not able to prooue Luke 12. 35. The text Let your ⸫ loines be girded and candels burning in your hands The note To girde our loynes is to keepe chastitie and continencie Greg. ho. 10. The answer Your exposition though it be Gregories it is far fetched and the farther from truth bicause you imagine no chastitie but in single life By which collection it should follow that no maried men should be aptly prepared or furnished to wait for the comming of Christ. And so consequently one of the sacraments of your church excludeth men from waiting for the glorious comming of our Lord and Sauiour Surely maried men are much beholding to you Luke 12. 51. The text Thinke you that I came to giue ⸫ peace on the earth no I tell you but separation The note He meaneth the naughtie peace that is betweene worldlings and sinners the agreement that is in infidelitie in heresie or in any other wickednes He came to breake this peace See annotations Mat. 10. 34. The answer It is sure that the knowledge and imbracing of Christ doth disturbe the former agréement we had in darknes ignorance and therfore no maruel though in this light of the Gospel which God hath raised there be many dissentions Your note like the rest shall be censured with his fellowes Luke 13. 3. The text No I saie to you but vnlesse you ⸫ haue penance you shall likewise perish The note Or as it is vttered in other places do penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which in the new Testament signifieth perfect repentance See annotations Mat. 3 3. 11. 21. The answer We do not doubt but that the Euangelist vsing that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ment true and perfect repentance But this is that we denie and you should prepare your selues to prooue that men can not be truely or perfectly repentant except either they haue some penance inioined them or else assume to themselues some penance whereby they may satisfie to God for their sinnes in the whole or in part Which except you do prooue your labor about the signification of the word is but méere wrangling Your annotations shall receiue answer by themselues Luke 13. 6. The text And he said this similitude A certaine man had ⸫ a fig tree planted in his vineyard and he came seeking for fruite on it and found none The note The fig tree with onely leaues and no fruite is the Iewes Synagogue and euerie other people or person which hath faith and faire words and no good works The answer By your continuall separation of faith from works your meaning is to make your followers beléeue that we teach that men may be iustified by an idle and fruitlesse faith Wherin your owne conscience doth witnes to you that you do vs great iniury The Iewes Synagogue had a shew of works but no true faith and therefore that as you confesse being signified by the fig trée your hypocriticall confidence in works whereby you and they sought to establish your owne righteousnes is flatly by this parable condemned Luke 13. 19. The text It is like to a mustard seede which a man tooke and cast into his garden and it grew and became a great tree and the foules of the aire rested in the boughes therof The note See annotations Matth. 13. 31. The answer Your references are neither rightly quoted for vpon the 31. verse there is nothing noted and vpon the next verse there is nothing said which might not haue béen set downe of any scholler neuer so meane For what Christian that hath made any progresse at all in Christs schoole can be ignorant of the beginning and encrease of the church of Christ Luke 13. 24. The text But he said to them ⸫ Striue to enter by the narrow gate bicause many I say to you shall seeke to enter and shall not be able The note Christians must in their liues seeke the strait way but in religion the ancient common way The answer If by ancient and common you meane that religion which Adam receiued of God and by him was deliuered to all mankind and which Christ deliuered to his whole church then we accorde with you that it is that which we are to folow and to striue for But if you meane that which for some ages hath béene common and therfore beareth some shewe of antiquitie then we dissent from you Bicause whiles you séeke to establish your popery you are not ashamed to make Christ to exhort men either to supersticious Iudaisme or to idolatrous Gentilisme For at that time there were none other religions commonly receiued and embraced but these and neither of them both but did beare a greater shew of antiquitie then in truth euer did poperie Luke 13. 30. The text And behold they are ⸫ last that shal be first and they be first that shall be last The note The Gentils comming into Gods fauor later are preferred before the Iewes which were first The answer This note must haue a fauorable exposition And we take it that the preferment you meane is our graffing into the true oliue whence they were cut out And then we reason thus If the Church of the Iewes once florishing might afterward decay and that people falling away giue roome and place to such nations as God made himselfe knowen vnto in Christ long after them then why may not the Romans though their faith was once commended praise woorthie be in like case shaken of also Luke 13. 34. The text Hierusalem Hierusalem which killest the prophets and stonest them that are sent to thee how often
and one pastor The note He meaneth the Church of the Gentils The answer It is true that Christ made of Iewes and Gentils one folde and of both he and not the pope is the one only pastor and head Iohn 10. 29. The text My father ⸫ that which he hath giuen me is greater then al. The note Another reading is my father that hath giuen me c. The answer In diuers readings you choose that which is most obscure and can not carie any true sense if it be weied with the circumstances of the place and leaue that which is plaine and carieth an inestimable comfort to all that loue God and best agréeth the Gréeke originall Iohn 11. 44. The text Iesus said to them ⸫ Loose him and let him go The note S. Cyril lib. 7. cap. vlt. in Ioh. and Augustine tract 49. in Ioh. applie this to the Apostles and priests authority of absoluing sinners affirming that Christ doth reuiue none from sinne but in the church and by the priests ministerie The answer Wée beléeue that the promise of life eternall pertaineth to none but to such as are or shalbe of the Church of God and that the ordinarie meanes whereby God effectuallie calleth men to be of his church is the ministerie of his woord But we dare not tie God to his ordinarie meanes sith he extraordinarilie called Paul and others But how well this place is applied to the ordinarie authoritie of ministers or priestes in absoluing I will spare to speake for reuerence of them whom you alledge It is well that the church hath plaine euidence of scriptures for the authoritie of binding and loosing for if it staid it selfe vpon the authoritie of men wresting such places as this to that purpose it were but a poore sillie comfort that the conscience of a poore penitent sinner could reape by the churches absolution Iohn 11. 48. The text If we let him alone so all will beleeue in him and the Romans will come and ⸫ take away our place and nation The note All men but speciall nations must take heed that whiles to saue their temporall state they forsake God they loose not both as the Iewes did August tract 49. in Io. The answer Therefore we vndergo all the perils and dangers which by your stirring vp the force and might of all the popish princes in the world can bring vpon vs rather than to displease God by giuing ouer his truth wherwith he hath blessed vs least we should prouoke his heauie indignation against vs and so perish as the Iewes haue done before vs. Iohn 12. 3. The text ⸫ Marie therfore tooke a pound of ointment of right spikenard precious and annointed the feete of Iesus and wiped his feete with hir haire and the house was filled with the odour of the ointment The note Of this womans extraordinarie offices of deuotion and how acceptable they were to Christ See the annot Mat. 26. The answer Bicause those annotations are to receiue answer by themselues therefore I thought not good to touch them here Iohn 12. 7. The text Iesus therefore said Let hir alone that she may keepe it for the day of my ⸫ buriall The note The deuout offices of balming and annointing the dead bodies of the faithfull are here also allowed The answer And we do not disallow whatsoeuer in buriall serueth either for comfort of them that be aliue and for the honest and comely bringing the dead to the graue being the last duties that men can do to their faithfull friends Iohn 12. 8. The text For the poore you haue alwaies with you but me you shall not haue alwaies The note Not in visible and mortal condition to receiue almes of you and such like offices for supply of my necessitie The answer And why do you not say not in bodie nor in humanitie Bicause you would faine with some color shift of Christs bodily absence from the earth for the better safetie and defence of your reall preseâ—ce in the sacrament You are full of fathers in matters nâ—edlesse why do you not in this place so often repeated bring vs at the least one plaine place of some father affirming that he is not simply absent in bodie from vs but onely in such sort as you do imagine Is it not a secret confession that all antiquitie is against you I maruell that you are so impudent still to glory and to cry that your faith hath continued almost xvj hundred yéeres when you know that in a number of things you are not able to bring foorth any true authoritie of halfe the age Iohn 12. 20. The text And there were certaine Gentils of them that came vp to adore in the festiuall day The note We may see there a great difference where a man pray or adore at home or in the church and holy places When the Gentils also came of deuotion a pilgrimage to the temple in Hierusalem The answer Now pilgrimages are prooued and that full pithily For the Gentiles came to adore at Hierusalem When you can find such expresse commandement of God for running to saint Iames of Compostella or our Ladie of Walsingham or visiting the holie sepulchre as was for al both Iewes and conuerts then to appéere before the Lord at Hierusalem then your reason will hold Otherwise it is as much as if I should say The Iewes and conuerts of the Gentils obeied the commandement of God in going to Hierusalem at the feast daies to worship Ergo it is lawful for me to go a roging to what place of pilgrimage in the world séemeth best in mine owne eies without further warrant As for the difference of publike and priuate praier and of seruing God at home and in the common assemblies are both knowen and practised amongst vs. Iohn 12. 40. The text Therfore they ⸫ could not beleeue bicause Esay said againe he hath blinded their eies and indurated their harts c. The note If any man aske saith saint Augustine why they could not beleeue I answer roundly bicause they would not Tract 33. in Io. See annotations Matth. 13. 15. Mark 4. 12. The answer It is true that the corruption of mans will is the cause of all euill and wickednes in man But héere either your printer made a fault or your note booke deceiued you for it is in 53. treatise And I muze why you should so much couet so force Augustine to speake for you séeing that you know that of all other he is most earnest in this cause of frée will against you For in the same place he acknowledgeth the iust iudgement of God vpon them in leauing them in blindnes and not helping them to sée And teacheth vs in inquiring why God would so leaue them to crie out with the Apostle O the depth of the riches of the wisedome and knowledge of God c. Which exclamation sheweth that Augustine had an eie to somwhat more than their will yea and to such a somwhat as was not
sense that you take it in is true that he suffred no paines there though all of your side be not yet resolued what to vnderstand by hel in the Créed nor whether he suffred there or no. But that this place of scripture hath no reference to that article it is plaine and euident by the exposition of Peter immediatlie following who can gather nothing to be prophesied in this text but the short and quicke resurrection of the bodie of Christ out of the graue Acts. 2. 38. The text But Peter said to them ⸫ do penance and be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes and you shall receiue the gift of the holie Ghost The note Not onely amendment of life but penance also required before baptisme in such as be of age though not in that sort as afterward in the sacrament of penance Augustine de fide operibus cap. 11. ep 108. The answer Wherefore do you cite Augustine To prooue a sacrament of penance Seauen sacraments were vnknowen in his daies I pray you what penance did Peter inioine these men tell if you can Forsooth not such as afterward was woont to be inioined in the sacrament of penance I beléeue you But if there were then a sacrament of penance instituted how excuse you Peter for inioining penance not according therto And if there were no such sacrament then tell vs in good earnest when it began who had authoritie to appoint it and whence he had that authority Haue they béene better replenished with the spirit of God since than Peter was Thus you sée the rat perisheth by hir owne bewraieng of hir selfe And least your ignorant readers should conceiue that saint Augustine whom you alledge doth speake in those places of the sacrament of penance they are to be admonished that if they be able to view the places themselues they shall be sure to find there no such thing Acts. 2. 41. The text They therefore that receiued his word were baptized and there were added in that day about ⸫ three thousand soules The note Three thousand were conuerted at the first sermon and they were put to the other visible companie and church The answer Under the name of visible lurketh poison For thereby you would perswade yours that the church of Christ could neuer lie in corners hidden and knowen to few or none but themselues Which doctrine of yours if it were true would exclude the Apostles after the resurrection being in a house with the doore fast shut to them and the congregation of beléeuers gathered secretly togither and kéeping closely in a chamber from being the church of God Your champion Stapleton who for his writing of all English papists hath deserued most praise is driuen of force to confesse the hidden and secret church but that he will haue to endure but a while wherby he supposeth he hath salued the matter But that little while is sufficient to ouerthrow all your reasons for perpetuall visibilitie in that sense which you take it Acts. 2. 42. The text And they were perseuering in the doctrine of the Apostles and in the communication of ⸫ breaking of bread and praiers The note This was the blessed sacrament which the Apostles daily ministred to the Christians at the least in one kind See chap. 20. 7 The answer And why say you at the least in one kind Was it euer heard of in the world that the sacramâ—nt was ministâ—ed in lesse than one kind But you would haue said if you durst for shame that they ministred but in one kind And then if you had had any fathers that fauored that exposition we should also haue heard of them But your doctrine of concomitance the groundworke of your halfe communion was then not hatched in hell The fathers were vtterly ignorant of it Acts. â— 1. The text And Peter and Iohn went vp into the temple at the ⸫ ninth hower of praier The note This maketh for distinction of canonicall howers and diuersitie of appointed times to pray in See annot cap. 10. 9. The answer Let people pray in the language which they vnderstand to him to whom they are commanded to offer vp their praiers in faith according to his will and then times appointed for praier may haue their right and true vse Acts. 3. 16. The text And in the ⸫ faith of his name this man whom you see and know his name hath strengthened and the faith which is by him hath giuen this perfect health in the sight of you all The note This faith was not the faith of the lame man for he looked onely for almes nor a speciall faith of the Apostles owne saluation but the whole beleefe of Christian religion The answer How prooue you that this was not the faith of the lame man Forsooth he looked for nothing but almes At the first he did not What then Nay he looked not for almes when they had told him that they had neither gold nor siluer to giue But as he cast away the expectation of almes so did he gréedily imbrace the gift of health offered him in the name of Iesus Christ. And this is the faith which Peter héere speaketh of If Peters hearers had so vnderstood the matter as you take it they might haue concluded that they néeded not beléeue other mens faith might make them safe as it did this man How happened it that the lame man of Lystra néeded his owne faith to be saued or healed Was not Pauls faith as good as Peters if a man might be healed by another mans faith without his owne The residue of your note is a riddle For what is Christian religion Is it not the imbracing of the promises of saluation by faith And then how is that distinguished from the faith or beléeuing of a mans owne saluation But bicause you papists want the comfortable assurance of Christians therefore you deuise a new kind of faith to flatter your selues withall void of that comfort and assurance 〈◊〉 3. 21. The text Whom ⸫ the heauens truly must receiue vntill the times of the restitution of all things which God spake by the mouth of his holie prophets from the beginning of the world The note Some heretikes fouly corrupt this place thus Who must be contained in heauen of purpose as they protest to hold Christ in heauen from the blessed sacrament Beza As though his presence there drew him out of heauen Neither can they pretend the Greeke which is word for word as in the vulgar Latin and as we translate The answer This bable hath béene sufficiently plaied withal alreadie The Gréeke being the meane verbe is indifferent to be translated actiuely or passiuely The sense in both translations resteth one and the same Prating Martinius made this quarrell â—tale and the learned and reuerend master doctor Fulke hath cléered it I pray you shew vs thus much fauour as to giue vs one sentence of a doctor for sixe
