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
the Iewes ignorantlie vnderstood not the place in Deuteronomie of Christ and therefore they aske also whether he be the prophet there spoken of See also cap. 7. 40. The answer Whether the Iewes had in this their question reference to that place of Deuteronomie or no it is vncertaine neither can anie proofe be made of it but coniecturall The like I say to your other place cap. 7. 40. and yet we do not doubt of their blindnes and ignorance in not vnderstanding the Scriptures which appeareth manifestly in their reply to Iohn after he had told them I am the voice of one crying c. Iohn 1. 26. The text Iohn answered them saying ⸫ I baptize in water but there hath stood in the middest of you whom you know not c. The note He doth often heere signifie the great difference of his baptisme and of Christs as of his person and Christs See annot Matth. 3. The answer We haue often answered that you doo but bleare the eies of the simple with the name of Christs baptisme which they take for the baptisme of euerie minister in the church and being so taken there is no difference betwéene Iohns baptisme and it Otherwise in this place and in the like Iohn considereth of him selfe as of a seruant or minister and of Christ as of his master and Lord and attributeth to him selfe the outward worke and washing in baptisme and to Christ the inward grace and workemanship In which comparison we learne the general difference betwéene all ministers and Christ their worke and his Your annotations are séene and they are like your selues slaunderous lying vntrue and shall bée answered in the generall answer to your annotations Iohn 1. 41. The text He findeth his brother Simon and saith to him we haue found ⸫ Messiah which is being interpreted Christ. The note Messias in Hebrue in Greeke Christ in English anointed to wit with the spirituall oile of grace aboue his brethren Psalme 44. The answer You must néedes exempt the pope from amongst the brethren of Christ for he is not Christs inferior in grace if that which is attributed to him by popish parasites be true Iohn 1. 42. The text And Iesus looking vpon him said Thou art Simon the son of Iona thou shall be called ⸫ Cephas which is interpreted Peter The note Cephas in Siriacke and Peter in Greeke in English Rocke See Matthew 16. 18. The answer I maruell that Paul knew not this mysterie for he taught to build vpon Christ and not vpon Peter And Peter though he make all beléeuers liuely stones yet teacheth none other chéefe stone but our Lord and Sauiour Christ. Iohn 2. 9. The text And after the cheefe steward tasted the ⸫ water made wine and knew not whence it was but the ministers knew that had drawen the water c. The note He that seeth water turned into wine needeth not to dispute or doubt how Christ changed bread into his bodie The answer He that séeth and knoweth the perpetuall phrase and maner of speaking of the holy Ghost touching sacraments will woonder that men should be so blind or else so wilfull as to dispute and contend for such a change of bread into the bodie of Christ as neither can stand with that phrase of spéech nor with the nature of a sacrament neither yet with the articles of our beléefe Iohn 3. 8. The text The spirit breatheth where ⸫ he will and thou hearest his voice but thou knowest not when he commeth and whither he goeth The note We follow rather saint Augustine and those ancient fathers which most commonly vnderstand this place of the holy Ghost and not of wind although both be good The answer And we do follow saint Augustine and those fathers which do interpret this to be meant of the wind bicause both the hearing of the sound of it and the force of the comparison which must néedes be betwixt things diuers doth inforce it to be the truer Iohn 4. 1. The text When Iesus therefore vnderstood that the pharisies heard that Iesus maketh mo disciples and baptizeth than Iohn howbeit ⸫ Iesus did not baptize but his disciples he left Iewrie and went againe into Galile The note He did not baptize ordinarily yet that he did baptize his Apostles saint Augustine thinketh it very probably Epist. 108. The answer Augustine doubteth not but that the Apostles of Christ were baptized either by Christ or by Iohn afore they tooke vpon them to baptize but by whether he is not resolute neither is it materiall But that some of them were by Iohn baptized it is manifest bicause they were Iohns disciples afore they were Christs Apostles Iohn 4. 