goodlie thing This doth the mount Carmel of Helias teach Iohns desert and that mount vnto which Iesus often retired and was quietly alone with himselfe Ser. 26. de amore pauperum The answer Gregorie Nazian neuer imagined or thought of any such superstitious persons as your eremites be neither for such solitarines as they vse can any thing be soundly brought from these examples Luke 22. 20. The text ⸫ This is the chalice the new testament in my blood which shall be shed for you The note The Greeke is heere so plaine that there was very blood in the chaliceshed for vs that Beza saith it is a corruption in the Greeke See the annotations vpon this place The answere The Gréeke is so plaine that no papists of you can by any necessarie consequence prooue out of this place that very blood is in the cup. The defence of Master Beza and a more full answer to your cauill about this place I refer to the learned answer of that reuerend man master Doctor Fulke against Martinius Luke 22. 30. The text And I dispose to you as my father disposed to me a kingdome that you may eat and drinke vpon my table in my kingdome and may sit ⸫ vpon thrones iudging the twelue tribes of Israel The note Straight after the former louing checke and admonition he promiseth to them all that haue been partakers with him of his miseries in this life greater preheminence in heauen than any potentate can haue in this world and therefore that they need not be carefull of dignitie or supremacie The answer If Christ had appointed Peter in supreme authoritie ouer the rest how happened that the Apostles were stil ignorant of it and contended stil amongst themselues for superiority so that Christ is faine still to giue them new checks and new admonitions for that matter Further touching the louing promise of Christ wherewith he comforted them they had béen much to blame if they would haue doubted of it as you teach other Christians to doubt of his promises Luke 23. 45. The text And the ⸫ sunne was darkened and the veile of the temple was rent in the middes The note This eclipse was seene and woondered at as a thing aboue nature of Dionisius Areopagita at Thebes when he was yet a pagan Dionis ep ad Policarp epist ad Apollophanem The answer The iudgement of men concerning this eclipse is diuers som thinke that it was vniuersall others bicause the stories which do diligently exactly set out the notable things of those times do not mention it thinke that therfore it was but in Iewrie onely And the authoritie of Dionysius whom men know to be a counterfet doth nothing mooue them to the contrarie But whether it were vniuersall or particular all consent that at that time it must néedes be a worke aboue nature and therefore woonderfull and miraculous And if you had respected the benefit of your reader rather than the maintenance of the vaineglorious opinion of your much reading you in the margent in stéed of citing a bastard autoritie would haue giuen vs some good lesson or obseruation what that so woonderfull worke of God at that time might betoken Luke 24. 1. The text And in the ⸫ first of the sabaoth very early they came to the monument carieng the spices which they had prepared The note That is first after the sabaoth which is saith saint Hierom q. 4. ad Hedibiam dies Dominica our Lords day wherin he arose For the weeke is diuided into the sabaoth and the 1. 2. 3. 4. 5. 6. of the sabaoth And the Apostle 1. Cor. 16. 2. commanded a collection of money to be made on the first of the sabaoth Whereby we learne both the keeping of Sunday and the churches count of daies by the 2. 3. 4. of the sabaoth to be Apostolicall which saint Siluester afterward named 2. 3. 4. feriam c. Breuiar Roman Decemb. 31. The answer That our Lords day in common spéech called sunday is meant by the first of the sabaoth and that the obseruation of that in the churches of Christians was instituted by the Apostles is cléere their reckoning of the other daies they left frée to euery countrie their maner If your church had had nothing apostolicall left in it your defection had béene without all colour plaine and grosse But now these and such like silly remnants as they serue somewhat to shadow and to hide you so are they horribly poisoned with a multitude of trash of your owne deuising and bringing in Luke 24. 46. The text And he said vnto them that so it is written and it behooued Christ to suffer and to rise againe from the dead the third day and penance to be preached in his name and remission of sinnes vnto all nations beginning from Hierusalem The note As he shalbe Anathema saith Saint Augustine which preacheth that Christ neither suffered nor rose againe bicause we learne by the Gospel that it behooued Christ to suffer and to rise againe the third day so he shall also be anathema whosoeuer preacheth the church to be else where then in the communion of all nations bicause by the selfe same Gospel we learne in the words next following and penance to be preached in his name and remission of sins through out all nations Aug. epist. 48. The answer How happened it that in so many conflicts as Augustine hath with the Donatists that he neuer doeth pronounce Anathema against them for appealing from the sentence of the Bishop of Rome And why doth he neuer vrge against them that the bishop of Rome could not in giuing sentence and iudgement erre For if he had beléeued the principles of popish diuinitie these had béene very materiall points against the Donatists But in this anathema here by you rehearsed he doth as directlie strike the Romanists as the Donatists For Rome hath rent hir selfe from the churches of the East parts also from as many of the West as do not consent to her abominations and fornications so that whosoeuer at this day do place Gods church there doeth forsake the communion of the church of all nations which was is and shall be And if Augustine were aliue againe now he would impugne the church of Rome with the same reasons that he vsed against the Donatists then IOHN Iohn 1. 15. The text This was he of whom I spake He that shall come after me ⸫ is made before me because he was before me The note He is preferred and made of more dignitie and excellencie then I bicause he was before me and all things eternall God The answer I know that diuers and sundrie good men and excellent interpreters of the scriptures do explane this as you doo yet notwithstāding I rather assent to them which do not refer it to the time or eternitie of Christes being but to the dignitie and excellencie of his person Iohn 1. 22. The text Art thou ⸫ the prophet and he answered no. The note Belike
Gospell these words who was of Cainan though all the Greeke copies both of the old Testament and of the new haue the words with full consent Wherby we learne the intolerable saucines of the Caluinists and their contempt of holie Scripture that dare so deale with the verie Gospell it selfe The answer If this be such intollerable boldnes of Beza as you account it to correct the Gréeke by the Hebrew and to prefer the authoritie of Moyses the Hebrew text then condemne Saint Augustine who taught that boldnes to him and others De Ciuitate dei libro 15. cap. 13. 14. Luk. 4. â— The text And Iesus ful of the holie Ghost returned from Iordan and was driuen in the spirit into the desert ⸫ Fortie daies and was tempted of the diuell The note The churches fast of fortie daies called Lent commeth of this and is an apostolicall tradition Clem. Constit. Apost Lib. 5. cap. 13. Hier. ep ad Marcel adu erro Montani Leo serm 6. 9. de Quadragesima The answer Now the example of Christ and the authoritie of the Apostles must confirme our Lenten fast of fortie daies Two waighty reasons and therfore néed to be well considered of Christs faste was miraculous and therefore they that propound this for an example to imitate may as well appoint vs to imitate him in commanding both winde and sea But the apostles appointed it as Clement Hierome and Leo saie Clemens is a counterfait and he and Hierom name Quadragesima but what number of daies they ment thereby that appéereth not But the impudencie of them appéereth that obtrude vnder the name of Clemens constitutions Apostolicall that which their owne church obserueth not but reiecteth But that your fortie dais faste was not an apostolicall tradition appéereth many waies First for that the heretike Montanus as Eusebius testifieth was the first that appointed certaine times and daies to faste in Secondly bicause Augustine knew not of any daies or times appointed by the Apostles to be kept as fasting daies Thirdly bicause the obseruation of fasting daies and namely of fasting afore Easter was frée and was diuers according as euerie particular church sawe good Which Augustine séeing when he was yet but a nouice in Christ asked the aduise of Saint Ambrose who willed him to do as he saw him do afterward explaining his minde willed him to frame himselfe therein to the maner of ech church that he should come to so should he neither giue nor take offence Irenaeus as Eusebius reporteth wrot to Uictor bishop of Rome of the great varietie of the churches fasting afore Easter which dissent in fasting did not saith he break their coÌ„sent in faith The churches where Epiphanius was conuersant kept their faste of Quadragesima but seauen daies afore Easter The church of Rome kept it thrée wéekes afore Easter as the Tripartite story telleth vs. Finally the libertie and diuersitie of the churches in kéeping of it was so diuers and great that Socrates one of the authors of the tripartite storie marueileth that in such difference of time and daies the name of Quadragesima in all places remained one Now sée how truelie you thrust vpon vs vnder the name of Apostolicall tradition that which neither your church of Rome neither yet the most part of Christs church did obserue and kéepe for foure hundred yéeres after Christ that is your fortie daies faste Luk. 4. 8. The text ⸫ Thou shalt adore the Lord thy God and him onelie shalt thou serue The note See the annotations in Saint Matthew cap. 4. vers 11. The answer We haue séene your annotation not woorth the looking on which shall receiue answer with his fellowes Luk 4. 10. The text For ⸫ it is written that he hath giuen his Angels charge of thee that they preserue thee and that in their hands they shal beare thee vp least perhaps thou knocke thy foote against a stone The note If the diuell alledge Scripture against Christ no maruell that heretikes do so against Christs church The answer They no doubt be heretikes which do not think that to be the best way to refel the diuelish wresting of scriptures which Christ himselfe vsed that is by the Scriptures Therfore papists flieng that trial and taking vpon them to deuise wiser better means then Christ gaue example of cannot choose but be presumptuous proud heretikes Lukâ— 4. 16. The text And he came to Nazareth where he was brought vp and he entered ⸫ according to his custome on the Saboath day into the Synagogue and he rose vp to read The note Our Sauiour Christ vsed to preach in their synagogues The answer You might haue added on the Saboath daies and haue set downe that your Romish Church spendeth the saboth in a few superstitious and idolatrous actions and that those being done then their people sit downe to eate and drinke and rise againe to play and so a great part of their Saboath they consume in lasciuâ—ous wantonnes As for preaching they were woont to kéep it for high daies Luke 4. 22 The text And al giue testimonie to him And they ⸫ maruelled in the words of grace that proceeded from his mouth The note He had maruellous grace and an extraordinarie force in moouing the harts of his hearers The answer But the hardnes of their harts the more appéered in that so few of them were pearced and truly conuerted And bicause the same corruptions rest in vs which were in them we sée that it is not the excellencie of any mans gifts that can truly winne to God except he by his almightie power inwardly worke a reformation and create new harts and renew right spirits in vs. Luke 5. 1â— The text And he commanded him that he should tell no bodie but goe ⸫ shew thy selfe to the priest and offer for thy cleansing as Moyses commanded for a testimonie to them The note See Saint Mathew cap. 8. 4. The answer Your references are not worth the looking on as will appéere when they receiue answer togither Luke 5. 3â— The text ⸫ I came not to call the iust but sinners to repentance The note Christ came not to call those which presume of their owne iustice and that count them selues to haue no neede of Christ. The answer Then Christ came not to call Papists for they can merit heauen by their owne inherent iustice which if it be not a proud presumption then I know not what presumption meaneth And though in word they will séeme to néede Christ yet that néede can not stand with the rest of their doctrine Luke 5. 33. The text Why do the disciples of Iohn ⸫ fast often and make obsecrations and of the pharisies in like maner but thine do eate and drinke The note See Saint Matthew annotations c. 9. 15. The answer We haue séene it and answered it before Luke 6. â— The text And it came to passe on the ⸫ sabaoth Second-first when he passed through the corne
monument tremble and roare as if they stood before the iudgement seat of Christ. The answer We will not striue with you for your author For though women beare the name of that epistle yet I thinke Hierome was their pen man But we are not bound to beléeue what S. Hierome speaketh further then he prooueth his speeches by the word And we easilie beléeue that the diuell might worke there strong illusions to deceiue and to draw people into an admiration of such things as God hath no where commended to them in his word Iohn 20. 21. The text He said therefore to them againe ⸫ peace be to you The note Though he gaue them his peace hard before yet now entering into a new diuine action to prepare their harts to grace and attention he blesseth them againe The answer Christ by repetition of his vsual blessing or salutation séeketh to make his Apostles being astonished at his sodaine and maruellous comming amongst them to know vnderstand and be assured who he is Iohn 20. 26. The text Iesus commeth ⸫ the doores being shut and stood in the midst and said peace be to you The note See the annotations on the 19. verse of this chapter The answer We haue séene stale stuffe of it and refer the answer to him that answereth your other annotations Iohn 20. 29. The text Bicause thou hast seene me Thomas thou hast beleeued ⸫ blessed are they that haue not seene and haue beleeued The note They are more happie that beleeue without sensible argument or sight then such as be induced by sense or reason to beleeue The answer Bicause that sensible experience which Thomas had of Christ and by which he was induced to beleeue the resurrection was granted but to a few therefore generally the happines of Christians doth consist in beléeuing the testimonie of the word preached without any farther sensible experiments Yet not withstanding in matters subiect to sense we are no where commanded to beléeue that to be cheese which is chalke neither that to be flesh which our eies tell vs to be bread Iohn 21. 