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 their care is far vnlike for they are seldome in their charge they visit once in thrée yéere most commonly by their deputes neither to reforme life nor maners but either to shewe themselues abroad like lords or else to fill their purses This I am sure they neither learned of Paule nor Barnabas Act. 15. 41. The text And he walked thorough Siria and Cilicia confirming the churches ⸫ commanding them to keepe the precepts of the apostles and ancients The note Not onely the things commanded by Christs expresse word or written in the Scriptures as our heretikes hold but whatsoeuer the apostles and rulers of the church command is to be kept and obeied So these words repeated againe cap. 16. 4. and that in the Greeke least any man cauill bicause here the Greeke hath them not The answer You do well to ioine apostles with rulers else no man would beléeue you But I pray you where may we â—inde those things which the apostles haue commanded and are not expressed in the scriptures If you obtrude those things which you falsely call the canons and constitutions of the apostles then we bid you first reforme your church by them For though there be some corruptions in them vnknowen in the apostles time yet your church if it had no more should want at least thrée quarters of her corruptions It were woonderfull if other men should credite your forgerie which you your selues haue small regard to If you alledge this present text it is manifest that the precepts which the apostles commanded to be kept were sent in writing by the hands of Paule and Barnabas which writing is set downe by Luke word for word How then can you gather from hence anie defence of your vnwritten verities or any credite to your deuises not warranted by the Scriptures Act. 16. 4. The text And when they passed through the cities they deliuered vnto them to keepe the ⸫ decrees that were decreed of the Apostels and ancients at Hierusalem The note Here againe they take order that the decrees and articles of faith agreed vpon in the councell of Hierusalem should be executed and obserued whereby we see both the great authoritie of councels and the diligence that all prelates ought to haue to see the decrees and canons of the councels put in execution The answer In the former note these decrées you did insinuate to be matters vnwritten and now in this note they are articles of our faith and so consequently some articles of our faith are not written O miserable men What state are they in whom you lead When you pull from them the foundation and groundworke of their faith The authoritie of lawfull councels we reuerence as much as is lawfull to reuerence men But by this councel we gather that a councell may be lawfully called though the bishop of Rome call it not and that it is not néedful that he or his legate à latere should be president in councels and that it is not of necessity requisite that he should confirme and ratifie councels For it is manifest that no bishop of Rome bare stroke in this councel Acts. 16. 6. The text And passing through Phrigia and the countrie of Galatia they were ⸫ forbidden by the holy Ghost to preach the word in Asia The note This people had not the Gospell denied vnto them altogither but for a time bicause as venerable Bede thinketh God foresaw they would not beleeue and so should haue beeâ— more grieuously damned The answer Modestie requireth that you leaue the Lords secrets to himselfe The holie Ghost hath not reuealed the cause why he forbad them to preach in Asia and permitted them not to go into Bithinia and therefore we are to leaue it as a thing which God hath not thought necessary for vs to know But this is manifest that the good desires of Gods saints are not in their owne power to bring to passe when they will Acts. 16. 12. The text And from thence to Philippie which is the first citie of Macedonia a ⸫ Colonia The note Colonia is such a citie where the most inhabitants are strangers sent thither from other great cities and states namely from the Romans The answer Your interpretation of Colonia we receiue as a thing wherof our Grammar boies are not ignorant Acts. 16. 17. The text The same following Paul and vs cried saieng These men are the seruants of the high God which preach vnto you the waie of saluation The note Either the diuell was compelled by vertue of Paules presence to saie truth or else as such do often times he spake truth now that they might the more trust him and he better beguile them at other times The answer Your later coniecture I receiue as a thing that you can speake in by great experience as hauing learned that péece of cunning of the diuell neuer to vse truth but to the end to giue color and credit to lies withall Acts. 16. 3â— The text Masters what must I do to be saued But they said ⸫ Beleeue in the Lord Iesus and thou shalt be saued and thy house The note It is none other faith that saueth but that which worketh by charity August Enchirid. cap. 67. The answer Grant vs that that faith is the onely hand whereby we take hold of Christ our saluation and then a great part of our controuersie is at an end Acts. 16. 33. The text And he taking them in the same hower of the night ⸫ washed their wounds and himselfe was baptized and all his house incontinent The note Happie gailers that do mercie toward their godly prisoners and receiue againe by them such spirituall benefits The answer It was the greatest happines that could fall vpon him and his house to receiue such vnder his â—oofe by whom God so blessed him and his On the contrarie side it is a dangerous matter for gailers and keepers to be cumbred with wicked seditious and traiterous Iesuits and seminarie priests Acts. 17. 5. The text But the Iewes ⸫ enuieng and taking to them of the rascall sort certaine naughtie men and making a tumult stirred the citie and besetting Iasons house sought to bring them foorth vnto the people The note Zelantes This is the zeale of heretikes and a liuely paterne of their dealing at this day against the catholike priests and preachers and the good Iasons that receiue them The answer Looke vpon the late storie of France and there you shall sée that it is the practise of you papists to stir vp the rascall sort to misuse nay to kill and cut the throtes of Gods déere saints Acts. 17. 23. The text For passing by and seeing your idols I found an altar also whereupon was written To the vnknowen God The note The aduersaries in the new Testament 1580. translate your deuotions most corruptly against the nature of the Greeke word 2. Thes. 2. 4. and most wickedly against the laudable deuotion of good Christians calling the pagans idolatrie and superstition their
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
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
his office that is to offer propitiatorie sacrifice for vs. Hebr. 7. â—5 The text Whereby he is able to saue vs for euer going by himselfe to God ⸫ alwaies liuing to make intercession for vs. The note Christ according to his humaine nature praieth for vs and continuallie representeth his former passion and merit to God the father The answer You would make vs beléeue that Christ was our priest onlie in respect of our nature directly against the worde and against this present place For the priests appointed by the lawe were men hauing infirmitie but our priest is the sonne for euer perfect where perfection is opposed to infirmitie and the sonne of God is opposed to men which sheweth the coupling of both natures aswell in exercising of his office as in his person But you of purpose in your translation haue omitted the worde men to obscure and darken the sense of the text Hebr. 8. â—2 The text We haue such an high priest who is set on the right hand of the seate of maiestie in the heauens a ⸫ minister of the holies and of the true tabernacle which our Lord pight and not man The note Christ liuing and reigning in heauen continueth his priestly function still and is minister not of Moyses Sancta and tabernacle but of his owne bodie and blood which be the true holies and tabernacle not formed by man but by Gods owne hand The answer Paule setteth Christ in heauen at the right hand of maiestie you set him in earth in the sacrament of the altar Paule teacheth that he continueth in his priestly function you haue appointed priests to offer propitiatorie sacrifice as if his priesthood were ceased Paule saith that if Christ were vpon the earth againe he were no priest you teach that he is againe vpon earth therefore your doctrine maketh him no priest Hebr. 8. 