7. The text There commeth ⸫ a woman of Samaria to draw water Iesus said to hir Giue me to drinke The note This woman is a figure of the church not yet iustified but now to be iustified August tract 15. in Iohannem The answer You willingly follow allegories bicause many times they are far fetched and serue you to dally withall howbeit I do not sée to what vse this may serue you I do not thinke that you your selues do thinke that this womans fiue husbands were either the fiue bookes of Moses or hir fiue senses which notwithstanding Augustine affirmeth in the same treatise The lessons which the plaine letter do giue do both more edifie and are more safe Iohn 4. 9. The text How doest thou being a Iew aske of me to drink which am a Samaritane woman For the Iewes ⸫ do not communicate with the Samaritans The note There were many other causes why the faithfull Iewes could not abide the Samaritans but their precise abstaining from their companie and conuersation was their scismaticall temple and seruice in mount Garizim The answer It is very true that those which make a scisme and continue therein are not to be communicated with of faithful Christians and yet I thinke in that corrupt state of the Iewish church the other causes were rather stronger than that Iohn 4. 10. The text If thou didst know the gift of God and who is he that said to thee Giue me to drinke thou perhaps wouldest haue asked of him and he would haue giuen thee ⸫ liuing water The note He speaketh of his baptizing in the holy Ghost See Iohn 7. 39. The answer He speaketh of giuing his holy spirit to them that in faith aske and require it Iohn 4. 39. The text And of that citie many beleeued in him of the Samaritans for the words of the ⸫ woman giuing testimonie that he told me all things whatsoeuer I haue done The note This woman mysticallie being the church it is heere signified that they which at the first beleeue bicause the church teacheth so afterward be much confirmed finding it in the Scriptures also and by other instructions The answer It is here signified by what weake and vnlikelie instruments God can worke in drawing men to the knowledge of him selfe and embracing his mercies
he soweth and to that end applieth the borrowed spéech of sowing and reaping To racke those spéeches beyond this his meaning is most plainely to abuse him and bewraieth the wickednes of your doctrine which cannot carrie any probable shew without racking and wresting the scriptures Galat. 6. 14. The text But ⸫ God forbid that I should glorie sauing in the crosse of our Lord Iesus Christ by whom the world is crucified to me and I vnto the world The note Christ saith Saint Augustine chose a kind of death to hang on the crosse and to fixe or fasten the same crosse in the foreheads of the faithfull that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord Iesus Christ Expos. in Euang. Io. tract 43. The answer Bicause your superstitious abusing the signe of the crosse can not be warranted by Paule therefore Augustine must helpe wil he nill he But he meaneth none other thing then the coÌ„mon vse of the first christians who to shew how litle they were ashamed of Christ crucified did vse to crosse themselues on the forehead This will prooue but a poore proofe of your manifolde abuses of the crosse EPHESIANS Ephes. 1. 4. The text As he chose vs in him before the constitution of the world that we should be holie immaculate ⸫ in his sight in charity The note We learne here that by Gods grace men be holie and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the doctrine of the Caluinists The answer What father hath affirmed this before you This is not onely contrarie to Caluins doctrine but also to the doctrine of our Lorde Iesus Christ and his Euangelist Saint Iohn For our Lord and Sauiour Christ teacheth the children of God to praie alwaies for forgiuenes of their trespasses And saint Iohn saith if we say we haue no sinne we deceiue our selues and there is no truth in vs. Then I pray you tel vs if trespasses sins be spots how are we truely and in Gods sight immaculate otherwise then by the not imputing of our sinnes vnto vs and the imputing vnto vs of Christs righteousnes But herein you deceiue your selues and others that you estéeme not this imputed righteousnes for true righteousnes when and whereas it is the onely righteousnes in confidence wherof we may boldly appéere without spot in the presence of our God Ephes. 1. 13. The text In whom also when you had heard the word of truth the Gospell of your saluation in which also beleeuing you were ⸫ signed with the holie spirit of promise c. The note Some referre this to the grace of baptisme but to manie learned it seemeth that the Apostle alludeth to the giuing of the holie Ghost in the sacrament of confirmation by signing the baptized with the signe of the crosse and holie chrisme For that was the vse in the apostles time as else where we haue prooued annot Acts. 8. The answer The many learned that you speake of are but such as haue sold themselues and bent al their wits to defend the fornications of the whoore of Babylon And so you endeuor your selues do your best to prooue that which you speake of But lies and vntruths are not so easie to be prooued as you imagine but onlie to such as do beléeue euerie word you speake to be an oracle Your chrisme and your sacrament of confirmation were vnknown to to the apostles and not vsed by them to any such ende or purpose as you haue vsurped them vnto Ephes. 