beléeue you but must néedes score vp this amongst your lies Acts. 23. 18. The text ⸫ And he taking him brought him to the tribune and said The prisoner Paul desired me to bring this yoong man to thee hauing something to say to thee The note See the curtesie and equity of heathen officers toward their prisoners to saue them from all iniurie and villanie The answer And compare on the other side the barbarous and sauage crueltie of popish bishops and other officers and kéepers towards them that were their prisoners for the testimonie of the truth in the late daies of Quéene Marie and thou shalt euidentlie sée that poperie hath exiled from the professors thereof all kinde of humanitie Acts 24. 14. The text But this I confesse to thee that according to the ⸫ sect which they call heresie I do so serue the father my God beleeuing al things that are written in the law in the prophets The note Bicause Tertullus the Iewes orator called Christian religion the sect or as it is there verse 5. in the Greeke the heresie of the Nazarens Saint Paule answereth and sheweth that it is no heresie And as for the word Sect in this place it is in the Greeke according to the way which they call heresie as also Acts. 9 2. 24 22. And therefore the worde Sect is heere so taken See annot cap. 28 22. The answer By this note we sée that you read the Gréeke text and otherwise it is vtterly to no purpose For there is nothing in it but â—hat euerie boie that hath learned his Gréeke Grammer may sée As for the ioie that heretikes take of this that Christian religion is called here and else where a sect or heresie it may reioice papists as much as any other Acts. 24. 25. The text And he disputing of ⸫ iustice and chastitie and of the iudgement to come Felix being terrified answered For this time go thy waie The note The Apostolike teaching was not of onely and speciall faith but of iustice and chastitie and iudgement that is to saie of the terror of hell and other Gods iudgements in the next life answerable to our deedes in this world by which the hearers were first terrified and so induced to penance how saie heretikes that then such things make men hypocrites The answer If there be any that teach so onely and speciall faith that they omit to teach other Christian duties tell vs I praie you tell vs who they be Otherwise we shall thinke this to be an ordinarie cast of office with you to induce your ignorant followers to thinke that iustice chastitie and iudgement to come are not taught now a daies Againe if you can shew vs any that deny the preaching of the iudgements of God to be profitable for the conuersion of men froÌ„ wicked waies tell vs that we may also detest them Yet we saie that they which neuer learne to yéeld obedience to God of sonnelike dutie but of seruile feare are but hypocrites when they are at the best Acts. 25. 11. The text But if none of those things be whereof they accuse me no man can giue me to them ⸫ I appeale to Caesar. The note If Saint Paule both to saue himselfe both from whipping and from death sought by the Iewes doubted not to crie for succor of the Romain lawes and to appeale to Caesar the prince of the Romaines not yet Christened how much more may we call for aide of Christian princes and their lawes for the punishment of heretikes for the churches defence against them Augustine epist. 50. The answer It is lawfull for man being wronged at an inferior magistrates hand to séeke for defence and protection at the hands of the superior and higher It is lawfull also for true catholikes to vse the defence of their owne princes and soueraignes against the violence of heretikes and to vse the benefit of their lawes for the punishment of them But it is vnlawfull to séeke to set princes togither by the eares one with another and to constreine other mens subiects and their dominions by force of armes to accept and embrace religion For this neither the example of Paul approueth neither yet Augustine alloweth Acts. 25. 19. The text Of whom when the accusers stood vp they brought no cause which I thought till of but certaine questions of their owne superstition which they had against him and of one ⸫ Iesus deceased whom Paule affirmed to liue The note This whom he tearmeth by contempt one Iesus hath now made al the Romaine Emperours and princes of the world to know him and hath giuen the seate of the Caesars to his poore seruants Peter and his successours The answer Saint Peter neuer vsurped Caesars seate Those whom you vntrulie tearme his successors like traitors haue by treason displaced their soueraigne Lords and by force and fraude set themselues in their place But that this was giuen them by Christ is your surmise which you can neuer prooue Acts. 26. 20. The text Whereupon king Agrippa I was not incredulous to the heauenly vision but to them first that are at Damascus and at Hierusalem and vnto al the country of Iurie and to the Gentiles did I preach that they should do ⸫ penance and turne to God doing works woorthie of penance The note Penance often inculcated and works agreeable to the same The answer Repentance which you corruptly call penance and workes woorthie of the same we inculcate in our sermons oftener more earnestly and more fruitfully then you And yet we foster no such confidence in the merits of mens works and doings as you flatter and puffe vp men withall Acts. 27. 9. The text And when much time was spent and wheras now it was not safe sailing bicause the ⸫ fast now was past Paule comforted them saieng to them The note It may signifie the Iewes fast of the seauenth moneth September after which the nauigation was perilous winter approching The answer It is verie likely that Luke reckoned the time according to the maner and custome of the Iewes and that therefore it is their fast in the feast of reconciliation that is here spoken of Which if you would haue vouchsafed to haue cited Master Beza or Master Caluine for you should haue done well for of them or one of them you learned this But whatsoeuer you reape by them you haue not any good maners to be thankfull to them for it Acts. 27. 24. The text Feare not Paul thou must appeere before Caesar and behold God hath ⸫ giuen thee all that saile with thee The note Paul saith S. Hierom had so many soules in the ship giuen him that is so many men saued for his sake and after he is with Christ shall he shut his mouth and not be able once to speake for them that haue beleeued in his Gospell Hierom aduer Vigil Whereby he prooueth that if God do much for the merits of saints in this life much more at their intercession and
praier in heauen The answer You should say Whereby S. Ierom goeth about or indeuoreth to prooue For euery word he speaketh is not by and by a proofe What the saints of God do in heauen for men that are aliue is a secret which God hath kept to himselfe and not reuealed to men Therefore the reasons from their dealings héere to their doings there are blinde hauing no ground to frame them on but mans wisedome There we do not beléeue S. Ieroms conclusions but where he hath better ground for his reasons Acts. 28. 1. The text And when we had escaped then we knew that the ⸫ Iland was called Mitilene The note This iland now Malta is the seate of the knights of the Rhodes The inhabitants wherof haue a speciall deuotion to saint Paul to whom both the cheefe church being the bishops seate is dedicated and the whole iland as they count it is consecrated Where the people shew yet to strangers his prison and other memories of his miracles The answer To leaue the manifest grosse error of your old interpretor in the name vntouched and to leaue your selues which will amend no errors nor vntruthes be they neuer so manifest To your note we say that we easily beléeue the inhabitants of Malta to be papists full of blind and ignorant deuotion 〈…〉 The text For the hart of this people is waxen grosse and with their eares haue they heauily heard and their eies ⸫ they haue shut least perhaps they may see with their eies and heare with their eares and vnderstand with their hart and be conuerted and I heale them The note Heere also as Matth. 13. it is plaine that they would not see nor heare and that their excaecation is to be attributed to themselues and not to God See annot Iohn 12 40. The answer Their excecation as their fault is to be attributed to themselues and none other and to God as a iust iudgement and punishment for their former sinnes ROMANS Roman 1. 5. The text By whom we haue receiued grace and apostleship ⸫ for obedience to the faith The note Faith must not be subiect to sense reason arguing or vnderstanding but must command and be obeied in humilitie and simplicitie The answer It is true that euery word of the Lord is with reuerence to be receiued beléeued and obeied in humility and simplicity though it be neuer so far beyond our capacitie and the reach of our reason or the compasse of our sense or vnderstanding But yet so as that we beléeue not white to be blacke sower to be swéet neither yet that the whole bodie of man may be contained within the compasse of two or thrée inches For in things subiect to sense we are no where commanded not to beléeue and trust our senses Rom. 1. 5. The text ⸫ In all nations for the name of him among whom are you also the called of Iesus Christ. The note Saint Augustine vseth this place and the like against heretikes which would draw the common catholike faith of all nations to some certaine countries and corners of the world August ep 161. The answer Whosoeuer hold any faith that was not vniuersally planted by the Apostles in all nations and which hath not béene since generally imbraced of all true Christians the same hold not the true catholike faith And therefore the faith which the church of Rome at this day holdeth is not the true catholike faith For what Apostle taught or what church in their time beleeued that Christ after his ascension was bodily héere vpon the earth and that his bodie might be in many places at once in one place hauing the quantitie of a bodie in another place void of all quantitie I would our controuersies about the church and the bishop of Romes authoritie might be decided by this epistle For he is plaine in both cases Rom. 1. 9. The text For God is my witnes whom I serue in my spirit in the Gospell of his sonne that without ⸫ intermission I make a memorie of you alwaies in my praiers c. The note He praieth without intermission that omitteth no day certaine times of praier Aust. The answer He praieth for men without intermission that being diligent in praier is therein alwaies mindefull of them But your citing now of Augustine to what end is it but to make a shew of your reading Rom. 1. 11. The text For I desire to see you that I may impart to you some spirituall grace to ⸫ confirme you The note The Romaines were conuerted and taught by Saint Peter before Therefore he vseth that speech to confirme them in their faith Author Commen apud Hieronimum Theodoret. in 16. Rom. Chryst. The answer That the Romaines to whom Paule wrote were conuerted afore it is manifest but by whose ministerie that doth not certainely appéere We know that diuers fathers are of opinion that Peter tooke paines at Rome afore Paule wrote thither But bicause the time they assigne of his comming thither and of his continuance there can neither stande with the scriptures neither with other things which they report of him there is iust cause why in this point we should not beléeue them But bicause it is not material by whom they were conuerted I let this passe But one thing I muse of and I would faine be resolued in Why the holie Ghost so diligently setting out Paules writing to the Romaines afore he went thither Paules iourney thither his paines and diligence there doth not once signifie any thing to vs of Peters being there séeing there could be nothing more necessarie for a christian to know then that If poperie be good Christianitie and if by Peters being there such woonderfull priuiledges be left vnto the bishops there as they at this day chalenge Rom. 1. 17. The text For the iustice of God is reuealed therin by faith into faith As it is written And the iust man liueth by faith The note He meaneth not Gods owne iustice in himselfe but that iustice wherwith God endueth man when he iustifieth him Aug. de spir lit cap. 9. Whereby you may gather the vanitie of hereticall imputatiue iustice The answer Whereby you may gather the impudencie of the papists in applieng fathers to that they ment not The whole scope and circumstances of the place are against inherent iustice and for the righteousnes of Christ imputed to vs. But God endueth man with righteousnes when he doth iustifie him It is true But that righteousnes whereby he maketh men iust is the righteousnes of Christ. The other wherewith he indueth vs which we call sanctification being gods gift is not sufficient to make vs iust before God but to declare vs iust before men Rom. 1. 23. The text And they changed the glorie of the incorruptible God into a ⸫ similitude of the image of a corruptible man and of fowles and foure footed beasts and of them that creepe The note Lo these and the like are the images or idols so often