7. The text ⸫ Simon Peter when he heard that it is our Lord girded his coat vnto him for he was naked cast himselfe into the sea The note See in Saint Augustine tract 122. In Io. the great mysterie hereof concerning the church and in Saint Gregorie hom 24. in Euang. and Saint Barnard lib. 2. cap. 8. de consi Peters primacie here mystically signified The answer Hungrie dogs are glad of dirtie puddings Our papists haue béene these 27. yéeres séeking a néedle in a bundle of haie that is they haue béene seeking the fathers to finde the bishop of Rome to be called the vniuersall bishop or head of the vniuersal church and cannot finde it Therefore they hunt for other things in stéed thereof to bleare the eies of the simple withall and there is nothing so sillie and simple that they finde but it must serue their turne It hath béen told them that their reasons hold not which they deduce from Peter to the bishops of Rome It hath béene tolde them also that primacie is one thing and the supremacie which they chalenge for the bishop of Rome is an other being things verie far vnlike And yet bicause they cannot finde better stuffe for their purpose they are still faine to finde themselues plaie with these But let vs sée your authorities The mysteries which Saint Augustine gathereth out of this place are taken out of the net throwen out of the right side Christs being on land the number of the fish taken and such like which he applieth to the church at the resurrection and neither to the name nor authoritie of Peter Gregorie toucheth the same mysteries and addeth onely this concerning Peter that he drâ—w the net to lande bicause the church was committed to him And that he drew the elect to the stability of the shore by preaching writing and myracles And then I pray what did Peter here that the other apostles did not Iohn 21. 14. The text This now the ⸫ third time Iesus was manifested to his disciples after he was risen from the dead The note Not the third apparition but the third day of his apparition for he appeared in the verie daie of his resurrection often againe vpon Lowe Sunday then this third time and Saint Marke saieng Last he appeared cap. 16. 14. meaneth his last apparition the first daie The answer A note so true and so necessarilie collected vpon the place so plaine for the capacitie of the simple reader as this afore will hardly be found and with you is a verie rare birde Iohn 21. 22. The text So will I haue him to remaine til I come what to thee Follow thou me The note So readeth Saint Ambrose in Ps. 45 serm 20. in Ps. 118. Saint August tract 124. in Io. and most ancient copies and seruice bookes extant in Latin ⸫ other read if I will other if so I will c. The answer Against the consent of all copies of the Gréeke against the greatest number of ancient copies of your old translator against the generall consent of the enterpretors both Grecians and Latinists and especially against the manifest truth appearing in the circumstances of the text it selfe you follow those copies which you know to be corrupt and al to vpholde a lie and a fable You enforce Augustine to giue you credit against his wil knowing that that which you alledge is but the fault of the printer or writer not his minde For his long doubtful disputation whether Iohn were dead or no doth plainly declare that he read not as you haue set it downe For then he would neuer haue made doubt of that which Christ so plainelie spake And againe how can your reading stand with that which Iohn saith after Christ said not that he should not die Iohn 21. 25. The text But there are manie ⸫ other things also which Iesus did which if they were written in particular neither the world it selfe I thinke were able to conteine those books that should be written The note How few things are written of Christs actes and doctrine in comparison of that which he did and spake And yet the heretikes will needes haue all in Scripture trusting not the Apostles owne preaching or report of any thing that our master did or said if it be not written The answer Now for vnwritten verities I pray you for my learning shew me one of those heretikes that hold that all that Christ said and did are written in the Scriptures If you cannot do that then you abuse your reader with a lie We saie that enough is written in the Scriptures to bring beleeuers to life eternall and so hath Iohn written before vs. But it greeueth you that we giue not credit to a number of lies which you obtrude to vs vnder the name of the apostles If all that vnder their names you haue set out be true how chance their
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
wait for the comming of the Lord you would not wilfully serue his enimie and oppose your selues to his knowen truth 2. Corinthians 2. Cor. 2. 10. The text For my selfe also that which I ⸫pardoned if I pardoned any thing for you in the person of Christ That we be not circumuented of satan For we are not ignorant of his cogitations The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he did great penance saith Theodoret yet he calleth this pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace bicause his sinne was greater than his penance The answer It is happie you will confesse one man pardoned of grace which had not by gretnes of penance deserued it Theodorets meaning was not to part his pardoning betwixt penance and grace And the text prâ—â—ueth cléerly that how great testimonies so euer man giueth of true repentance yet remission and pardon of sinnes is not merited but procéedeth méerely of grace and fauor 2. Cor. 4. 17. The text For that our tribulation which presently is momentanie and light worketh aboue measure exceedingly an eternall waight of glorie in vs we not considering the things that are seene but the things that are not seene The note The English bible 1577 doth falsely translate Prepareth The answer This translation although not so proper in word yet all one in sense with the rest is alreadie iustified by master D. Fulke against Martinius The reason which he yéeldeth for your fault finding is to be noted for it sheweth that you would haue that which is momentanie and light to deserue that which is eternal and of great waight and so make a small matter to deserue eternall life and glorie So lightly you thinke to come by heauen â— Cor. 5. 8. The text But we are bold and haue a good will to be pilgrimes rather from the bodie and to be ⸫ present with our Lord. The note This place prooueth that the saints departed now since Christ sleepe not till the day of iudgement and that they be not holden in any seuerall place of rest from the fruition of God till the resurrection of their bodies but that they be present with God in their soules The answer You would say that this prooueth that the soules of the saints sléepe not with their bodies till the day of iudgement I maruell much why the apostle speaketh nothing héere of purgatorie sith by your churches doctrine the soules of the greater part of Gods saints after the earthly house of this habitatioÌ„ is dissolued go for a time to the paines of purgatorie which is directly against the apostles doctrine in this place deliuered For he immediately after our dissolution appointeth vs an house to dwell in not for a time but eternally nor in pugatorie but in heauen not seuered from the fruition of God but in the presence of our Lord from which he placeth none absence but whiles we are héere in the bodie 1 Cor. 5. 2â— The text Him that knew no sin for vs he made sinne that we might be made the iustice of God in him The note That is to say a sacrifice and an host for sinne See the last annot of this chapter The answer If men should héere without all reason sticke vpon the letter as you do in This is my bodie what can you say for this exposition that might not be iustly returned against you in that Your annotation you send vs vnto is a childish cauill grounded vpon this that the scripture calleth him iust that doth iustice But doth it call none else so The publican departed better iustified than the pharisie I pray you what iustice had he done God iustifieth the wicked He is iust or blessed to whom God imputeth no sin The iust man liueth by faith So obteined the théefe vpon the crosse to be iustified and saued You sée then that the Scripture speaketh of some other kind of iustice besides that which consisteth in our owne doings Leaue therefore your foolish cauilling 2. Cor. 5. 10. The text As sorrowfull but alwaies reioicing as needie but enriching manie as ⸫ hauing nothing and possessing all things The note Saint Augustine in Ps. 113 gathereth hereby that the Apostles did vowe pouertie The answer Wilfull pouertie bicause you sée no reason to gather it out of this place you make Saint Augustine your buckler for it but I thinke your note booke deceiued you I take it that there is no such matter in the exposition of that Psalme But he saith there that in calling images by the names of those whom God created men turne the truth of God into a lie and that their forme and shape their honorable placing and setting a loft in the church hath more force to draw people to idolatrie then the consideration that they haue no life nor vse of their parts and members hath to induce men to the contrarie I do not remember that I haue reade any thing in Augustine that fauoreth wilfull pouertie But in his booke of the worke of moonkes he is verie earnest against such idle bellies as thought it vnlawfull for them to gaine any thing by worke or labor but would liue altogither vpon the offerings and liberality of others and he both telleth them that they refuse to obey the Apostle Paul and confuteth their foolish reasons 2. Cor. 6. 14. The text ⸫ Beare not the yoke with infidels The note It is not lawfull for catholikes to marrie with heretikes and infidels See S. Hier. câ—ont Iouian lib. Cocil Laod. cap. 10. 31. The answer It is not lawfull for catholikes to marrie with papists or other heretikes or infidels For this there néedeth no authority of men for the word of God is plaine and it is not called into question â— Cor. 7. 10. The text For ⸫ the sorow that is according to God worketh penance vnto saluation that is stable but the sorow of the world worketh death The note Contrition or sorowfull lamenting of our offences is the cause of saluation Not onely faith then saueth as the heretikes affirme The answer You deceiue your selues and others whiles of euerie consequence you make a cause It is verie true that faith and repentance must be ioined companions in them that shall be saued and yet neither of both properly the cause of saluation 2. Cor. 8. 5. The text And not as we hoped but their owne selues they gaue first to the Lord then ⸫ to vs by the wil of God The note The principall respect next after God is to be had of our masters in religion in all temporall and spirituall duties The answer If there were not iust cause of suspicion of your euil and lewd minde and meaning this note might passe without controlement as an hyperbolicall spéech tending to the reuerence and credit of Gods ministers But bicause your whole course of dealing bewrateth manifestly that you séeke to preferre your pope and your selues to be regarded and respected aboue princes in temporall duties therefore the reader is to be admonished that
A VIEW OF THE MARGINAL NOTES OF THE Popish Testament translated into English by the English fugitiue Papists resiant at RHEMES in France By George Wither Psalm 19. vers 7. The Law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisedome to the simple Augustine in epistolam Iohan. tract primo Iohannes maluit se ponere in numero peccatorum vt Christum haberet aduocatum quam ponere se pro Christo aduocatum inueniri inter damnandos superbos Iohn had rather place himselfe in the number of sinners that he might haue Christ to be his aduocate than to let himselfe in steed of Christ to be an aduocate and so to be found amongst damnable proud men Printed at London by Edm. Bollifant for Thomas Woodcocke TO THE MOST-REVEREND FAther in God IOHN Archbishop of Canterburie Primate and Metropolitane of England GEORGE WITHER wisheth abundant increase of all heauenly and spirituall blessings IT is the manner vse and custome of all that set foorth any thing to be seene and read of others to set downe some reasons that mooued them to take such pains and to publish their labors In the yeere of our Lord one thousand fiue hundred eightie two a testament traÌ„slated into English at Rhemes in France was published in print by the English fugitiue Papists resiant there The censure view and examination whereof hath euer since been hartily looked or rather longed for of all both rich and poore high and low that feare God and loue his truth But by what occasion I cannot tell it hath been hitherto delaied Whereupon I thought it would not be amisse neither misliked if some thing in the meane space might be done toward the satisfaction of the well affected and the repressing of the triumphes of the contrarie Therefore at my returne from London from Michaelmasse terme last past I tooke in hand to discouer the loose corrupt vniust and vntrue dealing of our Rhemists in their marginall notes Which if I could effect and bring to passe afore an answer to their whole worke came foorth I did suppose that it would somwhat diminish the griefe of manie good men and make them the more patiently to expect and wait for the censure of the whole work And againe if it should happen that by reason I tooke it in hand so late that I â—ould not compasse it or bring it to passe afore the censure of the whole worke were in presse yet I did thinke that bicause that worke could not be but verie great and therfore chargeable that it would not be thought amisse of if some part were answered by it selfe which the poorer and those which either were vnable or vnwilling to be at charges with the other might attaine and haue with small cost Now hauing by the fauor of God gone through it I thought that I could not choose a better patron for it than your Grace whom God hath aduanced to the highest Ecclesiasticall place and dignitie in our Church of England For some make the dedication of their works testimonies of old friendship and familiaritie and as it were monuments of their old long continued loue Which cause if there were no more were sufficient considering the loue wherewith you haue imbraced me these thirtie yeeres and vpwards Others do it to witnes their mindfulnes of their dutie to them that be in honorable place and calling And why should not I heerin also imitate them sith it hath pleased God leauing me in a meane place so highly to aduance you Others to get the fauâ—â—able patronage and defence of their works by high dignitie and authoritie against all maleuolous cauillers and backbiters whereof this wicked world is alwaies full And heer of both I stand in great need hauing the whole band of Popish sophisters in this against me and also none can better protect and defend me than you either for learning and iudgement or for power and authoritie wherewith God hath indued you Their whole worke consisteth altogither of lieng fraud and deceit which I thought not vnmeete in some part to touch disclose and make manifest in this mine Epistle First in their Preface then in their Translation after in their collected and concluded Annotations lastly in their thicke and threefold allegations of the fathers In which I will vse all possible breuitie and shortnes for that my purpose is but to giue a little small taste of their foule and shamelesse dealings whereby the sinceritie of their dealing in the rest may be the easilier and better gessed at The first part of their Preface maintaineth against the whole course of the Scriptures and against all authoritie of the ancient primitiue Church that it is not necessarie for al Christians to haue and read the Scriptures in a knowen vulgar toong Which if it were true why are all men commanded continually to talke of them and to write them vpon the doores wals and posts of their houses and how should they meditate in them day and night How should fathers teach them to their children and they againe to their children The Scriptures giue wisedome to the simple why then shall not the simplest seeke in them to waxe wise If life be to be found in the Scriptures why shall not all search them that looke for life If they be written for our learning why should it not be as lawful to learne by reading as by hearing The CoÌ„stitutions which they sundry times alledge as ordeined by the Apostles do appoint Laie men to read the Law the books of the Kings the Psalmes and the Gospell Saint Hierome commendeth poore plough men bicause at the plough taile in their worke and labor they could sing the Psalmes Our Rhemists adde of their owne beleeue them if you list to salue the matter withall that they sang in a language they vnderstood not and wherein they could not read those Scriptures Saint Chrysostome exhorted the common people to get them Bibles and Testaments and refuted the same obiections which the Papists at this day make to the contrary But our Papists tel vs that he dealt like a pulpit man and therfore his rules must not be generall but serue for his owne people which he preached vnto As who should say the pulpit were not as meet a place to deliuer the rules of religion and a generall truth in as the schooles They adde that euery artificer dealeth in the hardest and deepest matters of religion omitting the more easie that they presuppose no difficulties that they aske for no expositor that they feele no depth of Gods science in Scripture that maners and life are nothing amended that priuate fantasies and not the sense of the Church and doctors thereof in interpreting the Scriptures is followed And whosoeuer knoweth the state and condition of the Church of England knoweth all this to be an beape and dunghill of lies packed togither If their commendation of their Churches