7. The text For ⸫ if that former had beene voide of fault there should not certes a place for a second been sought The note The promises and effects of the law were temporall but the promises and effects of Christs Sacraments in the church be eternall The answer This is plaine and flat Manicheisme If the high priest were a figure of Christ if Sancta sanctorum were a figure of heauen if the sacrifices of the old law were figures of Christs sacrifice then how can the promises or effects perteining to them be temporal The differences that I haue learned betwéene the sacraments of the law and the Gospell do not consist in diuersitie of promises and effects but in cléerenes number and time Cléerenes bicause that which then was obscurely shadowed is now cléerely reuealed number bicause they had a great multitude of sacramentall figures we as few in number and as effectual in signification as possible may be in time bicause theirs nursed in them the faith of Christ to come and ours confirmeth to vs the faith of Christ which is alreadie come and hath accomplished all things which are necessarie for our redemption Hebr. 9. 8. The text The holie Ghost signifieng this that the way of the holies â—as ⸫ not yet manifested the former tabernacle yet standing The note The way to heauen was not open before Christs passion and therfore the Patriarks and good men of the old testament were in some other place of rest vntill then The answer You dreame of a drie sommer Christ was alwaies the waie but Christ was not alwaies manifested or made openly knowne during the former tabernacle as now he is What maketh this for your dream of shutting the fathors out of heauen and causing them to go séeke another place of rest Was not Christ the lambe slaine from the beginning of the world And was not faith in his blood as auailable to the fathers as to vs Hebr. 9. 9. The text Which is a ⸫ parable of the time present The note All things done in the old testament and priesthood were figures of Christs actions The answer If all things done in the olde Testament and priesthoode haue relation to Christ and that which he perfourmed for vs then how are the promises temporall as before you said Liars had néed of good memories or els with one breath they denie and ouerthrow that which they affirme with another Hebr. 9 19. The text For all the commandement of the lawe being read of Moises to all the people he taking the blood of calues and goates with ⸫ water and skarlet wooll and ysope sprinkled the verie booke also it selfe and all the people saieng This is the blood of the Testament which God hath commanded you The note Heere we may learne that the Scriptures conteine not all necessarie rites or truthes when neither the place to the which the Apostle alludeth nor anie other mentioneth halfe these ceremonies but he had them by tradition The answer The Scriptures you say containe not all necessarie rites and truthes whie do you couple rites and truthes togither You know that we hold that rites and ceremonies may be variable according to diuersitie of times places and maners of people so the generall rules of Scriptures giuen to frame them by be obserued But truth is alwaies one and the same not to be found but in the word of truth and therefore though you could haue prooued that some of these rites were had by tradition yet it would not followe that anie necessarie truth were omitted in scriptures But let vs sée how doughtilie you prooue that forsooth halfe the ceremonies here spoken of are not mentioned in the place of Scripture to the which the Apostle alludeth nor in anie other place and therfore it can not be otherwise but he had them by tradition As you are true in this so I would you might finde credit in all things els first in the place by your selues quoted the reading of the Lawe the sprinkling of the people and the book with the blood of the sacrifices with the words here rehearsed are mentioned Then resteth water skarlet wool and hissope to be shewed els where In Leuiticus we finde that water was mingled with the blood which was to be sprinckled and that the sprinckle it selfe was made of cedar wood of hissope and of a skarlet lace Thus haue you one place for the sprinckling and another for the sprinkle and nothing héere at all by tradition which you so contend for Hebr. 9. 28. The text And as it is appointed to men to die once and after this the iudgement so also Christ was offered once to ⸫ exhauste the sinnes of manie The note By this word which signifieth to emptie or draw out euen to the bottome is declared the plentifull perfect redemption of sinnes by Christ. The answer When the holie Ghost by such significant and forcible wordes hath taught vs to ascribe our whole and full remission of sinnes to Christ what impudencie and shamelessenes is in you to ioine to Christ a number of trumperies of your own and as it were
is that can be picked out of his speciall naming But to graunt that he had some petit prerogatiue what is that to those which you chalenge to his pretended successors LVKE Luke 1. 10. The text And all the multitude of the people were ⸫ praying without at the houre of the incense The note We see here that the Priest did his dutie within the people in the meane time praying without and that the priestes functions did profit them though they neither heard nor sawe his doings The answer You would faine finde warrant for your chauncels and as gladlie would you prooue that your masses mumbled in a corner were profitable not onelie to them which being present vnderstand not but to those also which neither heare nor sée them but you must séeke better proofe than the abolished figures of the old lawe For by this diuision of priest and people in sundrie places of the same temple is nothing els taught vs but that heauen is shut to vs by reason of our sinnes and that we can not enter into the presence of God there but in the person of our Priest our Mediatour and that in him and by him our prayers are accepted as at large the Apostle in the Epistle to the Hebrewes doth teach vs. But if you would prooue any thing for your selues shew vs that either priest or people praied in a toung they vnderstood not or that either in the temple or in the synagogues the scriptures were read in a strange language Or that they which read were shut vp in some odde corner of the synagogue where that which they read could not be heard of the people If you could finde warrant for any of these then you had some defence for your ordinarie church seruice but because you want this therefore you flie to the figures of the old law to wring out of them that which neuer was to be learned by them But in this dealing you do but bewray your penurie Luke 1. 15. The text For he shalbe great before our Lord ⸫ and wine and sicer he shall not drinke The note This abstinence foretold and prescribed by the angel sheweth that it is a worthie thing and an acte of religion in Saint Iohn as it was in the Nazarites The answer The abstinence foretold and prescribed shewed that sanctimonie should not be wanting in him neither in déed nor in outward shew but that he should liue as a man wholie dedicate to God The prescription and appointment of God maketh the acte good bicause it was a testimonie of holy obedience But what maketh this for your will worships whereof you haue no warrant but your owne wisedome Luke 1. 20. The text And behold ⸫ thou shalt be dumme and shalt not be able to speake vntill the day wherein these things shall be done For bicause thou hast not beleeued my wordes which shall be fulfilled in their time The note Zacharie punished for doubting of the Angels word The answer And thinke you papistes to escape the punishment of God for teaching men to doubt of the trueth of Gods promises Luke 1. 28. The text Haile full of grace our Lord is with thee Blessed art thou amongst women The note The beginning of the Aue Marie See the rest verse 42. The answer A profound note Mary tooke it for a salutation but the church of Rome haue vsed it as a praier Luke 1. 