Eremites Luke 2. 1. The text And it came to passe in those daies there came foorth an edict from Caesar Augustus that the whole world should be inrolled c. The note In the yeere from the creation of the world 5199. from Noes stood 2957. from the natiuitie of Abraham 2015. and from Moses and the comming foorth of the people of Israel out of Egypt 1510. from Dauid annointed king 1032. from the first Olimpias 800. from the building of Rome 752. hebdomada 63. according to the prophesie of Daniel c. 9. that is in the yeere 440. or thereabouts in the sixt age of the world when there was an vniuersall peace in al the world the eternall God and sonne of the eternall father meaning to consecrate and sanctifie the world with his most blessed comming being conceiued of the holie Ghost nine months after his conception Iesus Christ the sonne of God is borne in Bethlehem of Iudah in the yeere of Caesar Augustus 42. Vsuard in martyrologio Decembris 25. according to the common ancient supputation The answere It is but a follie to endeuour to reduce them to truth that wittinglie wilfully do deceiue and are deceiued for so a man shuld be but sure to loose his labour Those that be desirous to know the true supputation of these times haue alreadie in the English bibles the true summe of these yéeres according to the truth of the Hebrue As for your Chronographie with the authour thereof may haue some commendation for the paines he bestowed about it and not for the truth that is in it But we can not maruaile that those in whome there is no loue of truth be giuen ouer to beléeue lyes Luke 2. 35. The text And ⸫ thine owne soule shall a sword pearce that out of manie heartes cogitations may be reuealed The note Simeon prophecied not onelie of Christ but of our blessed Ladie of all her sorowes wherein she was alwaies partaker with our Sauiour from his flight into Egypt euen to his death The answer God by Simeon forewarned the blessed virgin that notwithstanding the great prerogatiue which God gaue her to be the mother of God and whereof no doubt she was excéeding ioyous yet she should not looke for worldlie happinesse but prepare her selfe to be partaker of the crosse and sorow with her sonne Luke 3. ◠The text And he came into all the countrie of Iordan preaching the baptisme of ⸫ penance vnto remission of sinnes The note Penance prepareth the way to Christ. The answer It is verie true that the knowledge of our sinnes with the sight of Gods wrath and indignation against them ioyned with an wholesome griefe and sorow therefore maketh men earnestly to séeke how to escape the seuere iustice of God and to obtaine remission and pardon of their sinnes which when they can finde no where els they are constrained to embrace the promises of mercie offered them in Christ. But if your imagined satisfaction for sinnes by penance be true the preaching thereof were a way to kéepe a man from Christ and to make men to rest in themselues Luke 3. 8. The text Yeeld therefore ⸫ fruites worthie of penance The note Fruites of penance be workes satisfactorie The answer Men may be satisfied for offences made toward them by the fruites of penance or repentance but that God also may be so satisfied all the papists in the world are neuer able to prooue For if men by their works might satisfie for their sinnes then what néede they séeke for remedie out of them selues and to what purpose is the death and satisfaction of Christ But it is no maruaile though you hold this fast for it is one of the best things that the Pope hath to heate his kitchin with Luke 3. 9. The text ⸫ Euery tree therefore that yeeldeth not good fruit shall be cut downe and cast into the fire The note A man without good works is vnfruitfull and shall be cast into euerlasting fire The answer If by good you did not imagine meritorious or satisfactory we should easilie condiscend to you in this note for all faithfull are fruitfullie replenished with euery good worke as time place occasion and other circumstances serue Luke 3. 11. The text ⸫ He that hath two coats let him giue to him that hath not and he that hath meate let him do likewise The note Almes counselled or inioyned for sinnes and to auoid damnation The answer In this note there are almost as many popish corruptions as words For by almes counselled you would haue men to vnderstand that it is matter of greater perfection then the commandements of God By the word inioined you would haue yours to thinke that Iohn inioyned this as a parcel of penance that it might séeme to warrant the penances imposed by your ghostly fathers in your eare shrift For sinnes and to auoid damnation by these you would teach the giuing of almes to be meritorions and satisfactorie for sinne but S. Iohn neuer taught any other means to take away sinnes but the lambe of God but with you whosoeuer teacheth or aduiseth any good thing to be vsed of man teacheth satisfaction and merit Luk. 3. 15. The text And ⸫ the people imagining and all men thinking in their heartes of Iohn least perhaps he were Christ. The note Iohn was so holie that manie might by errour easilie thinke he was Christ. The answer In that manie were readie to haue accepted Iohn for Christ who afterward would not receiue Christ him selfe appeareth the natural corruption of man by which he is prone and readie to erre and to be deceiued and also the negligence of men that did but superficiallie looke ouer that which was foretold of either of them by the Prophets whereby they might easilie haue béene discerned and knowne asunder Luke 3. 16. The text I in deed baptize you with water ⸫ but there shall come a mightier than I whose latchet of his shoes I am not worthie to vnloose he shall baptize you in the holy Ghost and fire The note How say then the heretikes that the baptisme of Christ is of no greater vertue than Iohns The answer You delight by ambiguitie of words to beguile the simple If by Christs Baptisme you meane the baptisme vsed in the church of Christ then we say that the baptisme of Ihon and it is all of one vertue But if you meane by Christs baptisme the inwarde and inuisible operation in baptisme which is Christs proper worke then we say that the baptisme of Christ is greater not onely than Iohns Baptisme but also then the baptisme of any other minister So if in baptizing Iohn be compared with Christ he must as a seruant giue place to his Lord but if his ministerie therin be cōpared with the ministery of others Christs ministers we saie and are ready to prooue that they are of equal force and vertue Luk. 3. 36. The text ⸫ Who was of Cainan The note Beza boldly wipeth out of this
the Iewes ignorantlie vnderstood not the place in Deuteronomie of Christ and therefore they aske also whether he be the prophet there spoken of See also cap. 7. 40. The answer Whether the Iewes had in this their question reference to that place of Deuteronomie or no it is vncertaine neither can anie proofe be made of it but coniecturall The like I say to your other place cap. 7. 40. and yet we do not doubt of their blindnes and ignorance in not vnderstanding the Scriptures which appeareth manifestly in their reply to Iohn after he had told them I am the voice of one crying c. Iohn 1. 26. The text Iohn answered them saying ⸫ I baptize in water but there hath stood in the middest of you whom you know not c. The note He doth often heere signifie the great difference of his baptisme and of Christs as of his person and Christs See annot Matth. 3. The answer We haue often answered that you doo but bleare the eies of the simple with the name of Christs baptisme which they take for the baptisme of euerie minister in the church and being so taken there is no difference betwéene Iohns baptisme and it Otherwise in this place and in the like Iohn considereth of him selfe as of a seruant or minister and of Christ as of his master and Lord and attributeth to him selfe the outward worke and washing in baptisme and to Christ the inward grace and workemanship In which comparison we learne the general difference betwéene all ministers and Christ their worke and his Your annotations are séene and they are like your selues slaunderous lying vntrue and shall bée answered in the generall answer to your annotations Iohn 1. 41. The text He findeth his brother Simon and saith to him we haue found ⸫ Messiah which is being interpreted Christ. The note Messias in Hebrue in Greeke Christ in English anointed to wit with the spirituall oile of grace aboue his brethren Psalme 44. The answer You must néedes exempt the pope from amongst the brethren of Christ for he is not Christs inferior in grace if that which is attributed to him by popish parasites be true Iohn 1. 42. The text And Iesus looking vpon him said Thou art Simon the son of Iona thou shall be called ⸫ Cephas which is interpreted Peter The note Cephas in Siriacke and Peter in Greeke in English Rocke See Matthew 16. 18. The answer I maruell that Paul knew not this mysterie for he taught to build vpon Christ and not vpon Peter And Peter though he make all beléeuers liuely stones yet teacheth none other chéefe stone but our Lord and Sauiour Christ. Iohn 2. 