spirit c. The note All these gifts be those which the learned call gratias gratis daâ—as which be bestowed often vpon euill liuers which haue not the other graces of God whereby their persons should be gratefull iust and holie in his sight The answer That these graces which are here recited are fréely giuen many times to the wicked is manifest and confessed of all But that which you would secretly insinuate that the other graces wherby men are made gratefull iust and holie in Gods sight are not fréely giuen but to those that procure them by works preparatorie or to them that deserue them by inherent iustice is manifestlie and directly opposite to the Scriptures Romaines 3. 24. Ephes. 2. 8. 1. Cor. 12. 1â— The text For as the bodie is one and hath manie members and all the members of the bodie wheras they be manie yet are ⸫ one bodie so also Christ. The note A maruellous vnion betwixt Christ and his church and a great comfort to all catholikes being members thereof that the church and he the head and the bodie make and be called one Christ. Aug. de vnita Eccl. The answer A maruellous good note wherin onely this héed is to be taken that men be not deceiued by ioining themselues to those that are catholikes in name and not in déede Which it is impossible otherwise to auoide then by holding fast the societie of them that imbrace and keepe that forme of doctrine which was deliuered to the church by the apostles whom all parts confesse to be true catholikes 1. Cor. 12. 28. The text Are all apostles are all prophets are all doctors ⸫ are all myracles haue all the grace of doing cures c. The note Saint Augustine ep 137. giueth the same reason why myracles and cures be done at the memories or bodies of some saints more then at others and by the same saints in one place of their memories rather then at other places The answer Augustine was a man sometimes as well as others deceiued by illusions For why should not the same saints memories bée honored with myracles in Affrica as well as in Italie For it was not to places but to persons that the gift of doing myracles was granted How much trulier wrote Augustine that myracles were not suffered to endure to his time least men should alwaies séeke visible confirmations and least men should waxe cold by the commonnes of those things by the strangenes wherof they were first enflamed 1. Cor. 13. 2. The text And if I should haue prophecie and knew all mysteries and all knowledge and if I should ⸫ haue all faith so that I could remooue mountaines and haue not charitie I am nothing The note This prooueth that faith is nothing woorth to saluation without works and that there may be true faith without charitie The answer It is strange that when in the former chapter you haue set faith among the gifts that are giuen often vnto the wicked now the same faith being spoken of you would haue it to be taken for the faith we speake of in the cause of iustification and so consequently that it might be without charitie Whereas there is as much difference betwéene that faith and this as is betwixt the beléefe of the omnipotent power of God and affiance in his goodnes But admit that that were granted you which you so much desire that a true faith were here ment how followeth your reason Is euerie supposition a proofe Saint Paule saith if an angell from heauen teach an other gospell c. doth it follow that an angell from heauen may teach an other Gospell do you not sée the vanitie of your proofe 1. Cor. 13. 10. The text But ⸫ when that shall come that is perfect that shal be made voide that is in part The note By this text Saint Augustine lib. 22. Ciu. cap. 29. prooueth that the saints in heauen haue more perfect knowledge of our affaires here then they had whiles they liued here The answer Saint Augustine there entreateth of the knowledge and sight of God which the godly shall haue after the resurrection of their bodies And he speaketh in that place no word of the knowledge that dead men haue touching the affaires of men liuing here whiles this world endureth But touching that matter his mind is as he expresseth it else where that the saints in heauen know no more what we do here then we know what they do there But you care not how you lie so you may turne men from God to put confidence in creatures 1. Cor. 13. 13. The text And now there remaine faith hope and charitie these three But the ⸫ greater of these is charitie The note Charitie is of all three the greatest How then doth onely faith being inferior to it saue and iustifie and not charitie The answer I will not at all touch that charitie is not simply the greatest but in some certaine respects But I will come to your reason If faith iustified by the vertue and merite of it self then your reason were somewhat for then charitie being the greater vertue should rather iustifie But now when it is but an instrument to lay hold vpon Christ our righteousnes your reason holdeth not Our hands are inferior to some other parts of man yet our hands are the onely instruments whereby we lay holde on and vse such weapons as serue for our defence And therefore men are called men of their hands 1. Cor. 4. 14. The text But if thou blesse in the spirit he that supplieth the place of the ⸫ vulgar how shall he say Amen vpon thy blessing bicause he knoweth not what thou saiest The note By this word are ment all rude vnlearned men but specially the simple which were yet vnchristened as the Catechumens which came into those spirituall exercises as also infidels did at their pleasures The answer By this word are ment all priuate men for it is euident that except they vnderstoode the publike praier and thankesgiuing they could not shew foorth their assent by saieng Amen 1. Cor. 15. 3. The text For ⸫ I deliuered vnto you first of all which I also receiued That Christ died for our sinnes according to the Scriptures The note This deliuerie in the Latine and Greeke importeth tradition and so by tradition did the Apostles plant the church in all truth before they wrote any thing The answer The controuersie is not whether tradition or writing was first but whether the apostles did not write as much as is necessarie for vs to know and kéepe and whether traditions which vnder their name you obtrude be to be iudged by their writings or not As for that tradition he speaketh of here he specifieth most plainly in writing and therefore this can not make for your vnwritten verities to the which you would faine impropriate the name of traditions 1. Cor. 15. 10. The text But by the grace of God I am that which I am and his grace in
me hath not been ⸫ voide but I haue labored more aboundantly then all they yet not I but the grace of God with me The note In him Gods grace is not voide that worketh by his freewill according to the motion and direction of the same grace The answer As you haue drawen fréewill from philosophie so you plant grace in the roome of that which the philosophers called right reason and you giue vnto it no more then they did to right reason that is to mooue and direct the will But Paule on the contrary side so attributeth all to grace that he leaueth nothing to himselfe I haue labored saith he yet not I but the grace of God with me that is to saie which is with me 1. Cor. 15. 14. The text And if Christ be not risen againe then vaine is our preaching vaine also is your faith and we are found also ⸫ false witnesses of God c. The note So we may say if the catholike faith in all points be not true then our first apostles were false witnesses then hath our countrie beleeued in vaine all this while are all our forefathers dead in their sins perished which presupposing Christ to be God were the greatest absurditie in the worlde The answer And whie did you not say if the faith which the church of Rome at this day professeth be not in al points true for that we know you meane by the Catholike faith but you would haue your words true howsoeuer your meaning was But we denie your Romish faith to be the catholike faith By our first Apostles also you meane neither Peter nor Paul nor anie of Christes Apostles but Augustine the monke pope Gregories apostle but if his doctrine were Catholike neither yours nor ours is in all points Catholike For our forefathers which you speake of you meane those which liued of late yeeres for those of elder time knew not your faith they could not tell that the Pope could not erre they thought him subiect to the whole church they knew nothing of transubstantiation of concomitance and of a number of such toies as you of late haue coined And therefore let men vnderstand that the Catholike faith is that which Paul and Peter and the other Apostles of Christ left vnto vs taught in the scriptures and that which the first church of Christ beléeued and embraced at their hands and which the church of Rome at this day persecuteth and then your note may stand vntouched 1. Cor. 15. 42. The text For ⸫ starre differeth from starre in glorie so also the resurrection of the dead The note The glorie of the bodies of saints shall not be all alike but different in heauen according to mens merits The answer The Apostle putteth no difference here betwéene the glorified bodies of the saints but betwéene the state of our bodies afore the resurrection and after the resurrection betwixt which two states of the selfe same bodies there shalbe as great difference as betwixt the glorie of the sunne the glorie of anie other starre therefore you do but according to your accustomed order wrest this text to bring men to put confidence in their owne merits 1. Cor. 15. 44. The text It is sowen a naturall bodie it shall rise a spirituall bodie The note As to become spirituall doeth not take away the substance of the bodie glorified no more when Christes bodie is said to be in spiritual sort in the sacrament doth it import the absence of his true bodie substance The answer Hungrie dogges eate durtie puddings this stuffe must serue where better can not be had Our bodies though spiritual and configured as you call it to the bodie of his glorie yet are true bodies not in manie places at once whereof it followeth that Christes bodie being a true glorified bodie is not in manie places at once for that can not stand with the trueth of his bodie 1. Cor. 15. 5◠The text This I say brethren that flesh and blood can not possesse the kingdome of God neither shall corruption possesse incorruption The note Flesh and blood signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam The answer If you should light on men as froward and contentious as your selues they might with as great reason contend with you for the litterall sense of flesh and blood as you do for the litterall sense of This is my bodie which spéech being of a Sacrament you will by no means admit to be of the same nature and to haue like interpretation as all other spéeches of Sacraments haue 1. Cor. 16. 2. The text In ⸫ the first of the Sabaoth let euerie one of you put a part with him selfe laying vp what shall well like him that not when I come collections be made The note That is Sunday Hierome q. 4. Hedibiae So quickelie did the Christians keepe Sunday holie day and assembled to diuine seruice on the same The answer For Sunday that it was appointed by the Apostles to bée kept for the Saboath that it was so solemnized in their times it is manifest you needed not Saint Hieroms authoritie for it sauing that you loue to vse the fathers where you least need them 1. Cor. 16 8. The text But I will tarie at Ephesus till Pentecost The note The heretikes and other new fangled striue amongst themselues whether Pentecost signifie here the terme of fiftie daies or els the Iewes holie day so called But it commeth not to their minds that it is most like to be the feast of Whit suntide kept and instituted euen then by the Apostles as appeareth by the fathers See Augustine epist 119. cap. 15. and 16. Ambrose in cap. 17. Lucae The answer In Augustine I find certaine mysteries in the number of fifty noted as well out of the new testament as out of the old and that the feast of Pentecost was in his time kept of Christians but what was meant by it in this place or whether the Apostles did institute that feast to be kept of Christians or not I find nothing there In Ambrose I find that the beginning of the eighth wéeke after Easter maketh the Pentecost and that Paul in this place promised to tarrie till that time and that they kept all the fiftie daies as Easter but whether by the apostles tradition or no that is left vncertain So we sée not by your fathers that the apostles instituted the feast of Whitsuntide But we sée that you loue to trouble your selues and others with trifles 1. Cor. 16. 2◠The text If any man loue not our Lord Iesus Christ be he Anathema ⸫ Maran-atha The note That is our Lord is come Hierom ep 173. Therefore Anathema to all that loue him not or beleeue not Theophilact vpon this place The answer In matter not in controuersie betwixt vs you make vnnecessarie shew of reading If you did either in loue or in faith
that meaning procéedeth out of diuellish pride and hath no ground nor warrant out of this place For the Apostle héere doth nothing else but commend the liberalitie of the Macedonians in contributing to the reléefe of Gods afflicted saints Whereby they gaue good testimonie that they had wholy addicted themselues to God to be ruled and aduised by the Apostle and other ministers of Gods word All which the Apostle doth to that end to stirre vp them of Achaia to the like liberalitie 2. Cor. 9. 4. The text Least when the Macedonians shall come with me and find you vnreadie we that may not ye may be ashamed in this substance The note That is in this matter of almes Chrysost. Theophilact The answer This is well noted you might haue spared your fathers 2. Cor. 9. 9. The text As it is written he distributed he gaue to the poore his iustice remaineth for euer The note The fruit of almes is the increase of grace in all iustice and good works to life euerlasting God giuing these things for reward and recompence of charitable works which therefore be called the seed or meritorious causes of these spirituall fruits The answer I pray you tell vs how you collect this What necessarie consequence out of this place you can make thereof Otherwise wée must estéeme it as we estéeme of the most part of your other notes as of collections tied to your texts with poynts that will scant hold the tieng 2. Cor. 11. 2. The text For I haue ⸫ despoused you to one man to present you a chaste virgin vnto Christ. The note The Apostles and their successors did despouse the people whom they conuerted to Christ in all puritie and chastitie of truth and wholy vndefiled and void of error and heresie The answer The pope and his cleargie do despouse the people whom they seduce to the purpled whoore of Babylon in all spirituall impuritie and fornication and vntruth full of error and lies 2. Cor. 11. 4. The text For if he that ⸫ commeth preach another Christ whom we haue not preached or you receiue another spirit whom you haue not receiued or another Gospel which you haue not receiued you might well suffer it The note The note of a false teacher to come that is without lawfull calling or sending to thrust and intrude him selfe in another mans charge The answer This note is true but not well collected out of this text For I suppose you do not thinke that false teachers may well be suffered But howsoeuer you haue gathered it your note doth most liuely describe your wandering Iesuits and seminarie priests which without all lawfull calling or sending do secretly thrust themselues into other mens charges preach a new Christ and a new Gospell vnheard of in the daies of Paul 2. Cor. 11. 13. The text For such Apostles are ⸫ craftie workers transfiguring themselues into Apostles of Christ. The note A proper terme for heretikes that shape themselues into the habit of true teachers specially by often allegation and commendation of the scriptures Read the notable admonition of the ancient writer Vincentius Lirinensis in his golden booke against the prophane nouelties of all heresies The answer It is indéed a proper terme and no heretike euer did beare a more glorious shew than the papist Uincentius Lirinensis was carefull both to auoid all heresies himselfe and also to admonish others to take héed thereof His lessons be good such as we practise and you refuse For first he alloweth the canonical scriptures as perfect and sufficient to determine al controuersies which you refuse Secondly to auoid the wrangling of heretikes about the true interpretation of them he adioineth tradition which he doth not take to be vnwritten verities not spoken of in the scriptures as you do but for the sense and interpretation of them which was held and beléeued in the first churches planted by the Apostles by the Apostles I say and their coadiutors direction Thirdly he thinketh that not only the men of greatest fame and estimation in the church might erre but also that the whole or greatest part of the visible church might erre contrarie to your assertion which hold that the church cannot erre and that in that case he that will not be caried into error with multitude and companie must repaire vnto antiquitie which is far from suspition of prophane noueltie euen as we at this day appeale to the scriptures and primitiue church Now then if you will be iudged by his rules it will appéere that papists are craftie workers and so consequently heretikes and bringers in of profane nouelties 2. Cor. 11. 28. The text My daily ⸫ instance the earefulnes of all churches The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom and Theophilact interpret it of daily conspiracie against him Others of the multitude of cares instant and vrgent vpon him The answer Your latter exposition whereof you kéepe close the authors is the better and to be preferred bicause it is Paules owne who so interpreteth his owne meaning in the next words following 2. Cor. 12. 2. The text I know a man in Christ aboue fourteene yeeres ago whether in bodie I know not or out of the bodie I know not God doth know such a one ⸫ rapt euen into the third heauen The note By this we may prooue that it is neither impossible incredible nor indecent that is reported by ancient fathers of some that haue beene rauished or rapt whether in bodie or out of the bodie God knoweth and brought to see the state of the next life as well of the saued as of the damned The answer Bicause that which hath béene done may be done and it is neither impossible nor incredible must we therefore beléeue all fabulous narrations whereof great number are forged vnder the names of fathers others too readilie receiued and beléeued of men not espieng at that time the subtiltie of the diuell in working those illusions If this foundation faile you your purgatory goeth to the ground Paul vttereth nothing of that he heard and saw there bicause they were secrets vnlawful to be vttered Shal not that condemne the rash boldnesse of others that take vpon them to vtter and tell all and more then all 2. Cor. 12. 21. The text Least againe when I come God humble me amongst you and I mourne manie of them that sinned before and ⸫ haue not done penance for the vncleannes fornication and incontinencie that they haue committed The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Augustine epist. 108. is spoken heere of doing great penance for hainous sinnes as paenitents did in the Primitiue church So that it is not onlie to repent or amend their liues as protestants translate it The answer You haue béene often inough answered for our translations in this case If amendment of life true repentance could be without anie tokens or testimonies of heartie griefe and sorrow for sinnes passed then your quarrell might haue some probable shew in it