warrant your merits you delight to draw and straine parables perforce to your purpose For the meaning of that parable is nothing els but that they which during life and the time which God granteth them héere neglect the ordinarie meanes which God hath appointed for their saluation shal wish for it then when it is too late and when they cannot haue it Matt. 23. 20. The text Lord fiue talents thou didst deliuer me behold ⸫ I haue gained other fiue besides The note Freewill with Gods grace doth merit The answer It pleaseth God in mercie to reward liberally his seruants which vse the gifts which God hath bestowed on them to the honor of God and benefit of his Church What maketh this either for frée will or for merits Matt. 25. 26. The text And his Lord answering said to him ⸫ Naughtie and slothfull seruant thou didst know that I reape where I sow not c. The note A terrible example for all such as do not imploy the verie lest gift of God to his glorie The answer If this were as well weighed of you as it is written you would not waste your gifts vpon aduancing the man of sinne and child of perdition the proud Antichrist of Rome who vaunteth himselfe aboue all that is called God Matt. 25. 34. The text Come ye blessed of my father possesse you the kingdome ⸫ prepared for you from the foundation of the world The note This kingdome then is prepared for those only that do goodworks as Christ also signifieth els where saieng that it is not in his power to giue it otherwise See the annotations chap. 20. verse 23. The answer This note might be passed ouer if the corrupt meaning of them which giue it were not manifest Therefore this we say that whosoeuer by beléeuing in the name of Christ haue power to become the sonnes of God they also are fruitfully replenished with all maner of good works as time place occasion and other circumstances do serue which serueth not in all alike For the théefe vpon the crosse being now readie to die and hauing spent lewdly his former life and therefore not hauing meanes to shew foorth his faith otherwise than by confession is promised to be partaker of the kingdome of Christ. And at what time soeuer a sinner truly repenteth him of his sinnes God putteth all his sins out of remembrance how then can he be accursed or excluded out of the kingdome of heauen But our papists must either merit al at Gods hand or els they must haue nothing Your note to which you refer vs shall be considered of amongst your other larger annotations Matt. 26. 33. The text Amen I say vnto you whersoeuer this Gospell shal be preached in the whole world that also which she hath done ⸫ shall be reported for a memorie of hir The note Heerby we learne that the good works of saints are to be recorded and set foorth to their honor in the church after their death whereof rise their holidaies and commemorations The answer Héereby we learne that through Gods great goodnes the memorie of the iust shall be blessed and eternall Their holidaies afterward grew especially in such sort as they were in time of poperie solemnized wheÌ„ the diuell by his false Apostles entised men to giue to saints that honor which might not be lawfully giuen to men Matth. 26. 27. The text Drinke ye all of this The note See the margent note Marke 14. verse 23. The answer It shall be séene and answered as it commeth in course Matth. 26. 31. The text Then Iesus said to them All you shalbe scandalized in me in this night The note The nocturne of mattens in the Churches seruice answereth to this night part of our Sauiours passion and so consequently the other canonicall howers to the rest The answer This is a clearkly note you are well skilled belike in your Church seruice What your nocturne of mattens meaneth whether morning praier at night or any other mistery I can not tell For I haue not taken paines neither in your pia nor in your portuise But amongest other mockeries in your Church seruice vsed I remember that on maundy thursday at night we went froÌ„ your sacred ceremonies in the Chappell to the Colledge hall where our maundy was prouided and there whilest a boy read on the Bible to these words rise and go hence we eat and drinke so fast that he sang to deafeâ—men but when he came to those words with our mouthes full to the Chappelâ—we hied againe to make an end of your fooleries which at that time were very many God forgiue it vs. Matth. 26. 74. The text Then he began to curse and sweare that he knew not the man The note To this time the laudes doo answere in the Church seruice The answer This is such profound geare that I know not what to say to it For I am not skilfull in their Church seruice and I can spend my time better then now to séeke skill therein Matth. 27. 6. The text And the chiefe priest hauing taken the siluer peeces said It is not lawful to cast them into the ⸫ Corbanah bicause it is the price of blood The note This Corbanah was a place about the temple which receiued the peoples gifts or offerings Marke 12. vers 42. The answer If you would haue vouchsafed to haue translated in this place Corbanah into English neither your note nor your reference should haue néeded Neither doo I thinke that you can giue any good reason why you doo not translate it treasurie As for your reference it shall be considered of in your larger annotations MARKE Mar. 1. 4. The text Iohn was in the desert baptizing and preaching the baptisme of penance ⸫ vnto remission of sins The note Iohns baptisme put them in hope onely of remission of sins as a preparatiue to Christs sacrament by which sins were in deed to be remitted Augustine lib. 5. de baptismo cap. 10. The answer In the Scriptures we learne that Iohns baptisme was from heauen the counsell and ordinance of God that Iohn was a minister thereof for that purpose sent of God that the hope of remission of sins was grounded on the promises of God which deceiueth not that Iohn was the minister of the outward element and Christ the giuer of the inward grace Finally the element is the same the doctrine is the same which the Church of God now vseth How then ran your braines on a difference For sooth Augustine maketh this difference You may be a shamed to alledge Augustine for that wherof he was not resolued The Donatistes did rebaptise such Christians as they wan to their congregation from Christs Church in defence of which dotage they alledged for them selues the example of Paul who as they supposed did rebaptise those that were once afore baptised of Iohn Which obiection did trouble saint Augustine not a little so that he wist not well
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
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
proouing of the Sacrament to be a sacrifice propitiatorie which for that purpose you do craftilie and closely couple with the sacrifice on the cresse Iohn 18. 1. The text When Iesus had said these things he went foorth with his disciples beyond the Torrent Cedron where was a garden into the which he entred and his disciples c. The note The passion according to Saint Iohn is the Gospell at masse on good Fridaie So the passion is read in holie weeke foure times according to the foure Euangelists as Saint Augustine also appointed in his church at Hippo. Ser. 144. de tempore The answer To what purpose is your reading of the Gospels which verie fewe or none vnderstand Is it not as good for a man to hold his peace as to speake that which the hearers vnderstand not Did Saint Augustine appoint at Hippo the Gospels to be read in a language which the people vnderstood not We may in truth much better alledge Saint Augustine for the custome of our church which at the same time readeth the same Scriptures in the natiue naturall language of the common people and also teacheth and instructeth the people out of the said Scriptures as Saint Augustine did and you commonly do not Iohn 18. 17. The text The wench therefore that was portresse said to Peter Art not thou also of this mans disciples He saith to her ⸫ I am not The note It is all one for a man to denie Christ and that he is a disciple of Christ or a Catholike or a christian man when he is demanded Augustine tract 113. in hom Ioan. for so Peter heere denieth Christ in denieng him selfe to be his disciple The answer We graunt and we pray to God to giue vs strength boldnes and courage to confesse him before men whatsoeuer danger ensue of it But héere you vse a péece of your accustomed fraud in putting in the word Catholike which Augustine hath not which you did but to deceiue them withal whom you haue vntruly persuaded that there are none other Catholikes in the world but your selues Iohn 18. 35. The text Pilate answered why am I a Iew ⸫ Thy nation and the chiefe priests haue deliuered thee vp to me what hast thou done The note It pleased God that Christ who was to die both for the Iewes and the Gentiles should be betraied by the one and put to death by the other The answer Why doe yée not say that God did but permit and suffer it If it were Gods good pleasure that it should be so how was not God the authour of it Do you not sée then by your owne confession that God may be the authour of their fact though not of the fault thereunto adioyned Iohn 19. 14. The text And it was the parasceue of the Pasche about ⸫ the sixt houre and he said to the Iewes loe your king The note He meaneth midday counting from sunne rising for so doeth the Scripture count of the houres of the dâ—ie Matth. 20. Marke 15. Luk. 23. Iohn 4. Actes 3. 〈◊〉 10. The answer Your accompt of the houres as it is a matter of small moment so is it easie but we had rather haue heard some good reason why you durst not giue vs the english héer of Parasceue and Pasche but if anie had béene readie I am persuaded wée should haue had it aswell for this as afore for Amen amen But till such time as you better discharge your selfe thereof we shall still thinke that you would haue the scriptures so obscure and darke that poore men might be fraied from studieng of them Iohn 19. 20. The text This title therefore manie of the Iewes did read bicause the place was nigh to the citie it was written in ⸫ Hebrue in Greeke and in Latine The note These three tongues being for other causes most famous before in all the world are now also dedicated to God in the triumphant title of the crosse of Christ and in them the holie Scriptures are more conueniently written taught and preserued The answer I pray you shew vs by what reason you can collect this dedication out of this place or that it is not as conuenient also to haue the scriptures in other tongues it is strange you go about what you can to discredit the scriptures written in those toÌ„gues You would if you could abolish knowledge out of the world and bicause you can not doo that you labour to make the groundes of knowledge vncertaine to the end that the onlie oracles accompted of in the world may be the decrées of your holie father of Rome Iohn 19. 23. The text And his ⸫ coat was without seame wrought from the top throughout The note This coate without seame is a figure of the vnitie of the church Cyprian de vnit c. and Euthiâ—ius other write that our ladie made it The answer It is easie for men to deuise figures but when theâ— are deuised without ground or warrant they are but mens fansies Who made that coat iâ— no more materiall then who made his other garments Iohn 19. 25. The text And there stood beside the crosse of Iesus his mother and his mothers sister Marie of Cleophas and Marie Magdalene The note The great loue faith courage and compassion and sorrowes that our Ladie had who forsooke not the crosse and her sonne when so manie were fled from him and his chiefe Apostles denied him The answer So long as you doo but attribute a truth to our ladie and not adorne hir with that which appertaineth not to hir you can not heape vp too manie praises vpon her Iohn 20. 1. The text And the ⸫ first day of the Sabaoth Marie Magdalene commeth earlie when it was yet darke vnto the monument she saw the stone taken away from the monument The note That is the first day of the weeke as some interprete it taking saboath as somtime it is for a weeke This is our Sunday called dies dominica bicause of the Lords resurrection See the marginall annot Luk. 24 1. The answer If you had not héere brought a new interpretation we should not haue séene that you excell also in varietie if you had vouchsafed to haue told vs in plaine English that Sonday had bene called the Lords day bicause of the Lords resurrection we should haue thought you somewhat willing that the people shuld learne somewhat but now that you tell vs but in Latine wée thinke that you can be content that they be blind be blind still Iohn 20. 11. The text But Marie stood at the ⸫ monument without weeping The note The Sepulchers of martyrs saith Saint Hierome epist. 17. we do honor euerie where and putting their holie ashes to our eies if we may we touch it also with our mouth and be there some that thinke the monument wherein our Lord was laide is to be neglected where the diuell and his angels as often as they are cast out of the possessed before the said