9. The text And after the cheefe steward tasted the ⸫ water made wine and knew not whence it was but the ministers knew that had drawen the water c. The note He that seeth water turned into wine needeth not to dispute or doubt how Christ changed bread into his bodie The answer He that séeth and knoweth the perpetuall phrase and maner of speaking of the holy Ghost touching sacraments will woonder that men should be so blind or else so wilfull as to dispute and contend for such a change of bread into the bodie of Christ as neither can stand with that phrase of spéech nor with the nature of a sacrament neither yet with the articles of our beléefe Iohn 3. 8. The text The spirit breatheth where ⸫ he will and thou hearest his voice but thou knowest not when he commeth and whither he goeth The note We follow rather saint Augustine and those ancient fathers which most commonly vnderstand this place of the holy Ghost and not of wind although both be good The answer And we do follow saint Augustine and those fathers which do interpret this to be meant of the wind bicause both the hearing of the sound of it and the force of the comparison which must néedes be betwixt things diuers doth inforce it to be the truer Iohn 4. 1. The text When Iesus therefore vnderstood that the pharisies heard that Iesus maketh mo disciples and baptizeth than Iohn howbeit ⸫ Iesus did not baptize but his disciples he left Iewrie and went againe into Galile The note He did not baptize ordinarily yet that he did baptize his Apostles saint Augustine thinketh it very probably Epist. 108. The answer Augustine doubteth not but that the Apostles of Christ were baptized either by Christ or by Iohn afore they tooke vpon them to baptize but by whether he is not resolute neither is it materiall But that some of them were by Iohn baptized it is manifest bicause they were Iohns disciples afore they were Christs Apostles Iohn 4. 7. The text There commeth ⸫ a woman of Samaria to draw water Iesus said to hir Giue me to drinke The note This woman is a figure of the church not yet iustified but now to be iustified August tract 15. in Iohannem The answer You willingly follow allegories bicause many times they are far fetched and serue you to dally withall howbeit I do not sée to what vse this may serue you I do not thinke that you your selues do thinke that this womans fiue husbands were either the fiue bookes of Moses or hir fiue senses which notwithstanding Augustine affirmeth in the same treatise The lessons which the plaine letter do giue do both more edifie and are more safe Iohn 4. 9. The text How doest thou being a Iew aske of me to drink which am a Samaritane woman For the Iewes ⸫ do not communicate with the Samaritans The note There were many other causes why the faithfull Iewes could not abide the Samaritans but their precise abstaining from their companie and conuersation was their scismaticall temple and seruice in mount Garizim The answer It is very true that those which make a scisme and continue therein are not to be communicated with of faithful Christians and yet I thinke in that corrupt state of the Iewish church the other causes were rather stronger than that Iohn 4. 10. The text If thou didst know the gift of God and who is he that said to thee Giue me to drinke thou perhaps wouldest haue asked of him and he would haue giuen thee ⸫ liuing water The note He speaketh of his baptizing in the holy Ghost See Iohn 7. 39. The answer He speaketh of giuing his holy spirit to them that in faith aske and require it Iohn 4. 39. The text And of that citie many beleeued in him of the Samaritans for the words of the ⸫ woman giuing testimonie that he told me all things whatsoeuer I haue done The note This woman mysticallie being the church it is heere signified that they which at the first beleeue bicause the church teacheth so afterward be much confirmed finding it in the Scriptures also and by other instructions The answer It is here signified by what weake and vnlikelie instruments God can worke in drawing men to the knowledge of him selfe and embracing his mercies
commonlie of vncircumcised nations were vncleane as also they estéemed of the vncircumcised persons them selues Rom. 14. 14. The text But to him that supposeth anie thing to be common to him it is common The note Though he wish the weake to be borne withall yet he vttereth his minde plainlie that in deed all the meates forbidden and vncleane in the law are now through Christ clensed and lawfull for euery man to vse The answer As Paul was plaine in deliuering his doctrine concerning daies and meats so the papists doctrine thereof is obscure darke and doubtfull so that the greatest number of their simple followers haue their consciences snarled and intangled in daies and meates and know not the indifferencie of them Rom. 15. 4. The text For ⸫ what things soeuer haue bene written to our learning they are written that by patience and consolation of the scriptures we may haue hope The note He meaneth all that is written in the old Testament much more all things written in the new Testament are for our learning and comfort The answer If both the Scriptures of the old new Testament be written for our learning what meaneth the church of Rome neither to prouide teachers in number sufficient nor yet to suffer the people to reade them in a language that they may vnderstand is it not bicause you are content to haue men nusseled in ignorance and so spoiled of the comfort which God hath prouided for them I thinke pope Paul and you be of one iudgement Rom. 15. ◠The text And the God of patience and of comfort giue you to be of one mind one toward another according to Iesus Christ that of ⸫ one minde with one mouth you may glorifie God and the Father of our Lord Iesus Christ. The note Vnitie in religion commended The answer Popish vnitie consisteth in this that seruice bée in one language through Christendome whether people vnderstand it or no Otherwise what vntie is and hath bene in your religion they that are acquainted with your writers and stories can tell As for example your great professor Martinius whilest he is caried with an enuious stomacke to carpe at our English translations doeth condemne yours in more then an hundred places But I confesse howsoeuer you haue dissented in other things you haue held and do hold a marueilous vnitie against al verity and that is the cause that not one of you maketh anie conscience of lieng And though there are amongst vs also some contentions yet they are not about waightie points of doctrine for therein is a verie great consent but such as hath happened amongst the Apostles them selues and are all about bearing with or rooting out some leauings of yours Rom. 15. 8. The text For I say Christ Iesus to haue bene ⸫ minister of the circumcision for the veritie of God to confirme the promises of the fathers The note Christ did execute his office and ministerie onlie towards the people of circumcision that is the Iewes The answer This note is true but yet so as that in diuerse Christ afore shewed the calling of the Gentiles Rom. 15. 25. The text Now therefore I will go to Hierusalem to minister to the ⸫ Saints The note He meaneth the holie persons that hauing forsaken all their goods for Christ were wholie conuerted to serue the Lord with all their mind Saint Hierome against Vigilantius the heretike reprehending the almes giuen to such as do the heretikes also of our time The answer What heretikes of our time finde fault with reléeuing the néedie saints of God but you meane them that iustlie finde fault that a great number of roging Friers being lustie and able to get their liuing by the sweat of their browes should be reléeued and so deuoure and consume that which is due to the poore néedie sicke and impotent people contrarie to the precept of Paul He that laboureth not let him not eat But at Hierusalem there were then none of those that professed witfull pouertie Rom. 15. 30. The text I beseech you therefore brethren by our Lord Iesus Christ and by the charitie of the holie Ghost that you ⸫ helpe me in your praiers for me to God The note In that the Apostle desireth to be praied for we may be mooued to seeke the same as a great benefit The answer The praiers of the faithfull are very forcible helps to aduance forward the good desires and endeuors of Gods ministers Rom. 16. 3. The text Salute Prisca and Aquila my helpers in Christ Iesus The note The onely salutation of so woorthie a man is sufficient to fill him with great grace that is saluted Chrysost. in 2. Timoth. 