34. The text And Marie said to the Angell ⸫ How shal this be done Bicause I know not man The note She doubted not of the thing as Zacharie but inquired of the means The answere If you would haue giuen to euerie man his due praise I do not doubt but you might haue quoted Master Beza for you borrowed this out of his annotations Luke 1. 38. The text And Marie said ⸫ Behold the handmaid of our Lord be it done to me according to thy word The note At this very moment when the blessed virgin gaue consent she conceiued him perfect God and perfect man The answer That she conceiued him perfect God and perfect man is by many places well warranted But concerning the very moment of the time when she conceiued I take it to be one of Gods secrets which he hath kept to himselfe and which the holie Ghost hath not reuealed bicause it is not necessarie for vs to know Luke 1. 41. The text And it came to passe as Elizabeth heard the salutation of Marie the ⸫ infant did leape in hir wombe The note Iohn Baptist being yet in his mothers wombe reioiced and acknowledged the presence of Christ and his mother The answer What sense the child had in his mothers wombe of the presence of Christ I know not and yet I doubt not but it was the secret force of Gods holy spirit that caused that motion in the child But if your note be true then grace was conferred vpon this child afore he was partaker of any sacrament except you will say that the ioyfull acknowledging of the presence of Christ may be without grace Luke 1. 46. The text My soule doth magnifie our Lord. The note Magnificat at Euensong The answer I thinke your meaning is that Magnificat is vsed at Euensong and not that our Ladie sang Euensong or that it was héere appointed to be song at Euensong Luke 1. 48. The text Bicause he hath regarded the humilitie of his handmaid For behold from hencefoorth ⸫ all generations shall call mee blessed The note Haue the Protestants alwaies had generations to fulfill this prophesie or do they call hir blessed that derogate what they can from hir graces blessings and all hir honor The answer The Protestants had their generations afore any papists were in the world And as they giue to the blessed virgin all honor that is due to hir so neither she nor they can abide that you should rob God of his honor to giue it hir Luke 1. 80. The text And the child grew and was strengthened in spirit and was ⸫ in the deserts vntill the day of his manifestation to Israel The note Marke that he was a voluntarie Eremite and chose to be solitarie from a child till he was to preach to the people insomuch that antiquitie counted him the first Eremite The answer You do but bleare the eies of the ignorant with the likenes of the name Antiquitie neuer knew what the profession of your Eremites meant And if you vouchsafed to giue vs a definition of Eremites then we should easily exclude from it either Iohn or your superstitious hipocriticall Eremites For it is one thing to liue in a desert as Iohn did it is another thing to liue without societie and companie as yours do and Iohn did not And further you must prooue that he shut vp himselfe to satisfie for his sins and that he was a paterne or example for others so to do without further warrant or vocation Which bicause you cannot do Iohn will not serue for a shield or defence for your
17. The text And ⸫ they did all eate and had their fill The note The miraculous prouidence of God towards such as follow Christ into deserts prisons banishment or whether soeuer The answer Manie things besides may be noted as to giue thanks to God for his gifts though they séeme neuer so small or course and to marke that he can make so small a matter to suffice great multitudes and such like Luk. 9. 41. The text And Iesus answering said ⸫ O faithles and peruerse generation how long shall I be with you and suffer you The note Incredulitie hindreth the effect of exorcismes and other miraculous power giuen to the church The answer The power of myraculous working was granted to the church but for a time for the better confirming of men in the doctrine then deliuered The doctrine continuing one and the same new miraculous confirmations are not to be looked for Yet exorcismes in your church are verie common and how bad soeuer your popish priests are yet they must worke or else you beguile both your selues and others Luk. 9. 46. The text And there entred ⸫ a cogitation into them which of them should be greater The note Desire of preheminence is an humane infirmitie often euen among the good Against which Christ teacheth humilitie but forbiddeth not superioritie The answer Ambition in truth is a disease very common and good men very often haue béene therewith infected But for pride and preheminence ambiciously sought and tyrannously kept the pope hath no péere the diuell and great Turke onely excepted But by this it appéereth that the Apostles knew not which of them Christ had appointed to be greatest Luk. 9. 50. The text And Iesus said to him ⸫ prohibite not For he that is not against you is for you The note There be some that follow not Christ precisely in life and doctrine of whom we may make our aduantage toiâ—â—e propagation of Christs honor and religion when they do any thing for the aduancement thereof of what intention soeuer they do it The answer If you preached Christ and not your selues you might be the better borne with So his honor were aduanced your intentions néeded the lesse to be looked vnto But now you aduance the power of the pope the abilitie of fréewill and the valure of merits into the place of Christ the power of God to saluation to beléeuers and therefore are iustly prohibited Luke 9. 58. The text Iesus said to him ⸫ the foxes haue holes and the foules of the aire nests but the sonne of man hath not where to repose his head The note This man would haue followed him for temporall commodities and therefore was not suffered The answer This man then was méete to haue made a papist For it is plaine and euident that there was neuer any religion in the world deuised so gainefull and so apt and méete to bring in all maner of worldly coÌ„modities to the teachers thereof as popery Luk. 10. 1. The text And after this our Lord designed also other ⸫ seuentie two and he sent them two and two before his face into euery citie and place whether himselfe would come The note As the twelue Apostles did represent the higher degree of the cleargie called bishops So these seauentie two beare the figure of the inferiour cleargie called priests Beda The answer It is apparant and euident as well by the scriptures as by testimonie of antiquitie that at the first there was no such distinction of higher and lower orders of cleargie men called bishops and priests but that they were al one till for the better order of gouernment some one among a multitude of priests being chosen to gouerne guide and direct the rest had the name of bishop for distinctions sake giuen to him And therfore this prefiguring or representing that which then was not thought of is but a dreame of Master Beda But I maruell that Master Beda found no more of your cleargie orders there prefigured especially the pope and his cardinals belike the one was not growne then to his full height and the other scant hatched Luk. 10. 12. The text I saie to you it shall bee more tolerable for Sodom in that daie then for that citie The note Difference of pains and damnation in hell according to the difference of demerits August Lib. 5. cap. 5. contra Iulianum The answer It was néedlesse for you in this matter to quote your doctor considering that in it at this day so far I know you haue none aduersaries I hope you do not take hell for purgatorie nor make any of the differences temporall and then I sée no great cause to contend with you Howbeit in citing the place of Augustine either you delt very negligently or else you trusted your note booke too well for in the place you sende vs to Augustine hath no such thing Luk. 10. 