1. 23. The text And he hath subdued all things vnder his feete and hath made him head ouer all the church which is his bodie the ⸫ fulnes of him which is filled all in all The note Christ is not full whole and perfect without the church no more then the head without the bodie The answer This note is good true and comfortable if it be vnderstoode of his perfection in his mysticall bodie and not otherwise Ephes. 2. 8. The text For by grace you are saued through faith and that not of your selues for it is the gift of God ⸫ not of works that no man glorie The note It is said not of works as thine of thy selfe being vnto thee but as those in which God hath made formed and created thee August de gratia lib. arbit cap. 8. seq The answer Bicause your owne credit will not stretch to qualifie the plain spéeches of the Apostle you craue aide at Augustines hand But he is your sworne enimie and therefore meaneth to giue you verie slender helpe For in the same place he telleth vs that our good life is the grace of God fréely giuen vs that life eternal is also the grace of God fréely giuen to vs. And that God in Paule and others his déere children and saints crowned his own gifts and not their merits be you not then ashamed to enforce his spéeches against his minde â—phes 3. â—7 The text Christ ⸫ to dwell by faith in your harts The note Christ dwelleth in vs by his gifts and we be iust by those his gifts remaining and resident in vs and not by Christs proper iustice onlie as heretikes affirme The answer You wrangle for inherent iustice without all reason Christ you saie dwelleth in vs by his gifts and we are iust by those his gifts The gift that Christ dwelleth in vs by is faith as S. Paul here telleth and you assume that thereby we are iust therfore we conclude that we are iust by faith Therefore you must either confesse your manifold wrangling heretofore in reiecting iustification by faith alone bicause it is against your imagined inherent iustice or else you must confesse that you do but cauill héere when you go about to prooue inherent iustice bicause Christ dwelleth in vs by faith Ephes. 3. 17. The text Rooted and founded in ⸫ charitie The note Not faith onely must be in vs but charitie which accomplisheth all vertues The answer Who euer taught that no more vertues must be in Christians then faith onely you can not shew one And yet you are not ashamed to make your ignorant followers beléeue that wée spoile Christians of all other vertues Ephes. 4. 10. The text And that he ascended what is it but bicaâ—se he descended first into the ⸫ inferior parts of the earth The note He meaneth specially of his descending to hell The answer He meaneth by his descending into the inferiâ—â— parts of the earth his incarnation or abasing of himselfe to take vpon him our nature in the wombe of the virgin which by an Hebraisme is called the lower parts of the earth And Dauid so termeth his mothers wombe in the 139. Psalm vers 15. Ephes. 4. 2â— The text And be ⸫ renued in the spirit of your minde and put on the new man which according to God is created in iustice and holines of the truth The note The Apostle teacheth
heretikes for they taught in corners Mark 5. 12. The text And the spirits besought him saieng Send vs ⸫ into the swine that we may enter into them The note It is not without mysterie that the diuels desired and Christ suffered them to enter into the sâ—ine signifieng that filthie liuers be meete dwelling places for diuels August tracta 6. in epist. Iohannis The answer This mysterie opened by Augustine we well accept of and ad that if your owne stories say true then in al the world where is there a more fit place for the diuels dwelling than at Rome and with whom there rather than with the Popes good grace and his carnall colledge of Cardinals Such is the beastly filthines reported of them by al stories and not denied by your selues Mark 5. 32. The text Why make you this ado and weepe the wench is not dead but ⸫ sleepeth The note To Christ that can more easily raise a dead man than we can do one that is but asleepe death is but a sleepe Aug. de verb. Dom. ser. 44. The answer But that otherwise we should not haue vnderstood nor your ignorant followers haue maruelled at your great reading you néeded not to haue quoted your Doctor for this Mark 6. 