persecutors he promiseth to his worshippers his manifest intercession and suffrages in homilia S. Stephani And Saint Augustine Si Stephanus non sic orasset ecclesia Paulum non haberet ser 1. de Stephano The answer Euerie one séeth that it is a very foolish collection to gather a promise of intercession to his worshippers out of this praier for his persecuters and therfore it is not the authoritie of Eusebiâ—s Emissenus that can mooue vs except he bring better reason with him But you would haue your ignorant followers to thinke that Saint Augustine helpeth you in this case and therefore you haue set him downe in latine that they might not espie that his words make nothing to your purpose for who euer mooued doubt whether Saint Steuens praier did obteine at the hand of God mercie for some of his persecuters or els the conuersion of the Apâ—stle Paul but what maketh that for the intercession of saints when they are dead and gone Actes 8. 4. The text They therefore that were dispersed passed thorow â—uangelizing the word The note This persecution wrought much good being an occasion that the dispersed preached Christ in diuers countries where they come The answer God turneth all things to good to them that loue him and your persecutions also haue had the like effect of spreading the Gospel which though you sée and can not but confesse yet you furiouslie stil rage against God and stirre vp what princes you can to persecute the Gospell and the professors thereof 〈◊〉 8. 14. The text And when the Apostles who were in Hierusalem had heard that Samaria had receiued the word of God they sent to them Peter and Iohn The note Saepè sibi socium petens facit esse Iohannem Ecclesiae quia virgo placet Arator apud Bedam in Act. The answer How chaunce you set not downe your note in English did you meane that no bodie should know it but such as could vnderstand latine If the ministerie of married men had not béene as wel accepted and liked of the church then as the ministerie of others neither would Philips dealing at Samaria béene so well allowed of as it was neither yet had saint Peter béene a méete messenger to haue bene sent about that businesse But Iohn was liked of bicause he was a virgin it well appeareth that neither Philip nor Peter were disliked bicause they were married But I praie you tell me what church now may be so bold as to send the Pope on their errand or about their businesse Either the Church then had greater authoritie then now and Peter lesse then his supposed successors haue now or els the Popes now are prouder and take more vpon them then hée did Actes 8. â—7 The text And behold a man of Aethiopia an eunuche of great authoritie vnder Candace the Queene of the Aethiopians who was ouer all her treasures was come to Hierusalem ⸫ to adore The note Note that this Ethiopian came to Hierusalem to adore that is on pilgrimage Wherebie we may learne that it is an accptable acte of religion to go from home to places of greater deuotion and sanctification The answer All that euer were Iewes borne or Iewes by conuersion were bound by the law of God to offer their sacrifices at IerusaleÌ„ at certaine times in person to appéere there before him Now if yoâ— can shew any of your places of pilgrimage so by God himselfe chosen sanctified for that purpose than we yéeld to you Otherwise your reason holdeth not as being drawen from worship commanded by God to will worship that is worship deuised by men Acts 8. 31. The text And he said Trowest thou that thou vnderstandest the things which thou readest Who said And ⸫ how can I vnles some man shew me The note The scriptures are so written that they cannot be vnderstood without an interpreter as easie as our protestants make them See S. Hierom Epistola ad Paulinum de omnibus diuinae historiae libris set in the beginning of Latin bibles The answer How easie do protestants make them Do they not take continuall paines to interpret the scriptures to the people They are hard but not all That it was not the custome of the church and people of God to fray men from them bicause of the hardnes of them which is the controuersie betwixt you and vs appéereth in that the eunuch read euen those scriptures which he vnderstood not And that God blesseth such endeuors of humble harted Christians appéereth also in that God sent him an interpreter of that which he vnderstood not And what can you gather out of Ierom to the contrarie of this Acts. 9. 4. The text And falling on the ground he heard a voice saieng to him ⸫ Saul Saul why persecutest thou me The note The heretikes that conclude Christ so in heauen that he can be no where else till the day of iudgement shall hardly resolue a man that would know where Christ was when he appeered heere in the way and spake these words to Saul The answer We answer shortly and plainly as difficult a matter as you make of it that his bodie was then in heauen when his maiestie appéered and his voice was heard vpon earth What can you oppose to this Acts. 9. 18. The text And foorthwith there fell from his eies as it were scales and he receiued sight and rising he was ⸫ baptized The note Paul also himselfe though with the diuine and heauenly voice prostrated and instructed yet was sent to a man to receiue the sacraments and to be ioined to the church Augustine in doctrina Christiana in prooemio The answer You néeded much a doctor for this which euery man confesseth and no man denieth But it is euident that you hunt for nothing but vainglorious estimation Acts. 9. 31. The text The ⸫ church truly through all Iewrie and Galile and Samaria had peace and was edified walking in the feare of our Lord and was replenished with the consolation of the holie Ghost The note The church visibly proceedeth still with much comfort and manifold increase euen by persecution The answer God in the midst of persecution sendeth sometimes peace and rest to his as he hath done to his church of England to your great griefe whose rage and furie God hath bridled and to their singular comfort Acts. 9. 36. The text This woman was full of ⸫ good works and almes deedes which she did The note Behold good works and almes deeds and the force thereof reaching to the next life The answer Though this note be but sorâ—ly collected out of this place yet we confesse that the dead resting from their labors their works follow them and yet you neuer the nigher to the proouing of your merits Acts 9. 39. The text And Peter rising vp came with them and when he was come they brought him vp into the vpper chamber and all the widowes stood about him weeping ⸫ and shewing him the cotes and
is contrarie to the report of your stories And he hied him maruellous fast that was so quickly at Ierusalem againe But to let passe that fable which carieth no shew of truth Peter did not set men a worke to kill and murder Herod for the iniurie offered him but committed vengeance to him to whom it belonged Of whom then learned the pope and his adherents to set men a work to murder the Lords annointed and to giue the murderers absolution afore hand Acts. 12. 23. The text And foorthwith an Angel of the Lord ⸫ strooke him bicause he had not giuen the honor to God and being consumed of woorms he gaue vp the ghost The note Princes that take delight in the flatterie and praises of the people so much that they forget themselues to be men and to giue the honor to God may be warned by this example The answer The example is terrible and hath preuailed with many princes and great estates who héerby haue béen admonished to learne to know themselues But the man of sinne the child of perdition the bishop of Rome I meane whom you his flatterers and clawbacks aduance aboue all that is called god and who most proudly taketh vpon him that which was neuer granted to mortall man nothing can make him afraid Acts. 13. 46. The text To you it behoueth vs first to speake the word of God but bicause ⸫ you repell it and iudge your selues vnwoorthie of eternall life behold we turne vnto the Gentils The note The Iewes of their owne free will repelling the truth are vnwoorthie of Christ and woorthily forsaken And the Gentils though they beleeued specially by Gods grace and preordination yet they beleeue also by their owne free will which standeth well with Gods prouidence The answer That the Iewes repelled the grace of God offered them and would none of it we manifestly sée That the Gentils beléeued also by Gods grace and preordination that is also euident by the text it selfe For there beléeued as many as were preordinate to life euerlasting But that they beléeue by their frée will also is your addition without any warrant bicause you cannot abide that faith should be the méere gift and liberalitie of God Acts. 14. 16. The text Howbeit he left not himselfe without ⸫ testimonie being beneficiall from heauen giuing raines and fruitful seasons filling our harts with food and gladnes The note The heathen might by the daily benefits of God haue knowen him at the least to be their creator and onely Lord though the mysterie of our redemption were not opened to them The answer All nations haue so much knowledge offered them in the creatures and things which they sée and are subiect to sense as to make their damnation iust and themselues void of excuse for ignorance Acts. 14. 22. The text And when ⸫ they had ordained to them priests in euerie church and had praied with fastings they commended them to our Lord in whom they beleeued The note We see by this first that S. Paul and Barnabas were bishops hauing heere authoritie to giue holie orders secondly that there was euen then a difference betwixt bishops and priests though the name in the primitiue church was often vsed indifferently lastly that alwaies fasting and praieng were preparatimes to the giuing of holy orders The answer We cannot sée by this that Paul and Barnabas were bishops but that the Apostles at the first planting of the churches had authoritie to order them and to appoint bishops and pastors to them Neither do we find héere any mention at all of sacrificing priests much lesse any difference betwéene bishops and elders that labour in the word whom we also call priests Your last obseruation that in this example fasting and praier is commended to vs in the election choise and appointing of pastors to particular congregations is true Acts. 15. 4. The text And when they were come to Hierusalem they were receiued of the church and of the Apostles and ⸫ Ancients declaring whatsoeuer God had done with them The note Ancients heere and often in this chapter are the same that priests vers 2. as Saint Hierom taketh it also 1. Peter 5. and the Greeke approoueth being alwaies one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priests Hierom in 1. ad Tit. 4. ad Galatas The answer For the name of priests so your sacrificers thereby be not vnderstood we stand indifferent But what reason can you shew why in English you flie the word Elders and translate it Ancients Acts. 15. 7. The text And when there was made a ⸫ great disputation Peter rising vp said to them The note See the annotation verse 28. towards the end The answer Your annotation shall be answered with the rest Act. 15. 9. The text And God which knoweth the harts gaue testimonie giuing vnto them the holie Ghost as well as to vs and hath put no difference betweene vs them ⸫ by faith purifieng their harts The note By that faith that worketh by charitie for a dead faith can not purifie the hart of man See chap. 16. 31. The answer Who doubteth of this But here is a secret confession by force of truth of your manifold cauilling in these notes in separating those things from a true liuely iustifieng faith which can not be sundered from it For if here you vnderstande that faith which worketh by charitie why do you not so to when we speak of iustification by faith Act. 15. 23. The text Then it pleased the apostles and ancients with the whole church to choose men out of them and to send to Antioch with Paule Barnabas Iudas who was surnamed Barnabas and Silas cheefe men amongst the brethren ⸫ writing by their hands The note Other latin copies and the Greeke read thus writing by their hand an epistle conteining these things The answer Whether it be expresly added or no the sence is one séeing their epistle followeth verbatim But yet this is to be marked that you make your choise in varietie of copies to follow those which furthest dissent from the Gréeke Act. 15. 36. The text And after certaine daies Paule said to Barnabas Let vs returne and ⸫ visite our brethren in all cities wherein we haue preached the worde of our Lord how they do The note Hereof our catholike bishops tooke vp the necessarie vse of often visiting their flocks and cures committed to their charge for confirmation in faith and vertue and reformation of maners both of cleargie and laitie The answer The apostolicall office being vniuersallie to spread the truth 〈◊〉 to laie the first foundation of Christian Religion necessity of doing their dutie compelled Paule and Barnabas to be absent from the churches which they had planted The knowledge of Sathans subtilties and of humaine infirmitie caused this care to visite the churches againe which they had planted and to confirme them Your bishops I doubt not would faine be Apostels in seeking euerie one to himselfe a little world to gouerne
but penance also to the people The answer And we preach repentance and faith therefore our doctrine is apostolike But it is a woonder to sée how you dally with faith onely to make the preaching of iustification by faith to be odious amongst the ignorant And nothing more plainly bewraieth that you impugne the truth against your own consciences and knowledge than your foule dealing in this point For you know that we preach somwhat besides faith Acts. 20. 28. The text Take heed to your selues and to the whole slocke wherein the ⸫ holie Ghost hath placed you bishops to rule the church of God which he hath purchased with his owne blood The note Bishops or priests for then these names were somtime vsed indifferently gouernors of the church of God and placed in that high roome and function by the holie Ghost The answer Then those names were alwaies vsed indifferently for the distinction grew after when one was set aboue the rest for auoiding of scismes as saint Ierom telleth but I pray you tell me what priuilege Peter had more than Paul or Rome more than Ephesus that rauening woolues might not rise amongst them that succéeded Peter at Rome as well as amongst those that succéeded Paul at Ephesus Acts. 21. 9. The text And entring into the house of Phillip the Euangelist which was one of the seuen we taried with him And he had ⸫ fower daughters virgins that did prophesie The note As saint Peter had a wife but vsed hir not after his calling as it is noted else where out of S. Ierom Luke 4. 38. so it may be said of Saint Phillip being deacon The answer It is easie to make a great shew of fathers when one for one and the same thing is alledged so often and to no purpose The Apostles left all therefore they left also their wiues saith Saint Ierom. And we say they left their houses also or else they did not leaue all And if they might so leaue their houses that it was notwithstanding lawfull for them both to retaine the possession of them and also to haue the vse of them for themselues and their friends as this place doth plainly declare then much rather might they both kéepe and vse their wiues As therefore afore you dreamed of Peter so héere you dreame of Phillip that being married meâ— they liued not vnder the rules and lawes that the holie Ghost hath giuen to married men which is as great an iniurie as you can do them Acts. 22. 17. The text And now what tariest thou Rise vp and be baptized and ⸫ wash away thy sinnes inuocating his name The note The sacrament of baptisme doth it selfe wash away sinnes as heere is plaine therefore doth not onely signifie as the heretikes affirme that our sins be forgiuen before or by faith only remitted Wherby the churches doctrine is prooued to be fully agreeable to the scriptures that the sacraments giue grace ex opere operato that is by the force and vertue of the worke and worde done and said in the sacrament The answer That we affirme that sacraments onely signifie is a slander deuised by your selues as is also the odious name terme of heretikes which you giue vs. We know that our God kéepeth iust promise and therefore doth giue the things which he promiseth to woorthie méet receiuers of his sacraments Your plaine proofe of your churches doctrine that the sacraments giue grace ex opere operato prooueth no such thing to them which vnderstand the vsuall forme and maner of sacramentall spéeches most commonly vsed in the scriptures And therefore it can deceiue but onely those who haue made ignorance the mother of their deuotion 〈…〉 The text And when the blood of Steeuen thy witnes was shed ⸫ I stood by and consented and kept the garments of them that killed him The note Not onely principals but all that consent to the death or vexation of Christian men for the catholike faith do highly offend which the Apostle confesseth here that Gods mercy may be more notoriously glorified in him hereby The answer Though it hath pleased God to abridge your power here in England that your crueltie could not so shew it selfe as other times it hath done yet no doubt your good will and consent hath béene in those most horrible murders of Gods witnesses in those countries where you haue soiourned Therefore I would that all you counterfet catholikes would earnestly marke this and while time serueth earnestly repent with Paule that the greatnes of Gods mercy in your and by your conuersions might be glorified This is all the hurt I wish you Acts. 23. 