13. The text Wo be to thee Chorozaim wo be to thee Bethsaida for if in Tire and Sidon had been wrought the myracles that haue been wrought in you they had done penance sitting ⸫ in sackcloth and ashes long ago The note True penance not onely to leade a new life but to punish the body by such things as heere be recorded for the ill life past The answer Who euer denied that penitent men should shew outward tokens of the greatnes of their inward sorrow conceiued for their sinnes or that they should not punish their bodie to the end that by not satisfieng the lusts and desires thereof it may be the lesse rebellious and more obedient to the spirit But all this is farre from that which you imagine concerning satisfieng by that meanes for ill life past Luk. 10. 16. The text ⸫ He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me The note It is all one to despise Christ and to despise his priests and ministers in the catholike church to refuse his doctrine and theirs The answer I will not quarrell with you about your word priests though I iustly might being taken of you for sacrificers But I returne your note against your selfe that therefore you despise Christ and his doctrine bicause you despise vs whom Christ hath sent to be teachers of his people in the Catholike Church Luk. 10. 35. The text And the next day he tooke foorth two pence and gaue to the hoast and said haue care of him and whatsoeuer thou shalt supererogate I at my returne will repaie thee The note Saint Augustine saith that the Apostle 1. Cor. 9 according to this place did supererogate that is did more than he needed or was bouÌ„d to do when he might haue required all duties for preaching the Gospel but would not Lib. de oper monachor cap. 5. whereof it commeth that the works which we do more than precept be called works of Supererogation and whereby it is also euident against the protestants that there be such works See Optatus
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
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
Augustine found in this Iland better Christians then he made anie whom bicause they could not like that gallie mawfrie which he brought from Rome he caused to be most cruellie murdered in great numbers And yet this is to be noted also that a great number of our popish corruptions in his time were neither bred nor borne as for example the vniuersalitie of the popes power and transubstantiation 1. Cor. 5. 2. The text And you are puffed vp and ⸫ haue not mourned rather that he might be taken away from among you that hath done this deede The note Christian men should be sorowfull to see greeuous offences borne withall and ought zealouslie to seeke the offenders punishment by excommunication The answer This note agréeth not with the open practise of your church of Rome wherein not onlie Curtisans are maintained for money but also the sinne of Sodom both fréelie practised and also praised and commended 1. Cor. 5. 9. The text I wrote to you in ⸫ an Epistle not to keepe companie with fornicators The note Either this epistle in the words before or some other The answer I take it to be some other for that I sée no reason to lead me to thinke it to be this 1. Cor. 5. 11. The text But now I wrote to you not to keepe companie if he that is named a brother be a fornicator or a couetous person or a ⸫ seruer of idols or a railer or a drunkard or an extortioner with such a one not so much as take meate The note A notorious wilfull corruption in the Bible 1562. translating in the verse before idolaters and here worshippers of images the Apostles word being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idolater The answer A marueilous iudgement of God is vpon you that contrarie to the expresse commandement of God contrarie to the whole course of scriptures you maintaine that worshipping of images is not idolatrie Your quarrell to the translation is answered by Doctor Fulke against Martinius As for your selues you bow to the wood whereof part hath serued to warme men and part to dresse their meat denie it if you can 1. Cor. 6. 2. The text Or know you not that the ⸫ saints shall iudge of the world The note The faithfull iudge and giue sentence with God at the latter daie speciallie the Apostles and the perfect Christians that haue forsaken all for Christs sake The answer The promise of iudging the world is generall to all true christians and not restrained to perfect Christians But that is intollerable that you plant the perfection of Christians in them selues that is in their owne doing whereas our perfection is the doing and perfect obedience of our Lord Sauiour Iesus Christ. 1. Cor. 6. 10. The text Do not erre neither fornicators nor ⸫ seruers of idols nor adulterers nor the effoeminate nor the liers with mankinde nor theeues nor the couetous nor drunkards nor raâ—â—ers nor extortioners shall possesse the kingdome of God The note For this the English Bible 1562. falselie translateth worshippers of images The answer A foole must be alwaies plaieng with his bable your quarell is not woorth the answering so oft An idol in Gréeke is the same that we call image in English but you can not abide that an image should be called an image but you can abide to commit as grosse and foule idolatrie as euer there was anie in the world 1. Cor. 6. 18. The text Euerie sinne whatsoeuer a man doeth is without the bodie but he that doeth fornicate sinneth ⸫ against his owne bodie The note Fornication is not onely an enimie to the soule but wasteth weakeneth corrupteth and defileth the bodie more properly and directly than any other sinnes do The answer Your note is true and yet some of your side do prefer fornication before marriage in some persons and all your priests refuse the remedie that God himself hath ordained against fornication 1. Cor. 7. 5. The text Defraud not one another except perhaps by consent for a time ⸫ that you may giue your selfe to praier and returne againe togither least sathan tempt you for your incontinencie The note If the lay man can not pray vnlesse he abstaine from his wife the priest that alwaies must offer sacrifices and alwaies pray must therefore alwaies be free from matrimonie Hierom lib. 1. c. 19. cont Iouin The answer Will you admit all Ieroms reasons in that booke to be good I know you will not Amongst other this is a very loose one Remember I pray you your owne note vpon the first to the Romans He is said to pray continually that euery day at some certaine time praieth Therefore there is no such necessitie for anie man to abstaine continually from marriage bicause married men may very well haue time for both the duties 1. Cor. 7. 8. The text ⸫ But I say to the vnmarried and to widowes it is good for them if they so abide euen as I also The note Before he treated of the continencie of such as were married now he giueth lessons for the vnmarried also The answer But you refuse to learne both the one and the other For neither you will admit euery man to haue his owne wife neither yet will you leaue the profession of virginitie to be taken or left as euery man feéeleth in himselfe strength for that to be giuen to him or not to be giuen to him of God 1. Cor. 7. 23. The text You were bought with price be not made the ⸫ bond men of men The note You must not serue men so that you obey or please them more than God The answer The pope exacteth that seruice his extollers flatterers and clawbacks bestow it vpon him and generally all papists vnder that color and pretence withdraw euen their lawfull obedience from their soueraignes and lawfull princes 1. Cor. 7. 28. The text Art thou loose from a wife seeke not a wife But if thou take a wife ⸫ thou hast not sinned The note Virginitie counselled as the better marriage not forbidden bicause it is no sinne The answer Why haue you not thrust virginitie in amongst your sacraments sith you hold it absolutely better than matrimonie You speake very nicely of marriage being one of your sacrements Uirginitie counselled marriage not forbidden The reasons bicause virginitie is the better but marriage no sinne Is that the best reason you can giue for the not forbidding of marriage or can you affoord it no better commendation Is marriage a sacrament and no where counselled nor commanded Sure that were very strange The admirers of virginitie make marriage no better than sinne For the end of it is death saith Ierom in his first booke against Iouinian But to leaue your fansies of marriage and virginitie this I say that either of them is better than other as time place persons and other circumstances do serue for the choise of the one or the other Marriage is the holie ordinance of the almightie commanded to all