13. The text And going foorth they preached that they should do penance and they cast out many diuels and annointed with ⸫ oile many sicke and healed them The note A preparatiue to the sacrament of extreme vnction Iam. 5. The answer Of whom learned you this Your Pope hath coined that sacrament and others mo of his owne authoritie And you his flatterers would wring it out of the miraculous dealing of Christs Apostles others in the primitiue church afore miracles ceased Mark 6. 17. The text For the said Herod sent and apprehended Iohn and bound him in prison for Herodias the wife of ⸫ Phillip his brother bicause he had maried hir The note He might and should by Moises law haue maried his brothers wife if he had beene dead without issue but this Phillip was yet aliue and had also this daughter that danced The answer The case was manifest And so was that of Henrie the eight who maried his brothers wife when he was dead but not to stir vp issue to his brother Which mariage was condemned for vnlawful by the greatest number of Diuines and Lawyers of your owne Church But for all that Pope Clement could salue the matter and make that which was naught good such is the presumptuous power that Antichrist taketh vpon him Mark 7. 6. The text This people honoreth me ⸫ with their lips but their hart is far from me c. The note They that say well or teach and preach well and haue Christ and his word and liue naughtily be touched in this place The answer This place doth most properly touch our hypocritical papists whatsoeuer shew of life they make bicause a great part of their doctrine is deuised by men is in truth nothing els but precepts of men Mark 7. 15. The text But the things that proceed from a man those are they which make a man ⸫ common The note See the first annotation vpon this chapter The answer Your first annotation is that common and vncleane is al one a profound note and therefore néeded such reference Mark 8. 2. The text I haue compassion vpon the multitude bicause loe ⸫ three daies they now endure with me neither haue what to eate The note Great feruor and deuotion in the good people and exceeding force in our masters preaching that made them abide fasting so long to heare his diuine sermons The answer But for entering into vnnecessarie contentions it might be easily shewed that a great number of this people followed not of deuotion but for other considerations Though their paines and long tarieng with Christ to heare him be commendable Mark 8. 2â— The text And they come to Bethsaida and they bring to him one blind and desired him that he would ⸫ touch him The note Our Sauiour Christ vsed to worke much by touching that we may learne not to contemne the corporall and externe application of holie things nor to challenge by the spirit and faith onely as heretikes do The answer Our Sauiour Christ many times to declare his méere omnipotencie healed by his word without any externe application of anything Other times applieng himselfe to the infirmitie and weaknes of them with whom he had to do vsed some externall application not to bring into estimation or reuerence spittle clay oile or such like much lesse your rotten relikes as you imagine but to teach vs wherein we may to beare with the infirmities one of another We challenge nothing by spirit and faith onely but that that which we haue good warrant for And we do most reuerently estéeme and vse all outward helps props and staies of our faith appointed of God and warranted in his word as publike and priuate reading and hearing of his word the frequenting of the Church assemblies publike and priuate praiers administration of the sacraments and such like Mark 9. â— The text ⸫ And after sixe dayes Iesus taketh Peter Iames and Iohn and bringeth them alone into a high mountaine apart was transfigured before them The note See the annotations vpon the 17. of Saint Matthewe The answer Your annotations shalbe answered by some other I am lothe to be drawne from your marginall notes Marke 9. 4. The text And there appeared to them ⸫ Elias with Moises and they were talking with Iesus The note The Lawe and the Prophets ioyne with Christ and his Gospel the one signified by Moyses the other by Elias by whose apparitions also we may learne that sometime there may be personall intercourse betwixt the liuing and the dead though not ordinarily The answer That the testimonie which the Lawe and Prophets do beare to Christ is signified by the appearing of Moyses and Elias I easilie consent The possibilitie of entercourse personall betwixt the liuing and dead bicause all things are possible to God I will not contend with you about it but that which you note it for to giue credit to the fables and tales forged for purgatorie is neuer the more likelie But it is possible for all that that they may bée lyes Marke 9. 29. The text And he said to them This kind can go out by nothing but ⸫ by prayer and fasting The note Note the great force of prayer and fasting The answer The force thereof God be praised we haue had great experience of aswell for that the prayers and teares of the poore afflicted in Quéene Maries time being heard of God threw out so manie popish diuels out of England as that also by the same weapons the diuels vicar of Rome is kept from working his will and satsfying his malice amongest vs. Marke 9. 41. The text For whosoeuer shall giue you to drinke a cuppe of water in my name bicause you are Christes Amen I say to
