person to forsake the faith of their first Apostles and conuersion at the voice of a few nouellaries seemeth to wise men a very bewitching and senselesse brutishnes Such is the case of our poore countrie Germanie and others The answer That Rome hath forsaken the faith and doctrine taught by their first Apostles Paul and Peter as this Epistle doth most euidently testifie at the voice of their most proud prelats and that other countries haue from thence tasted of the same cup séemeth not to wise worldlings but to the spirit of God and to those that are thereby led and guided a very bewitching and yet withall the iust iudgement of God vpon those that had not or haue not any loue to the truth Thus haue you most manifestly your note returned vpon your selues For Paule and Peter were out of all doubt the Apostles of God and the doctrine deliuered by them voide of all filth and corruptions Galat. 3. 7. The text Know yee therefore that they that are of ⸫ faith the same are the children of Abraham The text This faith wherby Abraham was iustified and his children the Gentiles beleeuing in Christ implieth all Christian vertues of the which the first is faith the ground and foundation of all the rest and therfore here and else where often named of the Apostle The answer Sée your foule shifts when we say faith iustifieth then you vrge against vs a dead faith voide of all Christian vertues yea you go farther for you affirme that all faith and so consequently a true liuely faith may be without charitie Againe on the contrarie side when the force and plainnes of the text driueth you to confesse iustification by faith then faith implieth all Christian vertues So when it may serue your turne things inseparable as true faith hope and charitie must be separated and againe for the like aduantage things distinct must be confounded and one must imply and comprehende an other But for answer we confesse that faith is accompanied with all Christian vertues but neither they nor faith do iustifie by their owne vertue or merit as qualities inherent or resiant in vs. But faith is said to iustifie bicause by it we apprehend and lay hold vpon Christ and his righteousnes which is thereby made ours by Gods imputation And this office is proper to faith and not to any other vertue Galat. 4. 3. The text So we also when we were litle ones were seruing vnder the elements of the world The note That is the rudiments of religion wherein the carnall Iewes were trained vp or the corporall creatures wherin their manifold sacrifices sacraments and rites did consist The answer If the corporall creatures vsed in the multitude of their sacrifices sacraments and rites were an argument of their seruile estate vnder the law then consider the great heape of rites and ceremonies in your church and sée whether they doo not serue to bring Christians into seruitude and bondage againe by making them to serue vnder the elements of the world againe Naie the state of the Iewes was lesse seruile and more tolerable both in respect of number and multitude of ceremonies and in respect of the commander For the greater the dignitie of the commander is the more tolerable and better is the condition and state of the seruant Galat. 4. 14. The text And your tentation in my flesh you despised not neither reiected but as an ⸫ Angell of God you receiued me as Christ Iesus The note So ought all catholike people receiue their teachers in religion with all dutie loue and reuerence The answer The name of catholike being to true catholikes applied wée imbrace your note Galat. 4. 29. The text But ⸫ as then he that was borne according to the flesh persecuted him that was after the spirit so now also The note This mutuall persecution is a figure also of the church iustly persecuting heretikes and contrariwise of the heretikes which be the children of the bond woman vniustly persecuting the catholike church Augustine epist. 48. The answer The text is plaine that he that is after the flesh persecuted him which is after the spirit a plaine figure of your persecuting church The casting out of the bondwoman and her sonne done by Abraham may be drawne by Augustin or some other father to that purpose that you alledge it Galat. 5. 17. The text For the flesh lusteth against the spirit and the spirit against the flesh for these are aduersaries one to another ⸫ that not whatsoeuer things you will these you do The note Heere men thinke saith Saint Augustine the apostle denieth that we haue free libertie of will not vnderstanding that it is said to them if they will not hold fast the grace of faith conceiued by which onely they can walke in the spirit and not accomplish the concupiscences of the flesh in cap. 5. Gal. The answer The text is plaine against both libertie and abilitie of will And Saint Augustine as you know confesseth that when he wrote this he did not vnderstand that the words were verified of them which were vnder grace and not vnder the law Bicause that though such do not consent to the concupiscence of the flesh against the which in spirit they long yet they would not haue any of those corruptions of the flesh if they might and they do not whatsoeuer they would bicause they would want them and can not But then they shall not haue them when they haue not corruptible flesh Do yée not sée what a patron you haue of S. Augustine and are you not ashamed to alledge that as his which you know he himselfe hath reuoked Galat. 5. 21. The text Which I foretel you as I haue foretold you that they which ⸫ do such things shall not obtaine the kingdome of heauen The note Saint Augustine sheweth hereby that not onely infidelitie is a damnable sinne The answer Wherein we not onely agrée with Saint Augustine but also say farther that willing ignorance the mother of popish deuotion in the which you were woont to nussell your followers is a great and damnable sinne Galat. 6. 9. The text And doing good let vs not faile For in due time we shall ⸫ reape not failing The note The works of mercy be the seede of life euerlasting and the proper cause thereof and not faith onely The answer This is plaine blasphemie to place the proper cause of eternal life and saluation not in Christ but in our selues and in our owne works of mercie which you here most plainely do Your reason is taken out of the metaphor of séede and sowing The vanitie of it is in this that you racke the metaphor beyond the scope and meaning of the apostle For the apostle exhorteth them to liberalitie especially towards their teachers and instructers in the faith To incourage men therunto he telleth them that they shall be as sure or more sure of the rewardes promised of God then the sower shall be to reape that which