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
prooued thus the wisedome of God hath taught vs to praie to our father in heauen and not to anie other what is it then to teach men to praie to others but to controll that wisedome of God that it hath not taught the wisest way to pray and thus in that wherein you thought to shew his humilitie you set foorth his intollerable pride ◠Thess. 2. 11. The text Therefore ⸫ God will send them the operation of error to beleeue lieng c. The note Deus mittet saith Saint Augustine libro 20. de Ciu. cap. 19. quia Deus diabolum facere ista permittet God will send bicause God will permit the diuell to do these things whereby we may take a general rule that Gods action or working in such things is his permission See annot Rom. 1. 24. The answer Now Augustine must helpe you with a generall rule that expresselie both against the whole course of scripture and also against his owne minde if you meane by permission onlie permission for he saith who doeth not tremble at these horrible iudgements of God by which he doth in the hearts of the wicked what he will rendring to euerie man according to his merits And againe he saith it is out of doubt that God doeth worke in the mindes of men to encline their willes either to good according to his mercie or els to euill according to their deserts by his iudgement sometimes open and sometimes secret but alwaies iust This I trowe is somewhat more then only permission therefore you must racke some other for that generall rule for Augustine will not yéeld it you and it groweth out of a foolish nicenes for men to be afraid to speake as the holie Ghost hath spoken afore them 2. Thess. 2. 17. The text And our Lord Iesus Christ him selfe and God our Father which hath loued vs and hath giuen eternall consolation and good hope in grace ⸫ exhort your hearts and confirme you in euerie good worke and word The note This word of exhorting implieth in it comfort and consolation 2. Corinthes 1. verse 4. and 6. The answer Trueth doeth well but neuer when it is intermedled with vntruthes If this note were not defiled with the former these that follow but had passed alone then we would haue ioined with you 2. Thess. 3. 6. The text And we denounce vnto you brethren in the name of our Lord Iesus Christ that you withdraw your selues from euery brother walking inordinately and not according to the ⸫ tradition which they haue receiued of vs. The note Here also as is noted before 1. Thessalonians 2. 15. the aduersaries in their translations auoid the word tradition being plaine in the Greeke least them selues might seeme to be noted as men walking inordinatelie and not according to Apostolicall tradition as all Schismatikes heretikes and rebels to Gods church do The answer If corrupt vse had not in your times made tradition to bée commonlie taken of the people for a doctrine deliuered by word of mouth onlie and neuer published in the holie Scriptures by writing contrarie to the sense and meaning of the Apostle then had there not béene anie iust cause of auoiding the word But you can not iustlie blame vs though we flie a word corrupted by you and therefore dangerous to deceiue withall and set downe for it some other worde no lesse aptlie agréeing to the signification of the Gréeke word and better with more plainnesse expressing vnto the vnlearned the minde and meaning of the Apostle in that place But bicause you charge other men with inordinate walking contrarie to the traditions Apostolicall answer for your selues and yeeld vs reason if you can whie you breake those which you call the Apostles constitutions why do you not commonlie and ordinarilie choose married men to be Bishops why haue you kept the common people from reading the scriptures why suffer you women to baptize why fast you not continuallie on Wednesdaies whie doo ye exclude the people both from election and approbation of Bishops and priests If these bée not the ordinances of the Apostles why do ye abuse the world with alledging the authoritie of that booke for you if they bée with what face can you obiect to others wherein you are most manifestlie faultie your selues 1. TIMOTHIE 1. Tim. 1. 5. The text But the end of the precept is charitie from a pure heart ⸫ a good conscience a faith not fained The note Saint Augustine saith he that list to haue the hope of heauen let him looke that he haue a good conscience let him beleeue and worke well For that he beléeueth he hath of faith that he worketh he hath of charitie praefat in Psalm 31. The answer As you alledge Saint Augustine so I would that you caried his syncere mind and loue to the truth so should we not onlie agrée in this but throwing away all minde and desire of contending enter into a most earnest search for truth with al humilitie 1. Tim. 1. 19. The text This precept I commend to thee O Timothie according to the prophecies going before on thee that thou warre in them a good warfare hauing faith and a good conscience ⸫ which certaine repelling haue made shipwracke about the faith The note Euill life and no good conscience is often the cause that men fall to heresie from the faith of the Catholike church Againe this plainlie reprooueth the heretikes false doctrine seeing that no man can fall from the faith that he once trulie had The answer True and liuelie faith is one thing and the outward profession of faith is another You loue to dallie with equiuocations knowing that that hindereth the consecution of an argument The outward profession and not true faith is meant héere By such arguments as you make it is easie to prooue that the crowe is white 1. Tim. 2. 1. The text I desire therefore first of all things that obsecrations praiers postulations thankesgiuings be made for all men ⸫ for Kings and al that are in praeeminence that we may lead a quiet and peaceable life in all pietie and chastitie The note Euen for heathen Kings and Emperors by whom the church suffreth persecution much more for all faithfull princes and powers and people both spirituall and temporall for whom as members of Christes bodie and therefore ioining in praier and oblation with the ministers of the Church and priests more properlie and particularlie offer the holie sacrifices See Saint August de origine animae lib. 1. cap. 9. The answer The spirit that guideth and directeth the bishops of Rome now is full contrarie to the spirit that guided and directed Paul and the whole primitiue church For now such princes as punish papists or fauour not poperie must be murdered disinherited excommunicated deposed depriued giuen to the diuell and not praied for They may not looke for the dutie which was giuen to persecuting princes then For our holie father of Rome will not
triall you flie And if anie time you make a shew of comming to it then by and by your church must giue credite to your doctrine your church cannot erre your pope cannot erre we must beléeue your doctrine not bicause you can prooue it to haue come from the Apostles but bicause your church and pope haue giuen sentence for it but if you durst abide by your note we would easily shew your doctrin to be erronious 1. Tim. 6. 10. The text For the roote of all euill is couetousnes ⸫ which certaine desiring haue erred from the faith and haue intangled themselues in manie sorrowes The note As in the first chapter the lacke of faith and good conscience so here couetousnes and the desire of these temporall things and in the ende of this chapter presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishment of former sins The answer It is very true that God punisheth sin by sin and that there be many causes for which wicked men are wont to forsake the faith which they do or did somtimes professe The causes in your note assigned lacke of faith and good conscience couetousnes presumption and boasting if all the world be sought from one end to the other there cannot any be founde in whom these causes haue so euidently concurred and wrought as in your most holy fathers of Rome wherein I referre my selfe to the credite of your owne stories 1. Tim. 6. 