Gospell these words who was of Cainan though all the Greeke copies both of the old Testament and of the new haue the words with full consent Wherby we learne the intolerable saucines of the Caluinists and their contempt of holie Scripture that dare so deale with the verie Gospell it selfe The answer If this be such intollerable boldnes of Beza as you account it to correct the Gréeke by the Hebrew and to prefer the authoritie of Moyses the Hebrew text then condemne Saint Augustine who taught that boldnes to him and others De Ciuitate dei libro 15. cap. 13. 14. Luk. 4. â— The text And Iesus ful of the holie Ghost returned from Iordan and was driuen in the spirit into the desert ⸫ Fortie daies and was tempted of the diuell The note The churches fast of fortie daies called Lent commeth of this and is an apostolicall tradition Clem. Constit. Apost Lib. 5. cap. 13. Hier. ep ad Marcel adu erro Montani Leo serm 6. 9. de Quadragesima The answer Now the example of Christ and the authoritie of the Apostles must confirme our Lenten fast of fortie daies Two waighty reasons and therfore néed to be well considered of Christs faste was miraculous and therefore they that propound this for an example to imitate may as well appoint vs to imitate him in commanding both winde and sea But the apostles appointed it as Clement Hierome and Leo saie Clemens is a counterfait and he and Hierom name Quadragesima but what number of daies they ment thereby that appéereth not But the impudencie of them appéereth that obtrude vnder the name of Clemens constitutions Apostolicall that which their owne church obserueth not but reiecteth But that your fortie dais faste was not an apostolicall tradition appéereth many waies First for that the heretike Montanus as Eusebius testifieth was the first that appointed certaine times and daies to faste in Secondly bicause Augustine knew not of any daies or times appointed by the Apostles to be kept as fasting daies Thirdly bicause the obseruation of fasting daies and namely of fasting afore Easter was frée and was diuers according as euerie particular church sawe good Which Augustine séeing when he was yet but a nouice in Christ asked the aduise of Saint Ambrose who willed him to do as he saw him do afterward explaining his minde willed him to frame himselfe therein to the maner of ech church that he should come to so should he neither giue nor take offence Irenaeus as Eusebius reporteth wrot to Uictor bishop of Rome of the great varietie of the churches fasting afore Easter which dissent in fasting did not saith he break their coÌ„sent in faith The churches where Epiphanius was conuersant kept their faste of Quadragesima but seauen daies afore Easter The church of Rome kept it thrée wéekes afore Easter as the Tripartite story telleth vs. Finally the libertie and diuersitie of the churches in kéeping of it was so diuers and great that Socrates one of the authors of the tripartite storie marueileth that in such difference of time and daies the name of Quadragesima in all places remained one Now sée how truelie you thrust vpon vs vnder the name of Apostolicall tradition that which neither your church of Rome neither yet the most part of Christs church did obserue and kéepe for foure hundred yéeres after Christ that is your fortie daies faste Luk. 4. 8. The text ⸫ Thou shalt adore the Lord thy God and him onelie shalt thou serue The note See the annotations in Saint Matthew cap. 4. vers 11. The answer We haue séene your annotation not woorth the looking on which shall receiue answer with his fellowes Luk 4. 10. The text For ⸫ it is written that he hath giuen his Angels charge of thee that they preserue thee and that in their hands they shal beare thee vp least perhaps thou knocke thy foote against a stone The note If the diuell alledge Scripture against Christ no maruell that heretikes do so against Christs church The answer They no doubt be heretikes which do not think that to be the best way to refel the diuelish wresting of scriptures which Christ himselfe vsed that is by the Scriptures Therfore papists flieng that trial and taking vpon them to deuise wiser better means then Christ gaue example of cannot choose but be presumptuous proud heretikes Lukâ— 4. 