you he shall not loose his ⸫ reward The note Reward for almes deedes whereby it is euident that they be meritorious The answer If the reward be measured by the merite the reward for giuing a cup of water should skant be woorth the receiuing But make much of this euidence for though it be bad it is as good as the best ye haue Marke 9. 42. The text And whosoeuer shall ⸫ scandalize one of these litle ones beleeuing in me it is good for him rather if a milstone were put about his necke and he were cast into the sea The note To giue scandal by our life to the weake in faith is a great sinne specially in priestes preachers and princes The answer Your séeking for tearmes to the multitude vnknowen and out of vse is as you tearme it a great scandal or offence to obscure and darken of purpose the scriptures of God and therefore in you a great sinne Marke 10. 9. The text That therefore which God hath ioyned together ⸫ let not man separate The note The obligation betwixt man and wife is so great that during life it can not be broken The answer The text doeth not teach that it can not be broken but that it ought to be inuiolable That it is broken by them which after marriage haue carnall copulation with an harlot it is manifest for they make themselues one flesh with an harlot And how there can be more than two in one flesh I know not Marke 10. 16. The text And imbracing them and imposing handes vpon them he ⸫ blessed them The note Our Sauiour gaue the children his blessing The answer Whereby wée sée he accepteth of poore infants and declareth his loue and fauour which he beareth to them But magicall vertue and force which you commonlie imagine in the word of blessing I sée none Marke 10. 18. The text Good master what shall I do that I may receiue life euerlasting And Iesus said to him why callest thou me good none is good but one God Thou knowest the ⸫ commandements The note Note that the keeping of Gods commandements procureth life euerlasting The Answer Note that this young man had béene instructed by the scribes and pharisées as you also now teach your followers namelie to procure life by his déedes as appeareth by the question which he propounded to Christ. Note also that Christs answer is fit for the question for there is none other meanes by our déedes to attaine life then the perfect exact obedience of Gods commandements Note further in his answer to Christ howe foolishlie he was besotted with the opinion of his obedience and note lastlie howe Christ laid open his hypocrisie to him whereby it did manifestly appeare that he neither loued God nor his neighbour so well as him selfe Therefore our owne righteousnes and obedience failing vs God hath prouided a remedie for vs the righteousnesse of faith that is to say the righteousnes and obedience of our Christ imputed to beléeuers Marke 10. 21. The text And Iesus beholding him loued him and said to him One thing is wanting vnto thee ⸫ go sell whatsoeuer thou hast and giue to the poore The note This is a counsell of perfection not a precept which the religious professing and keeping voluntarie pouertie do follow The answer Be Gods commandements now become imperfect that perfection wanting in the commandements must be sought for in counsels Then how was the Law of the Lord a perfect Law This was a commandement giuen him to bewraie how far he was from that he vaunted of and to bring him to sée that he had not kept the commandements in such perfection as before he imagined Your voluntarie pouertie hath neither warrant by this nor any other place of scripture Mark 10. 29. The text ⸫ Amen I say to you there is no man which hath left house or brethren or sisters or father or mother or children or lands for me and for the Gospel that shall not receiue an hundred times so much now at this time c. The note Exceeding happie be they that can forsake their temporall things for religion The answer Bicause God hath promised to recompence them both héere and in the life to come Mark 11. 8. The text And ⸫ many spread their garments in the way and others did cut downe boughes from the trees and strawed them in the way The note All these voluntarie duties â—â—ere gratefull to our Sauiour and so be the like done to him in the blessed Sacrament The answer You haue gotten a good warrant for setting the Sacrament on horse backe as they say your holy father doth at Rome but for prisoning him in a pâ—â—e and trussing him vpon euery altar in a string you must fetch your president from Annas Caiphas and Pilate and not from this people But I pray you were you in good earnest when you made this note or do you thinke that those duties ought or might be done to him in the Sacrament that ought and might be done to him when he was in body here conuersant amongst vs. If you affirme it we shal finde you deny it againe with an other breath And if you dare not affirme it then what is become of your note But you care not what you speake so as you may stir vp men to idolatrous blind deuotion towards your breaden God Mar. 11. 22. 