19. The text Command the rich of this world not to be high minded nor to trust in the vncertainty of riches but in the liuing God who giueth al things aboundantly to enioy to do wel to become rich in good works to giue easelie to communicate to heape vnto themselues a good ⸫ foundation for the time to come that they may apprehend the true life The note Almes deeds and good works laid for a foundation and ground to attaine euerlasting life So say the doctors vpon this place The answer If you had shewed vs what doctors had so spoken we woulde haue shewed you their meaning But we know that neither they nor the apostles ment by the word foundation to put Christ out of his office or place but onlie to oppose against the vncertaintie of riches here the certaintie of promised blessednes in the time to come According to the saieng of our Lord and Sauiour Christ Blessed are the mercifull for they shall obtaine mercy 2. TIMOTHIE ◠Tim. 1. 6. The text For the which cause I admonish thee that thou resuscitate the grace of God which is in thee by imposition of my hands The note Heere againe it is plaine that holy orders giue grace and that euen by and in the externall ceremonie of imposing the bishops hands And it is a maner of speech specially vsed in this Apostle and S. Luke that orders giue grace to the ordered and that to take orders or authoritie to minister sacrament or preach is to be giuen or deliuered to Gods grace Acts. 14. 25. The answer Héere you say that that is plaine which no wise man can sée namely that holy orders giue grace in and by the externall ceremonie of imposing of the bishops hands For if that were so what néeded there be any choise of men furnished with gifts and graces for that purpose sith in the very ordering they should be sufficiently indued with gifts and graces necessarie and néedfull And how fel it out that there were so great a number of popish priests void and destitute of al gifts graces after their ordering when the bishop had conferred and bestowed vpon them all that he could It is euident by the manifold commendations that the Apostle giueth to Timothie as well for his owne studie in the scriptures as also for his bringing vp vnder his mother and grandmother that he was a man furnished with gifts afore Paul and the elders ordered him But bicause the praiers of the church in that his consecrating to the worke of God were not in vaine that blessing and increase of aptnesse and fitnesse which God at their petitions gaue him at that time is called the gift or grace by imposition of hands In the like order it is true that all those which be rightly ordered are deliuered to the grace of God bicause the same God who of his mercifull goodnes afore indued them with gifts made them fit and méete for the worke of his ministerie and mooued his church to call them thereunto afterward by and in the imploieng of their talents to his glorie and the benefit of his church and people increaseth and augmenteth their gifts 2. Tim. 1. 13. The text Haue thou a forme of sound words which thou hast heard of me in faith and in ⸫ the loue in Christ Iesus The note Faith and loue coupled commonly togither in this Apostles writing The answer Paul so speaketh of them bicause faith and loue be companions inseparable But such mates as you are bend themselues to vncouple these to the end they might haue some probable shew of matter to prate withall against iustification by onely faith 2. Tim. 1. 16. The text Our Lord giue mercie to the house of Onesiphorus bicause he hath often refreshed me and hath ⸫ not beene ashamed of my chaine The note What an happie and meritorious thing it is to releeue the afflicted for religion and not to be ashamed of their disgrace yrons or what miserie so euer The answer Put meritorious into your purse and vnderstand true religion and then we agrée to your note 2. Tim. 2. 10. The text Therefore ⸫ I sustaine all things for the elect that they also may obtaine the saluation which is in Christ Iesus with heauenly glorie The note Marke heere that the elect though sure of their saluation yet are saued by the means of their preachers and teachers as also by their owne endeuor The answer Marke héere the force and might of truth which hath héere wrested this confession of truth from you that the elect are sure of their saluation to which the whole course of your doctrine is opposite The ministerie of the word and mens owne endeuors to attaine the knowledge of the truth we acknowledge to be meanes appointed of God to saue those which be his 1. Tim. 2. 16. The text But profane and vaine speeches auoid The note See the annotation before 1. Timoth. 6. verse 20. The answer We haue séene your note and do sée that both your reasons and authorities there stand very well against your selues But I refer the answer of it to the answer of all your annotations 1. Tim. 2. 25. The text But the seruant of our Lord must not wrangle but be mild towards all men apt to teach patient with modestie admonishing them that resist the truth least sometime ⸫ God giue them repentance to know the truth The note Conuersion from sinne and heresie is the gift of God and of his speciall grace yet
but to our benefit but preposterous desire to stablish the merits of men carieth you you wot not whither For it maketh you to suppose that the maiestie of God which is proper to himselfe for that was the glorie wherewith Christ is crowned may be the deserued reward of mans works which is horrible once to thinke Hebr. 2. 16. The text For no where doth he take Angels but ⸫ the seed of Abraham he doth take The note The dignitie of man in that Christ tooke our nature vnto his person in deitie and not the nature of Angels The answer Nay rather the great and maruellous goodnes of God that was better to men than to Angels and that vouchsafed rather to vnite our miserable vile nature to his Godhead rather than the eternall excelling nature of Angels Hebr. 3. 3. The text For this man is esteemed woorthie of more ample glorie aboue Moises by so much as more ample glory than the house hath he that framed it The note The excellencie of Christ aboue Moises The answer Christ far excelled Moises but you make him far inferior For from Moises doctrine no man might swarue to the right hand or to the left no man might ad or take away but to Christs doctrine vnder the name of traditions you may make as manie additions as you list Hebr. 3. 14. The text For we be made partakers of Christ yet so if we keepe the ⸫ beginning of his substance firme vnto the end The note Faith is the groundworke of our creation in Christ which if we holde not fast all the building is lost The answer Such a faith as a man in some measure is able to render a reason of out of the word and not a blinde perswasion to beléeue as other men beléeue neither knowing what we beléeue and whie as the greatest number of your blinde followers do Hebr. 4. 1. The text For he said in a certaine place of the ⸫ seuenth day thus And God rested the seuenth day from all his workes The note If the Apostle had not euidentlie shewed that the Saboaths rest was a figure of the eternall repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or how can our aduersaries now reprehend the like application manifoldlie vsed in all holie ancient writers to that end The answer What conscience is in you for applieng Scriptures without example warrant or anie other necessarie collection I know not but this I know that in your handling of the scriptures there appeareth none All things that happened to the fathers in the old Testament were figures as the Apostle teacheth of things happening in the new testament to vs. As therfore the diligence of the fathers was commendable in séeking and searching what was prefigured in the old law so the immoderate desire and delight of some to draw all things in both testaments into perpetuall allegories and to make figures where none are to wrest their fansies out of what place they list is iustlie by your aduersaries found fault withall Hebr. 4. 