3. The text Then Paule said to him ⸫ God shall strike thee thou whited wall The note He said not this through perturbation of minde or of a passion but way of prophesie that this figuratiue high priesthood then â—rimmed like a whited wall was to be destroied whereas now the true priesthood of Christ was come Beda in hunc locum The answer Although there be both learned and godly of an other minde yet for my part I like Bedaes exposition hereof Acts. 23. 16. The text And Paule knowing that the one part was of Sadduces and the other of pharisies ⸫ he cried out in the councell men and brethren I am a pharisee the sonne of a pharisee of the hope of the resurrection of the dead I am iudged The note Such prudent euasions from danger are lawfull which Saint Chrysostome calleth specially in this apostle the wisedome of the serpent as otherwise in his teaching preaching and patience he vsed the simplicitie of a doue The answer Wise and prudent escaping of danger is verie lawfull and for that purpose the wisedome of serpents is verie necessary for the church of God especially against the extréeme crueltie of papists Acts. 23. 1â— The text And the night following our Lord standing by him said be constant for as thou hast testified of me in Hierusalem so ⸫ must thou testifie at Rome also The note Though God who could not lie had promised that he should go to Rome yet the apostle omitteth not humane meanes to defend himselfe from his enimies and otherwise Neither said he as the heretikes called predestinates Let them do what they wil they can not hurt me for I am predestinate to go to Rome See his doings and saiengs to saue himselfe in the chapter following The answer You are good fellowes you can make your selfe sport in confuting your shadowes He that were not acquainted with your cogging and lieng would thinke by this spéech of yours that som newe heretikes neuer afore heard of were lately risen that held this that you confute But I praie you where doth these predestinates dwell What bookes haue they written By what euidence may it appéere that you truely charge them For till you shew vs some that vnder pretence of predestination do refuse the ordinarie meanes which God hath appointed for their safegard we can not
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
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
that haue not the gift of continencie Uirginitie is a vertue rare onely to be kept of those to whom God hath giuen speciall gifts for that purpose 1. Cor. 7. 40. The text But ⸫ more blessed shall she be if she so remaine according to my counsell And I thinke that I also haue the spirit of God The note The state of widowhood more blessed than the state of matrimonie The answer This also is not absolute but in respect of many encumbrances that commonly accompanie the married 1. Cor. 8. â— The text ⸫ Knowledge puffeth vp but charitie edifieth The note Knowledge without charitie puffeth vp in pride and profiteth nothing at all when it is ioined with charitie then it edifieth Aug. lib. 9. ciuit Dei cap. 20. The answer Héere againe saint Augustine might haue béen spared for you haue giuen testimonie sufficient of your reading 1. Cor. 9. 5. The note Haue not we power to lead about a woman a sister as also the rest of the Apostles and our Lords brethren and ⸫ Cephas The note He nameth Cephas that is Peter to prooue his purpose by the example of the chiefe and prince of the Apostles Saint Ambrose Saint Chrysost. Oecum vpon this place The answer You plaie altogether the sophisters to racke a word or two beyond the meaning of the writers I haue told you before that it was no péece of their meaning to giue to Peter anie soueraignty ouer the rest of the Apostles aswell bicause they giue those additions to others as to Peter as also for that in expresse words they make all the Apostles equall in authoritie of Paul and Peter they know not whether of them to preferre But what néede we fathers are not the scriptures in this case plaine did not Iames Peter and Iohn giue to Paul and Barnabas the right handes not of soueraigntie but of societie and Paul estéemed not him selfe inferior to the best and chiefest of the Apostles And if your desire for Peter were graunted yet for the Bishop of Rome you were neuer the nigher your purpose 1. Cor. 9. 9. The text For it is written in the Law of Moises Thou shalt not muzzel the mouth of the oxe that ⸫ treadeth out the corne The note In that countrie they did tread out their corne with oxen as we do thresh it out The answer A néedlesse note for what could anie man els imagine of it 1. Cor. 9. 13. The text Know you not that they which worke in the holie place eate the things that are of the holie place and they that serue ⸫ the altar participate with the altar The note The English Bible 1562 here and in the next chapter saith thrise for altar temple most falselie and hereticallie against holie altars which about the time of that translation were digged downe in England The answer An ouersight we graunt but false or hereticall meaning we denie For if these places make nothing for your altars howe could the leauing out of the word altar be of purpose against your altars Besides the translator sufficientlie cleareth him selfe of anie such purpose in that in diuers and sundrie places he translateth altars as he findeth it For it had béene to verie small purpose in a place or two to shunne the name of altars and to reteine them in infinite other places 1. Cor. 9. 2â— The text To all men ⸫ I became all things that I might saue all The note Not by fiction or simulation but by compassion of the infirmities of all sortes August epist. 9. The answer A verie good and necessarie example for those which labour in the word to beare so farre as they lawfullie may or can with the infirmities of manie to the end to winne and gaine them to God 1. Cor. 10. 1â— The text Therefore he that thinketh him selfe to stand let him take heed ⸫ least he fall The note It is profitable to all or in a maner to all for to keepe them in humilitie not to know what they shalbe saith Saint Augustine which maketh against the vaine securitie of the protestants The answer You alledge Saint Augustine at randon without telling vs where we might finde this place which maketh me to doubt that it is but some patch of a place which being violentlie pulled from that which goeth before and from that which followeth may séeme to make for that which he meant not In which coniecture whether in this place true or false yet I do you none iniurie First because Augustine giueth me occasion so to coniecture whom I suppose in this point not to be against him selfe who alwaies teacheth christians not to doubt of that which God hath promised them Secondlie your selues haue often giuen occasion of this coniecture who manie times make the fathers seeme to speake that which they neuer meant as both alreadie hath bene shewed and héerafter shall be shewed in these answers to your marginall notes 1. Cor. 11. 2. The text And I praise you brethren that in all things you be mindefull of me and as I haue deliuered vnto you you keepe my ⸫ precepts The note In the Greeke traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer Could not your vulgar translator abide traditions or hath the Gréeke worde some other signification Against vs Martinius maketh manie and mightie outcries if we do not alwaies translate it tradition He cannot abide that we should learne any more significations of the word And all the stur is to giue some colour to your vnwritten verities â— Cor. 11. â—5 The text For I receiued of our Lord that which also I haue deliuered vnto you ⸫ that our Lord Iesus in the night that he was betraied tooke bread c. The note The Apostles drift in all that he saith here is against vnwoorthy receiuing as S. Augustine also noteth ep 118. cap. 3. and not to set out the whole order of ministration as the heretikes do ignorantly imagine The answer Saint Augustine doth not saie that the whole order of the administration of the Lords supper is not to be gathered hence For if the whole institution of Christ be not a direction to vs for that whence shall we haue it But it is best for you to stand vpon deniall of this bicause you break the whole institution of Christ. How did Paule deliuer that which he receiued of the Lord if he deliuered not the order of the administration of the sacrament did not Christ leaue vnto his church an order for it Though the Apostles drift here be agianst vnreuerent and vnwoorthy receiuing yet that could not be better reformed then by teaching the reuerende and orderly vse of it But bicause you haue in your larger annotations bestowed great labor about this point therefore I refer it ouer to the answer of them 1. Cor. 12. 8. The text To one certes by the spirit is giuen ⸫ the word of wisdome and to another the word of knowledge according to the same spirit to another faith in the same
spirit c. The note All these gifts be those which the learned call gratias gratis daâ—as which be bestowed often vpon euill liuers which haue not the other graces of God whereby their persons should be gratefull iust and holie in his sight The answer That these graces which are here recited are fréely giuen many times to the wicked is manifest and confessed of all But that which you would secretly insinuate that the other graces wherby men are made gratefull iust and holie in Gods sight are not fréely giuen but to those that procure them by works preparatorie or to them that deserue them by inherent iustice is manifestlie and directly opposite to the Scriptures Romaines 3. 24. Ephes. 2. 8. 1. Cor. 12. 1â— The text For as the bodie is one and hath manie members and all the members of the bodie wheras they be manie yet are ⸫ one bodie so also Christ. The note A maruellous vnion betwixt Christ and his church and a great comfort to all catholikes being members thereof that the church and he the head and the bodie make and be called one Christ. Aug. de vnita Eccl. The answer A maruellous good note wherin onely this héed is to be taken that men be not deceiued by ioining themselues to those that are catholikes in name and not in déede Which it is impossible otherwise to auoide then by holding fast the societie of them that imbrace and keepe that forme of doctrine which was deliuered to the church by the apostles whom all parts confesse to be true catholikes 1. Cor. 12. 28. The text Are all apostles are all prophets are all doctors ⸫ are all myracles haue all the grace of doing cures c. The note Saint Augustine ep 137. giueth the same reason why myracles and cures be done at the memories or bodies of some saints more then at others and by the same saints in one place of their memories rather then at other places The answer Augustine was a man sometimes as well as others deceiued by illusions For why should not the same saints memories bée honored with myracles in Affrica as well as in Italie For it was not to places but to persons that the gift of doing myracles was granted How much trulier wrote Augustine that myracles were not suffered to endure to his time least men should alwaies séeke visible confirmations and least men should waxe cold by the commonnes of those things by the strangenes wherof they were first enflamed 1. Cor. 13. 2. The text And if I should haue prophecie and knew all mysteries and all knowledge and if I should ⸫ haue all faith so that I could remooue mountaines and haue not charitie I am nothing The note This prooueth that faith is nothing woorth to saluation without works and that there may be true faith without charitie The answer It is strange that when in the former chapter you haue set faith among the gifts that are giuen often vnto the wicked now the same faith being spoken of you would haue it to be taken for the faith we speake of in the cause of iustification and so consequently that it might be without charitie Whereas there is as much difference betwéene that faith and this as is betwixt the beléefe of the omnipotent power of God and affiance in his goodnes But admit that that were granted you which you so much desire that a true faith were here ment how followeth your reason Is euerie supposition a proofe Saint Paule saith if an angell from heauen teach an other gospell c. doth it follow that an angell from heauen may teach an other Gospell do you not sée the vanitie of your proofe 1. Cor. 13. 10. The text But ⸫ when that shall come that is perfect that shal be made voide that is in part The note By this text Saint Augustine lib. 22. Ciu. cap. 29. prooueth that the saints in heauen haue more perfect knowledge of our affaires here then they had whiles they liued here The answer Saint Augustine there entreateth of the knowledge and sight of God which the godly shall haue after the resurrection of their bodies And he speaketh in that place no word of the knowledge that dead men haue touching the affaires of men liuing here whiles this world endureth But touching that matter his mind is as he expresseth it else where that the saints in heauen know no more what we do here then we know what they do there But you care not how you lie so you may turne men from God to put confidence in creatures 1. Cor. 13. 13. The text And now there remaine faith hope and charitie these three But the ⸫ greater of these is charitie The note Charitie is of all three the greatest How then doth onely faith being inferior to it saue and iustifie and not charitie The answer I will not at all touch that charitie is not simply the greatest but in some certaine respects But I will come to your reason If faith iustified by the vertue and merite of it self then your reason were somewhat for then charitie being the greater vertue should rather iustifie But now when it is but an instrument to lay hold vpon Christ our righteousnes your reason holdeth not Our hands are inferior to some other parts of man yet our hands are the onely instruments whereby we lay holde on and vse such weapons as serue for our defence And therefore men are called men of their hands 1. Cor. 4. 14. The text But if thou blesse in the spirit he that supplieth the place of the ⸫ vulgar how shall he say Amen vpon thy blessing bicause he knoweth not what thou saiest The note By this word are ment all rude vnlearned men but specially the simple which were yet vnchristened as the Catechumens which came into those spirituall exercises as also infidels did at their pleasures The answer By this word are ment all priuate men for it is euident that except they vnderstoode the publike praier and thankesgiuing they could not shew foorth their assent by saieng Amen 1. Cor. 15. 3. The text For ⸫ I deliuered vnto you first of all which I also receiued That Christ died for our sinnes according to the Scriptures The note This deliuerie in the Latine and Greeke importeth tradition and so by tradition did the Apostles plant the church in all truth before they wrote any thing The answer The controuersie is not whether tradition or writing was first but whether the apostles did not write as much as is necessarie for vs to know and kéepe and whether traditions which vnder their name you obtrude be to be iudged by their writings or not As for that tradition he speaketh of here he specifieth most plainly in writing and therefore this can not make for your vnwritten verities to the which you would faine impropriate the name of traditions 1. Cor. 15. 10. The text But by the grace of God I am that which I am and his grace in