he soweth and to that end applieth the borrowed spéech of sowing and reaping To racke those spéeches beyond this his meaning is most plainely to abuse him and bewraieth the wickednes of your doctrine which cannot carrie any probable shew without racking and wresting the scriptures Galat. 6. 14. The text But ⸫ God forbid that I should glorie sauing in the crosse of our Lord Iesus Christ by whom the world is crucified to me and I vnto the world The note Christ saith Saint Augustine chose a kind of death to hang on the crosse and to fixe or fasten the same crosse in the foreheads of the faithfull that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord Iesus Christ Expos. in Euang. Io. tract 43. The answer Bicause your superstitious abusing the signe of the crosse can not be warranted by Paule therefore Augustine must helpe wil he nill he But he meaneth none other thing then the coÌ„mon vse of the first christians who to shew how litle they were ashamed of Christ crucified did vse to crosse themselues on the forehead This will prooue but a poore proofe of your manifolde abuses of the crosse EPHESIANS Ephes. 1. 4. The text As he chose vs in him before the constitution of the world that we should be holie immaculate ⸫ in his sight in charity The note We learne here that by Gods grace men be holie and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the doctrine of the Caluinists The answer What father hath affirmed this before you This is not onely contrarie to Caluins doctrine but also to the doctrine of our Lorde Iesus Christ and his Euangelist Saint Iohn For our Lord and Sauiour Christ teacheth the children of God to praie alwaies for forgiuenes of their trespasses And saint Iohn saith if we say we haue no sinne we deceiue our selues and there is no truth in vs. Then I pray you tel vs if trespasses sins be spots how are we truely and in Gods sight immaculate otherwise then by the not imputing of our sinnes vnto vs and the imputing vnto vs of Christs righteousnes But herein you deceiue your selues and others that you estéeme not this imputed righteousnes for true righteousnes when and whereas it is the onely righteousnes in confidence wherof we may boldly appéere without spot in the presence of our God Ephes. 1. 13. The text In whom also when you had heard the word of truth the Gospell of your saluation in which also beleeuing you were ⸫ signed with the holie spirit of promise c. The note Some referre this to the grace of baptisme but to manie learned it seemeth that the Apostle alludeth to the giuing of the holie Ghost in the sacrament of confirmation by signing the baptized with the signe of the crosse and holie chrisme For that was the vse in the apostles time as else where we haue prooued annot Acts. 8. The answer The many learned that you speake of are but such as haue sold themselues and bent al their wits to defend the fornications of the whoore of Babylon And so you endeuor your selues do your best to prooue that which you speake of But lies and vntruths are not so easie to be prooued as you imagine but onlie to such as do beléeue euerie word you speake to be an oracle Your chrisme and your sacrament of confirmation were vnknown to to the apostles and not vsed by them to any such ende or purpose as you haue vsurped them vnto Ephes. 1. 23. The text And he hath subdued all things vnder his feete and hath made him head ouer all the church which is his bodie the ⸫ fulnes of him which is filled all in all The note Christ is not full whole and perfect without the church no more then the head without the bodie The answer This note is good true and comfortable if it be vnderstoode of his perfection in his mysticall bodie and not otherwise Ephes. 2. 8. The text For by grace you are saued through faith and that not of your selues for it is the gift of God ⸫ not of works that no man glorie The note It is said not of works as thine of thy selfe being vnto thee but as those in which God hath made formed and created thee August de gratia lib. arbit cap. 8. seq The answer Bicause your owne credit will not stretch to qualifie the plain spéeches of the Apostle you craue aide at Augustines hand But he is your sworne enimie and therefore meaneth to giue you verie slender helpe For in the same place he telleth vs that our good life is the grace of God fréely giuen vs that life eternal is also the grace of God fréely giuen to vs. And that God in Paule and others his déere children and saints crowned his own gifts and not their merits be you not then ashamed to enforce his spéeches against his minde â—phes 3. â—7 The text Christ ⸫ to dwell by faith in your harts The note Christ dwelleth in vs by his gifts and we be iust by those his gifts remaining and resident in vs and not by Christs proper iustice onlie as heretikes affirme The answer You wrangle for inherent iustice without all reason Christ you saie dwelleth in vs by his gifts and we are iust by those his gifts The gift that Christ dwelleth in vs by is faith as S. Paul here telleth and you assume that thereby we are iust therfore we conclude that we are iust by faith Therefore you must either confesse your manifold wrangling heretofore in reiecting iustification by faith alone bicause it is against your imagined inherent iustice or else you must confesse that you do but cauill héere when you go about to prooue inherent iustice bicause Christ dwelleth in vs by faith Ephes. 3. 17. The text Rooted and founded in ⸫ charitie The note Not faith onely must be in vs but charitie which accomplisheth all vertues The answer Who euer taught that no more vertues must be in Christians then faith onely you can not shew one And yet you are not ashamed to make your ignorant followers beléeue that wée spoile Christians of all other vertues Ephes. 4. 10. The text And that he ascended what is it but bicaâ—se he descended first into the ⸫ inferior parts of the earth The note He meaneth specially of his descending to hell The answer He meaneth by his descending into the inferiâ—â— parts of the earth his incarnation or abasing of himselfe to take vpon him our nature in the wombe of the virgin which by an Hebraisme is called the lower parts of the earth And Dauid so termeth his mothers wombe in the 139. Psalm vers 15. Ephes. 4. 2â— The text And be ⸫ renued in the spirit of your minde and put on the new man which according to God is created in iustice and holines of the truth The note The Apostle teacheth
God in truth The note He sheweth that the Church and Christs gospell should daily growe and be spred at length through the whole world which cannot stand with the heretikes opinion of the decay thereof so quickly after Christs time nor agree by any meanes to their obscure conuenticles See S. Augustine epist. 80. in fine The answer It is true that Christs faith did grow and spread in the whole world yet you your selues will confesse that it doth not alwaies spread alike For I know you will except our times And we wil except the times wherein the Arrians florished who as you report continued longer and was better defended by princes and worldly power than we are now Then it cannot be a question how quickly some corruptions grew but whether any great diminution or lessening of the number of true Catholikes may be But the ancient testimonies of stories do also put that out of doubt This repugnance you speake of we sée not Neither haue our conuenticles as it pleaseth you to terme them béene at any time more obscure than the assemblies of Christians in the primitiue church as you your selues cannot choose but confesse S. Augustine whose authoritie you alledge in his latter daies saw a greater decay of the Christian faith by the cruel inuasion of many barbarous nations that did ouerrun both Europe and Affrike than he did thinke when he wrote that Epistle possible to haue béene in so short a space And further if we consider the stories of the times since we shal find that that the bounds of Christendom haue béene greatly lessened and diminished since saint Augustines time Flat contrarie to his opinion in that Epistle Colos. 1. 10. The text That you may walke ⸫ worthie of God in al things pleasing The note See S. Ambrose and the Gr. doctors Or thus woorthily pleasing God The answer What néed you haue of Ambrose or any other great doctors for this I cannot imagine Colos. 1. 10. The text Fructifieng in ⸫ al good works and increasing in the knowledge of God The note Many things requisite and diuers things acceptable to God besides faith The answer This is your accustomed dealing to make ignorant men beléeue that your aduersaries allow of nothing but faith When as we confesse many things requisite for Christians and acceptable to God besides faith but nothing without faith Colos. 1. â—â— The text Giuing thanks to God and the father who hath made ⸫ vs woorthie vnto the part of the lot of the saints in the light The note We are not onely by acceptation or imputation partakers of Christs benefits but are by his grace made woorthie thereof and deserue our saluation condignly The answer You prate much of your owne woorthines and prooue nothing The benefits of iustification and saluation we haue by imputation onely other benefits as newnes of life sanctification and whatsoeuer pertaineth to that change alteration which God by the gracious working and guiding of his holy spirit maketh in those which be his be really and actually in vs. We are made woorthie indéede in respect of Christs righteousnes wherewith we are adorned and in respect of our selues none otherwise than the hungrie are said to be woorthie of meate and the thirsty woorthie of drinke not bicause they deserue it but bicause they earnestly desire it The deseruing therfore of our saluation condignly as you haue learned of your schoolemen to terme it might haue béene kept in your purse for héere is no place to vent it in our market serueth not for the sale thereof Colos. 2. 4. The text But this I say ⸫ that no man deceiue you in loftinesse of words The note Heretikes do most commonly deceiue the people with eloquence namely such as haue it by the gift of nature as the heretikes of all ages had and lightly all seditious persons which draw the vulgar sort to sedition by the allurement of their toong Nothing saith saint Hierom ep 2â— ad Nepotian is so easie as with volubilitie of toong to deceiue the vnlearned multitude which whatsoeuer it vnderstandeth not doth the more admire and woonder at the same The Apostle heer calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speech The answer Héere is long labour about washing of a tile Who knoweth not that papists and such heretikes as they are by fine retoricall persuasible spéeches do carrie poore ignorant men after them and to the intent they may as saint Ierom saith be the more admired and woondered at of the people that vnderstand not they not onely endeuor to kéepe the people without knowledge but also hunt after strange and vnwoonted words such as the eares of the people haue not béene acquainted withall and their intelligence reacheth not vnto whereof this your translation is a good euidence Turne therefore this note against your selues examine well your owne consciences and repent whiles you haue time Colos. 2. 18. The text Let no man seduce you ⸫ willing in the humilitie and religion of Angels walking in the things which he hath not seen in vaine puffed vp by the sense of his flesh The note That is wilfull or selfe willed in voluntarie religion For that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof commeth the word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition v. 23. See annotations v. 21. The answer If voluntarie religion and will worship were quite and cléere banished from amongst all those that call themselues Christians then where should poperie become For you your selues cannot for the greatest part of it shew any other ground but the will and deuise of men Colos. 2. 19. The text And not holding the head whereof the whole bodie by ioints and bands ⸫ being serued and compacted groweth to the increase of God The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is taking subministration of spirituall life and nourishment by grace from Christ the head The answer The Gréeke word signifieth our strait coniunction in Christs mysticall bodie as our bodies are ioined and knit togither by ioints and sinewes and so your note declareth the consequence of that ioining being drawen from the truth of the signification of the word Colos. 3. 15. The text And let the peace of God exult in your harts wherein you are also called in one bodie and be thankfull The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie The answer By a metaphor drawen from the games of the Ethnikes wherein some had pricke and praise for actiuitie and strength Colos. 3. 24. The text Knowing that you shall receiue of our Lord the retribution of inheritance The note Retribution or reward for good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth rendering one for another The answer Out of Gods rendering or rewarding meriting cannot be collected and in this place the word of inheritance cléereth all For if it be our inheritance we haue it not by our deseruing Colos. 4. 3. The text Be instant in praier watching in it with thansgiuing praieng withall ⸫ for