23 The text And Iesus answering said to them haue ⸫ faith of God Amen I saie to you that whosoeuer shall say to this mountaine be taken vp and be cast into the sea and shall not stagger in his hart but beleeue that whatsoeuer he saith shall be done it shall be done to him The note Faith of God is to beleeue that he is able and that he will do it if it be expedient and no impediment on our part The answer The impediment on our part here set downe is staggering which you vnder pretence of humilitie do teach your followers and so consequentlie you teach them to be doubtfull of the truth of Gods promises which how it can stand with the faith of God no wise man can sée Mark 11. 26. The text ⸫ If so be that you will not forgiue neither will your father that is in heauen forgiue you your sinnes The note God neuer forgiueth sins to him that pardoneth not his enimies from his hart Whereby it is euident that more is required than faith onlie The answer Who euer denied all vertues to be requisite for Christians If you did not know your owne scholers to be so blind and ignorant as that they vnderstand not the state of the question of iustification by faith you would neuer thus slightly deale and put vs to vnnecessarie labor and paines Faith alone embraceth the promise of remission of sins This faith worketh in vs amongst other things a readines to forgiue So though more is requisite yet faith alone embraceth Christ our righteousnes and the promises in him and with him offered
beléeue Hierom none of the Apostles had wiues but onely Peter and then how could they leaue that which they neuer had Reconcile I pray you Hierome to himselfe Luk. 18. 30. The text And shall not receiue much more in this time and in the world to come ⸫ life euerlasting The note Life euerlasting the reward for leauing or loosing willingly our goods for Christs sake The answer Whereby it more then manifestly appéereth that the reward is the méere liberalitie of God the giuer and not the merit of the receiuer Luk. 19. 1â— The text And he said to him Wel fare thee good seruant bicause thou hast been faithfull in a little thou shalt haue power ouer ⸫ ten cities And the second came saieng Lord thy pound hath made fiue pounds And he said to him And be thou ouer fiue cities The note Marke heere against the aduersaries that the reward of these two good seruants be diuers and vnaequall according to the diuersitie or inaequalitie of their gains that is their merits And yet one receiueth the penie Mat. 20. 9. as well as the other that is heauen or life euerlasting The answer Well marked without a considering cap. First you loue to wring that out of parables which you can not prooue by plaine and euident testimonies of the scripture Next it is not in question betwéene vs whether there be any inequality of rewards according to the inequalitie of mens doing but whether we may for our déeds or as you call them merits chalenge iustice life heauen and such like as due debts to vs for them or for the deserts of them Thirdly if your owne note were true that though the one deserued scant halfe so wel as the other yet he is rewarded with heauen and life euerlasting as well as the other it plainely declareth that whatsoeuer difference there was in other blessings yet heauen and life are not merited but procéed from the liberalitie of the giuer otherwise both could not in so great inequalitie of merit be equally partakers of it And how the peny which enuious men which grudged against the mercy and liberality of God were partakers of must néeds be the kingdome of heauen Let them tell that can for I can not Luk. 19. 23. The text And why didst thou not giue my money to the banke and I comming might certes with vsurie haue exacted it The note See Matth. 27 29 c The answer I do not know what you meane by these references but to make vs trouble our selues with séeking that which is not to be found Luk. 19. â—3 The text For ⸫ the daies shal come vpon thee and thine enimies shal compasse thee with a trench and enclose thee about and straiten thee on euerie side c. The note This was fulfilled 40. yeeres after the death of Christ by Titus and Vespasianus when besides incredible miseries of famine and other distresses there perished eleuen hundred thousand and were taken captiues 97000. the siege beginning in the very same feast and greatest solemnitie of Easter when they put Christ to death Euseb. lib. 3. hist. cap. 6 7 8. Ioseph lib. 7. cap. 17. The answer It can not be chosen but men of such great reading haue read the destruction of Hierusalem but I maruell that you giue Rome no warning to take héede of the like plague Luk. 20. â— The text ⸫ Tell vs in what power thou dost these things or who hath giuen thee this power The note See annotations Matth. cap. 21. 23. The answer We haue séene it and answer that God of his goodnes hath furnished vs with gifts his church hath called vs to the ministery of the word and God hath giuen testimonie thereunto by blessing our labours Luke â—0 9. The text A certaine man planted a vineyard let it out to husbandmen and he was from home a long time The note See the marginall annotations Mark 12. The answer They are alreadie answered Luke 20. 25. The text And he said to them Render therefore the things that are Caesars to Caesar and the things that are Gods to God The note So duties must be done to princes that our dutie to God be not neglected See annotations Matth. cap. 22. 15. The answer Still you trouble vs with reference to places where you haue said iust nothing Upon the 21. verse you haue noted somewhat though to small purpose as shall appéere when your large annotations are answered In the meane space you giue dutie neither to God nor your prince but to him to whom you owe none that is to the proud prelate of Rome Luke 20. 〈◊〉 The text But they that shall be ⸫ counted woorthy of that world and the resurrection from the dead neither marry nor are married c. The note The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth also this much they that are made woorthy to wit by the grace of God and so they are in deed woorthy as also in the next chapter verse 36 and 2. Thessalonians 1. 