that meaning procéedeth out of diuellish pride and hath no ground nor warrant out of this place For the Apostle héere doth nothing else but commend the liberalitie of the Macedonians in contributing to the reléefe of Gods afflicted saints Whereby they gaue good testimonie that they had wholy addicted themselues to God to be ruled and aduised by the Apostle and other ministers of Gods word All which the Apostle doth to that end to stirre vp them of Achaia to the like liberalitie 2. Cor. 9. 4. The text Least when the Macedonians shall come with me and find you vnreadie we that may not ye may be ashamed in this substance The note That is in this matter of almes Chrysost. Theophilact The answer This is well noted you might haue spared your fathers 2. Cor. 9. 9. The text As it is written he distributed he gaue to the poore his iustice remaineth for euer The note The fruit of almes is the increase of grace in all iustice and good works to life euerlasting God giuing these things for reward and recompence of charitable works which therefore be called the seed or meritorious causes of these spirituall fruits The answer I pray you tell vs how you collect this What necessarie consequence out of this place you can make thereof Otherwise wée must estéeme it as we estéeme of the most part of your other notes as of collections tied to your texts with poynts that will scant hold the tieng 2. Cor. 11. 2. The text For I haue ⸫ despoused you to one man to present you a chaste virgin vnto Christ. The note The Apostles and their successors did despouse the people whom they conuerted to Christ in all puritie and chastitie of truth and wholy vndefiled and void of error and heresie The answer The pope and his cleargie do despouse the people whom they seduce to the purpled whoore of Babylon in all spirituall impuritie and fornication and vntruth full of error and lies 2. Cor. 11. 4. The text For if he that ⸫ commeth preach another Christ whom we haue not preached or you receiue another spirit whom you haue not receiued or another Gospel which you haue not receiued you might well suffer it The note The note of a false teacher to come that is without lawfull calling or sending to thrust and intrude him selfe in another mans charge The answer This note is true but not well collected out of this text For I suppose you do not thinke that false teachers may well be suffered But howsoeuer you haue gathered it your note doth most liuely describe your wandering Iesuits and seminarie priests which without all lawfull calling or sending do secretly thrust themselues into other mens charges preach a new Christ and a new Gospell vnheard of in the daies of Paul 2. Cor. 11. 13. The text For such Apostles are ⸫ craftie workers transfiguring themselues into Apostles of Christ. The note A proper terme for heretikes that shape themselues into the habit of true teachers specially by often allegation and commendation of the scriptures Read the notable admonition of the ancient writer Vincentius Lirinensis in his golden booke against the prophane nouelties of all heresies The answer It is indéed a proper terme and no heretike euer did beare a more glorious shew than the papist Uincentius Lirinensis was carefull both to auoid all heresies himselfe and also to admonish others to take héed thereof His lessons be good such as we practise and you refuse For first he alloweth the canonical scriptures as perfect and sufficient to determine al controuersies which you refuse Secondly to auoid the wrangling of heretikes about the true interpretation of them he adioineth tradition which he doth not take to be vnwritten verities not spoken of in the scriptures as you do but for the sense and interpretation of them which was held and beléeued in the first churches planted by the Apostles by the Apostles I say and their coadiutors direction Thirdly he thinketh that not only the men of greatest fame and estimation in the church might erre but also that the whole or greatest part of the visible church might erre contrarie to your assertion which hold that the church cannot erre and that in that case he that will not be caried into error with multitude and companie must repaire vnto antiquitie which is far from suspition of prophane noueltie euen as we at this day appeale to the scriptures and primitiue church Now then if you will be iudged by his rules it will appéere that papists are craftie workers and so consequently heretikes and bringers in of profane nouelties 2. Cor. 11. 28. The text My daily ⸫ instance the earefulnes of all churches The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom and Theophilact interpret it of daily conspiracie against him Others of the multitude of cares instant and vrgent vpon him The answer Your latter exposition whereof you kéepe close the authors is the better and to be preferred bicause it is Paules owne who so interpreteth his owne meaning in the next words following 2. Cor. 12. 2. The text I know a man in Christ aboue fourteene yeeres ago whether in bodie I know not or out of the bodie I know not God doth know such a one ⸫ rapt euen into the third heauen The note By this we may prooue that it is neither impossible incredible nor indecent that is reported by ancient fathers of some that haue beene rauished or rapt whether in bodie or out of the bodie God knoweth and brought to see the state of the next life as well of the saued as of the damned The answer Bicause that which hath béene done may be done and it is neither impossible nor incredible must we therefore beléeue all fabulous narrations whereof great number are forged vnder the names of fathers others too readilie receiued and beléeued of men not espieng at that time the subtiltie of the diuell in working those illusions If this foundation faile you your purgatory goeth to the ground Paul vttereth nothing of that he heard and saw there bicause they were secrets vnlawful to be vttered Shal not that condemne the rash boldnesse of others that take vpon them to vtter and tell all and more then all 2. Cor. 12. 21. The text Least againe when I come God humble me amongst you and I mourne manie of them that sinned before and ⸫ haue not done penance for the vncleannes fornication and incontinencie that they haue committed The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Augustine epist. 108. is spoken heere of doing great penance for hainous sinnes as paenitents did in the Primitiue church So that it is not onlie to repent or amend their liues as protestants translate it The answer You haue béene often inough answered for our translations in this case If amendment of life true repentance could be without anie tokens or testimonies of heartie griefe and sorrow for sinnes passed then your quarrell might haue some probable shew in it
but now it hath vtterly none Penitents in the primitiue church did but giue testimonie vnto the church of their heartie and vnfained repentance and not as you would haue men imagine satisfie for their sinnes and deserue at Gods hand remission and pardon therof Augustine neuer dreamed of any such matter but he wrote against the Nouatians who denied repentance to them that sinned after they were baptized against whom he prooueth by the example of Peter which had denied Christ by the authoritie of this present text that men after baptisme were not to be excluded from repentance and so maintaineth the custome of the church in admitting penitents which had béene afore for their faults excommunicated what is this to that you alledge him for against our translation 2. Cor. 13. 10. The text Therefore these things I write absent that being present I may not deale hardly according to the power which our Lord hath giuen me vnto edification and not vnto destruction The note Ecclesiastical ⸫ power to punish offenders by the censures of the church The answer Which power we reuerence and kéepe offenders in awe withall though we contemne and despise the vsurped power of the Romish church and care not for her thunderbolts GALATHIANS Galat. 1. 6. The text I maruell that you are so soone transferred from him that called into the grace of Christ vnto another Gospel which is not another vnlesse there be some that trouble you and will ⸫ inuert the Gospel of Christ. The note New Gospellers that peruert corrupt or alter the one onlie true and first deliuered Gospell are to be auoided See Saint Augustine contra Faust. libro 32. cap. 27. The answer The Gospel of God is the power of God to saluation to euery beléeuer whosoeuer therefore doeth preach any power of pope of man of fréewill or of anie other creature or thing whatsoeuer to saluation preacheth a newe Gospell and not the Gospell of God and therefore are to be auoided The whole doctrine therefore of the Popes church is to be auoided for it is nothing els but a new coined Gospell Your note booke still deceiueth you there are not so many chapters in that booke Galat. 1. 19. The text But other of the Apostles sawe I none sauing Iames ⸫ the brother of our Lord. The note Saint Iames was called our Lords brother after the Hebrew phrase of the Iewes by which neere kinsemen are called brethren for they were not brethren in deede but rather sisters children The answer If vpon this you should méete with men as froward as your selues are in expounding this is my bodie they might make you worke by not admitting any interpretation and therefore you might sée how fond a thing it is so to sticke to the letter that you will not admit the mind of the speaker Galat. 2. 11. The text And when Cephas was come to Antioch I resisted him ⸫ in face bicause he was reprehensible The note That is in presence before them all as Beza him selfe expoundeth it yet the English Bezites to the more disgracing of saint Peter translate to his face No. Testamen anno 1580. The answer It is somwhat that once in your liues you are content to acknowledge that you haue learned somwhat of master Beza but I thinke he should not haue béene spoken of héere but to take occasion by him to vtter your choller and to ease your stomacke a little vpon those whom you call English Bezites whose intent as you surmise was in their translation to disgrace S. Peter As if it had béene greater disgrace to saint Peter to be told of his fault to his face than to be told of it reprooued for it in the presence of the multitude But howsoeuer it was we sée plainly S. Peter went awry and brought others into the like danger And further we sée that his authoritie was not so great but he might be reprooued Yet though the pope go headlong to hell and lead thousands of souls with him thither no man may say Why dost thou this Gal. 2. 16. The text But knowing that a man is not iustified by the ⸫ works of the law but by the faith of Iesus Christ we also beleeue in Iesus Christ that we may be iustified by the faith of Christ and not by the works of the law for the which cause by the works of the law no flesh shall be iustified The note By this and by the discourse of the whole epistle you may perceiue that when iustification is attributed to faith the works of charitie are not excluded but the works of Moises law that is the ceremonies sacrifices and sacraments thereof principally and consequently all works done meerly by nature and free will without the faith grace spirit and aide of Christ. The answer Helpe helpe Paul hath set the popes kitchin on fire Our Rhemists bring water but it runneth out by the way For both by this and the whole course of this epistle we sée that this new Gospell into the which the Galathians were translated was a péece of poperie Namely that they ioined in the cause of iustification saluation their works with Christ the law with the gospel But our Rhemists tel vs first that not the works of charity but the works of the law are excluded by S. Paul As who should say that there were any works of loue that are not commanded in the law And therefore if the works of the law be excluded the works of loue and charitie must be excluded also But to helpe this they adde that ceremonies sacrifices and sacraments are meant principally But against that Paul maketh him accursed that abideth not in all that is written in the law to do it If blessednes and iustification be our deliuerie from that curse who séeeth not that the whole law and euery part of it and euery worke of it must be excluded But further they adde that al works done méerely by nature and frée will are excluded wherein the word méerely is to be noted bicause it expresseth that their meaning is if there be a little helpe of faith or grace that then works be not excluded To the which I say this was the case of the Galathians and the very matter against the which the Apostle bendeth his whole force for that they being Christians and so beléeuers did not exclude their works and méerely ascribe their iustification to the grace of Christ for that they parted the matter as the papists do betwixt Christ and their works the whole maner of the Apostles reasoning in the next chapter doth plainely shew And therefore I will conclude with the Apostle By grace we are saued through faith and that not of our selues for it is the gift of God not of works that no man glorie Galat. 3. ◠The text O senselesse Galathians who hath ⸫ bewitched you not to obey the truth before whose eies Iesus Christ was proscribed being crucified among you The note For any people or