prooued thus the wisedome of God hath taught vs to praie to our father in heauen and not to anie other what is it then to teach men to praie to others but to controll that wisedome of God that it hath not taught the wisest way to pray and thus in that wherein you thought to shew his humilitie you set foorth his intollerable pride ◠Thess. 2. 11. The text Therefore ⸫ God will send them the operation of error to beleeue lieng c. The note Deus mittet saith Saint Augustine libro 20. de Ciu. cap. 19. quia Deus diabolum facere ista permittet God will send bicause God will permit the diuell to do these things whereby we may take a general rule that Gods action or working in such things is his permission See annot Rom. 1. 24. The answer Now Augustine must helpe you with a generall rule that expresselie both against the whole course of scripture and also against his owne minde if you meane by permission onlie permission for he saith who doeth not tremble at these horrible iudgements of God by which he doth in the hearts of the wicked what he will rendring to euerie man according to his merits And againe he saith it is out of doubt that God doeth worke in the mindes of men to encline their willes either to good according to his mercie or els to euill according to their deserts by his iudgement sometimes open and sometimes secret but alwaies iust This I trowe is somewhat more then only permission therefore you must racke some other for that generall rule for Augustine will not yéeld it you and it groweth out of a foolish nicenes for men to be afraid to speake as the holie Ghost hath spoken afore them 2. Thess. 2. 17. The text And our Lord Iesus Christ him selfe and God our Father which hath loued vs and hath giuen eternall consolation and good hope in grace ⸫ exhort your hearts and confirme you in euerie good worke and word The note This word of exhorting implieth in it comfort and consolation 2. Corinthes 1. verse 4. and 6. The answer Trueth doeth well but neuer when it is intermedled with vntruthes If this note were not defiled with the former these that follow but had passed alone then we would haue ioined with you 2. Thess. 3. 6. The text And we denounce vnto you brethren in the name of our Lord Iesus Christ that you withdraw your selues from euery brother walking inordinately and not according to the ⸫ tradition which they haue receiued of vs. The note Here also as is noted before 1. Thessalonians 2. 15. the aduersaries in their translations auoid the word tradition being plaine in the Greeke least them selues might seeme to be noted as men walking inordinatelie and not according to Apostolicall tradition as all Schismatikes heretikes and rebels to Gods church do The answer If corrupt vse had not in your times made tradition to bée commonlie taken of the people for a doctrine deliuered by word of mouth onlie and neuer published in the holie Scriptures by writing contrarie to the sense and meaning of the Apostle then had there not béene anie iust cause of auoiding the word But you can not iustlie blame vs though we flie a word corrupted by you and therefore dangerous to deceiue withall and set downe for it some other worde no lesse aptlie agréeing to the signification of the Gréeke word and better with more plainnesse expressing vnto the vnlearned the minde and meaning of the Apostle in that place But bicause you charge other men with inordinate walking contrarie to the traditions Apostolicall answer for your selues and yeeld vs reason if you can whie you breake those which you call the Apostles constitutions why do you not commonlie and ordinarilie choose married men to be Bishops why haue you kept the common people from reading the scriptures why suffer you women to baptize why fast you not continuallie on Wednesdaies whie doo ye exclude the people both from election and approbation of Bishops and priests If these bée not the ordinances of the Apostles why do ye abuse the world with alledging the authoritie of that booke for you if they bée with what face can you obiect to others wherein you are most manifestlie faultie your selues 1. TIMOTHIE 1. Tim. 1. 5. The text But the end of the precept is charitie from a pure heart ⸫ a good conscience a faith not fained The note Saint Augustine saith he that list to haue the hope of heauen let him looke that he haue a good conscience let him beleeue and worke well For that he beléeueth he hath of faith that he worketh he hath of charitie praefat in Psalm 31. The answer As you alledge Saint Augustine so I would that you caried his syncere mind and loue to the truth so should we not onlie agrée in this but throwing away all minde and desire of contending enter into a most earnest search for truth with al humilitie 1. Tim. 1. 19. The text This precept I commend to thee O Timothie according to the prophecies going before on thee that thou warre in them a good warfare hauing faith and a good conscience ⸫ which certaine repelling haue made shipwracke about the faith The note Euill life and no good conscience is often the cause that men fall to heresie from the faith of the Catholike church Againe this plainlie reprooueth the heretikes false doctrine seeing that no man can fall from the faith that he once trulie had The answer True and liuelie faith is one thing and the outward profession of faith is another You loue to dallie with equiuocations knowing that that hindereth the consecution of an argument The outward profession and not true faith is meant héere By such arguments as you make it is easie to prooue that the crowe is white 1. Tim. 2. 1. The text I desire therefore first of all things that obsecrations praiers postulations thankesgiuings be made for all men ⸫ for Kings and al that are in praeeminence that we may lead a quiet and peaceable life in all pietie and chastitie The note Euen for heathen Kings and Emperors by whom the church suffreth persecution much more for all faithfull princes and powers and people both spirituall and temporall for whom as members of Christes bodie and therefore ioining in praier and oblation with the ministers of the Church and priests more properlie and particularlie offer the holie sacrifices See Saint August de origine animae lib. 1. cap. 9. The answer The spirit that guideth and directeth the bishops of Rome now is full contrarie to the spirit that guided and directed Paul and the whole primitiue church For now such princes as punish papists or fauour not poperie must be murdered disinherited excommunicated deposed depriued giuen to the diuell and not praied for They may not looke for the dutie which was giuen to persecuting princes then For our holie father of Rome will not
triall you flie And if anie time you make a shew of comming to it then by and by your church must giue credite to your doctrine your church cannot erre your pope cannot erre we must beléeue your doctrine not bicause you can prooue it to haue come from the Apostles but bicause your church and pope haue giuen sentence for it but if you durst abide by your note we would easily shew your doctrin to be erronious 1. Tim. 6. 10. The text For the roote of all euill is couetousnes ⸫ which certaine desiring haue erred from the faith and haue intangled themselues in manie sorrowes The note As in the first chapter the lacke of faith and good conscience so here couetousnes and the desire of these temporall things and in the ende of this chapter presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishment of former sins The answer It is very true that God punisheth sin by sin and that there be many causes for which wicked men are wont to forsake the faith which they do or did somtimes professe The causes in your note assigned lacke of faith and good conscience couetousnes presumption and boasting if all the world be sought from one end to the other there cannot any be founde in whom these causes haue so euidently concurred and wrought as in your most holy fathers of Rome wherein I referre my selfe to the credite of your owne stories 1. Tim. 6. 19. The text Command the rich of this world not to be high minded nor to trust in the vncertainty of riches but in the liuing God who giueth al things aboundantly to enioy to do wel to become rich in good works to giue easelie to communicate to heape vnto themselues a good ⸫ foundation for the time to come that they may apprehend the true life The note Almes deeds and good works laid for a foundation and ground to attaine euerlasting life So say the doctors vpon this place The answer If you had shewed vs what doctors had so spoken we woulde haue shewed you their meaning But we know that neither they nor the apostles ment by the word foundation to put Christ out of his office or place but onlie to oppose against the vncertaintie of riches here the certaintie of promised blessednes in the time to come According to the saieng of our Lord and Sauiour Christ Blessed are the mercifull for they shall obtaine mercy 2. TIMOTHIE ◠Tim. 1. 6. The text For the which cause I admonish thee that thou resuscitate the grace of God which is in thee by imposition of my hands The note Heere againe it is plaine that holy orders giue grace and that euen by and in the externall ceremonie of imposing the bishops hands And it is a maner of speech specially vsed in this Apostle and S. Luke that orders giue grace to the ordered and that to take orders or authoritie to minister sacrament or preach is to be giuen or deliuered to Gods grace Acts. 14. 25. The answer Héere you say that that is plaine which no wise man can sée namely that holy orders giue grace in and by the externall ceremonie of imposing of the bishops hands For if that were so what néeded there be any choise of men furnished with gifts and graces for that purpose sith in the very ordering they should be sufficiently indued with gifts and graces necessarie and néedfull And how fel it out that there were so great a number of popish priests void and destitute of al gifts graces after their ordering when the bishop had conferred and bestowed vpon them all that he could It is euident by the manifold commendations that the Apostle giueth to Timothie as well for his owne studie in the scriptures as also for his bringing vp vnder his mother and grandmother that he was a man furnished with gifts afore Paul and the elders ordered him But bicause the praiers of the church in that his consecrating to the worke of God were not in vaine that blessing and increase of aptnesse and fitnesse which God at their petitions gaue him at that time is called the gift or grace by imposition of hands In the like order it is true that all those which be rightly ordered are deliuered to the grace of God bicause the same God who of his mercifull goodnes afore indued them with gifts made them fit and méete for the worke of his ministerie and mooued his church to call them thereunto afterward by and in the imploieng of their talents to his glorie and the benefit of his church and people increaseth and augmenteth their gifts 2. Tim. 1. 13. The text Haue thou a forme of sound words which thou hast heard of me in faith and in ⸫ the loue in Christ Iesus The note Faith and loue coupled commonly togither in this Apostles writing The answer Paul so speaketh of them bicause faith and loue be companions inseparable But such mates as you are bend themselues to vncouple these to the end they might haue some probable shew of matter to prate withall against iustification by onely faith 2. Tim. 1. 16. The text Our Lord giue mercie to the house of Onesiphorus bicause he hath often refreshed me and hath ⸫ not beene ashamed of my chaine The note What an happie and meritorious thing it is to releeue the afflicted for religion and not to be ashamed of their disgrace yrons or what miserie so euer The answer Put meritorious into your purse and vnderstand true religion and then we agrée to your note 2. Tim. 2. 10. The text Therefore ⸫ I sustaine all things for the elect that they also may obtaine the saluation which is in Christ Iesus with heauenly glorie The note Marke heere that the elect though sure of their saluation yet are saued by the means of their preachers and teachers as also by their owne endeuor The answer Marke héere the force and might of truth which hath héere wrested this confession of truth from you that the elect are sure of their saluation to which the whole course of your doctrine is opposite The ministerie of the word and mens owne endeuors to attaine the knowledge of the truth we acknowledge to be meanes appointed of God to saue those which be his 1. Tim. 2. 16. The text But profane and vaine speeches auoid The note See the annotation before 1. Timoth. 6. verse 20. The answer We haue séene your note and do sée that both your reasons and authorities there stand very well against your selues But I refer the answer of it to the answer of all your annotations 1. Tim. 2. 25. The text But the seruant of our Lord must not wrangle but be mild towards all men apt to teach patient with modestie admonishing them that resist the truth least sometime ⸫ God giue them repentance to know the truth The note Conuersion from sinne and heresie is the gift of God and of his speciall grace yet
yoke of the law with the fond and heauie additions of their late masters called Deuteroses The heretikes to make it sound to the simple against the traditions of the church corrupt the text thus Which you haue receiued by tradition of the father The answer Two things we sée in your note First an exposition what is héere meant by traditions secondly a fond quarell to our translations First you affirme boldly without blushing that héere by tradition the errors of gentilitie are meant But bicause that carieth not so much as any probable shew therefore presently you flie from it saieng if he wrote to the Iewes then he c. As if any man could doubt to whom he wrote when both he was the Apostle of circumcision and also he nameth them to whom he wrote strangers of the dispersion of Pontus Galatia Cappadocia Asia and Bithinia It is manifest that the Iewes at that time dwelt in euery part of these countries as strangers dispersed héere and there which cannot with any shew for proofe be imagined of any nation besides Your yoking of Gods law with those traditions or additions called Deuteroses sheweth your vile and base estimation of Gods word But as whatsoeuer the Iewes had frō their fathers added to Gods lawe was cause of vaine conuersation so also your additions to the Gospell of Christ called traditions are causes of like vanitie and vnprofitable trauell and labor in them that vse them Your quarrell to our translations is but méere wrangling sith your translation hath the same in effect for how could the fathers deliuer except the sonnes receiued or how were they deliuered by Christ from their vaine cōuersation if they had not receiued it first But wranglers will neuer leaue cauilling 1. Pet. 2. 9. The text But you are an elect generatiō a ⸫ kingly priesthood an holie nation a people of purchase that you may declare his vertues which from darknes hath called you into his maruelous light The note The protestants can no more gather of this that all Christians be priests than that al be kings as is most plaine Apocalypse 1. 6. and 5. 10 Thou hast made vs a kingdome or kings and priests The answer We gather both the one and the other and we know of none other sacrifices now to be offered to God but those which euerie Christian man and woman are bound to offer and therefore we néed not your sacrificing priests with their paltrie 1. Pet. 2. 13. The text Be subiect therefore to euerie ⸫ humane creature for God whether it be to the king as excelling c. The note So is the Greeke but the protestants in fauor of temporal lawes made against the catholike religion translate it very falsely thus To all maner ordinance of man themselues boldly reiecting ecclesiasticall decrees as mens ordinances The answer The Gréeke scholiast whom I hope you will neither accuse of corrupt meaning nor denie that he vnderstood the Gréeke interpreteth it as we translate By ordinances of man we vnderstand not as you slander vs lawes of men but princes and magistrates elected appointed and created by men The decrées of your church we reiect as well bicause that they being but the ordinances of men are obtruded in the place and stead of Gods law as also bicause we acknowledge no dutie of subiection to the makers and ordeiners of them being to vs English men méere stangers to whom we owe no more dutie than to any other forrem potentates 1. Pet. 2. 17. The text ⸫ Loue the fraternitie The note In this speech is often commended the vnitie of al Christians amongst themselues The answer Which vnitie you haue broken many waies First in cutting your selues from the churches of the east parts of the world Secondly in falling from the ancient faith which the church of Rome it selfe first of all in old time professed Thirdly in your obstinate opposing your selues now to those that retaine kéepe and hold fast the ancient holie catholike faith deliuered by Christ and his Apostles to the church 1. Pet. 3. 1. The text In the like maner let the women be subiect to their husbands that if any beleeue not the word by the conuersation of the women without the word they may be woon considering your chaste conuersation in feare The note How women should behaue themselues towards their husbands The answer Which counsell and prescription all godly matrones imbrace 1. Pet. 3. 3. The text Whose trimming let it not be outwardly the plaiting of haire or laieng on of gold round about or putting on vestures c. The note Against the proud curious and costly attire of women wherein this ill time of ours exceedeth The answer Iniquitie decreaseth not towards the latter end 1. Pet. 3. 7. The text Husbands likewise dwelling with them according to knowledge as vnto the weaker feminine vessell imparting honor as it were to the coheires also of grace of life that your praiers be not hindered The note How husbands should behaue themselues towards their wiues The answer Which good lesson God grant all married men may kéepe and obserue In which lesson one thing is to be obserued that married men may so dwell with their wiues that their praieng be not thereby hindered contrary to that which in your notes you haue diuers times affirmed 1. Pet. 4. 6. The text For for this cause also was ⸫ it euangelized to the dead that they may be iudged indeed according to men in the flesh but may liue according to God in the spirit The note It hath the same difficultie and sense that the other word haue before 1. Chap. 3. See the annotation there v. 19. and S. August epist. 69. and Oecumenius vpon this place The answer Time is the daughter of truth and therefore things that somtimes seemed obscure are in time reuealed made open and plain and so is this The sense is plaine The Gospell was preached in former ages to them that are now dead Christ by his spirit preached to the rebellious and disobedient people which liued in the daies of Noe. Your annotation which you refer vs vnto is friuolous grounded vpon a malicious slander that we denie Christs descending into hell wheras we onely denie the popish sense and interpretation of that article And concerning Augustine your note booke once againe deceiued you For in the place which you quote there is nothing touching this matter but in his 99. epistle he handleth this place and especially the former in the thirde chapter at large concerning Christs preaching to disobedient persons in the daies of Noe. Where after that by many reasons he had prooued that your opinion whereby you apply this place to Christs descending into hell can by no meanes stand he enclineth though not fully and certainly that it is not ment at all of Christs descending into hell and rather thinketh that Peter meaneth that those times of Noe were a figure of our times and the generall disobedience then a figure