5. The answer Why do yée not expressely say that they are made woorthie by their own demerits For that I know you wil haue ioined with the grace of God neither do you account any indéed woorthy but by their owne inherent iustice And if it were not for these foolish imaginations of yours your note were tolerable But of these you kéepe silence bicause you know not how to wrest the text to them Luke 21. â— The text These things which you see the daies will come wherein ⸫ there shall not be left a stone vpon a stone that shall not be destroied The note This was fulfilled 40. yeeres after the death of Christ the 19. of August being the very moneth and day wherin the Babylonians burnt it from the first building thereof by Salomon 1130. yeeres from the reedifieng of it vnder Cyrus 639. Ioseph de bello Iudaico lib. 7. cap. 10. The answer This is a matter of Chronographie and therefore I will not bestow paines to examine your diligence therein Luk. 21. 8. The text Who said See you be not seduced for many will come in my name saieng that I am he And the time is at hand go not therefore after them The note Manie false prophets and heretikes See annot Mat. 24. Mark 13. The answer As many as go about to tie the Church of Christ to Rome and to perswade all men to be partakers of the cup of fornications of the whoore of Babylon Your notes as I take it are alreadie answered Luk. 21. 12. The text But before all these things they will ⸫ laie hands vpon you and persecute you c. The note Great persecution of catholike men The answer These catholikes neuer knew what the supremacie of the bishop of Rome ment Luke 21. 37. The text And the daies he was teaching in the temple but the nights going foorth he abode in the ⸫ mount that is called Oliuet The note Solitarines or eremitage as S. Gregorie Nazian saith is a
wils but that they be sweetely drawen mooued and induced to do good August Euchiridion cap. 64. de verb. domini ser. 43. ca. 7. de verb. Apost ser. 13. cap. 11. 12. The answer Here you bring authorities thicke where néede none Who euer expounded this leading of the spirit of forcible constreining men against their wils Bicause your fréewill is denied you would haue your followers to beléeue that we make men blocks and stocks As for you you are so far from being led by the spirit that you haue no sence nor féeling of it and therfore dare not say that you haue the spirit of God And good reason why you should not bicause the holy Ghost hath not wrought in you any change or alteration from your superstitions follies Rom. 9. 11. The text For when they were not yet borne nor had done any good or euill that the purpose of God according to election might stande not of works but of the caller it was said to her That the elder shall serue the yoonger The note S. Hierom q. 10. ad Hedibiam All the Epistle surely to the Romaines needeth interpretation and is enwrapped with so great obscurities to vnderstand it we neede the helpe of the holie Ghost who by the Apostle did dictate these same things but especially this place Howbeit nothing pleaseth vs but that which is Ecclesiasticall that is the sense of the Church The answer Saint Hierome did not vse this spéech to fraie any from reading anie part of the scriptures and inquiring the sense of them For he himselfe séeketh to satisfie the questions propounded and that to a woman whom he scarcely knew That this epistle néedeth interpretation and especially the illumination of that spirit which caused it to be written it hath common with the rest of the Scriptures For the naturall man vnderstandeth not the things of the spirit of God which are spiritually discerned We would be loath to please our selues with any priuate interpretation not receiued nor allowed of the true church of God But you would gladly haue this whole Epistle out of the way and especially this chapter bicause it setteth out plainely Gods frée election and choise without respect or regard had to works either aforegoing or following Which sense though contrarie to the sense of your church Saint Hierome holdeth as the sense of the church then And therefore he concludeth that question that Hedibia should for euer hold her peace from inquiring anie causes of Gods will why he is mercifull to one seuere to another Rom. 9. 22. The text And if God willing to shew wrath and to make his might knowne ⸫ susteined in much patience the vessels wrath apt to destruction c. The note That God is not the cause of any mans reprobation or damnation otherwise then for punishment of his sins he sheweth by that he expecteth all mens amendment with great patience and consequently that they haue also freewill The answer The cause and matter of mans damnation is in himselfe And yet God did prepare the wicked or damned to be vessels of ignominie or dishonor It is wel that you rake so diligently amongst the vngodly and reprobate for your fréewill For they sin frankly and fréely And if you finde it not amongst the slaues of sinne you shall finde it no where But I haue told you and do tell you againe that this fréedome to do euill is the seruitude of sinne and that therefore this fréewill cannot do any thing but sinne Rom. 10. 4. The text For the end of the law is Christ vnto ⸫ iustice to euery one that beleeueth The note The law was not giuen to make a man iust or perfect by it selfe but to bring vs to Christ to be iustified by him The answer If the law were not giuen to make a man iust then how can a man be iustified by his owne works and obedience Againe how then do you holde it possible to be fulfilled by men for no doubt it maketh iust the fulfillers thereof Though you bring all your suttle shifts and euasions togither yet if you holde fast this note your inherent iustice to make a man iust withall shall be iust woorth two strawes Rom. 10. 