4. The answer I maruell you are not ashamed to alledge the doctors for that which you your selues beléeue not Can any man by saluting bestow Gods graces where it pleaseth him to salute The fathers prooue the holie Ghost to be God bicause the gifts and graces of God are distributed as he will And I pray you how much inferior do you make Paul to the spirit of God if his salutation be sufficient to fill with graces whom it pleaseth him to salute Wel let your note haue that credit that Chrysostoms bare word without further matter may giue it Rom. 16. ◠The text Who for my life haue laid downe their necks to whom not onely I giue thanks but also the churches of the Gentils and their domesticall church The note This domesticall church was either that faithfull and Christian houshold or rather the Christians meeting togither there and in such good houses to heare diuine seruice and the Apostles preaching in those times of persecution The answer Why do you not in stead of diuine seruice say mattens and masse For we now vnderstand by diuine seruice that they praied togither in a toong they vnderstood and that likewise some parcel of scripture was read which was by their Apostles or pastors interpreted to them Which how far it disagreeth with the maner and custome of your church he that hath halfe an eie may sée Rom. 16. 15. The text Salute Philologus and Iulia Nereus and his sister and Olympias and all the saints that are with them The note The protestants heere reason thus Peter is not heere saluted Therfore he was neuer at Rome See the annotation The answer You slander the protestants Their maner of reasoning is not so loose They reason thus Paul who so carefully reckoned and saluted the chéefe and principall Christians at Rome by name would not haue forgotten Peter as the principall and chéefe if he had then béene there Therefore it is very likely that he was not then there bicause he was not then saluted We know that it is not materiall whether Peter were at Rome or no or whether he were bishop there or no. And therfore they are not points that we greatly sticke on But those that tell the time of his comming thither and how long he liued they are manifestly confuted by the truth
the best frame and forme they can all the arguments of the aduersaries and to ech seuerall argument the answere as plainely and briefly as it can be comprised which being done and compiled into one or two volumes whatsoeuer they write hereafter except they bring which I thinke impossible some newe thing heretofore vnheard of to be referred to those volumes for answer and so to cease troubling the world with more bookes Touching mine answers to their marginall notes I hope it will appeere that I haue studied with as much breuitie and plainnes as I could possibly to discipher their vanitie and trifling wherewith they haue blotted and blurred their margents of their Testament Their translation and larger annotations though many times great occasions are offered to carpe at them yet as neere as I could possiblie I haue left them vntouched to him or them whosoeuer he or they be that of purpose shall deale with that matter To the end that my truth and simplicitie of dealing may the better appeere to the Reader of what sort soeuer he be I haue set downe the text wherevpon their notes are gathered according to their owne translation and their notes word forword and then mine answers By which doing I hope it will well appeere that when out of their most partiall translation which they of purpose haue framed for their best aduantage the things which they gather will not follow nor be confirmed that they are vtterlie destitute of all helpe of the scriptures how soeuer they labor to wring them to their purpose But concerning mine owne doing this shall suffice If this which I haue done shall by you most reuerend father be iudged to be profitable for the church and people of God I haue that which I desire The Lord God blesse keepe and preserue you At Dunburie the xij of Aprill 1588. A view of the marginall notes of the Popish Testament translated into English by the English fugitiue Papists resiant at Rhemes in Fraunce Matt. 1. ver 2â— The text ANd she shall bring foorth a sonne and thou shalt call his name ⸫ Iesus The note Iesus an Hebrew word in English Sauiour The answer If you would assigne vs none other Sauiour neither in part nor in whole our controuersies were at an end we should not neede to fill the worlde with our pamphlets Matt. 2. 16. The text Then Herode perceiuing that he was deluded by the Sages was exceeding angrie and sending murdered all the ⸫ men children that were in Bethlehem and in all the borders thereof from two yeeres olde and vnder The note The martyrdome of holy Innocents whose Holy-day is kept the 28. of December The answer You studyed no doubt harde for this note or els so learned a matter coulde not haue passed your penne That these children were murdered for Christes cause I well perceiue and yet because their death was not a voluntarie testimonie to the trueth I see not any iust reason to accompt them Martyrs Howbeit it is not a matter woorth the contending about Matt. 3. 10. The text Euery tree therefore that doth ⸫ not yeeld good fruit shall be cut downe and cast into the fire The note It is not onely damnable to doe euill but also not to doe good Aug. Sermone 6â— de temp The answer You doe well to cite Augustine for this and we beléeue it not bicause he sayeth it but bicause this text doeth enforce it And you must either tell vs what euill doing is smaller then not doing good or els your veniall sinnes must be quite banished the countrey Matth. 5. 26. The text Be at agreement with thine aduersary betimes whiles thou art in the way with him least perhaps the aduersarie deliuer thee to the Iudge and the Iudge deliuer thee to the officer and thou be cast into ⸫ prison The note This prison is taken of very auncient Fathers for Purgatorie namely Saint Cyprian epist. 52. ad Anton. nu 6. The answer And what néede Fathers for this Is it not ynough that your holy father of Rome taketh it so The fathers might erre he can not erre If this prison be purgatorie then no man can passe out of it without paying the last farthing And if that be so the sale of pardons and such pelte is marred For howe can pardon take place where payment is so peremptorily required But Cyprian taketh it for purgatorie I haue looked into the place by you quoted and find it not so onely he toucheth there this present place but neither his wordes nor the circumstances of the place afore nor after doe enforce any meaning of your purgatorie that I can sée Therefore it argueth either great negligence in you in not searching or great penurie of fathers so applying this place if you searching could find none more plaine for your turne than this Augustine expoundeth this place of hell plainly and flatly As for your purgatorie Plato the Ethnicke philosopher of great fame was the first founder thereof that I haue read of Matth. 5. 43. The text Thou shalt loue thine neighbour and ⸫ hate thine enemie The note So taught the Pharisees not the lawe The answer So say we to them that turne precepts to counsels so teach the papistes and not the Gospel Matth. 5. â—5 The text Who maketh his sunne to rise vpon good bad and raineth vpon iust and ⸫ vniust The note We see that the temporall prosperitie of persons and countries is no signe of better men or truer religion The answer Therefore the Popes long continued rolle of succession is no good argument to approoue his religion nor his present prosperitie his goodnesse and holinesse Matth. 6. 11. The text Giue vs to day our ⸫ supersubstantiall bread The note In Saint Luke the Latine is panem quotidianum daily bread the Greeke being indifferent to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer You do in this according to your common custome that which is most obscure farthest from the peoples vnderstanding and may best serue you to dally withall that you make choise of Matth. 6. 31. The text Be not carefull therefore saying what shall we eate or what shall we drinke or wherewith shall we be couered For all these things the ⸫ heathen doe seeke after The note They seeke temporall things onely and that not of the true God but of their idols or by their owne industrie The answer To contend with you about the heathen it were but a follie It is manifest that many of them looked for immortalitie of the soule and felicitie after this life as their Elisij campi doe testifie But for séeking either by your owne industrie or by them which are no gods you and they may be coupled together For you be right cousin germaines and therein you giue them not place an inch Matth. 7. 11. The text If you then being naught know how to giue good giftes to your children how much more will your Father which is in heauen giue ⸫