12. The text For the ⸫ word of God is liuely and forcible and more piersing then anie two edged sword and reaching vnto the diuision of the soule and the spirit of the ioints also and of the marowes and a discerner of the cogitations and intents of the hart The note Whatsoeuer God threatneth by his word concerning the punishment of sinne and incredulitie shalbe executed be the offence neuer so secret deepe or hidden in our harts bicause Gods speech passeth easilie searcheth throughlie euerie part power and facultie of mans soule The answer This note is true though but in a litle part expressing the meaning of the text and verie hardlie agréeable with other parts of your doctrine For if secret and hidden sinnes which by no meanes breake foorth and discouer them selues by acte can not escape the threatned vengeance of God then what sinnes can you can veniall Hebr. 6. 9. The text But ⸫ we confidentlie trust of you my best beloued better things and neerer to saluation although we speake thus The note It is euident by these words against the Nouatians and the Caluinists that Saint Paul meant not preciselie that they had done or could do anie such sinne where they should be put out of all hope of saluation and be sure of damnation during their life The answer It is euident by your words that you flatter your selues with mercie more then there is cause whie whiles you thinke that you can not commit anie such sinne as for which you should be sure during your life to be damned For herein you do not contend with the Nouatians and Caluinists as it pleaseth you to terme them onlie but with Saint Iohn and with our Lord and Sauior Christ. For what will ye say of those sinners which S. Iohn forbiddeth vs to pray for or of that sin which our Sauior Christ hath told vs shall neuer be forgiuen neither in this world nor in the world to come The same sinne the Apostle in this Chapter describeth not bicause the Hebrewes to whom he wrote had committed it but because it was possible for some of them to fall into it therefore he forewarneth them of the great and wonderfull danger of it Hebr. 7. 2. The text To whom also Abraham diuided tithes of all first in deede by interpretation ⸫ the king of iustice and then also King of Salem which is to say King of peace The note When the fathers and catholike expositers picke out allegories and mysteries out of the names of men the protestants not indued with the Spirit whereby the Scriptures were giuen deride their holie labours in search of the same but the Apostle findeth high mysteries in the names of persons and places as you see The answer That we deride the Fathers or anie other Catholike expositors is one of your woonted slanders but we saie that measure in all things is a merrie meane For though in the names of such speciall persons as were figures of Christ and in the names of other persons places and things as had their names giuen for some speciall causes and considerations the mysteries shadowed in the signification of those names are wel and profitably sought yet to do or endeuour the like in all names or in many other names is labor néedlesse causelesse and curious Hebr. 7. 8. The text And heere indeede ⸫ men that die receiue tithes but there he hath witnes that he liueth The note The tithes giuen to Melchisedech were not giuen as to a meere mortall man as all of the tribe of Leui and Aarons order were but as to one representing the sonne of God who now liueth reigneth and holdeth his priesthood and the function thereof for euer The answer Your note is true and bicause he holdeth his priesthood and the functions thereof for euer therefore you offer him great iniurie to appoint other priests to do
they can not erre How Christendome hath bene replenished by them with sectes he that vnderstandeth knoweth the swarmes the number the diuersitie of Monkes Friers Nunnes Eremites Iesuits and such like can not doubt And for blasheming which is the sixt he that hath read of the Popes spéech that he called the Gospel the fable or tale of Christ can not doubt but that this note also is verified of your holie father now acquite your selues well and shewe vs some good defence of your popes against these properties 2. Pet. 2. 12. The text But these men as vnreasonable beastes naturallie tending to the snare and into destruction ⸫ in those things which they know not blaspheming shall perish in their corruption The note So heretikes blaspheme the highest misteries of our faith through ignorance The answer If a man should go about to recken vp the bold blasphemies of your popish heretikes against Christ him selfe and his holie word the day would sooner faile him then matter But no maruell when your great challenging champions can make them selues good sport and pastime of the greatest and most reuerend mysteries of our religion 2. Pet. 2. 18. The text For speaking the proud things of vanitie they allure in the desires of fleshlie riotousnesse those that escape a little which conuerse in error ⸫ promising them libertie whereas them selues are the slaues of corruption The note Who euer promised more libertie to their followers then Luther and Caluin and the like taking away penance fasting continenâ—ie or chastitie keeping of vowes necessitie of good workes because faith doeth all obedience to Ecclesiasticall pastors and Councels and such like The answer You are nothing ashamed of lieng These things which you set downe of Caluine and Luther are starke lies which you shall neuer be able to iustifie But you haue set open the flood gates to sinne by promising manie daies of pardon to the saieng of a set number of praiers and such like 1. IOHN 1. Iohn 2. 16. The text Because all that is in the world is the concupiscence of the flesh and the concupiscence of the eies and the pride of life which is not of the Father but is of the world The note How all sinne and temptation proceede of these three see Saint Thomas Summ. 1. 2. quaest 77. arti 5. The answer Your labours I perceiue are bestowed vpon them that least néede them that is vpon the learned for I do not suppose you to be such fooles as to send the vnlearned multitude to search in the doctors and schoolemen 〈◊〉 2. 19. The text They went out from vs but ⸫ they were not of vs for if they had bene of vs they would surelie haue remained with vs. The note They were of vs for a time that is of and in the church otherwise they could not haue gone out but they were not of the constant sort or of the elect and predestinate for then they had taried within or returned before their death The answer You dare conclude contrarie to the Apostle he saith they were not of vs you say they were of vs otherwise they could not haue gone out and therefore I can not maruell that you are so bold with vs. The societie and companie of men whom we call the church do nurse as it were in their bosome manie hipocrites and enemies to Christ which in time shew them selues who though they go out from the church yet in trueth were neuer of the church for if they had bene of the church truelie then at the least they shuld not haue seuered them selues from the church at their end for none are truelie of the Church but those whom God hath elected and chosen â— Iohn 1. 24. The text You that which you haue ⸫ heard from the beginning let it abide in you The note Keepe that firmly and constantly which you heard euen from the beginning by the mouth of the Apostles and not that which you haue receiued by writing The answer If the apostles taught one thing by mouth and another thing by writing then your note hath some reason in it I would faine see some papists collect this vnwritten doctrin and then shew vs how we may be assured that they had it from the apostles For the things that haue béene heretofore forged vnder the apostles names the papists themselues do not obserue the tenth part of them In the meane space they shall giue vs leaue to beléeue that the apostles whole doctrine is conteined in the Canonicall Scriptures 1. Iohn 2. 