5. The text For Moyses wrote ⸫ that the iustice which is of the law the man that hath done it shall liue in it The note The iustice of the law of Moyses went no further of it selfe but to saue a man from temporall death and punishment prescribed to the transgressors of the same The answer Were not the ten commandements part of the law of Moses And doth not Christ answer the yoong man that would know by what doing he should haue life euerlasting Kéepe the commandements Did the curse of the law from which Christ deliuered vs extend no further than to temporall punishment Perfect righteousnes bringeth perfect life The law is a perfect rule of righteousnes therefore if it could be fulfilled of vs it should bring vs to perfect eternall life What meaneth Paul by his opposition of those two sentences The iust shall liue by faith And he that doth these things shall liue in them if one and the same life eternall be not promised in both in the one to beléeuers in the other to doers Againe if this your note were true the law of it selfe and in it selfe had béene too weake to iustifie or sanctifie but saint Paul saith not it was too weake in it selfe but it was weakened by the flesh and therefore could not iustifie But as all poperie is patched togither of old and new heresies so this patch was borrowed of the Manicheans Rom. 10. 13. The text For euerie one ⸫ whosoeuer shall inuocate the name of our Lord shall be saued The note To beleeue in him and to inuocate him is to serue him with all loue and sincere affection All that so do shall doubtlesse be saued and shall neuer be confounded The answer If to inuocate him be to serue him then why teach you men to inuocate others and so consequently to serue others which are but men And thus whilest you are loth to attribute saluation to faith alone but would make it common to works also you cut your owne throtes and shew your selues to all the world to be manifest impostors and deceiuers Rom. 10. 16. The text But all ⸫ do not obey the Gospell The note We see then that it is in a mans freewill to beleeue or not to beleeue to obey or disobey the Gospell or truth preached The answer Your sight is sharpe you can sée far into a mill stone no reasonable man can sée how your consequence followeth All do not obey ergo they haue frée will to obey or not to obey It is like this All papists go not whither they list ergo no papists are in prison or restrained of libertie Rom. 11. 4. The text I haue left me seuen thousand men that haue not bowed their knees to ⸫ Baal The note The heretikes adde
to you for your selues haue learned of God to loue one another The note All catholike christians make one fraternitie The answer Howsoeuer they differ in time or place whether they be dead or aliue and wheresoeuer they be scattered vpon the face of the earth 1. Thes. 4. 11 The text But we desire you brethren that you ⸫ abound more c. The note Christian men ought to proceed and profite continually in good works and iustification The answer If you had said sanctitie or sanctification your note had béene right but you are so gréedie and egerly bent vpon your inherent iustice that you care not what you confound for in the text there is no word of iustification 1. Thes. 4. 15. The text For this we saie to you in the word of our Lord that ⸫ we which liue which are remaining in the aduent of our Lord shal not preuent them that haue slept The note He speaketh in the person those which shal be aliue when our Sauiour returneth to iudgement The answer It is verie true and the cause why he so speaketh is to teach all men so to liue as if they were continually in present expectation of the comming of our Lord Sauior Christ to iudgement 1. Thes. 5. 8. The text But we that are of the day are sober hauing on the breast-plate of faith and ⸫ charitie an helmet the hop of saluation The note A Christian mans whole armour is not faith onely but all the three vertues heere named The answer And who but papists teach otherwise As for crosse and holiwater and such like there is no mention of them and yet these be the chéefe armour and weapons which our papists teach 1. Thes. 5. 17. The text ◠Praie without intermission The note To desire eternall life of him that onlie can giue it is to praie without intermission but bicause that desire is often by worldly cares cooled certaine houres and times of vocall praier were appointed See S. August e p. 121. ad Probam The answer You are not long in one minde One time to praie continually is to praie certaine times euerie daie an other time to pray continually is to aske life euerlasting at his hand that can onlie giue it And so it is what please you to make of it but this later enterpretation as I thinke dropped out of your pen ere you were aware For if God onlie can giue eternall life why do you request it of others As for appointed times to praie being a good meanes to stir vp our coldnes and negligence therein we both vse and like of 2. Thessalonians 2. Thes. 1. 5. The text So that we our selues also glory in you in the churches of God for your patience and faith in all your persecutions and tribulations which you sustaine for an example of the iust iudgement of God that ⸫ you may be counted worthy of the kingdome of God for the which also you suffer The note Note that by constant and patient suffering of afflictions for Christ men are worthy so the Greeke signifieth as the aduersaries them selues translate verse 11. of the croune of the kingdome of heauen and so doe merite and deserue the same See annot Luke 20. 35. And the Apostle heeresaieth that it is Gods iustice no lesse to repaie glory to the afflicted then to render punishment to them that afflict bicause of their contrarie desertes or merits The answer If you did not racke making worthie in English beyond the meaning of the spirit of God then to be made worthie of God to be counted worthie were all one for they whom God accounteth worthie are worthie indéed But yet it followeth not that they which are made worthie do deserue or merit the kingdome of God and the crowne of glorie by their inherent righteousnes which is the thing which both you would should prooue Your reason from the iustice of God followeth not Gods iustice indéede requireth that glorie be giuen or as you say repaied to the afflicted for his sake aswell as punishment to their afflicters not for the cause which you assigne but chieflie for his word and promise sake hauing promised that they which suffer with Christ shall also reigne with him and then also bicause it is iust that he put a difference betwéene the estates of those whome hée hath made so farre to differ your annotation or rather marginal note is answered before 2. Thess. 