lib. 6. contra Parmenian How aptlie he applieth this parable to saint Pauls counsell of virginitie 1. Cor. 7. as to a worke of supererogation The answer If your doctrine be true in this point then Christ did a worke of Supererogation when he suffered death for vs that is to say a worke more then he néeded to do For if we can do more then is commaunded we may haue life by our déedes and so Christ might haue spared his paines he tooke for vs besides it were strange if any thing that maketh to the glorie of God and saluation of mens soules should be a worke more than néedeth or not within compasse of Gods commaundements But Augustine saith that Paul did a worke of Supererogation when he serued as Christs souldier without taking wages as he might you do great violence to Augustine in that place by grating vpon a word to make him serue your purpose against his will when his whole scope is nothing els but to shew that Paul abstained from that which was frée for him to take for his paines and that hée laboured for his liuing whereupon he concludeth the labour of monkes to be lawfull against idle monkes which because they would liue on the sweat of other mens browes not onlie refused to labour but also maintained that it was vnlawfull for them to labour Luke 11. 20. The text But if I in the ⸫ finger of God do cast out diuels surelie the kingdome of God is come vpon you The note This finger is the spirit of God Matth. 12. 18. The answer As by the onelie power of Gods spirit the diuell was then throwen out of his possession in the first propagating and spreading of the kingdome of Christ by the preaching of his word euen so againe in these late yéeres by the like mightie working of Gods spirit with the ministerie of the word Sathan who reigned by his vicar general of Rome hath béene expulsed out of a great part of his possession Luke 11. 28. The text But he said ⸫ yea rather blessed are they that heare the word of God and keepe it The note The said mother of God in that also was blessed that she was the temporall meanes and minister of the incarnation but much more blessed in that she continued the perpetuall keeper of his word Beda August tract 19. in Iohannem The answer You loue and delight to shew your reading in matters néedles Who knoweth not that it was an excéeding blessing of God to the virgin Marie that he vouchsafed to choose her to be the mother of his onlie begotten sonne Also who are there that confesse not that the greatest blessing of all is to be the childe of God wherof the obedient kéeping of the word is a testimonie Luke 11. 32. The text The men of Niniue shall rise in the iudgement with this generation and condemne it because they ⸫ did penaunce at the preaching of Ionas and behold more then Ionas heere The note ⸫ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke that the great penaunce of Niniuites Ionae 3. is heere expressed by this Greeke word See annotations Matth. 3. 2. The answer The outward testimonies of true repentance shewed foorth by the Niniuites were not works of satisfaction as you imagine And it is true that they which waxe wiser especially in knowing and eschewing sinne will shewe it aswell by humbling them selues afore God for their sinnes past as also by a more carefull and diligent héede to their wayes after Luke 11. 47. The text Wo to you that ⸫ build the monuments of the prophets and your fathers did kill them The note Not the building of the Prophets monuments is condemned but their imitation of their fathers that slew the prophets Ambrose The answer Héere is an high point of learning that you bring Ambrose for We know that the memorie of Gods saints is pretious in his sight But in this you resemble your fathers the Iewes For the saints of God long ago dead you wil séeme to honor and estéeme But towards the saints aliue you are as cruell and outragious as euer were your fathers And therfore God must in iustice require of you the blood of all his saints shed since the beginning of the world to this day Luke 12. 5. The text But I will shew you whom you shall feare ⸫ Feare him who after he hath killed hath power to cast into hell The note The feare of hell also is profitable contrarie to the Protestants teaching securitie of saluation and that feare of hell maketh men hypocrits The answer Your ordinarie lieng sheweth whom in conditions you resemble and whose children yeare What protestant hath taught that the feare of hell is vtterly vnprofitable We assigne many profits which it bringeth First the wicked many times with the feare thereof are terrified and bridled that they run not so headlong to the execution of their wicked desires as otherwise they would Secondly the elect and chosen children of God being by nature as other men corrupt are many times at the first by the feare of hell driuen to séeke Christ their onely remedie and deliuerer Thirdly they are strengthened against the feare of man when they sée the eschewing of bodily death wold bring eternal death It is manifest therefore that that which you charge vs with is your malitious collection and not our doctrine But our doctrine is that they which by faith haue power to become the children of God do shew foorth their obedience of méere loue and reuerence to God their father and that they would so do though there were no hell to punish disobedience in And that they who would not shew any obedience but for feare of hell are hypocriticall slaues doing some dutie not for dutifulnes but onely for feare of punishment Luke 12. 17. The text ⸫ What shall I do bicause I haue not whither to gather my fruits The note Giue it to the poore that shouldst thou do saith saint Basil. The answer You might as well haue alledged saint Paul but that so you should not reape that which you hunt after that is the estimation of great clarks for great reading amongst your ignorant vnskilfull followers But if saint Basil had béene of your religion he would haue taught the rich man to haue founded abbeies nâ—â—neries priories and chauntrâ—â—s for his soules health or else to haue bestowed his superfluitie in gilding roodlofts and finding of lights and such other toies For with you these things consume the portion of the poore Luke 12. 20. The text And God said to him ⸫ Thou foole this night they require thy soule of thee and the things that thou hast prouided whose shall they be The note A goodly warning for all rich men The answer So it was But if the practise of your popish church were well warranted there had béene no cause at all to haue pronounced him a foole For for monie he might haue béene canonized and made a saint and whatsoeuer masses diriges
doctrine no example in the whole doctrine of Christ and of his Apostles therefore no man ought to go after you Your annotation is alreadie answered Luke 18. 1. The text And he spake a parable to them that it behooued ⸫ alwaies to praie and not to be wearie The note We should alwaies pray by faith hope and charitie and by working the things that be acceptable to God though speciall times of vocall praiers in the canonical howers be assigned for the stirring vs vp to God through externall signes of deuotion The answer That those which pray ought to be furnished with all things that may beautifie a Christian we denie not and that the praiers of Christians ought to be continual without ceasing we affirme bicause their néedes and necessities are continuall But the speciall thing required that their praiers may be heard and petitions granted is faith That in the great dulnes and negligence of Christians times of praier be appointed for the better stirring vp of men thereto we thinke it very necessarie What you mean by externall signes of deuotion I know not you haue so many superstitious toies as crossings beades and such like Luke 18. 11. The text The pharisie standing praied thus with himselfe God I giue thee thanks that I am not as the rest of men extortioners vniust adulterers as also this publican ⸫ I fast twise a weeke I giue tithes of all that I possesse The note To take pride of fasting tithing or any goodworke is naught though the works themselues be very good The answer And how can men auoid pride and carrie an humble mind that are instructed by you or that beléeue your doctrine will it not thinke you puffe vp a man in pride to be persuaded that his works deserue heauen and life euerlasting This praier of the pharisie doth plainly shew that the opinion of the pharisies and of the papists touching grace and works were all one and the very same And how then shall it not worke the same effect in you that it did in the pharisie And héere by the way is to be noted whence you papists learned to kéepe two fasting daies euery wéeke Luke 18. 13. The text And the publican standing a far of would not so much as lift his eies toward heauen but he ⸫ knocked his brest saieng God be mercifull to me a sinner The note So do the priests and people at the holy altar knocke their brests and say with the humble publican Deus propitius Aug. psal 31. concione 3. The answer To what purpose do you cite Augustine To prooue what your priests do now adaies he cannot tell Or to prooue the antiquitie of your altars Therein you do but delude men with the name whereas in the things there are great differences Or to prooue that Deus propitius was then in the church seruice If you had now nothing therein that then was it were hard That doth neither prooue your masse nor your mattens in a strange toong As for the people they come not néere the altar but som poore boy for the most part is faine to be spokesman for them Luke 18. 