See Augustine vpon this place The answer You know that your collection will not hold and therfore you turne Saint Augustine to vs. Wherein still is to be noted that you of purpose flie from these works which Augustine wrote against Pelagius wherein of purpose he handleth the matter of fréewill and scrape and scratch for it here and there where he speaketh little of it and that but by the way The spéech that Augustine vseth in this place is this that God sanctifieth but hée sanctifieth not them which are not willing to be sanctified And therfore bicause man adioineth his will to God he is said to sanctifie himselfe This spéech of Augustine though it may be racked against his minde to serue your assertion of fréewill yet being interpreted according to his vndoubted meaning as in manie places he vttereth against Pelagius of those onely whose wils God altered and to whom God also giueth power in some measure to performe their good desires is verie tollerable and may well stand 1. Iohn 3. 17. The text He that shall haue the substance of the world and shall see his brother haue need and shal shut his bowels from him how doth the charitie of God abide in him The note Euerie man is bound to giue almes according to his abilitie when he seeth his brother in great necessitie The answer And yet not to thinke his déede meritorious but onely to declare and shew that the loue of God dwelleth in him 1. Iohn 3. 23. The text And this is his commandement that we beleeue in the name of his sonne Iesus Christ and ⸫ loue one another as he hath giuen commandement to vs. The note Least any man should thinke by the words next before onely faith in Christ to be commanded or to please God he addeth to faith the commandement of charitie or loue of our neighbor The answer If there be any that thinke faith onely commanded or do separate loue from it tell vs I pray you who they be and where they remaine that we also may know them hate abhor and detest them 1. Ioh. 4. 12. The text God ⸫ no man hath seene at any time The note No man in this life nor with corporall eies can see the proper essence or substance of the deitie See S. Augustine ad Paulin. de videndo Deo Epist. 112. The answer Still you send vs to those schoolmasters to whom the simple can haue no accesse and therefore by whom they cannot be the better 2. Ioh. v. 8. The text Looke to your selues that you lose not the things which you haue wrought but that you may receiue a full ⸫ reward The note Reward for keeping fast the catholike faith The answer Which is full contrarie to the faith of the Romish church at this day 2. Ioh. v. 9. The text Euery one that ⸫ reuolteth and persisteth not in the doctrine of Christ hath not God The note To go backe or reuolt from the receiued truth and doctrine apostolicall is damnable The answer But al papists are gone backe from the truth in the primitiue church receiued therfore except they repent they are damned 3. Ioh. v. 5. The text My deerest thou doest faithfully whatsoeuer thou workest on the brethren ⸫ and that vpon strangers The note A great grace to be beneficiall to strangers specially to them that be of our catholike faith and suffer for the same The answer Remember then your vngracious gouernment in the daies of Quéene Mary when al those strangers which afore in the daies of good king Edward were intertained and comforted in England bicause they had left their countries for the kéeping of a good conscience and for the testimonie of the true ancient most holie catholike faith were banished this land and sent to séeke a resting place where they might find or get it 3. Ioh. v. 9. The text I had written perhaps to the church but he that loueth to beare ⸫ primacie amoÌ„gst them Diotrepes doth not receiue vs. The note It seemeth saith saint Bede he was an archheretike or proud sectmaster The answer Uery much resembling my Lord Bishop of Rome in loue of primacie though far comming behind him in height of pride and in all other wickednes and mischiefe 3. Ioh. v. 10. The text For this cause if I come I wil ⸫ aduertise his works which he doth with malicious words chatting against vs. The note That is I wil rebuke them and make them knowen to be wicked Bede The answer This exposition we receiue and God hath verified it vpon your owne heads For your Diotrepes of Rome his casting out all those that beare fauor to them that loue the truth is now to al the world made manifest to be wicked and they are sufficiently aduertised both of him and his works Iâ—de vers 4. The text For there are certaine men secretly entred in which were long ago prescribed vnto this iudgement impious transferring the grace of our God ⸫ into riotousnes and denieng the onely dominator and our Lord Iesus Christ. The note Diuers heretikes abuse the libertie of Christs grace and Gospell to the fulfilling of their carnall lusts and concupiscences The answer It is very true and yet none so much and so grossely as papists For if they would leaue their lies and forgerie and sticke to such testimonies as are without exception they should easily sée it and be compelled to confesse it Iude vers 5. The text But I will admonish you that once know al things that ⸫ Iesus sauing the people out of the land of Egypt secondly destroied them which beleeued not The note This is our Sauiour not Iosue as saint Hierom noteth ep 17. see Abac c. 3. verse 18. The answer That it could not be Iosua that is héere meant both the truth of the storie of the children of Israels deliuerie out of Egypt and of the punishment of the incredulous and also the Gréeke text which hath not Iesus but the Lord doth plainly and euidently testifie Iude vers 8. The text In like maner these also defile the flesh and ⸫ despise dominion and blaspheme maiestie The note Such be heretikes that will not be subiect to anie superior or that refuse to obey the lawes either of spirituall or temporall rulers in which kind speciallie in blaspheming the supreme spirituall magistrate the Protestants do passe The answer It is somewhat that you do not alwaies passe ouer those places with silence wherein you are so liuelie described for of these heretikes the pope is the head and you his clawbackes are members For to what superior doeth the Pope acknowledge himselfe subiect and do not all ecclesiasticall persons of his church challenge exemption from the authoritie of temporall power what maiesty is there vpon the earth which he blasphemeth not when he abaseth the highest earthlie maiestie so farre vnder him selfe as the moone is inferior to the sunne Iudes description therefore agréeth to none so well as to your selues APOCALYPSE 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 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 haue kept the people from reading and hearing therfore you haue made â—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 coÌ„sent 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 any 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 haue none at all Apoc. 1. 1â— 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 euery 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 and 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 haue a secret relation to the onely 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 haue 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 haue 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 and 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 vpon 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 haue brought vpon others are manifest Apoc. 2. 10. The text Be thou faithfull vnto death and I will giue thee ⸫ a crowne of life The note
downe granted you or else your conclusion carieth not so much as anie shew or likelihood of following That diuers take this Angell to be Christ you your selues confesse and that Christ is many times in scriptures called an Angell I am sure you will not denie That one Angell offereth and not many what can it signifie but that we haue one mediator not many and if we haue but one then why may not Christ be he That of the 24. elders in the fift chapter is a vision of the saints vpon the earth offering their owne praiers For Iohn in that chapter doth not describe the state of the church as it shall be in heauen but as it is héere vpon the earth and therefore setteth it downe magnifieng and praising the lambe by whom the booke was opened that is Gods will in his word reuealed and made knowen But you did well to tell vs that saints héere are taken for holy persons vpon earth for your blind schollers do not imagine that there be any saints but those which are dead and gone and which the pope hath canonized and are to be found in his calendar If the superior saints offer the praiers of the inferior then we néed to learne the orders of saints and Angels in heauen that we go not to them that themselues néed the helpe and intercession of others But who can so tell vs that we may beléeue him You say it is not against the scriptures If it be scripture that telleth vs that we haue an aduocate with the father Iesus Christ who is the propitiation for our sinnes and that we haue one mediator then multitude of mediators and aduocates is against scripture We dare not beléeue your dreames which are no where warranted in the word And we maruell not that you thinke it no derogation to Christ to take away his mediatorship of intercession when you make him but halfe a redéemer and halfe a sauiour As for that of Raphaell it may serue to deceiue your simple followers withall but not to confirme any matter of controuersie against your learned aduersaries who know it not to be canonicall scriptures Apoc. 9◠1. The text And the fift Angell sounded with the trumpet and I saw ⸫ a star to haue fallen from heauen vpon the earth and there was giuen to him the key of the pit of bottomlesse depth The note Most vnderstand all this of heretikes The fall of an archheretike as Arius Luther and Caluin out of the Church of God which haue the key of hell to open and bring foorth all the old condemned heresies buried before in the depth The answer And we also vnderstand this of archheretikes But as you erre in your iudgement of heresie so you set them downe for archheretikes who were not but principall and woorthie ministers of God in his church Your odious coupling of Luther and Caluin with Arius is ridiculous when neither they had nor held any of Arius heresies It is true and signified by the star that heretikes rise of those that haue béen of great account amongst Christians and therfore haue the more opportunitie to deceiue with and become sectmasters as the bishops of Rome who were sometimes most highly and woorthily estéemed and now are become apostataes These as they rightfully challenge to themselues the keies of hell so haue they let abroad in a maner al condemned heresies Ebions heresie in denieng that faith alone sufficeth for iustification Montanus heresie in making lawes for fasting daies The Manichées heresie in forbidding priests to marrie and so consequently of most heresies one péece or other Apoc. 9. 3. The text And from the smoke of the pit there issued foorth ⸫ locusts into the earth and power was giuen to them as the scorpions of the earth haue power And it was commanded them that they should not hurt the grasse of the earth nor any green thing nor any tree but onely men which haue not the signe of God in their foreheads The note Innumerable petie heretikes following their maisters after the opening and smoke of the bottomlesse pit The answer The innumerable locusts that deuour the wealth of the earth and with their vaine speculatious sting and poison those which loue not the truth are by the pope let out of hell and haue sparsed ouer the christian world in infinite multitudes as both his schoolemen and the sundry and diuers orders of his religious do testifie For what estimate may be made of the whole number when only one order namely the Franciscane friers were able to spare to the pope thirtie thousand able men to beare armour at one time Apoc. 9. 11. The text And they had ouer them a king the angell of the bottomlesse depth whose name in Hebrew is Abaddon The note The cheefe master of heretikes The answer You say that in English his name is destroyer We sée then the diuell who was an homicide and a destroier from the beginning is this king and captaine ouer the archheretike and his locustes and that they vnder him worke the great and mightie destruction of men which here is prophesied And this agréeth with the prediction of the apostle Paule That antichrist should come by the working of sathan with all power and signes and lieng woonders The pope therefore and his cleargie haue both a mightie and a cunning king and captaine to conduct them to destroy and to be destroied Apoc. 9. 20. The text ⸫ And the rest of men which were not slaine with these plagues neither ⸫ haue done penance from the works of their hands not to adore deuils and idols of gold siuer and brasse and stone and wood which neither can see nor heare nor walke and haue not done penance from their murders nor from their sorceries nor from their fornication nor from their thefts The note Pagans infidels and sinfull impenitent catholikes must be condemned also This phrase being the like both in Greeke and Latin signifieth such sorrowfull and penall repentance as causeth a man to forsake his former sinnes and to depart from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the same phrase cap. 2. 21. 22. Acts. 8. 22. The answer Your two notes being both out of one sentence which could not well be deuided I haue 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
the protestants that they did trulie merite the same in this life The answer Whatsoeuer it pleaseth you to conceiue in your imagination that is by and by sufficientlie prooued The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haue 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 vnder 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 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 vpon the description of the diuell vnder the forme of a dragon Apoc. 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 onely 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 haue deuoured him but could not And bicause he knoweth that he cannot otherwise hurt nor harm Christ therefore he séeketh to swallow and deuour vs 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 vnto death The note When the Angels or we haue 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 haue said if you would haue spoken truly and so as much as please vs is referred to him For for to haue all referred to him is al that we contend and striue for Faith in his blood is 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 vnto 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 haue learned that whatsoeuer miracles serue not to the confirmation of that doctrine which is taught vs 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 First bicause they be ignorant and know nothing secondly bicause they depend vpon men who as they say cannot erre and not vpon the word of truth and therefore beléeue many things wherof they haue no ground but either lies or illusions Apoc. 13. ◠The text And he opened his mouth vnto 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 vnto 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