1. 10. The text When he shall come to be ⸫ glorified in his saints and to be made maruellous in all them that haue beleeued bicause our testimonie concerning you was credited in that day The note Christ shall be glorified in his Saints that is by the great and vnspeakeable honour and exaltation of them he shalbe honoured as now he is the honour which the Church doeth to them not diminishing Christs glorie as the aduersaries foolishlie pretend but exceedinglie augmenting the same The answer Bicause it is a glorie to Christ to aduance and exalt his saints in glorie doeth it follow therefore that it is lawfull for your church to giue to saints that which Christ giueth them not or that it is not sacriledge to rob Christ of al things due to him and to giue them to men be they neuer so holie We are not against anie lawfull aduancement of saints but against such as neither they can haue nor yet can stand with the glorie of our Christ. 2. Thess. 2. 3. The text Let no man seduce you by anie meanes for vnlesse there come a reuolt first and the man of sinne be reueiled the sonne of perdition which is an aduersarie and is ⸫ extolled aboue all that is called God or that is worshipped so that he sitteth in the temple of God shewing him selfe as though he were God The note How then can the Pope by Antichrist as the heretikes fondlie blaspheme who is farre from being exalted aboue God that he praieth most humblie not onelie to Christ but also to his blessed mother and all his saints The answer The proud presumptuous prerogatiues giuen to the Pope and accepted of him doeth verie well declare this exalting of him selfe which particularlie héere to recite were too long Other men as the most Reuerend father in God Master Iuel Bishop of Salisburie and master Fore in our mother tongue for the benefit of the poore people of England haue in this matter taken great paines to whom also I referre my reader But if there were no more but that which you note as an argument proofe of his humilitie it is sufficient and inough to conuince him of Antichristian pride he that taketh vpon him to be wiser then God exalteth him selfe aboue God he that will make his praiers to anie other then God taketh vpon him to be wiser then God Ergo he that maketh his praiers to anie other but God exalteth him selfe aboue God The maior as I take it is cleare and manifest and néede no proofe The minor is
triall you flie And if anie time you make a shew of comming to it then by and by your church must giue credite to your doctrine your church cannot erre your pope cannot erre we must beléeue your doctrine not bicause you can prooue it to haue come from the Apostles but bicause your church and pope haue giuen sentence for it but if you durst abide by your note we would easily shew your doctrin to be erronious 1. Tim. 6. 10. The text For the roote of all euill is couetousnes ⸫ which certaine desiring haue erred from the faith and haue intangled themselues in manie sorrowes The note As in the first chapter the lacke of faith and good conscience so here couetousnes and the desire of these temporall things and in the ende of this chapter presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishment of former sins The answer It is very true that God punisheth sin by sin and that there be many causes for which wicked men are wont to forsake the faith which they do or did somtimes professe The causes in your note assigned lacke of faith and good conscience couetousnes presumption and boasting if all the world be sought from one end to the other there cannot any be founde in whom these causes haue so euidently concurred and wrought as in your most holy fathers of Rome wherein I referre my selfe to the credite of your owne stories 1. Tim. 6. 19. The text Command the rich of this world not to be high minded nor to trust in the vncertainty of riches but in the liuing God who giueth al things aboundantly to enioy to do wel to become rich in good works to giue easelie to communicate to heape vnto themselues a good ⸫ foundation for the time to come that they may apprehend the true life The note Almes deeds and good works laid for a foundation and ground to attaine euerlasting life So say the doctors vpon this place The answer If you had shewed vs what doctors had so spoken we woulde haue shewed you their meaning But we know that neither they nor the apostles ment by the word foundation to put Christ out of his office or place but onlie to oppose against the vncertaintie of riches here the certaintie of promised blessednes in the time to come According to the saieng of our Lord and Sauiour Christ Blessed are the mercifull for they shall obtaine mercy 2. TIMOTHIE ◠Tim. 1. 6. The text For the which cause I admonish thee that thou resuscitate the grace of God which is in thee by imposition of my hands The note Heere againe it is plaine that holy orders giue grace and that euen by and in the externall ceremonie of imposing the bishops hands And it is a maner of speech specially vsed in this Apostle and S. Luke that orders giue grace to the ordered and that to take orders or authoritie to minister sacrament or preach is to be giuen or deliuered to Gods grace Acts. 14. 