17. The text Amen I say to you Whosoeuer receiueth not the kingdome of God ⸫ as a child shall not enter into it The note In matters of faith and religion we must be as humble and obedient to the catholike church as yoong children to their parents The answer By the catholike church you vnderstand the pope and his colledge of cardinals to whom you would haue men so childishly obedient as to beléeue whatsoeuer they shal tel them though they call chalke chéese But how agréeth this with S. Paul which wil not haue vs children in vnderstanding but of ripe age to the end we may be constant and not wauering in the faith and knowledge of Christ neither caried about with euery puffe of doctrine Luk. 18. 20. The text Thou knowest ⸫ the commandement thou shalt not kil c. The note Not faith onely but also keeping the commandements purchase life euerlasting See annotations Matthew 19. 16. The answer You loue to repeat one thing often Your notes vpon this haue twise béene answered alreadie And now the third time I praie you tell vs how yée gather this or what necessitie there is of any such consequence vpon this place You know it is of all hands granted that he which fulfilleth the Law shall liue by the Law Also you know that the Apostle concludeth that therefore none liue by the Law bicause no man performeth all things that are written in the Law This man would know by what doing a man should possesse life Christ answereth his question aptlie and fitly by kéeping the commandements Doth it follow therefore that a man can kéepe the commandements and so haue life But it appéereth that the Iewish teachers had besotted this yoong man as they had done a multitude of others to make them séeke righteousnes and life where it could not be found that is in themselues and in their owne obedience Euen as you popish pharisies do now a daies bewitch men with an opinion of inherent iustice whereby they may deserue heauen Luk 18. 22. The text Yet one thing thou lackest ⸫ Sell al that euer thou hast and giue to the poore c. The note This is not a commandement or precept but counsell which the religious do follow See annot Matth. 19. The answer Now haue we the works of Supererogation of religious papists which obserue not onely cōmandements but counsels But to let you to assume that which no mā néedeth to grant you that is that this is no commandement I pray you why doth not the pope his cardinals archbishops bishops abbots priors moonks priests obey this counsell and sell their possessions and giue the money raised thereof to the poore Be not these amongst your religious men But this would gréeue them woorse then it gréeued this rich man As for your other orders which liue by the spoile of the poore and maintaine themselues in idlenes by begging they haue nothing to sell for the possesse nothing And so it falleth out that your note is a thrasonicall bragge and that none of you set store by Christs counsell which none of you do follow or séeke to obserue Luk. 18. 29. The text Amen I saie to you there is no man that hath left house or parents or brethren or ⸫ wife or children for the kingdome of God c. The note The Apostles amongst other things left their wiues also as Saint Hierome noteth out of this place Libro 1. adu Iouinianum The answer I maruell you haue no more copie of fathers for this matter Your note and the authority of Hierome hath béene alreadie answered Yet for farther answere we say that in that sence in which you take it it was vtterly vnlawful against the commandement of God doctrine of the holy scriptures for the apostles to leaue their wiues Also if we may
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
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
but to our benefit but preposterous desire to stablish the merits of men carieth you you wot not whither For it maketh you to suppose that the maiestie of God which is proper to himselfe for that was the glorie wherewith Christ is crowned may be the deserued reward of mans works which is horrible once to thinke Hebr. 2. 16. The text For no where doth he take Angels but ⸫ the seed of Abraham he doth take The note The dignitie of man in that Christ tooke our nature vnto his person in deitie and not the nature of Angels The answer Nay rather the great and maruellous goodnes of God that was better to men than to Angels and that vouchsafed rather to vnite our miserable vile nature to his Godhead rather than the eternall excelling nature of Angels Hebr. 3. 3. The text For this man is esteemed woorthie of more ample glorie aboue Moises by so much as more ample glory than the house hath he that framed it The note The excellencie of Christ aboue Moises The answer Christ far excelled Moises but you make him far inferior For from Moises doctrine no man might swarue to the right hand or to the left no man might ad or take away but to Christs doctrine vnder the name of traditions you may make as manie additions as you list Hebr. 3. 14. The text For we be made partakers of Christ yet so if we keepe the ⸫ beginning of his substance firme vnto the end The note Faith is the groundworke of our creation in Christ which if we holde not fast all the building is lost The answer Such a faith as a man in some measure is able to render a reason of out of the word and not a blinde perswasion to beléeue as other men beléeue neither knowing what we beléeue and whie as the greatest number of your blinde followers do Hebr. 4. 1. The text For he said in a certaine place of the ⸫ seuenth day thus And God rested the seuenth day from all his workes The note If the Apostle had not euidentlie shewed that the Saboaths rest was a figure of the eternall repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or how can our aduersaries now reprehend the like application manifoldlie vsed in all holie ancient writers to that end The answer What conscience is in you for applieng Scriptures without example warrant or anie other necessarie collection I know not but this I know that in your handling of the scriptures there appeareth none All things that happened to the fathers in the old Testament were figures as the Apostle teacheth of things happening in the new testament to vs. As therfore the diligence of the fathers was commendable in séeking and searching what was prefigured in the old law so the immoderate desire and delight of some to draw all things in both testaments into perpetuall allegories and to make figures where none are to wrest their fansies out of what place they list is iustlie by your aduersaries found fault withall Hebr. 4. 12. The text For the ⸫ word of God is liuely and forcible and more piersing then anie two edged sword and reaching vnto the diuision of the soule and the spirit of the ioints also and of the marowes and a discerner of the cogitations and intents of the hart The note Whatsoeuer God threatneth by his word concerning the punishment of sinne and incredulitie shalbe executed be the offence neuer so secret deepe or hidden in our harts bicause Gods speech passeth easilie searcheth throughlie euerie part power and facultie of mans soule The answer This note is true though but in a litle part expressing the meaning of the text and verie hardlie agréeable with other parts of your doctrine For if secret and hidden sinnes which by no meanes breake foorth and discouer them selues by acte can not escape the threatned vengeance of God then what sinnes can you can veniall Hebr. 6. 9. The text But ⸫ we confidentlie trust of you my best beloued better things and neerer to saluation although we speake thus The note It is euident by these words against the Nouatians and the Caluinists that Saint Paul meant not preciselie that they had done or could do anie such sinne where they should be put out of all hope of saluation and be sure of damnation during their life The answer It is euident by your words that you flatter your selues with mercie more then there is cause whie whiles you thinke that you can not commit anie such sinne as for which you should be sure during your life to be damned For herein you do not contend with the Nouatians and Caluinists as it pleaseth you to terme them onlie but with Saint Iohn and with our Lord and Sauior Christ. For what will ye say of those sinners which S. Iohn forbiddeth vs to pray for or of that sin which our Sauior Christ hath told vs shall neuer be forgiuen neither in this world nor in the world to come The same sinne the Apostle in this Chapter describeth not bicause the Hebrewes to whom he wrote had committed it but because it was possible for some of them to fall into it therefore he forewarneth them of the great and wonderfull danger of it Hebr. 7. 2. The text To whom also Abraham diuided tithes of all first in deede by interpretation ⸫ the king of iustice and then also King of Salem which is to say King of peace The note When the fathers and catholike expositers picke out allegories and mysteries out of the names of men the protestants not indued with the Spirit whereby the Scriptures were giuen deride their holie labours in search of the same but the Apostle findeth high mysteries in the names of persons and places as you see The answer That we deride the Fathers or anie other Catholike expositors is one of your woonted slanders but we saie that measure in all things is a merrie meane For though in the names of such speciall persons as were figures of Christ and in the names of other persons places and things as had their names giuen for some speciall causes and considerations the mysteries shadowed in the signification of those names are wel and profitably sought yet to do or endeuour the like in all names or in many other names is labor néedlesse causelesse and curious Hebr. 7. 8. The text And heere indeede ⸫ men that die receiue tithes but there he hath witnes that he liueth The note The tithes giuen to Melchisedech were not giuen as to a meere mortall man as all of the tribe of Leui and Aarons order were but as to one representing the sonne of God who now liueth reigneth and holdeth his priesthood and the function thereof for euer The answer Your note is true and bicause he holdeth his priesthood and the functions thereof for euer therefore you offer him great iniurie to appoint other priests to do