for persecution or for businesse séeing that both the actes of the Apostles the Epistle to the Romains euery epistle that Paul wrote from Rome minister good reasons against Peters being there so that if he were bishop so long as your stories testifie of him he was a notable non Resident but I had rather imagine that he came thither but a litle afore his death Philip. 3. â— The text See the dogges see the euill workers see the ⸫ concision for we are the circumcision which in spirit serue God c. The note By allusion of words he calleth the carnall Christian Iewes that yet boasted in the circumcision of the flesh concision and himselfe and the rest that circumcised their hart and senses spirituallie the true circumcision Saint Chrisostome Theoph. The answer Either you should set downe nothing without authorities alledged or els if you would spare your paines in anie place you should do it in those whereof the sense is not in controuersie but confessed on both parts Philip. 3. 1â—â— The text And may be found in him not hauing my iustice which is of the Lawe but that which is of the faith of Christ which is of God iustice in faith to know him and the vertue of his resurrection the societie of his passions configured to his death ⸫ if by anie meanes I may come to the resurrection which is from the dead The note If Saint Paul ceased not to labour still as though he were not sure to come to the marke without continuall indeuour what securitie may we poore sinners haue of heretikes perswasions and promises of securitie and saluation by onlie faith The answer We are verie sure that they which after they are called to knowledge do not continuallie indeuour to walke in those good workes which God hath prepared for men to walke in shall not come to the marke of life euerlasting which is set before all chrians And we know none but papists that teach such securitie to make men trust to that faith which is idle and doeth not worke by loue a diligent indeuour of obedience to Gods holy lawes And yet this continuance of our indeuour is no argument of doubtfulnesse of our saluation neither yet of trust in our deserts but that Christ liueth in vs and by his spirit leadeth and guideth vs effectuallie And it is not to be passed ouer though you be not disposed to sée it that the Apostle for all his indeuour yet flieth from his owne righteousnesse to the righteousnesse of Christ which God hath made his by faith so that it is euident that the Apostles confidence rested vpon the righteousnesse of Christ imputed to him Philip. 3. 17. The text Be followers ⸫ of me brethren and obserue them that walke so as you haue our forme The note It is a goodlie thing when a pastor may say so to his flocke Neither is it anie derogation to Christ that the people should imitate their Apostles life and doctrine and other holie men Saint Augustine Saint Benedict Saint Dominicke Saint Frauncis The answer It is a verie good thing when the Pastors are examples to their flocke in life and doctrine but yet the best men are to be followed with exception namelie no further then they follow Christ. As for your frierlie fathers whom you recken and whom you follow in wilworship are vnméete to be matched with Paul and others partners of Christian obedience to them among whom they liued Philip. 4. 3. The text Yea and I beseech thee my sincere companion helpe those women that haue laboured with me in the Gospel with ⸫ Clement the rest my coadiutors whose names are in the booke of life The note This Clement was afterward fourth Pope of Rome from Saint Peter as Saint Hierome writeth according to the common supputation The answer This is to be marked that the reckoning and supputation of Popes succéeding one another is a matter not agréed on though it be the maine foundation and principall pillar whereupon the Romish church will séeme to staie her selfe For as it is a matter verie vncertaine whether Peter was euer Bishop of Rome so is it also vncertaine who was first second third or fourth If we may beléeue the constitutions ascribed to the Apostles the testimonie whereof you can not refuse citing the authoritie of them in other matters verie often then Peter was neuer Bishop there but Linus was the first ordeined by Paul and not by Peter Clemens the second Eusebius reckoneth Clemens third and Euaristus fourth after both Peter and Paul For I do not perceiue that he reckoned one of them more for bishop there then the other Nicephorus maketh Peter the first Linus the second and Anacletus third and Clemens fourth Hierome reckoned in the same order sauing that he addeth that manie of the Latines did count Clemens next after Peter Sabellicus writeth that Peter Linus Cletus and Clemens were all Bishops of Rome at once and striketh quite out Anacletus out of the number Ireneus reckoneth next after Linus Anacletus And Optatus Mileuitanus setteth him that is Anacletus next after Clemens And thus your famous succession whereof you so greatly glorie resteth vpon a rotten vncertaine foundation the progresse thereof if it were examined is more diuerse and vncertaine and that manie waies and therefore no maruell though so vncertaine a succession must serue to vphold so vile a congregation as the church of Rome is at this day which bicause you know you referre the matter to the common supputation which must be that which you commonlie at this day follow Philip. 4. 10. The text And I also reioiced in our Lord exceedingly that once at the length you haue ⸫ reflorished to care for me as you did also care but you were occupied The note This reflorishing is the reuiuing of their old liberalitie which for a time had beene slacke and dead S. Chrysostom The answer This was Paules thankfulnes as well for the care they presently had of him as for their liberalitie afore time bestowed on him Philip. 4. 1â— The text And you know also O Philippians that in the beginning of the Gospell when I departed from Macedonia no church coÌ„municated vnto me in the account of gift and ⸫ receipt but you onely for vnto Thessalonica also once and twise you sent to my vse The note He counteth it not meere almes or a free gift that people bestoweth on their pastors or preachers but a certaine mutuall traffike as it were and interchange the one giuing spirituall the other rendering temporall things for the same The answer Your note is true though the pastors of your church giue stones for bread for fish scorpions and in stead of milke strong and ranke poison COLOSSIANS Colos. 1. 6. The text That is come vnto you as also ⸫ in the whole world it is and fructifieth and groweth euen as in you since that day that you heard and knew the grace of
God in truth The note He sheweth that the Church and Christs gospell should daily growe and be spred at length through the whole world which cannot stand with the heretikes opinion of the decay thereof so quickly after Christs time nor agree by any meanes to their obscure conuenticles See S. Augustine epist. 80. in fine The answer It is true that Christs faith did grow and spread in the whole world yet you your selues will confesse that it doth not alwaies spread alike For I know you will except our times And we wil except the times wherein the Arrians florished who as you report continued longer and was better defended by princes and worldly power than we are now Then it cannot be a question how quickly some corruptions grew but whether any great diminution or lessening of the number of true Catholikes may be But the ancient testimonies of stories do also put that out of doubt This repugnance you speake of we sée not Neither haue our conuenticles as it pleaseth you to terme them béene at any time more obscure than the assemblies of Christians in the primitiue church as you your selues cannot choose but confesse S. Augustine whose authoritie you alledge in his latter daies saw a greater decay of the Christian faith by the cruel inuasion of many barbarous nations that did ouerrun both Europe and Affrike than he did thinke when he wrote that Epistle possible to haue béene in so short a space And further if we consider the stories of the times since we shal find that that the bounds of Christendom haue béene greatly lessened and diminished since saint Augustines time Flat contrarie to his opinion in that Epistle Colos. 1. 10. The text That you may walke ⸫ worthie of God in al things pleasing The note See S. Ambrose and the Gr. doctors Or thus woorthily pleasing God The answer What néed you haue of Ambrose or any other great doctors for this I cannot imagine Colos. 1. 10. The text Fructifieng in ⸫ al good works and increasing in the knowledge of God The note Many things requisite and diuers things acceptable to God besides faith The answer This is your accustomed dealing to make ignorant men beléeue that your aduersaries allow of nothing but faith When as we confesse many things requisite for Christians and acceptable to God besides faith but nothing without faith Colos. 1. â—â— The text Giuing thanks to God and the father who hath made ⸫ vs woorthie vnto the part of the lot of the saints in the light The note We are not onely by acceptation or imputation partakers of Christs benefits but are by his grace made woorthie thereof and deserue our saluation condignly The answer You prate much of your owne woorthines and prooue nothing The benefits of iustification and saluation we haue by imputation onely other benefits as newnes of life sanctification and whatsoeuer pertaineth to that change alteration which God by the gracious working and guiding of his holy spirit maketh in those which be his be really and actually in vs. We are made woorthie indéede in respect of Christs righteousnes wherewith we are adorned and in respect of our selues none otherwise than the hungrie are said to be woorthie of meate and the thirsty woorthie of drinke not bicause they deserue it but bicause they earnestly desire it The deseruing therfore of our saluation condignly as you haue learned of your schoolemen to terme it might haue béene kept in your purse for héere is no place to vent it in our market serueth not for the sale thereof Colos. 2. 4. The text But this I say ⸫ that no man deceiue you in loftinesse of words The note Heretikes do most commonly deceiue the people with eloquence namely such as haue it by the gift of nature as the heretikes of all ages had and lightly all seditious persons which draw the vulgar sort to sedition by the allurement of their toong Nothing saith saint Hierom ep 2â— ad Nepotian is so easie as with volubilitie of toong to deceiue the vnlearned multitude which whatsoeuer it vnderstandeth not doth the more admire and woonder at the same The Apostle heer calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speech The answer Héere is long labour about washing of a tile Who knoweth not that papists and such heretikes as they are by fine retoricall persuasible spéeches do carrie poore ignorant men after them and to the intent they may as saint Ierom saith be the more admired and woondered at of the people that vnderstand not they not onely endeuor to kéepe the people without knowledge but also hunt after strange and vnwoonted words such as the eares of the people haue not béene acquainted withall and their intelligence reacheth not vnto whereof this your translation is a good euidence Turne therefore this note against your selues examine well your owne consciences and repent whiles you haue time Colos. 2. 18. The text Let no man seduce you ⸫ willing in the humilitie and religion of Angels walking in the things which he hath not seen in vaine puffed vp by the sense of his flesh The note That is wilfull or selfe willed in voluntarie religion For that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof commeth the word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition v. 23. See annotations v. 21. The answer If voluntarie religion and will worship were quite and cléere banished from amongst all those that call themselues Christians then where should poperie become For you your selues cannot for the greatest part of it shew any other ground but the will and deuise of men Colos. 2. 19. The text And not holding the head whereof the whole bodie by ioints and bands ⸫ being serued and compacted groweth to the increase of God The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is taking subministration of spirituall life and nourishment by grace from Christ the head The answer The Gréeke word signifieth our strait coniunction in Christs mysticall bodie as our bodies are ioined and knit togither by ioints and sinewes and so your note declareth the consequence of that ioining being drawen from the truth of the signification of the word Colos. 3. 15. The text And let the peace of God exult in your harts wherein you are also called in one bodie and be thankfull The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie The answer By a metaphor drawen from the games of the Ethnikes wherein some had pricke and praise for actiuitie and strength Colos. 3. 24. The text Knowing that you shall receiue of our Lord the retribution of inheritance The note Retribution or reward for good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth rendering one for another The answer Out of Gods rendering or rewarding meriting cannot be collected and in this place the word of inheritance cléereth all For if it be our inheritance we haue it not by our deseruing Colos. 4. 3. The text Be instant in praier watching in it with thansgiuing praieng withall ⸫ for
vs also that God may open to vs also the doore of speech to speake the mysterie of Christ for the which also I am bound that I may manifest it so as I ought to speak The note Saint Paul euer much desireth the praiers of the faithfull whereby we learne the great efficacie of them The answer The praiers of the faithfull preuaile much with God for his eares be euer open to them and therefore as they are very néedfull so are they excéedingly desired of all Gods saints But I pray you tell me one thing why Paul neuer willed them to take héed of being ouer bold or saucy with God but to make some dead saint or other their meanes to offer their praiers to God For in so often repetition of this exhortation I thinke he would not alwaies haue forgotten this point if it had béene necessarie or expedient Col. ◠13. The text For I giue him testimonie that he hath much ⸫ labour for you and for them that be at Laodicea and that are at Hierapolis The note He did not onely praie but tooke other great paines to procure Gods grace for the Colossians perhaps by watchings fasting and doing other penance of body that God would not suffer them to fall from their receiued faith to the sect of Simon Magus or the Iudaizing christians The answer No doubt Epaphras omitted nothing that became a painfull and a carefull minister of the worde to vse for the procuring of Gods graces and the aduancement and setting forwarde the knowledge of Christ and his holie Gospell amongst those congregations or churches héere named What your meaning is by penance of bodie whether to satisfie for other mens sins as well as for his owne I know not And for such imaginations of yours Epaphras had nought to do with them 1. Thessalonians 1. Thes. 1. 9. The text For they themselues report of vs what maner of entering we had to you and how you are turned to God ⸫ from idols to serue the liuing and true God The note In this and the like places the heretikes maliciously and most falsely translate construe and apply all things ment of the heathen idols to the memories and images of Christ and his saints namely the English Bibles of the yeeres 1562. 1577. See the annot 1. Io. 5. 21. The answer We translate truely when in stéede of idols we say images Our construction and application also is true bicause both your hauing of images in churches and also all maner worship you vsed about them procéeded and came from Gentilisme so that the spéeches and reasons which the apostles prophets vsed against them are aptly applied against your images and the follies you commit about them Your annotation you referre vs to is like your selues matter whereof you might be ashamed if you had any shame in you For it hath béene often answered and it is enough for you barely to repeate it againe Your councel of Nice were impudent shamelesse asses beasts giuing that to images which you your selues dare not defend Eusebius in the place you cite though he aloweth of that image yet sheweth that that the like grew out of the corrupt customes of the Gentils wherof he saith that is no maruell that some did sticke in new conuerted Christians And you can not shewe for fower hundred yéeres after Christ the hauing of images in the churches for laie mens books But I refer your annotation to farther answer wherein it will be better displaied 1. Thes. 2. 1. The text For you your selues know brethren our entrance vnto you that it was not in vaine but ⸫ hauing suffered before and been abused with contumuelies as you know at Philippi we had confidence in our God to speak vnto you the Gospel of God in much carefulnes The note Anotable example for catholike preachers and passing comfortable when in the midst of persecutions and reproches they preach sincerely to please God and not men The answer Your note is good And God grant that you at length may cast away your desire of contending and man pleasing and séeke the truth in sinceritie so should we cease from offending God and troubling the worlde and our controuersies and contentions should quickly be at an end 1. Thes. 2. 