25. The answer Héere you say that that is plaine which no wise man can sée namely that holy orders giue grace in and by the externall ceremonie of imposing of the bishops hands For if that were so what néeded there be any choise of men furnished with gifts and graces for that purpose sith in the very ordering they should be sufficiently indued with gifts and graces necessarie and néedfull And how fel it out that there were so great a number of popish priests void and destitute of al gifts graces after their ordering when the bishop had conferred and bestowed vpon them all that he could It is euident by the manifold commendations that the Apostle giueth to Timothie as well for his owne studie in the scriptures as also for his bringing vp vnder his mother and grandmother that he was a man furnished with gifts afore Paul and the elders ordered him But bicause the praiers of the church in that his consecrating to the worke of God were not in vaine that blessing and increase of aptnesse and fitnesse which God at their petitions gaue him at that time is called the gift or grace by imposition of hands In the like order it is true that all those which be rightly ordered are deliuered to the grace of God bicause the same God who of his mercifull goodnes afore indued them with gifts made them fit and méete for the worke of his ministerie and mooued his church to call them thereunto afterward by and in the imploieng of their talents to his glorie and the benefit of his church and people increaseth and augmenteth their gifts 2. Tim. 1. 13. The text Haue thou a forme of sound words which thou hast heard of me in faith and in ⸫ the loue in Christ Iesus The note Faith and loue coupled commonly togither in this Apostles writing The answer Paul so speaketh of them bicause faith and loue be companions inseparable But such mates as you are bend themselues to vncouple these to the end they might haue some probable shew of matter to prate withall against iustification by onely faith 2. Tim. 1. 16. The text Our Lord giue mercie to the house of Onesiphorus bicause he hath often refreshed me and hath ⸫ not beene ashamed of my chaine The note What an happie and meritorious thing it is to releeue the afflicted for religion and not to be ashamed of their disgrace yrons or what miserie so euer The answer Put meritorious into your purse and vnderstand true religion and then we agrée to your note 2. Tim. 2. 10. The text Therefore ⸫ I sustaine all things for the elect that they also may obtaine the saluation which is in Christ Iesus with heauenly glorie The note Marke heere that the elect though sure of their saluation yet are saued by the means of their preachers and teachers as also by their owne endeuor The answer Marke héere the force and might of truth which hath héere wrested this confession of truth from you that the elect are sure of their saluation to which the whole course of your doctrine is opposite The ministerie of the word and mens owne endeuors to attaine the knowledge of the truth we acknowledge to be meanes appointed of God to saue those which be his 1. Tim. 2. 16. The text But profane and vaine speeches auoid The note See the annotation before 1. Timoth. 6. verse 20. The answer We haue séene your note and do sée that both your reasons and authorities there stand very well against your selues But I refer the answer of it to the answer of all your annotations 1. Tim. 2. 25. The text But the seruant of our Lord must not wrangle but be mild towards all men apt to teach patient with modestie admonishing them that resist the truth least sometime ⸫ God giue them repentance to know the truth The note Conuersion from sinne and heresie is the gift of God and of his speciall grace yet
sée that he that maketh a lie can not enter considering it appéereth in all your workes and especiallie in these notes that you thinke it not dishonestie or shame commonlie to lie And another thing I would haue you to consider of why this celestiall citie is called rather by the name of Ierusalem then of Rome séeing that if your doctrine be true Rome hath greater priuiledges vpon earth then euer had Hierusalem and therefore were méeter to shadow that celestiall citie Apoc. 22. â— The text In the middest of the streete thereof and on both sides of the riuer ⸫ the tree of life yeelding twelue fruits rendring his fruit euerie moneth and the leaues of the tree for the curing of the Gentiles The note Christ is our tree of life in the Church by the blessed Sacrament and in heauen by his visible presence and influence of life euerlasting both to our bodies and soules of whom Salomon saith The tree of life to all that apprehend him Prouerb 3. The answer It is true that Christ is this trée of life and that he worketh life and health by the ministerie of his worde and sacraments to beléeuers And that the knowledge of the benefits which we haue by Christ is the leaues wherebie the Gentiles receiue health and are cured and that Christes bodilie presence not in the Sacrament but in heauen preserueth eternallie the bodies soules of them that shalbe saued Apoc. 22. 8. The text And I Iohn which haue heard and seene these things and after I had heard and seene I fell downe ⸫ to adore before the feete of the angell which shewed me these things and he said to me Stand vp for I am thy fellow seruant The note You see it is all one to adore before the feete of the Angell and to adore the Angell though to adore him be not expressed as in the 19. chapter See the annotation there verse 10. The answer If your note be true then how can you adore before images and not adore images For if to adore before an Angel to adore an angell be all one then how is it not also al one to adore before an image and to adore an image Your annotation shall receiue answer amongst the rest Apoc. 22. 11. The text And he that is iust ⸫ let him be iustified yet and let the holie be sanctified yet The note Man by Gods grace and doing goodworkes doth increase his iustice The answer This is according to your accustomed maner dallieng and deluding with words ambiguous It is manifest that the Apostle reiterating one and the same thing in diuerse wordes doeth by the latter expresse the meaning of the former Our iustice therefore but not our iustification before God may be increased by the meanes you speake of for it is properlie Gods iustice and not ours whereby we are iustified before him Gods iustice I call the obedience of our Lord and Sauiour Iesus Christ which God imputeth to those whose sinnes he pardoneth and which can onlie abide the rigour of Gods examination according to his perfect rule of iustice that is the lawe Mans iustice I call the fruits and effects of the spirit of regeneration which do more and more dailie abound and increase in the godlie as knowledge and faith doeth more and more encrease The text Behold I come quickelie and my reward is with me to render to euerie man ⸫ according to his workes Apoc. 22. 