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
of the small obedience now and the sauing of Noe and his familie in the arke then a figure of sauing vs now by baptisme and so consequently giueth light to that true and cléere interpretation which we now follow and for which we are in part beholding to him as Gods good iâ—strument 1. Pet. 5. 2. The text Feede the flocke of God which is amongst you prouiding not by constraint but willingly according to God ⸫ neither for filthy lucre sake but voluntarilie The note Desire of lucre or to exercise holie functions for gaine is a filthie fault in the cleargie and therefore much to be auoided The answer And what is it not a filthy fault also in the pope You know of whom it was written that he sold all holie things altars keyes and Christ himselfe You know what outcry hath béene made against the popes actions both in this Realme and in others by them which you will not allow to be protestants Besides your whole religion is framed for gaine and to make marchandize of mens soules So that from the highest to the lowest none of you can excuse your selues to bée cléere from the desire of filthie lucre 2. PETER â— Pet. 1. 16. The text For not hauing followed vnlearned fables haue we made the power and presence of our Lord Iesus Christ knowne to you but ⸫ made beholders of his greatnes The note By this it is plaine that either Iohn Iames or Peter must be the author of the Epistle for these three were onlie present at the transfiguration Matth. 17. 1. The answer We do not intend to striue with you for the author of the epistle but you might haue told vs that you borrowed this of master Beza and that Iames being killed by Herode it must be either Iohns or Peters and that the phrase being Peters peculiar phrase doth shew it to be Peters But you can borrow of vs and not giue againe that which is due to vs. â— Pet. 1. 18. The text And this voice we heard brought from heauen when we were with him in the ⸫ holie mount The note You see that places are made holie by Christs presence and that all places be not alike holie See annot Acts. 7. 33. The answer That all places by nature and creation are alike good and of like holines this place hindereth not though by some special occasion or vse that a place for a time is put to it may be more estéemed or regarded then an other â— Pet. 2. 2. The text And many shal follow their riotousnes by whom the way of truth shall be blasphemed The note Heretikes of whom he prophesieth here do gaine scholers by preaching libertie and by their owne licentious life which is specially ioined to the heresie of these daies The answer The first and most speciall note giuen to know those heretikes by whom Saint Peter here speaketh of is that they be lieng masters Which how it is and alwaies hath béene annexed to your religion and the teachers thereof may appéere to the indifferent Reader by the answers to these your notes and by your bookes of beastly fained myracles Your other note of preaching libertie and licentious life cannot in all the worlde be so fitly sought and so surely founde as amongst your selues For by your doctrine our ladie is so good a gentlewoman that so men serue her be they whoores be they théeues be they what they will be it is no matter she will entreat and obtaine pardon for them And her seruice is neither painfull nor costly for it consisteth in sayeng of a few Aue Maries and now and then praieng to our ladie and somtimes offering of a taper As for licentious life who haue béene able to match your most holie fathers of Rome 2. Pet. 2. 3. The text And in auarice shall they with ⸫ feigned words make marchandize of you Vnto whom the iudgement now long since ceaseth not and their perdition slumbereth not The note All the sweete words of heretikes speaking much of the word of the Lord the Gospell Iesus Christ c. are but tearms of art to buy and sell poore mens soules The answer This accusation of those whom you are woont to call heretikes is one of your accustomed slanders But your marchandise is so manifest that your own writers haue cried out of it It was an abbot that acknowledged the church of Rome for his mother that willed her to reioice bicause brookes and riuers of monie flowed to her in woonderful plentie no man came to her with emptie hand The old prouerbe no penie no Pater noster did witnes that the pretended good which you chalenged and vaunted that you could do to soules would not come from you without being déerely bought and well paied for As for your pretensed accusation beareth no shew For if we had sought our owne profite we would neuer haue sought the ouerthrow of your religion For if we had held that still we had béene sure of the first bequest in euerie mans will 2. Pet. 2. 10. The text And especiallie them which walke after the flesh in concupiscence of vncleannes and contemne dominion bold selfe pleasers they feare not to bring in sectes blaspheming The note The speciall properties of heretikes The answer Though your restraint of these properties to heretikes be neither in it selfe true neither agréeable with the truth of the text which speaketh more generallie yet bicause it can not be but that such teachers be heretikes as be so grosselie wicked we will examine the case how you can cléere your most holie fathers and the pillars of your church from being heretikes the properties here mentioned be in nuÌ„ber six The first walking after the flesh in concupiscence of vncleannes what the testimonies of al stories are concerning not the dregs but the highest and holiest amongst you I néede not tell you Pope Iohn the eight otherwise called pope Ioan deliuered of a childe in solemne procession whose picture remaineth in Rome as a monument of the truth of her being pope bewraieth sufficientlie their vncleannes and filthines Pope Iohn the thirtéenth was slaine being taken in the age of adulterie It were too long to rip vp the licentious liues of other popes I know your selues are ashamed of them The second is coÌ„tempt of dominion your popes haue not only vsurped the place seat of their soueraigne lords but haue also troden vpon them deposed Emperors and kings from their roial estate made them his pages to lead his horse and hold his stirrop and to thinke it a great curtesie that they might be admitted to kisse his foot If this be not contempt of dominion then what cal you it For boldnes what dare not they do to meÌ„ that dare cast their god into the fire that dare poison the holie host as they terme it What selfe pleasers they be in this it appeareth that they both flatter them selues and go about to perswade others that
they can not erre How Christendome hath bene replenished by them with sectes he that vnderstandeth knoweth the swarmes the number the diuersitie of Monkes Friers Nunnes Eremites Iesuits and such like can not doubt And for blasheming which is the sixt he that hath read of the Popes spéech that he called the Gospel the fable or tale of Christ can not doubt but that this note also is verified of your holie father now acquite your selues well and shewe vs some good defence of your popes against these properties 2. Pet. 2. 12. The text But these men as vnreasonable beastes naturallie tending to the snare and into destruction ⸫ in those things which they know not blaspheming shall perish in their corruption The note So heretikes blaspheme the highest misteries of our faith through ignorance The answer If a man should go about to recken vp the bold blasphemies of your popish heretikes against Christ him selfe and his holie word the day would sooner faile him then matter But no maruell when your great challenging champions can make them selues good sport and pastime of the greatest and most reuerend mysteries of our religion 2. Pet. 2. 