16. The text And he came to Nazareth where he was brought vp and he entered ⸫ according to his custome on the Saboath day into the Synagogue and he rose vp to read The note Our Sauiour Christ vsed to preach in their synagogues The answer You might haue added on the Saboath daies and haue set downe that your Romish Church spendeth the saboth in a few superstitious and idolatrous actions and that those being done then their people sit downe to eate and drinke and rise againe to play and so a great part of their Saboath they consume in lasciuâ—ous wantonnes As for preaching they were woont to kéep it for high daies Luke 4. 22 The text And al giue testimonie to him And they ⸫ maruelled in the words of grace that proceeded from his mouth The note He had maruellous grace and an extraordinarie force in moouing the harts of his hearers The answer But the hardnes of their harts the more appéered in that so few of them were pearced and truly conuerted And bicause the same corruptions rest in vs which were in them we sée that it is not the excellencie of any mans gifts that can truly winne to God except he by his almightie power inwardly worke a reformation and create new harts and renew right spirits in vs. Luke 5. 1â— The text And he commanded him that he should tell no bodie but goe ⸫ shew thy selfe to the priest and offer for thy cleansing as Moyses commanded for a testimonie to them The note See Saint Mathew cap. 8. 4. The answer Your references are not worth the looking on as will appéere when they receiue answer togither Luke 5. 3â— The text ⸫ I came not to call the iust but sinners to repentance The note Christ came not to call those which presume of their owne iustice and that count them selues to haue no neede of Christ. The answer Then Christ came not to call Papists for they can merit heauen by their owne inherent iustice which if it be not a proud presumption then I know not what presumption meaneth And though in word they will séeme to néede Christ yet that néede can not stand with the rest of their doctrine Luke 5. 33. The text Why do the disciples of Iohn ⸫ fast often and make obsecrations and of the pharisies in like maner but thine do eate and drinke The note See Saint Matthew annotations c. 9. 15. The answer We haue séene it and answered it before Luke 6. â— The text And it came to passe on the ⸫ sabaoth Second-first when he passed through the corne
making cleane but you will neuer leaue your lieng We do not so speake of preaching onely that we exclude any helpe which God hath giuen vs besides But you exclude the word when you tie grace to the outward worke of your vnpreaching priests And you adde a number of helps of your owne as salt spittle oile creame and such like trumperie which God neuer appointed to his church but the proud presumption of man hath brought in Iohn 15. 7. The text If you ⸫ abide in me and my words abide in you you shall aske what thing soeuer you will and it shall be done to you The note If a scismatike pray neuer so much he is not heard bicause he remaineth not in the bodie of Christ. The answer I conclude therefore that the praiers of papists are vnprofitable bicause they haue cut themselues from the ancient catholike church of Christ and therefore remaine not in his bodie Iohn 15. 20. The text If they haue persecuted me you also will they persecute if they haue kept my word ⸫ yours also will they keepe The note He foresheweth that many will not obey the churches wâ—rds and no maruell bicause they contemned Christs owne precepts The answer As the Iewes cried the temple of the Lord when they had conuerted it into a den of théeues euen so crie you The church The church But as then the prophets shewed to them by their manifold contempts of Gods coÌ„mandements that their words were lieng and counterfet words euen so we shew that your church is the synagog of sathan and prooue it bicause she will be credited both aboue the word of Christ and contrary to the word of Christ. Iohn 16. 2. The text Out of the synagogues they will ⸫ cast you The note The heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. ca. 9. 22. The answer If to excommunicate be to put men from their coÌ„munion and fellowship in seruice praier and sacraments then this casting out is excommunication and so rightly translated The cause that you in your annotations imagine that is to bring the churches excommunication into contempt is friuolous and beareth no shew of truth sith excommunication amongst vs is vsed as a principall censure of our church And you your selues cannot denie but when hypocrites haue crept into authoritie this censure is abused as your confesse saieng the excommunication of heretikes is ridiculous And I pray you what made the rulers of the Iewes afraid of this casting out Was it not bicause in common estimation they should be estéemed as none of Gods people and what else is excommunication but to make the excommunicate to be estéemed as ethnikes and publicans Iohn 16. 