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 haue 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 vpon earth then euer had Hierusalem and therefore were méeter to shadow that celestiall citie Apoc. 22. â— 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 moneth 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 haue 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 haue 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 reiterating one and the same thing in diuerse wordes doeth by the latter expresse the meaning of the former Our iustice therefore but not our iustification before God may be increased by the meanes you speake of for it is properlie Gods iustice and not ours whereby we are iustified before him Gods iustice I call the obedience of our Lord and Sauiour Iesus Christ which God imputeth to those whose sinnes he pardoneth and which can onlie abide the rigour of Gods examination according to his perfect rule of iustice that is the lawe Mans iustice I call the fruits and effects of the spirit of regeneration which do more and more dailie abound and increase in the godlie as knowledge and faith doeth more and more encrease The text Behold I come quickelie and my reward is with me to render to euerie man ⸫ according to his workes Apoc. 22. 12. The note Heauen is the reward hire and repaiment for goodworkes in all the Scriptures and yet the aduersaries will not see it The answer That our good workes deserue or merite heauen is the thing which we can not sée nor you shew through all the Scriptures And yet you cease not to make lame and halting arguments that followe not for if alwaies vpon reward deseruing necessarilie followeth then it must follow that your fellowes which haue bene rewarded with the gallowes haue also deserued the gallowes which if you graunt then you ouerthrowe the concertation of your Catholike church the chéefe purpose whereof was to iustifie traitors FINIS Deut. 6. vers 7. 8 9. Psal. 1. vers â— Psal. 78. v. â—â— Psal. 19. veâ— 7. Iohn 5. v 39. Rom. v. 1â— v. â— Clemeâ— l. b. 1. cap. â— Epistla ad Marcellam In the homilie quoted in their epistle In the fift part of his answere to the apologie Chap. 16. 〈◊〉 Iib. 14. cap. 8. Lib. 15. cap. 13. Iohn 2. v. 4. Iohn 21. vers 22. Rom. 5. vers 18. Vers. 23. Vers. 16. Vers. 8. Vers. 2. Vers. 21. Vers. 13. Vers. 〈◊〉 Vers. 〈◊〉 Actes 2. vers â—7 1. Peter 3. ver 19. Mat. 2. ver 16. Mat. 3. ver 10. Mat. 3. vers 8. Mat. 5. ver 10. Mat. 18. vers 17. Mat. 18. vers 18. August epist. 19. Hos. de side symbolo ca. 19. Retract lib. 1. cap. 23. Hieronimuâ— Euagrâ—o Nicenum concilium canone 6. August nus ad Epistola Parmemam libro prâ—mo cap 5. contra literas Petiliam lib. 3. cap. 25. In quest ex nouo veteri testamento cap. 70. De salutaribus documentis cap. 64. Eusebius de preparatione Euangelica lib. 11. cap. 20. â—am 5. 15 16. Rom. 1. 1â— As Thursdayes August epist. â—6 Huldericus Augusta episcopus in epist. ad papam Nicholaum Nicholaus Clemangis Concilium Constantiense sessione 19. Iohn 10. 29. Iohn 15. 16. Retract primo cap. 23. De natura gratia cap. 67. Retract lib. 1. cap. 9. Session 12. 1. Cor â— 11. Hebr. 11 9. Matth. 9. 10. Iohn 11. 1. Matth. 27. 57. Matth. 8. 14. Canon 6. Urbanus sextus drowned fiue Cardinals Sergius tertius digged pope Formosus out of his graue Mille miracula beatae Mariae Ephes. 14. â— Luk. 23. 43. Ezec. 18. 22. Prouerb 10. 7 Psalm 112. 7. Matth. 21. 25. Luke 7. 30. Iohn 1. 33. Iohn 1. 26. Matth. 3. 11. August de vnico baptismo cap. 7. August Retraâ—â—ationum 1. cap. 13. Act. 3. 12. 16 Mark 5. 30. Iohn 13. slâ—ine being taken in adulterie 1. Cor. 6. 16. Psal. 19. 7. 2. Cor. 8. 12. 2. Cor. 9. 7. Rom. 8. 38. â—pistol 57. Ad ThrasimunduÌ„ regem lib. 2. cap. 5. Libro 1. cap. 3. â—ib 4. cap. 4. Tract in 8. 〈◊〉 Io. 50. â—udg 6. 31. Iohn 1. 29. Ecclesiastica historia lib. 5. cap. 18. Epistola 86. Ecclesiastica historia lib. 5. cap. 24. Epiphanius in compend fideâ— Lib. 9. cap. 38. Rom. 8. 7. Hieronima Eâ—agrio Rom. 11. 32. Ad Paulam super obitu Blâ—sillâ—e Epistola 57. Epistola 99. Hipognosticon 〈◊〉 5. Hebr. 12. 6. 1. Cor. 12. 14. Ephes. 4. 14. Galaâ— 3. 1â— 1. Cor. 3. 11. 1. Peter 2. 3. Iohn 1. 37. Iohn 1. 19. Psal. 25. 9. 12. Mille miracula beatae Mariae Deut. 12. 5. Ierem. 7. 4. Harding against the Apologie 6. part c. 5. diuision 1. Rom. 8. â—6 Augustine â—pist 5â— For the pope can dispence against the new and the old Testament Rom. 12. 1. Heb. 10. 10. Iohn 20. 31. Matth. 10. 6. Actes 1. 15. Actes 2. 24. Iohn 20. 19. Acts. 1. 15. Stapleton de â—â—tente Ecclesia capâ—te 2. Acts. 14. 9. Rom. 8. 28. Deut. 16. 16. Platina in viâ—ta Pauli secundi Hebr. 11. 6. As appeereth in the report of the death of doctor Parrie Rom. 1. 20. Ieronimus Eâ—uagrio Platinâ—sâ—â—â— that Liberâ—â— was an Arrian Sessione 34. August de peccato originali cap. 1. 〈…〉 Rom. 5. 1â— 1. Ioh. 4. 18. Pope Paul the second esteemed all that were learned for heretiks dâ—dwish the Romanes to set their children no longer to schoole but till they could write reade Platina â—â—emeus Eusebius lib. 4. cap. 6. Ecclesiasticae historiae Ecclesiastica historia lib. 20. cap. 1. De simplicitate praelatorum sermone 66. Antoninus de Dominico Augustin de â—â—mtate Ecclesie capite 4. 1. Cor. 3. 5. 1. Cor. 3. 7 Esai 44. 18 19. Smith de votis caeâ—batu Galat. 2 9. 2. Cor. 11. 5. August 1. râ—tract cap. 13. Despiritu â—â—â—ma cap. 29. Luk. 18. 14. Rom. 4. 5. Psal. 33. 1. Ephes 2. 8. 2. Cor. 5. 2. 〈…〉 6. 〈…〉 Clemens lib. 7. cap. 16. Ecclesiast hâ—st lib. 3. cap. 34. Tomo 3. cap. â— In catalogâ— scriptorum Libro 3. contra haereses cap. 3. Lib. 2. aduersus Donatistas 〈…〉 Ecclesiast hist. l. b. 7. cap. 14. Psal. 113. 3. Esaic 42. 8. Lib. de â—id c. 13 Hosias saith that we haue no other shield but the signe of the crosse De gratia libero arbitrio cap. 21. Libr. 2. cap. 2. Libr. 1. cap. 6. Libr. 3. cap. 9. Lib. 7. cap. 24. Libr. 8. cap. 2. As the charter house moonks 1. King 12. 31. 1. Tim. 4. 16. 2. Tim. 3. 14. 15. Rom. 8. 7. verse 15. Deut. 4. 2. Deut. 28. 14. 1. Iohn 5. 16. Matth. 12. 32. Exod. 14. 8. Leuit. 14. 4. Rom. 5. 1â— Iosua 24. â—â— Galat. 2. In the beginning of this chapter Pope Alexander Mille 〈◊〉 la beatâ— Mars Abbas vrspergensis Platâ—na Pope Hildebrand called Gregorie the 9. Pope Victor the third was poisoned in the chalice The Emperor Henrie of Lucemburgh was poâ—soned in the consecrate bread Leo the tenth Master Camâ—pion in the 3. dais conference in the Tower Innocentius de maioritate obedientia cap. Solita 2. Cor. 10. veâ— 4. 5. 6. Rom. 5. 23. Psal. 51. 10. Iohn 17. 5. 2. Tim 2. 19. 〈…〉 lib. 3. cap. 27. Idem lib. 5. cap. 18. Sabâ—licâ—â— 2. Thes. 2. 9. Ierem. 5. ◠〈◊〉 de 〈◊〉 ecclesia cap. 2. The consessor to Henrie the sixt Emperor Hildebrand Leo the tenth â— Cor. 11. 2. De ciuitate dei lib. 15. ca. 5 Iudges 4. the whole chap. and 5. ver 19. Mat. 7. 22. 23. Rom. 6. 23. 1. Cor. 6. 19. 1. Cor. 13. 9.
much of your vsuall corruption as commonly your notes do Other thing it hath not woorth the nothing downe Mat. 12. 25. The text Euerie kingdome ⸫ diuided against it selfe shal be made desolate and euerie citie or house diuided against it selfe shall not stande The note Therefore the kingdome of heretikes can not possibly stand bicause it is alwaies full of diuision and dissention The answer If all heresies and sects in the whole world be raked out and al their contentions and strifes numbred yet neither in number nor in weight can they excéede the strifes that haue béene and are among our popish heretikes themselues Wherefore as their kingdome hath alreadie begun to fall so it is not like to endure Mat. 12. 33. The text Either ⸫ make the tree good and his fruite good or make the tree euill and his fruit euill The note It is a mans owne free will and election to be a good tree or an ill tree to bring foorth good fruits or bad So Augustine vpon this place Lib. 2. cap. 4. de Actis cum Foelice Manichaeo The answer I maruell not that péeuish papists hold this for their own consciences do testifie to them that the best ground they haue for being such trées as papists may be is the corrupt motions of their owne will and choise But we know that no man commeth to Christ but whom the father draweth and he hath no shéepe but those whom his father hath giuen him and of them he pronounceth they make not choise of him but he of them As for Augustine he wrote scant aduisedly of fréewill till Pelagius did awake him For till then as he himselfe confesseth he had not diligently sought nor yet found what the election of grace ment Therefore in the matter of fréewill if you bring any thing that Augustine wrote afore he wrote against Pelagius you do but abuse men with his name against his minde which in this shall appéere thus The question betwéen the Manichées and Augustine was what was the originall cause of euil The Manichean maketh two eternall incommutable natures one good the other euill one the author of good the other the author of euill On the contrarie part Augustine maketh freewill the originall cause of euil The Manichean amongst other scriptures wrested to his purpose to prooue his two natures vseth this of the two trées good and bad Augustine to take away his application of this text answereth that it was the wil of man that made him a bad tree and that it was in his choise whether he would be good or bad After this ariseth Pelagius of whom the papists haue learned their freewill he for his defence catcheth at spéeches vsed by Augustine against the Manicheans Augustine replieth that though some spéeches vsed against the Manicheans might séeme to fauor the error of fréewill yet other spéeches of his euen in those his books against the Manicheans will sufficiently cleere him from any such meaning and therefore giueth men this rule that that which in those bookes and in that question he spake of will to do well he spake of the will of man in which man was first created and not otherwise Thus we sée that our Rhemists learned this of their captaine Pelagius and that they go about by Augustine to prooue that which he ment not that is the freedome of our wils now Matt. 13. 13. The text Therefore in parables I speake to them bicause seeing they see not and ⸫ hearing they heare not neither do they vnderstande The note When Gods word is preached they properly haue eares to heare that haue harts to obey and they hearing do not heare which heare by sense of their bodie and obey not by consent of their harts August de done perseuerantiae cap. 14. The answer We like Augustines exposition verie well and praie to God most hartily for you that he in mercy wil vouchsafe to withdraw from you that his heauie iudgement which most manifestlie hath lien vpon you and to giue you now at length eares to heare and eies to sée withall which hitherto you haue most dangerouslie wanted Matth. 13. 39. The text And the enimie that sowed them is ⸫ the diuell The note Not God then but the diuell is the author of all euill The answer In this we consent sauing that we know you haue a malicious meaning to make your blind ignorant followers beléeue that we holde God to be the author of euill which assertion we and euerie one of vs do with all our harts abhorre and detest as most wicked and blasphemous Matth. 13. â—8 The text Which when it was filled drawing it foorth and sitting by the shore they choose out the good ⸫ into vessels but the bad they did cast out The note Here also are signified good and bad in the church The answer No man doth denie but that in the outward account of the church so long as it is in this vale of miserie many hypocrites are and yet in truth and in the iudgement of him that cannot be deceiued in discerning his neuer of the church Matth. 14. â— The text And the king was stroken sad yet bicause of his ⸫ oth and for them that sate with him at table he commanded it to be giuen The note A wicked and a rash oth and more wickedly fulfilled bicause an vnlawfull oth bindeth no man The answer That a wicked rash oth bindeth no man to performance we easily consent But this can be no cloke for the manifold periuries which your companie haue committed many waies but most specially in breaking the lawfull oth of obedience to their lawfull prince not rashly but with good aduise and deliberation made by the most part of them Matth. 14. 1â— The text And his disciples came and tooke the bodie and buried it ⸫ and came and told Iesus The note Saint Iohns disciples at this time had wel learned their dutie toward Christ. The answer Two things commendable in Iohns disciples are héere set downe vnto vs Their expressing of their loue toward their master and teacher in burying his bodie and their repaire to Christ. But how much and how greatly they had prâ—fited in the doctrine which their master had taught them that appéereth not Matth. 14. 31. The text And incontinent ⸫ Iesus stretching foorth his hand tooke hold of him and said vnto him O thou of little faith The note Notwithstanding the infirmities of them that gouerne the Church yet Christ sustaineth them and holdeth them vp yea and by them whatsoeuer they are he vpholdeth and preserueth his Church The answer Far fetched and déere bought is good for ladies Christ saued Peter from drowning notwithstanding the weaknes of his faith Therefore he must néedes saue the Pope whatsoeuer infirmities be in him Other or better consequence than this out of this place I am sure you can make none For that you do not meane all that gouerne any part of the Church I gather both
and Sinods or publike praiers is of more force than of any particular man The answer It is true that the vnitie and agréement of Gods Saints ioyned in praier and the consent of many gouernors of the Church in executing discipline is of more force than if the same be done of a very few And yet your proud prelate of Rome will haue his doings being but one stand and be of force against all consent whatsoeuer Matth. 19. 11. The text Not all ⸫ take this word but they to whom it is giuen The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiunt The answer This most plainly sheweth that the vertue of continencie is not in euery mans will but a rare gift of God and that therefore they not onely deale rashly but also directly against Gods will and pleasure that vowe perpetuall single life And I doo not doubte but that your other annotations shall shortly be answered Matth. 19. 17. The text But ⸫ if thou wilt enter into life keepe the commandements The note I see not saith Saint Augustine why Christ should say if thou wilt haue life euerlasting keepe the commandements if without obseruing of them by onely faith one might be saued Augustine de fide operi cap. 1â— The answer Augustine in that place speaketh not against those that ascribe iustification to a true and a liuely faith but against the papistical opinion of them which vnderstood by them that build vpon Christ hay and stubble such Christians as liue wickedly whom they affirmed that they should passe through purgatorie fier and so be partakers of saluation through the merite of their foundation Against these Augustine replieth that he séeth not to what purpose Christ should exact the kéeping of the commandements if such a faith that is a bare profession of Christianitie might saue What is this against that faith which worketh obedience in beléeuers as it is written By faith Abraham obeyed God who then séeth not your vanitie in applying against vs that which was spoken against the patrones of purgatorie Matt. 19. 24. The text And againe I say to you it is easier for a camel to passe thorow the eie of a needle ⸫ than for a rich man to enter into the kingdome of heauen The note Saint Marke expoundeth it thus rich men trusting in their riches cap. 10. verse 24. The answer This as farre as I now remember is the first note saue one giuen vs by conference of places of Scripture And if this kind of gathering were more in vse with you we should haue a great many fewer controuersies betwixt vs. Matt. 19 29. The text And euery one that hath left house or brethren or sisters or father or mother or ⸫ wife or children or lands for my names sake shall receiue an hundred folde and shall possesse life euerlasting The note Hereof is gathered that the Apostles amongst other things left their wiues also to followe Christ. Hierom. lib. 1. aduer Iouinianum The Answer The Apostles were neuer taught by Christ to leaue those dueties vnperfourmed which God had imposed vpon men therfore not their dueties towardes their wiues Further to leaue these things was not absolutelie to leaue either possession or vse of them but onelie so to bridle them selues as that the hauing of these things were no withdrawing of them from cleauing to Christ folowing their calling For Matthew had stil his house in which he feasted Christ. Lazarus and his sisters dwelt in their owne at Bethania Ioseph was ritch and yet a disciple and if Peters wiues mother were cared for and healed of her feuer it is not likelie that her daughter was cast off Further what say you to the canons which you say are the Apostles which forbid priestes to leaue their wiues vnder pretence of religion But you tell vs that Hierome gathereth it what then must we therefore of necessitie beléeue it He telleth vs in the same booke that the end of marriage is death and the ende of single life is life and I am sure you therein beléeue him not But this is your practise such absurd collections as you are ashamed to set downe as your owne gathering ye gladlie shroud vnder the name of some Father to abuse your followers with Matth. 