18. The text For speaking the proud things of vanitie they allure in the desires of fleshlie riotousnesse those that escape a little which conuerse in error ⸫ promising them libertie whereas them selues are the slaues of corruption The note Who euer promised more libertie to their followers then Luther and Caluin and the like taking away penance fasting continenâ—ie or chastitie keeping of vowes necessitie of good workes because faith doeth all obedience to Ecclesiasticall pastors and Councels and such like The answer You are nothing ashamed of lieng These things which you set downe of Caluine and Luther are starke lies which you shall neuer be able to iustifie But you haue set open the flood gates to sinne by promising manie daies of pardon to the saieng of a set number of praiers and such like 1. IOHN 1. Iohn 2. 16. The text Because all that is in the world is the concupiscence of the flesh and the concupiscence of the eies and the pride of life which is not of the Father but is of the world The note How all sinne and temptation proceede of these three see Saint Thomas Summ. 1. 2. quaest 77. arti 5. The answer Your labours I perceiue are bestowed vpon them that least néede them that is vpon the learned for I do not suppose you to be such fooles as to send the vnlearned multitude to search in the doctors and schoolemen 〈◊〉 2. 19. The text They went out from vs but ⸫ they were not of vs for if they had bene of vs they would surelie haue remained with vs. The note They were of vs for a time that is of and in the church otherwise they could not haue gone out but they were not of the constant sort or of the elect and predestinate for then they had taried within or returned before their death The answer You dare conclude contrarie to the Apostle he saith they were not of vs you say they were of vs otherwise they could not haue gone out and therefore I can not maruell that you are so bold with vs. The societie and companie of men whom we call the church do nurse as it were in their bosome manie hipocrites and enemies to Christ which in time shew them selues who though they go out from the church yet in trueth were neuer of the church for if they had bene of the church truelie then at the least they shuld not haue seuered them selues from the church at their end for none are truelie of the Church but those whom God hath elected and chosen â— Iohn 1. 24. The text You that which you haue ⸫ heard from the beginning let it abide in you The note Keepe that firmly and constantly which you heard euen from the beginning by the mouth of the Apostles and not that which you haue receiued by writing The answer If the apostles taught one thing by mouth and another thing by writing then your note hath some reason in it I would faine see some papists collect this vnwritten doctrin and then shew vs how we may be assured that they had it from the apostles For the things that haue béene heretofore forged vnder the apostles names the papists themselues do not obserue the tenth part of them In the meane space they shall giue vs leaue to beléeue that the apostles whole doctrine is conteined in the Canonicall Scriptures 1. Iohn 2. 29. The text If you know that he is iust know yee that euery one also ⸫ which doth iustice is borne of him The note Wee see that that it is an apostolical doctrine that men may do or work iustice and that so dooing they be iust by works proceeding of Gods grace and not by faith or imputation onely The answer We sée indéed that it is an apostolical doctrin that a man may do or worke iustice and farther that that doing and working is an assured testimonie that we are regenerate and borne of God But that by so doing we are made iust or iustified afore God that is your owne addition without warrant of this text or anie other For though whomsoeuer God hath sanctified him also he hath iustified yet regeneration and sanctification whereof the apostle speaketh here are things distinct from iustification wherof he speaketh not here And bicause iustice is a word of generall signification and somtimes spoken of iustification that is of that righteousnes whereby we are made iust and sometime as here of sanctification that is of that righteousnes whereby we are declared to be iust this ambiguitie serueth your humor to dallie and deceiue withall 1. Iohn 3. 1. The text See what maner of charitie the father hath giuen vs that we should be named and be ⸫ the sonnes of God The note Not by nature as Christ but by grace and adoption The answer And can we be both named and be the sonnes of God and yet doubt of our saluation Were not that to doubt either of the power or goodnes of our father Why are you then the doctors of doubtfulnes 1. Iohn 3. 2. The text We know that when he shall appeere we shall be like to him bicause we shall ⸫ see him as he is The note How we shall see God and be like to him in the next life See S. Aug. ep 111. 112. de Ciuitate dei lib. 12. cap. 29. The answer It is well that you affoord vs so good a schoolemaster but how shall they do that either vnderstand not the latin toong or are not able to buy the fathers It is manifest that your meaning is not to helpe the poorer and more ignorant sort 1. Iohn 3. 3. The text And euery one that hath this hope in him ⸫ sanctifieth himselfe as he also is holie The note This teacheth vs that man sanctifieth himselfe by his free wil working togither with Gods grace
things which must be done quickly after these The note The second vision in which is represented vnto vs the glorie and maiestie of God in heauen and the incessant honor and praises of all angels and saints assisting him Which is resembled in the daily honor done to him by all orders and sorts of holy men in the church militant also The answer If all orders in heauen giue all honor glorie and power to God alone and his Christ how dare you then miserable caitifes part the glorie of mans saluation betwéene God and your selues Is that thinke you a resemblance of the incessant honor and praises of his angels and saints in heauen Apoc. 4. 6. The text And in the sight of the seate as it were a sea of glasse like to Christall and in the midst of the seat round about the seat ⸫ fower beasts full of eies before and behind The note These fower beasts and the like described in the first of Ezechiel by the iudgement of the holy doctors signifie the fower Euangelists and in them all true preachers The man Matthew the lion Marke the calfe Luke the eagle Iohn See the causes heereof in the summe of the fower Euangelists pag. 1. S. Gregorie in Ezechiel The answer The causes alledged why by the fower beasts fower Euangelists should be signified are in my iudgement very slender and friuolous But whether they be signified or els whether as other interpreters affirme they do represent Gods wisedome might diligence spéedinesse or facilitie in bringing all things to passe I will not contend neither with Gregorie nor you Apoc. 5. 1. The text And I sawe in the right hand of him that sate vpon the throne ⸫ a booke written within and without sealed with seuen seales The note The third vision Saint Gregorie taketh it to be the booke of holie scriptures libr. 4. dialog 6. 42. The answer Saint Gregories interpretation doeth verie well please vs and I hope bicause you alledge it it can not dislike you we will therefore adde some thing which the text it selfe doth manifestly offer vnto vs to be obserued First in that it is written within and without it manifestlie appéereth that there is no roome left for your additions called traditions Secondlie it is fast and safe sealed that with seuen seales by which so diligent and so close sealing vp it is manifest that it is vtterlie vnlawfull to adde to diminish to alter anie thing for that to do in a sealed euidence is no better then méere forgerie Apoc. 5. 3. The text And no man was able neither in heauen nor in earth nor ⸫ vnder the earth to open the booke nor to looke on it The note He speaketh not of the damned in hell of whom there could be no question but of the faithfull in Abrahams bosome and in purgatorie The answer Surelie you can spie daie at a very little hole that can picke purgatorie out of this place he speaketh of men vnder the earth but he can not meane of hel and therefore he must néedes meane of purgatorie First graues are vnder the earth and therefore it may be he meaneth neither hell nor purgatorie But I pray you tell vs how do you know he meaneth not hell bicause it was out of al doubt and past question that among the damned there could be none found worthie to open the booke And doeth not the same reason prooue that he could meane purgatorie or Limbus patrum or may it be like to finde some worthier there then could be found in earth or in heauen You knowe well inough that your fond followers will not séeke to examine the truth of anie thing you set downe and therefore you dare deale thus looselie that euerie bodie that will not wilfullie be blinde may sée your absurdities But to leaue your follies I sée that you are amongst those to whom this booke is yet shut and not opened and therefore no maruell though you want vnderstanding Apoc. 5. 5. The text And one of the seniors said to me weepe not behold the ⸫ Lion of the tribe of Iudah the roote of Dauid hath wonne to open the booke and to loose the seuen seales thereof The note So did Iacob Genesis 49. call Christ for his kinglie fortitude in subduing the world vnto him The answer That Christ is called héere the Lion of the tribe of Iudah it is apparant but whether by allusion to that place of Genesis which you cite may be doubted but thereof I will not mooue anie contention Apoc. 5. 