13. The text But when he the spirit of truth commeth ⸫ he shall teach you all truth The note If he shall teach all truth and that for euer as before 14. 16. how is it possible that the church can erre or hath erred at anie time or in any point The answer Whosoeuer followeth that truth which the spirit taught the Apostles and swarueth not there from doth not erre But with you the pope can not erre the councels cannot erre the multitude of those whom you account the pastors of your church cannot erre As though Christ by this promise had tied his spirit to theÌ„ which we denie and you are not able to prooue Their errors are as manifest as the light so grosse and palpable that they may be groped You know that some of the greatest learned of your side are driuen to distinguish betwéene the pope and a man bicause as a man he may erre as a pope he cannot Iohn 16. 23. The text Amen Amen I saie to you if you aske the father any thing in my name he will giue it you The note Vpon this the church concludeth all hir praiers per Christum Dominum nostrum euen those that be made to saints The answer Is Christ bound to you must he needes be at your commandement whither he will or no He promiseth indéed that if they aske the father any thing in his name he will giue it And can you constreine him to giue it if we aske others Can your fansie be an assured warrant for it or from whence else can you fetch any good ground for it The commandement of Christ the example of Christ the doctrine of Christ and the guiding and direction of the holie Ghost do leade vs to praie to none but to God And what are you Or what is your church that we should beléeue you against all these Iohn 17. 1. The text These things spake Iesus and lifting vp his eies into heauen he said Father the houre is come ⸫ glorifie thy sonne that thy sonne may glorifie thee The note The father glorifieth the sonne by raising him from death exalting him vp to his right hand making all creatures to bowe downe at his name and giuing him all power and iudgement The sonne againe glorifieth his father by making his honor which onely in a maner was in Ieâ—rie before now knowen to all nations The answer You papists spoile the sonne of all glorie first in taking awaie from his glorified bodie the nature of a bodie and so making it no bodie or nothing Secondly in giuing that to others for which he is aduanced to the right hand of his father Thirdlie in setting the pope a mortall man aboue him in power and iudgement You spoile the Father also of his glorie by taking the key of knowledge from the multitude and so as much as in you lieth reducing the knowledge of God againe to a verie fewe Iohn 17. 11. The text Holie father ⸫ keepe them in thy name whom thou hast giuen me that they may be one as also we The note His petition is specially to keepe the apostles and his church in vnitie and from schisâ—â—es The answer It is verie true that Christ doth commend vnto his fathers protection and defence the vnitie of his church and children Iohn 17. 19. The text And for them do I ⸫ sanctifie my selfe that they also may be sanctified in truth The note To sanctifie himselfe is to sacrifice himselfe by dedicating his holie bodie and blood to his father both vpon the crosse and in his holy Sacrament The answer To sanctifie himselfe is to separate and seuer himselfe wholy to the vses of God his father which dedication of himselfe was plainly and euidently to be séene in his whole life and in euerie action thereof Which in some sort may also be called a sacrifice as also our reasonable seruice of God is termed a sacrificing of our selues But bicause the chéefe part of his priestly 〈◊〉 in this life was put in execution in his death in his sacrifice vpon his crosse therfore by way of excellencie the chéefe point of our sanctifieng by him is attributed to the then dedicating of himselfe to God for vs. But what is this toward the
condemned in the Scriptures and not the holie images of Christ and his saints The answer Lo here be popish images manifestlie condemned for you can not denie for all the world knoweth it that you change the glory of the incorruptible God into the image of a corruptible man There were at that time no images of Christ and his saints to speake against But the reasons by which the prophets and apostles condemned the former images of the Gentiles do beate downe also the images and idolatrie of the papists Rom. 1. 24. The text For the which cause God ⸫ hath deliuered them vp vnto the desires of their hart into vncleannes for to abuse their owne bodies among themselues ignominiouslie The note Ephes. 4. 