20. 11. The text And receiuing it they ⸫ murmured against the good man of the house saying The note The Iewes are noted for enuying the vocation of the Gentiles and their rewarde equall with them selues The answer It is true that the Iewes enuied the calling of the Gentiles as the papistes at this day can not abide that reformed Christians take the name of Catholike christians and Church of God but that by this murmuring that enuying of equalitie of reward is meant is your bare surmise which you can not proue For the purpose of the parable is nothing els but to shew that it is frée for God to reward whom he will though they deserue it not Matth. 20. 25. The text And Iesus called them vnto him and said you knowe that the princes of the Gentiles ouer rule them and they that are the greater exercise power against them The note Superioritie is not here forbidden amongest Christians neither ecclesiasticall nor temporall but heathenish tirannie is forbidden and humilitie commended The answer Christ here distinguisheth the regiment of his church from ciuill gouernment and denieth that any of the Apostles shalbe aduaunced ouer his fellow apostles in dignitie as kings ouer their subiectes which â—latlie striketh downe your supposed primacie of Peter As for heathenish tirannie the popes of Rome haue excéeded all that euer went before them for they haue not onelie put their Cardinals into sackes and throwne them into the sea but also they haue not suffered one another to rest in their graues Matth. 21. 12. The text And Iesus entred into the temple of God and cast out all that sold and bought in the temple The note How much the abuse of the churches by marchandizing walking or other prophane occupying of them displeaseth God here we may see The answer Prophane occupying of the church displeaseth God but héere is a further thing meant namelie buying and selling vnder pretence of religion and seruice of God as héere the selling of such things as perteined to the seruice of the temple and with you the selling of masses diriges trentals and pardons such like stuffe Where couetousnesse of sacrificing priests is the expresse cause of prophaning the temple which you sâ—ilie passe ouer bicause it toucheth your selues very nighlie Matth. 21. 19. The text And seeing a certaine ⸫ figge tree by the way side he came to it and found nothing oâ— it but leaues onelie The note The Iewes hauing the word of the lawe and not the deedes were the figge tree full of leaues and voide of fruit Aug. de verb. dom serm 44. The answer In the fig trée he did set out what end and issue remaineth for hypocrites which make a
Rome The séeking of his glorie is the cause of all the mischiefes wrought by wars in the world at this present If we will not therefore be snarled in the snares of Antichrist we must séeke his onely glory that created vs as in the same treatise Augustine doth aduise vs. Ioh. 7. 20. The text The multitude answered and said ⸫ thou hast a diuell who seeketh to kill thee The note No maruell when these speake thus to Christ himselfe if â—eretikes call his vicar Antichrist The answer No maruell though sincere Christians be estéemed regarded and spoken of by papists and atheistes as Christ him selfe was by the Iewes As for any vicar of Christ we know none but euerie prince and magistrate within his owne dominion and euery pastor in his owne flocke Ioh. 7. 39. The text And this he said of the spirit that they should receiue which beleeued in him ⸫ for as yet the spirit was not giuen bicause Iesus was not glorified The note This was fulfilled on Whit sunday Acts 2. and afterward alwaies by imposition of hands in the Sacrament of Confirmation visibly in the primitiue church and inuisibly to the end of the world The answer Your sacrament of confirmation who instituted it What promise was giuen to it What signes were appointed What signification had they Who were authorised to minister it Whether the bishop alone Or euerie priest Iohn 7. 50. The text Nicodemus said to them ⸫ he that came to him by night who was one of them doth our law iudge a man vnlesse it first heare him and know what he doth The note Christ hath alwaies some good euen amongst the wicked which secretly serue him and by wise delaies auert the execution of vniust lawes against him and his people as Nicodemas and Gamaliel The answer Christ hath his amongst euery sort of men and often worketh great benefit to his church by the weakest of those that beare good will to his truth Iohn 8. 7. The text ⸫ He that is without sinne of you let him first throwe the stone at hir The note We cannot conueniently reprehend or condemne other mens faults if our selues be giltie of the same or other greater Cyrill in Io. See annot Matt. 7. 1. The answer You are great clarks that are so liberall of your fathers in matters néedlesse And yet neither Christ nor Cirill meant that none should reprehend others but such as are faultlesse themselues But onely they meant to discouer the hypocrisie of men which neuer looking vpon them selues how great soeuer their faults be yet are seuere censurers of others Iohn 8. 1â— The text And Iesus said ⸫ Neither wil I condemne thee Go and now sinne no more The note Saint Augustine by this example of our master prooueth that clergiemen specially should be giuen much to mercie and that they ought often as the cause and time require to get pardon of the secular magistrates for offenders that be penitent Epist. 54. The answer How wel you follow this which you alledge out of Augustine it is manifest in that the secular magistrates are stirred vp by you to extreme cruelties and most horrible bloodsheds and murders as all the world can witnes If euer mercie were exiled from men sure it is banished from amongst papists Which néedeth no proofe for in all places where the heresie of poperie is fauored and vpheld with the sword of authoritie experience teacheth it Your horrible tragedies my hart panteth to thinke vpon and my pen trembleth to record There are in all countries so many witnesses of your horrible cruelties that it is néedlesse to set downe any examples Iohn 8. 26. The text Iesus said to them ⸫ The beginning who also speake to you The note So read S. Cirill S. Ambrose and S. Augustine expounding it of Christs person that he is the beginning or cause of all creatures The answer If you would haue had your reading maruelled at you should héere haue brought vs some other fathers For for these we thinke you are beholding to Erasmus and Bezaes annotations whence you borrowed them But that you professe of purpose to follow the old Latin translation and therfore could not translate otherwise it had béene no hard matter to haue shewed that you willingly erre with them whom you follow Iohn 8. 31. The text Iesus therefore said to them that beleeued him the Iewes If you ⸫ abide in my word you shall be my disciples in deede The note Onely faith is not sufficient without perseuerance or abiding in the keeping of his commandements The answer Onely fire is not sufficient to warme a man standing by it without heate and in the like order you do but abuse men in diuorcing things inseparable Iohn 8. 36. The text If therefore the sonne make you free you shall be free in deede The note Man was neuer without free will but hauing the grace of Christ his will is truly made free as saint Augustine saith from seruitude of sinne also tractatu 41. in Euang. Io. The answer If you meane such fréedome of will as is in thraldom and seruitude of sinne to serue sinne willingly we will easily grant that man was neuer without it If you meane otherwise you abuse saint Augustine for that he meant not Yea when we are fréed by Christ he speaketh thus in the same treatise Partly libertie partly seruitude libertie is not yet whole pure and full bicause full eternitie is not yet It is strange that you are not ashamed to abuse men thus with the fathers Iohn 8. 39. The text If you be the children of Abraham ⸫ do the works of Abraham The note Not onely faith but good works also make men the children of Abraham according as saint Iames also speaketh of Abrahams works cap. 2. The answer If you gather no better consequences at Rhemes none of mine shall learne Logike there Howe holdeth this Do the works of Abraham if yée be the sonnes of Abraham ergo to do the works of Abraham make men the sonnes of Abraham It is a shame for children to glorie in the goodnes and vertue of their parents and not a whit to resemble them therein This is it that Christ reprooueth the Iewes for As for Iames speaketh of iustifieng by works but of being made the children of Abraham by works I finde there iust and iumpe nothing Iohn 8. 44. The text You are of your father the diuell and the desires of your father you will do He was a ⸫ man killer from the beginning he stood not in the veritie bicause veritie is not in him The note Augustine compareth heretikes in their spirituall murther by driuing Christian men out of the church to the diuell that droue our parents out of paradise Cont. Lit. Petili lib. 2. cap. 13. The answer The diuell did bereaue our first parents of their happy estate by making them beléeue they should be more happie and blessed euen so you with the swéete name of the church do allure draw and entise
men from the true catholike and vniuersall church and so bring them to the pit of perdition Iohn 8. 49. The text Iesus answered ⸫ I haue no diuell but I do honor my father and you haue dishonored me The note He denieth not that he is a Samaritane bicause he is our keeper or protector as the word signifieth and bicause he is indeed that mercifull Samaritane in the parable of the wounded man Luk. 10. 33. August tract 43. in Iohn The answer Augustine as some other also of the fathers is much delighted with allegories sometime more then enough But why did you not spare Augustine héere where you néeded him not and vse him afore in that you knew would be denied to you to prooue that works make men the children of Abraham what is it not bicause you could get no helpe at his hand Iohn 9. 3. The text Iesus answered ⸫ neither hath this man sinned nor his parents but that the works of God may be manifested in him The note Though manie infirmities fall for sinne yet not all some comming for probation and some sent that God by the cure thereof may be glorified The answer Men are not rashly to be iudged of for the afflictions or the infirmities which God laieth vpon them or theirs Considering that God hath diuers ends purposes for the which he scourgeth his owne chosen children as wel as the vngodly wicked and reprobate Iohn 9. 5. The text The night commeth ⸫ when no man can worke The note The time of working and meriting is in this life after death we can deserue no more by our deeds but must onely receiue good or ill according to the difference of works heere The answer If this note be true then how excuse you your selues in making men pay for your praiers your pardons masses diriges trentals and such like trash for the soules of their friends departed séeing works after death do them no good and séeing they must receiue according to that they haue done in their bodies whether it be good or bad Are you not ashamed to cosin your credulous followers Your coupling of works and merits déedes and deseruing is not woorth the noting bicause it cannot now besot any but méere fooles Iohn 9. 7. The text Go ⸫ wash in the poole of Siloe which is interpreted sent The note This was a figure of baptisme to which al men borne in sin and blindnes are sent for health sight Ambrose Lib. 3. cap. 2. de Sacramentis The answer Stil we must sée your great reading and your followers must thinke that there is no such clearks in the whole world againe The truth of Ambroses spéech héerin is not woorth the discussing but it is ynough to you that a father speaketh it if it be not against anie thing determined by your church of Rome Iohn 9. 24. The text They therefore againe called the man that had beene blind and said to him ⸫ Giue glorie to God we know that this man is a sinner The note So saie the heretikes when they derogate from miracles done by Saints or their relikes pharisaically pretending the glorie of God As though it were not Gods glory when his saints do it by his power vertue yea his greater glorie that doth such things by his seruants and by the meanest things belonging to them as Peters shadow Act. 5. and Paules napkin Act. 9. The answer If by pretence of giuing glorie to God the pharisies had not gone about to derogate from the glory of our Lord and Sauiour Christ their words had not béene faultie We confesse that by the smaller and weaker things God worketh the more his glory thereby appéereth Yet that maketh nothing for your impudent shamelesse forged miracles as in making our Ladie a chappell kéeper I will not saie a baude in a nunnerie xv yéeres togither to couer the vile life of Beatrix the Nun who plaied the whoore so many yéeres togither Do you thinke that such miracles as this will make to the glorie of God And yet your bookes of lies are full of them Iohn 9. 39. The text And Iesus saide to him For iudgement came I into this world ⸫ that they that see not may see and they that see may become blind The note By this we see that this miracle was not onely marueilous and beneficiall to the blind but also significatiue of taking away spirituall blindnes The answer It is very true that the miracles of Christ were not lik popish miracles strange things onlie to be wondered at but foretold by the prophet Esaie beneficiall to the parties for whom they were done or wrought and significatiue that is bearing witnes to the truth of his doctrine All which properties the lying signes and wonders of the popish church want Iohn 10. 1. The text He that entreth not by doore into the folde of sheepe but climeth vp another way he is ⸫ a thiefe and a robber The note The thiefe is the heretike speciallie and anie other that vnlawfully breake in vpon the sheepe to kill and to destroy them by false doctrine and otherwise The answer Poperie is a dunghill compacted of the shreds of many heresies Christ being the onlie doore and heauen the folde prouided for the safe kéeping of Gods flocke the papists must néedes bée théeues and robbers for that they will clime into heauen by many waies besides Christ. Iohn 10. 4. The text And when he hath let foorth his owne sheepe hee ⸫ goeth before them and the sheepe follow him bicause they knowe his voice The note That is the fashion of Iurie and other countries signifiyng that the shepherd or pastor must teach the sheepe and not they him The answer Onlie England haue their shéepe and other cattell wander abroad harmelesse hauing no kéeper which in other countries is counted a miracle Your signification we accept and therefore conclude that you are none of Christs shéepe bicause you take vpon you to set your shepherd to schoole Further it is to be noted how continuallie the scripture calleth the shéepe of Christ to the hearkening to his voice contrarie to the papists who call all to the harkening to and obeying of their church Iohn 10. 15. The text As the father knoweth me and I know my father ⸫ I yeeld my life for my sheepe The note Christs death was so necessarie for the flocke that when he might haue escaped he voluntarilie offered him selfe to death for his flocke The answer That Christs death was necessarie in word you graunt but when it cōmeth to péecing of it with other parts of your doctrine it must stand for a worke néedlesse else it can not hold togither For if the blood of saint Thomas could helpe vs to heauen what néeded Christ to haue shed his blood for vs Iohn 10. 16. The text And ⸫ other sheepe I haue that are not of this fold them also I must bring and they shall heare my voice and there shall be made one fold