6. The text And I sawe and behold in the middest of the throne and of the foure beastes and in the middest of the seniors ⸫ a lambe standing as it were slaine hauing seuen hornes and seuen eies which are the seuen spirits of God sent into all the earth The note So Christ is called for that he is the immaculate host or sacrifice for our sinnes The answer By allusion vnto Moises law bicause the lambe appointed for sacrifice must haue neither maime nor spot Apoc. 5. 9. The text Thou art worthie ô Lord to take the booke and to open the seales thereof ⸫ bicause thou wast slaine and hast redeemed vs to God in thy blood out of euery tribe and tongue and people and nation and hast made vs to our God a kingdome and priestes and we shall reigne vpon the earth The note This maketh against the Caluinistes who are not content to say that we merite not but that Christ merited not for him selfe Caluin philip 2. verse 9. The answer Let vs then sée how this prooueth that Christ merited for him selfe Thou art worthie O Lord c. bicause thou wast slaine Ergo his death and passion was the cause of his worthinesse and made him worthie I pray you you I say that thinke this so inuincible a proofe and so necessarie a consequence tell me whether Christ being the eternall sonne of the Father were vnworthie this honor afore his incarnation and consequentlie afore his death and passion I suppose you dare not say that he was vnworthie before especiallie séeing he durst not aske of his Father greater glory then he was afore possessed of with the father If he were worthie before and so continued then could not his merits which came after be the cause of his worthinesse and so consequentlie he him selfe in our nature did not merit for him selfe this worthinesse which he had before But his honor and glorie to the which he hath aduanced our nature was a consequent of his abasing and the coniunctions in those places note rather an order and consequence then a cause Apoc. 5. 13. The text And euerie creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein all did I heare saieng To him that sitteth in the throne ⸫ and to the lambe benediction and honor glorie and power for euer and euer The note All the said creatures are bound to giue honor
triumphant The answer The ioy and comfort of all the saints of God to thinke of Now euerie gift which we receiue in this life is a pledge and token of that loue wherewith Christ hath imbraced his church as his spouse but then she shall be perfectlie adorned and beautified and put into actuall possession of al the good things which are Christs her husbands Apoc. 21. 3. The text And I heard a loud voice from the throne saieng behold ⸫ the tabernacle of God with men and he wil dwel with them The note This Tabernacle is Christ according to his humanitie The answer Though it be true that by the incarnation of our Lord and sauiour Christ and his taking vpon him our nature God dwelleth with vs yet héere it is spoken of Gods receiuing vs into the participation of the glorie of his Christ. For then when we shall be receiued into eternall and euerlasting felicitie this societie coniunction and dwelling of God and man togither shall most cléerly and perfectly appéere Apoc. 21. 4. The text And God shall wipe away all teares from their eies and death shall be no more nor moorning nor crieng neither shall there be sorrow any more which ⸫ first things are gone The note This happie day shal make an end of all the miseries of this mortality The answer God is likened to a mother which wipeth away the teares from the infants eies and chéekes whereby is signified that not onely there shall be an end of the miseries of this mortalitie but also that there shall remaine no token step nor print of our former calamities Apoc. 21. 7. The text He that shall ouercome ⸫ shall possesse these things and I will be his God and he shall be my sonne The note He that hath the victorie in the church militant shall haue his reward in the triumphant The answer If hope of praie and spoile and liberall intertainment make men to aduenture them selues and their liues for victorie howe much more we whose liues are a continuall warfare who are most certaine and assured of victorie should manfullie and valiantlie fight against all spirituall enemies sith the liberalitie of God is so great to victors and conquerors Apoc. 21. 8. The text But ⸫ to the fearfull and incredulous and execrable and murderers and fornicators and sorcerers and idolaters and all liers their part shalbe in the poole burning with fire and brimstone which is the second death The note All that commit mortall sinnes and repent not shall be damned The answer The wages of euerie sinne is death All impenitent sinners therefore how smal soeuer their sinne séeme to be shalbe damned which is also plainly here insinuated in that not onelie vnbeléeuers other grosse and foule sinners in the common iudgement of men are reckoned but also and that first of all those which are fearfull and cowards in Gods cause are set which is a fault that most men little regard and make a small account of and therefore all sins without repentance draw men to damnation Apoc. 〈◊〉 11. The text And he tooke me vp in spirit into a mountaine great and high and he shewed me the holie citie Hierusalem descending out of heauen from God ⸫ hauing the glorie of God And the light thereof like to a pretious stone as it were to the Iasper stone euen as Christall The note The glorie of the triumphant church The answer Which though it be héere excellently swéetly and delectably shadowed yet it doth excéed far the capacitie and reach of our dull braines and weake vnderstanding in this vale of miserie Howbeit the holy Ghost doth thus describe it to the end that we considering the excellencie of this description and waieng that that the holy Ghost hath but shadowed these things by the most excellent earthly things that are we should be wholy rapt and inflamed with the loue of these things and haue our eies continually vpon them and long and earnestly desire to haue the actuall fruition of them Apoc. 21. 12. The text And it had a wall great and high hauing twelue gates and in the gates twelue Angels and names written thereon which are ⸫ the names of the twelue tribes of the children of Israel The note The names of the patriarks and apostles honorable and glorious in the triumphant church The answer In respect of the promises made to the fathers and in respect of the doctrine of truth and sauing health deliuered to the whole church by the holy apostles and in whatsoeuer respect beside that you can reckon neither derogating from the glorie of God nor dissonant from the truth of his word Apoc. 21. 16. The text And ⸫ the citie is situated quadrangle wise and the length thereof is as great as also the bredth and he measured the citie with the reed for twelue thousand furlongs the length and height and bredth thereof be equall The note See S. Hierom ep 17. touching this description of the heauenly Hierusalem which is the church triumphant teaching that thes◠things must be taken spiritually not carnally The answer This admonition is very necessarie for your poore blind followers who know nothing and are vtterly destitute of all vnderstanding But alack how is it possible for them to take these things spiritually who are altogither carnall led by masters and teachers which are themselues void of the spirit of God But out of poperie in this light of the Gospell it is hard to find any so ignorant that thinketh not that these things ought to be spiritually vnderstood Apoc. 21. 22. The text And ⸫ temple I saw not therein For our Lord God omnipotent is the temple thereof and the lambe The note All externall sacrifices which now is the necessarie duetie of the faithfull shall then cease and therefore shall neede no materiall temple The answer The sacrifice which your minde runneth of is now no dutie of a christian And though we haue now places to méete in to heare and learne the word to praie and to praise God in to celebrate the misteries which he hath left to his church and to vse all spirituall exercises yet temples we haue none for God him selfe is our temple for we dwell in him and we are his temple for his spirit dwelleth in vs. As for your propitiatorie sacrifices you may take paines to returne them to Rome from whence they came Apoc. 21. 27. The text There shall ⸫ not enter into it anie polluted thing nor that doeth abomination and maketh lie but they are written in the booke of life of the lambe The note None not perfectlie clensed of their sinnes can enter into this heauenlie Hierusalem The answer You know that in this life we know but in part we loue but in part and therefore no worke perfectlie good can procéede from vs. Those therefore that put confidence in the meritoriousnesse of mens workes can not enter into this Ierusalem And I muse that you tremble not and quake not when you