29. The text If you know that he is iust know yee that euery one also ⸫ which doth iustice is borne of him The note Wee see that that it is an apostolical doctrine that men may do or work iustice and that so dooing they be iust by works proceeding of Gods grace and not by faith or imputation onely The answer We sée indéed that it is an apostolical doctrin that a man may do or worke iustice and farther that that doing and working is an assured testimonie that we are regenerate and borne of God But that by so doing we are made iust or iustified afore God that is your owne addition without warrant of this text or anie other For though whomsoeuer God hath sanctified him also he hath iustified yet regeneration and sanctification whereof the apostle speaketh here are things distinct from iustification wherof he speaketh not here And bicause iustice is a word of generall signification and somtimes spoken of iustification that is of that righteousnes whereby we are made iust and sometime as here of sanctification that is of that righteousnes whereby we are declared to be iust this ambiguitie serueth your humor to dallie and deceiue withall 1. Iohn 3. 1. The text See what maner of charitie the father hath giuen vs that we should be named and be ⸫ the sonnes of God The note Not by nature as Christ but by grace and adoption The answer And can we be both named and be the sonnes of God and yet doubt of our saluation Were not that to doubt either of the power or goodnes of our father Why are you then the doctors of doubtfulnes 1. Iohn 3. 2. The text We know that when he shall appeere we shall be like to him bicause we shall ⸫ see him as he is The note How we shall see God and be like to him in the next life See S. Aug. ep 111. 112. de Ciuitate dei lib. 12. cap. 29. The answer It is well that you affoord vs so good a schoolemaster but how shall they do that either vnderstand not the latin toong or are not able to buy the fathers It is manifest that your meaning is not to helpe the poorer and more ignorant sort 1. Iohn 3. 3. The text And euery one that hath this hope in him ⸫ sanctifieth himselfe as he also is holie The note This teacheth vs that man sanctifieth himselfe by his free wil working togither with Gods grace
The singular reward of martyrdome The answer But that rewarde of martyrdome magnifieth mightilie the marueilous munificence of our good and gratious God and not the merit of the martyr Apoc. 2. 11. The text He that shall ouercome shall not be hurt of the ⸫ seconde death The note The death of the body is the first death the death of the soule the second Which martyrs are surest to escape of all men The answer That true martyrs are sure to escape the second death is granted but not surer then other that be the sonnes of the same God who are assured of his fatherly fauor both by his promise and by the testimonie and witnes of the spirit of adoption Apoc. 2. 13. The text And in those daies Antipas my faithfull witnes who was slaine amongst you ⸫ where sathan dwelleth The note The speciall residence of sathan is where the faithfull are persecuted for Christs truth where not to denie the catholike faith for feare is much here commended The answer The speciall residence therefore of sathan is wheresoeuer the bishop of Rome beareth swaie for in all those places the blood of infinite martyrs haue béene shed to the great praise and commendation of those that haue constantly suffered for the testimonie of Gods truth Apoc. 2. 19. The text I know thy ⸫ works thy faith and thy charitie and ministerie and thy patience and thy last works mo then the former The note None of these are any thing woorth without the other The answer These things do so mutually follow one an other that though they may be distinguished yet separated they cannot be Your spéech therefore is like this the sunne is naught woorth without light The fire is naught woorth without heate For loue doth necessarily follow faith and after faith and loue our ministerie and diligent seruice to God in the vocation wherin it hath pleased him to plant vs with patience and all plentie of good works do necessarily follow so that one of these cannot be alone as you imagine Apoc. 2. 23. The text And all the churches shall know that I am he that searcheth the reines and harts and I will giue to euery one of you ⸫ according to his works The note Who seeth not heere that good works deserue saluation as ill works deserue damnation and that it is not faith alone which God rewardeth but that faith which worketh by charitie The answer He had néede of a woonderfull sharpe sight that should sée here that which is not here You know well enough for it hath béene often told you that it followeth not that works deserue bicause God rewardeth But still bicause you are not able to make better proofe you make your selues sport with this Likewise you haue béene often told that we set lesse store by that faith which is alone then you do For if it be without charity it is improperly called faith being common both to wicked men and diuels Apoc. 2. 28. The text And he that shall ouercome and keepe my works vnto the end I will giue him power ouer the nations and he shall rule them with a rod of iron and as a vessel of a potter shall they be broken ⸫ as I also haue receiued of my father and I will giue him the morning star The note This great priuilege of saints riseth of the power and preheminence of Christ which his father gaue him according to his humanitie and therefore to denie it to saints is to denie it to Christ himselfe The answer You should haue told vs what this priuilege is and to whom it is giuen dead or liuing saints so should you not colorably haue nuzeled your blind and ignorant followers in the superstitions that they haue learned of you Therefore that which you subtilly haue omitted we will performe to the end your craft may be of all men espied The rod of iron or scepter of Christs kingdome is his word whereby he ruleth and gouerneth al that are his This word he hath committed into the hands of his ministers to rule and gouerne his church thereby also to destroy breake downe and ouerthrow euery high thing that exalteth it selfe against it to withstand it which shall be by it broken and shiuered to péeces as a potters vessell is broken with a rod of iron This is the power that is giuen to them ouer nations How then can you fetch out of this that which you couet that is defence for your robbing of God and his Christ of his honor and giuing it to dead saints Apoc. 3. 4. The text But thou hast a few names in Sardis ⸫ which haue not defiled their garments The note Such as haue not committed deadly sinne after baptisme The answer All sinne of it selfe and according to the nature thereof whether it be originall or actuall whether it séeme small or great is deadly for the reward and wages of it is death And therefore your distinction of deadly and veniall sinnes in that sense that you set it downe is false friuolous and foolish Apoc. 3. 4. The text And they shall walke with me in whites bicause they ⸫ are woorthie The note Note that there is in man a woorthines of the ioies of heauen by holy life and this is a common speech in holy scripture that man is woorthie of God of heauen of saluation The answer Note that no where in scripture our meriting or deseruing the ioies of heauen is found and note also that woorthines by our good and holie life is a popish tradition and one of their vnwritten verities for it is Christ in whom we are made woorthie And thirdly note that therefore héere as commonly else where our Rhemists play but the boyish sophisters to abuse the poore ignorant vnlearned people which depend vpon them with ambiguitie of words Apoc. 3. 20. The text Behold I stand at the doore and ⸫ knocke if any man shall heare my voice and open the gate I will enter in to him and will sup with him and he with me The note God first calleth vpon man and knocketh at the doore of his hart that is to say offereth his grace And it lieth in man to giue consent by free will holpen also by his grace The answer That God offereth his grace we consent but that the reformation of mans will is by you parted betwixt God and man that we cannot like of by any meanes For that you cannot gather neither of this place or of any other For where by nature our will is altogither corrupt God yea euen God alone must haue the whole glorie of the reformation thereof And therefore Dauid calleth that reformation by the name of creation as if it were by God to be brought foorth againe anew of nothing Apoc. 4. 1. The text After these things I looked and behold a doore open in heauen and the first voice which I heard was as it were of a trumpet speaking saieng Come vp hither and I will shew thee