12. The note Heauen is the reward hire and repaiment for goodworkes in all the Scriptures and yet the aduersaries will not see it The answer That our good workes deserue or merite heauen is the thing which we can not sée nor you shew through all the Scriptures And yet you cease not to make lame and halting arguments that followe not for if alwaies vpon reward deseruing necessarilie followeth then it must follow that your fellowes which haue bene rewarded with the gallowes haue also deserued the gallowes which if you graunt then you ouerthrowe the concertation of your Catholike church the chéefe purpose whereof was to iustifie traitors FINIS Deut. 6. vers 7. 8 9. Psal. 1. vers â— Psal. 78. v. â—â— Psal. 19. veâ— 7. Iohn 5. v 39. Rom. v. 1â— v. â— Clemeâ— l. b. 1. cap. â— Epistla ad Marcellam In the homilie quoted in their epistle In the fift part of his answere to the apologie Chap. 16. 〈◊〉 Iib. 14. cap. 8. Lib. 15. cap. 13. Iohn 2. v. 4. Iohn 21. vers 22. Rom. 5. vers 18. Vers. 23. Vers. 16. Vers. 8. Vers. 2. Vers. 21. Vers. 13. Vers. 〈◊〉 Vers. 〈◊〉 Actes 2. vers â—7 1. Peter 3. ver 19. Mat. 2. ver 16. Mat. 3. ver 10. Mat. 3. vers 8. Mat. 5. ver 10. Mat. 18. vers 17. Mat. 18. vers 18. August epist. 19. Hos. de side symbolo ca. 19. Retract lib. 1. cap. 23. Hieronimuâ— Euagrâ—o Nicenum concilium canone 6. August nus ad Epistola Parmemam libro prâ—mo cap 5. contra literas Petiliam lib. 3. cap. 25. In quest ex nouo veteri testamento cap. 70. De salutaribus documentis cap. 64. Eusebius de preparatione Euangelica lib. 11. cap. 20. â—am 5. 15 16. Rom. 1. 1â— As Thursdayes August epist. â—6 Huldericus Augusta episcopus in epist. ad papam Nicholaum Nicholaus Clemangis Concilium Constantiense sessione 19. Iohn 10. 29. Iohn 15. 16. Retract primo cap. 23. De natura gratia cap. 67. Retract lib. 1. cap. 9. Session 12. 1. Cor â— 11. Hebr. 11 9. Matth. 9. 10. Iohn 11. 1. Matth. 27. 57. Matth. 8. 14. Canon 6. Urbanus sextus drowned fiue Cardinals Sergius tertius digged pope Formosus out of his graue Mille miracula beatae Mariae Ephes. 14. â— Luk. 23. 43. Ezec. 18. 22. Prouerb 10. 7 Psalm 112. 7. Matth. 21. 25. Luke 7. 30. Iohn 1. 33. Iohn 1. 26. Matth. 3. 11. August de vnico baptismo cap. 7. August Retraâ—â—ationum 1. cap. 13. Act. 3. 12. 16 Mark 5. 30. Iohn 13. slâ—ine being taken in adulterie 1. Cor. 6. 16. Psal. 19. 7. 2. Cor. 8. 12. 2. Cor. 9. 7. Rom. 8. 38. â—pistol 57. Ad ThrasimunduÌ„ regem lib. 2. cap. 5. Libro 1. cap. 3. â—ib 4. cap. 4. Tract in 8. 〈◊〉 Io. 50. â—udg 6. 31. Iohn 1. 29. Ecclesiastica historia lib. 5. cap. 18. Epistola 86. Ecclesiastica historia lib. 5. cap. 24. Epiphanius in compend fideâ— Lib. 9. cap. 38. Rom. 8. 7. Hieronima Eâ—agrio Rom. 11. 32. Ad Paulam super obitu Blâ—sillâ—e Epistola 57. Epistola 99. Hipognosticon 〈◊〉 5. Hebr. 12. 6. 1. Cor. 12. 14. Ephes. 4. 14. Galaâ— 3. 1â— 1. Cor. 3. 11. 1. Peter 2. 3. Iohn 1. 37. Iohn 1. 19. Psal. 25. 9. 12. Mille miracula beatae Mariae Deut. 12. 5. Ierem. 7. 4. Harding against the Apologie 6. part c. 5. diuision 1. Rom. 8. â—6 Augustine â—pist 5â— For the pope can dispence against the new and the old Testament Rom. 12. 1. Heb. 10. 10. Iohn 20. 31. Matth. 10. 6. Actes 1. 15. Actes 2. 24. Iohn 20. 19. Acts. 1. 15. Stapleton de â—â—tente Ecclesia capâ—te 2. Acts. 14. 9. Rom. 8. 28. Deut. 16. 16. Platina in viâ—ta Pauli secundi Hebr. 11. 6. As appeereth in the report of the death of doctor Parrie Rom. 1. 20. Ieronimus Eâ—uagrio Platinâ—sâ—â—â— that Liberâ—â— was an Arrian Sessione 34. August de peccato originali cap. 1. 〈…〉 Rom. 5. 1â— 1. Ioh. 4. 18. Pope Paul the second esteemed all that were learned for heretiks dâ—dwish the Romanes to set their children no longer to schoole but till they could write reade Platina â—â—emeus Eusebius lib. 4. cap. 6. Ecclesiasticae historiae Ecclesiastica historia lib. 20. cap. 1. De simplicitate praelatorum sermone 66. Antoninus de Dominico Augustin de â—â—mtate Ecclesie capite 4. 1. Cor. 3. 5. 1. Cor. 3. 7 Esai 44. 18 19. Smith de votis caeâ—batu Galat. 2 9. 2. Cor. 11. 5. August 1. râ—tract cap. 13. Despiritu â—â—â—ma cap. 29. Luk. 18. 14. Rom. 4. 5. Psal. 33. 1. Ephes 2. 8. 2. Cor. 5. 2. 〈…〉 6. 〈…〉 Clemens lib. 7. cap. 16. Ecclesiast hâ—st lib. 3. cap. 34. Tomo 3. cap. â— In catalogâ— scriptorum Libro 3. contra haereses cap. 3. Lib. 2. aduersus Donatistas 〈…〉 Ecclesiast hist. l. b. 7. cap. 14. Psal. 113. 3. Esaic 42. 8. Lib. de â—id c. 13 Hosias saith that we haue no other shield but the signe of the crosse De gratia libero arbitrio cap. 21. Libr. 2. cap. 2. Libr. 1. cap. 6. Libr. 3. cap. 9. Lib. 7. cap. 24. Libr. 8. cap. 2. As the charter house moonks 1. King 12. 31. 1. Tim. 4. 16. 2. Tim. 3. 14. 15. Rom. 8. 7. verse 15. Deut. 4. 2. Deut. 28. 14. 1. Iohn 5. 16. Matth. 12. 32. Exod. 14. 8. Leuit. 14. 4. Rom. 5. 1â— Iosua 24. â—â— Galat. 2. In the beginning of this chapter Pope Alexander Mille 〈◊〉 la beatâ— Mars Abbas vrspergensis Platâ—na Pope Hildebrand called Gregorie the 9. Pope Victor the third was poisoned in the chalice The Emperor Henrie of Lucemburgh was poâ—soned in the consecrate bread Leo the tenth Master Camâ—pion in the 3. dais conference in the Tower Innocentius de maioritate obedientia cap. Solita 2. Cor. 10. veâ— 4. 5. 6. Rom. 5. 23. Psal. 51. 10. Iohn 17. 5. 2. Tim 2. 19. 〈…〉 lib. 3. cap. 27. Idem lib. 5. cap. 18. Sabâ—licâ—â— 2. Thes. 2. 9. Ierem. 5. ◠〈◊〉 de 〈◊〉 ecclesia cap. 2. The consessor to Henrie the sixt Emperor Hildebrand Leo the tenth â— Cor. 11. 2. De ciuitate dei lib. 15. ca. 5 Iudges 4. the whole chap. and 5. ver 19. Mat. 7. 22. 23. Rom. 6. 23. 1. Cor. 6. 19. 1. Cor. 13. 9.