18. The text For what is our hope or ioy or crowne of glorie ⸫ Are not you before our Lord Iesus in his comming The note If the Apostle without iniurie to God in right good sence called his schoolers the Thessalonians his hope ioy and glorie why blaspheme the protestants the catholike church and her children for terming our blessed ladie and other saints their hope for the speciall confidence they haue in their praiers The answer The prosperous successe that God gaue to his Apostle Paule amongst the Thessalonians did much comfort and encourage the said Apostle in his hope and expectation not onlie of their saluation but also of the crowne of righteousnes laid vp for himselfe in which respect as he might well bicause it was grounded vpon the promises of God he calleth the Thessalonians his hope How can this excuse you when the ground of your dealing is voide of all warrant of the worde For what warrant can you shew for your confidence in the praiers of saints But let vs go a little farther with you what haue you left to God his Christ that you haue not giuen our ladie and other saints what said I to saints nay to knaues and traitors who taught men to séeke to come to heauen by the blood of Thomas you can tell well enough It is not the catholike church and her children whom we charge with this it is the Romish Babylon and her vpholders the sinke of sinne and the mother of all abominations that séeketh to rob and spoile God of his honor and glory and to giue it to creatures But our God is in heauen he doth whatsoeuer pleaseth him he will not giue his glorie to an other 1. Thes. 3. 10. The text Night and day more abundantly praieng that we may ⸫ see your face and may accomplish those things which want of your faith The note Though letters and epistles in absence giue great comfort and confirmation in faith yet it is preaching in presence by which the faith of Christ and true religion is alwaies both begun and accomplished The answer Why did you then both take quite away from the people the cōfort which they might haue reaped by the Epistles of Paul being absent if you would haue suffered them in a toong which the people vnderstoode and also in the daies wherein your heresie raigned amongst vs both slenderly and corruptly giue the other But thanks be to God who hath remooued you and giuen great encrease to his truth and religion by the industrie and diligence of true and sincere preachers amongst his people of England 1. Thes. 4. 9. The text As for the charitie of the ⸫ fraternitie we haue no neede to write
heere we see good exhortations and praier and such other helps of man be profitable thereunto which could not be if we had not freewill The answer That conuersion from sin is the gift of God and that all helps by man which God hath thereto appointed are néedfull and necessarie it is manifest but it is impossible that the industrie of man should do good where God createth not a new hart and reneweth not a right will For the will and wisedome of man is enimitie to God And so appéereth the vanitie of your conclusion for frée will 2. Tim. 3. 8. The text But as Iannes and Iambres resisted Moises so these also resist the truth men corrupted in minde reprobate concerning the faith The note That those Magicians which resisted Moises were thus called it is not written in all the old Testament therefore it came to the Apostles knowledge by tradition as the church now hath the names of the three Kings of the penitent theefe of the souldier that pearced Christs side on the crosse The answer Howsoeuer Paul had the names of those magicians to vs it is not materiall We are sure the spirit of God hath now to vs made them knowen by him and therefore it followeth not that we must beléeue your fabulous narrations of the names number dignitie and such like of the wise men wherein you make of East West and of West East contrarie to the manifest truth so that the wiser sort of your selues do not beléeue those toies but your Romish church hath deliuered it to her children let them that will willinglie be deceiued be deceiued by her 2 Tim. 3. 14. The text But thou ⸫ continue in those things which thou hast learned and are committed to thee knowing of whom thou hast learned The note In all danger and diuersitie of false sectes Saint Pauls admonition is euer to abide in that was first taught and deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Timothie 6. and 2. Timothie 1. The answer And why did not Paul admonish men to hold fast that which the Pope and the church of Rome should prescribe bicause that should not or could not erre or stray from the first faith Or why do not you setting all other things apart enter into that triall with vs whether our doctrine or yours were the former Your whole doctrine swarueth farre from the first faith which the Apostles planted and the greatest part thereof is quite destitute of all testimonie of antiquitie 2. Tim. 4. 6. The text For I am euen now ⸫ to be sacrificed and the time of my resolution is at hand The note The martyrdome of Saints is so acceptable to God that it is counted as it were a sacrifice in his sight and therefore hath manie effectes both in the partie that suffereth it and in others that are partakers of the merit as of a sacrifice which name it hath by a Metaphore The answer The voluntarie suffrings of most bitter and cruel death for Gods cause of Gods saints are accepted of God as a most swéete sacrifice The effectes in the partie that suffereth bicause you haue not vttered what they be I can not imagine your meaning therefore know not what to say to it The effects it hath in others if you had dealt plainlie you should haue said to be the confirmation and strengthening of other christians by their suffrings But you come couertlie in with the partaking or partnership of their merits to make a way for the maintenance of your holie fathers gainfull marchandize for he hath the bestowing of all the merits of Peter and Paul and other saintes and they are admitted to be partakers of them that will paie most for them 2. Tim. 4. 21. The text Eubulus and pudens and Linus and Claudia and all the brethren salute thee The note This Linus was coadiutor with and vnder Saint Peter and so counted second in the number of the popes The answer It is strange to sée how boldly our papists can set downe that which by no meanes they can be sure of first therefore good reader thou art to vnderstand that by the testimonie of all stories Peter and Paul suffered death at Rome both in one day If euer Linus therefore were bishop of Rome by the Apostles life time he was at this present when they were so néere their end that they dailie looked to be sacrificed But it is not likelie that he was as then aduaunced to that dignitie when neither Paul mentioneth him as bishop or as his or Peters coadiutor or fellow labourer and also setteth diuers other Christians afore him in his salutation which had béene a verie vnmannerlie part and a great forgetfulnesse of dutie in the Apostles if Linus had then béene Bishop there and so Christs vicar generall But bicause you terme him Saint Peters coadiutor there I pray you tel me was Saint Peter there now or no I will not vse the reason that Paul not onlie héere but alwaies forgetteth him amongst those whom he nameth in his salutations whereof groweth great likelihood that he was neuer there whiles Paul wrote thence But if he were now and before there Paul maketh a verie great and pitifull complaint of him that he amongst the rest forsook him But I had rather say he was not yet come to Rome and that Paul made Linus the first Bishop there as your Clemens also affirmeth then to admit so great an absurditie against Peter The succession of the bishops of Rome which you so much glory of and vpon the authoritie whereof your church resteth is vncertaine vaine obscure and such as your selues can make no certaine report of TITVS Tit. 1. 15. The text All things are ⸫ cleane to the cleane but to the polluted and infidels nothing is cleane but polluted are both their minds and consciences The note He speaketh not of the church absteining from meats sometimes which is not for anie vncleannes in the creatures but for chastening their bodies but he meaneth the Iewish superstition who now being christians would not cease to put difference of cleane and vncleane according to their old law See Aug. cont Faust. lib. 31. cap. 4. The answer I easily beléeue that he ment not of that which was not for your churches superstition in that matter was not yet growne But you haue brought about by your lawes of abstinencie that your simple followers in the extremitie of sicknes when there cannot be any pretence of chastening their bodies thereby are so snarled in conscience that they dare not touch or tast that which is necessary to preserue life and to restore health withal Besides chastening of your bodies in your ordinarie abstinence in poperie hath no probable shew For your richer sort neuer fare more delicately nor fill their bellies more gluttonouslie then when they abstaine from ordinarie meats and hunt after extraordinarie delicates So that no mans bodies are
the bottomlesse depth and go into destruction The note It signifieth the short raigne of Antichrist who is the chiefe horne or head of the beast The answer I would it had pleased God to make it so short as you imagin it it had saued the blood of a great number of saints and bred quietnes in our daies but sith it hath pleased God otherwise God open our eies that we may sée know and take héed in time Apoc. 17. 12. The text And the ten horns which thou sawest are ⸫ ten kings which haue not yet receiued kingdome but shall receiue power as kings one hower after the beast The note Some expound it of ten small kingdoms into which the Roman empire shall be diuided which all shall serue Antichrist both in his life and a little after The answer I consent to them that interpret this of our kingdoms in Europe England France Spaine Scotland Nauar Denmarke Sweueland Beame Poland Hungarie which all haue serued Rome But the continuance of their seruice the beasts whole life and a little after is one of your dreames Apoc. 17. 1◠The text And the ten hornes which thou sawest in the beast these shal hate the harlot and shal make hir desolate and naked and shal eate hir flesh and hir they shal burne with fire For ⸫ God hath giuen into their harts to doo that which pleaseth him that they giue their kingdom to the beast till the words of God be consummate The note Not forcing or moouing any to follow Antichrist but by his iust iudgement and for punishment of their sinne permitting them to beleeue and consent to him The answer Of Gods working in the minds of men and of your foolish friuolous flieng to permission we haue spoken diuers times afore I cannot learne of you to speake otherwise than the holy Ghost hath taught me but héere it is manifest that those kings shall not serue the whoore so long as you dreamed of but that though by the iust iudgement of God they for a time gaue their crowns and dignities vnto Antichrist yet God hath alreadie altered the minds and wils of some of these and will when his good pleasure is alter the rest that they shall hate the harlot and make hir desolate and naked according to the words of this prophesie Apoc. 18. 7. The text As much as she hath glorified hir selfe and hath been in delicacies ⸫ so much giue hir torment and moorning bicause she saith in hir hart I sit a Queene and widow I am not and moorning I shall not see The note The measure of paines and damnation according to the wicked pleasures and vnlawfull delights of this life which is a sore sentence for such people as turne their whole life to lust and riot The answer Though this be properly spoken and meant of the paines and damnation of the whoore of Babylon yet it may be well extended to all those that after hir example excell in pride and ambition and other impieties For as they haue folowed hir in sinning so no doubt they shall follow hir in the punishment of sinne Apoc. 18. 9. The text And ⸫ the kings of the earth that haue fornicated with hir and haue liued in delicacies shall weepe and bewaile themselues vpon hir when they shall see the smoke of hir burning The note Kings and marchants are most encumbred endangered and drowned in the pleasures of this world whose whole life and traffike is if they be not exceeding vertuous to find varietie of earthly pleasures Who seeing once the extreme end of their ioies and of all that made their heauen heere to be turned into paines and damnation eternall then shall howle and weepe too late The answer Kings and marchants and all other that haue had hir in reuerence shal be astonied at the iudgements of God vpon hir and shall moorne especially all maner of shauen marchants bicause by hir decay they lose their corporall commodities For thereby their Romish marchandise wherein consisted their whole traffike becommeth dead ware and hangeth on their hands For that they haue no vent for it Apoc. 18. 20. The text ⸫ Reioice ouer her heauen and ye holie Apostles and prophets bicause God hath iudged your iudgement of her The note The angels and all saints shall reioice and laude God to see the wicked confounded and Gods iustice executed vpon their oppressors and persecutors and this is that which the martyrs praied for chapter 6. The answer All celesticall creatures togither with the saints of God are called to celebrate and shew foorth their spirituall ioie and gladnes for the destruction of the enimies of Gods church and for the notable reuenge that God hath made for the blood of his saints that hath béene spilled Apoc. 18. 21. The text And one strong angell tooke vp as it were a great milstone and threw it into the sea saieng with this violence shall ⸫ Babylon that great citie be throwen and shall now be founde no more The note By this it seemeth cleere that the apostle meaneth not any one citie but the vniuersal companie of the reprobate which shal perish in the day of iudgement the old prophets also naming the whole number of Gods enimies mistically Babylon as Ierem. cap. 52. The answer How cléere can any thing here make it that by Babylon one citie is not ment The whole number of the reprobate shall perish at the day of iudgement What then Doth that hinder that the head and principall citie of the diuels kingdome is not ment here by Babylon Babylon is taken in the scriptures mystically for the whole number of Gods enimies Ieremie 52. Babylon in that chapter is not named and though it be by circumstance desciphered I sée nothing why there also it should not be taken for the citie it selfe But howsoeuer it be taken there it is most manifest that here it must be taken for Rome For what other citie is situate on seauen hils what other citie hath had kingdome ouer the kings of the earth what other city hath made the nations to erre in her inchauntments and in what citie else may a man finde the blood of the prophets and saints that haue béene slaine vpon the earth So that the reasons that lead vs to vnderstand it of Rome are so many and so plaine that except a man would shut his eies against the light he cannot choose but sée it Yet this is farther to be gathered that the head and principall citie of the diuels kingdome can not fall without the ruine and fall of the whole kingdome Apoc. 19. ◠The text And againe they said Allelu-ia The note This often repeating of Allelu-ia in times of reioising the church doth follow in her seruice The answer And where all things in the church ought to be done to edifieng the people who vnderstand neuer a word are neuer the better neither for your Latine Gréeke nor Hebrew And yet you thinke it sufficient to tell vs that such a