19. he saith they haue deliuered or giuen vp themselues to all vncleannes By which conference of Scriptures we learne that themselues are the cause of their owne sinne and damnation God of his iustice permitting and leauing them to their owne will and so giuing them vp into passions c. The answer By conference of Scriptures we learne that the matter and cause of sinne and so consequently of damnation resteth in the wicked themselues and that God also in iustice punisheth sinne by sinne As in this chapter God punisheth the idolatrous with a most filthy sinfull life Peruse ouer your stories of Rome and sée whether euer this iudgement of God vpon men for idolatris were more manifestly laid vpon any people then it hath béene and is vpon Rome And tell vs what other people haue set out the praises of Sodomitrie in print most impudently to the face of all the world Rom. 2. 7. The text To them truly that according to patience in good works seeke glorie and honor and incorruption life eternall The note Good men also according to the merits of their good will shall haue their reward August ep 47. The answer And why do you not adde that their good will is the gift of the grace of God séeing Augustine addeth it Further merits with Augustine are taken simply for works and not as it commonly soundeth with the papist for a desert equiualent and correspondent to the reward Lastly he acknowledgeth that God rewardeth and crowneth his owne gifts in vs. How this can make for your doctrine of merits I pray you tell vs. Rom. 2. 〈◊〉 The text Thou therefore ⸫ that teachest another teachest not thy selfe that preachest men ought not to steale thou stealest c. The note It is a shamefull and a damnable thing for preachers teachers or other guides of mens life to commit the same things themselues which they reprooue in other The answer And can the pope and his cardinals be damned or must we secretly except them I pray you tell vs whether For in the whole world it is impossible to find any mans sinnes more plain or more monstrous Rom. 2. 〈◊〉 The text For ⸫ the name of God is blasphemed through you among the Gentils The note It is a great sinne that by the ill life of the faithfull our Lords name should be ill spoken of among the misbeleeuers and manie withdrawen from the true religion thereby The answer I do not take it that you meane that murdering of princes treason periurie sedition rebellion to set vp popish religion to be any sinne at all and yet it maketh your profession euill spoken of and alienateth therefrom all that carrie not bloodie minds and harts Rom. 2. 25. The text Circumcision indeed profiteth if thou obserue the law but if thou be a preuaricator of the law thy circumcision is become ⸫ prepuce The note Prepuce is the foreskin not circumcised and therefore signifieth the Gentils or the state or condition of the Gentils as circumcision the Iewes and their state The answer You can find in your hart to borrow of master Beza but not to be thankfull for that he lendeth you Rom. 3. 4. The text God forbid but God is true and euery man a lier as it is written That thou maist be iustified in thy words and ouercome when thou art iudged The note God onely by nature is true all men by nature may lie deceiue and be deceiued yet God by his grace and spirit may and doth preserue the Apostles and principall gouernors of his people and the church and councels in all truth though they were and are meere men The answer If you meane by these principall gouernors the pope and his cardinals as I do not doubt but you do then we answer That as they are méere men so they shew themselues for they both haue erred and do erre I would faine see one plaine place in all the ancient fathers that no bishop of Rome can err in saith That position is a late heresie vnknowen for a whole thousand yéeres after Christ. And the generall consent of the diuines of Christendome against it till within these two hundred yéeres as may appéere in the councell of Basill where pope Eugenius was condemned for an obstinate heretike and therefore deposed Rom. 3. 14. The text The venim of aspes vnder their lips The note Aspidum a little kind of serpents The answer We acknowledge it Rom. 3. 22. The text And the iustice of God by faith of Iesus Christ vnto all and vpon all that ⸫ beleeue in him The note To beleeue in him heere compriseth not onely the act of faith but of hope and charitie as the Apostle explicateth himselfe Gilat 5. 6. The answer I neuer saw so loose dealing of any but of such as both willingly deceiue themselues and labour to beguile others The Apostle telleth that faith worketh by charitie and you thereupon conclude that to beléeue compriseth the acts of faith hope and charitie How this conclusion followeth neither I sée neither can you make it euident But let it he granted you then how can you excuse your selues of intollerable lieng and slandering when almost euery where you speake of the doctrine of iustification by faith and beléeuing as though hope and charitie were from faith exiled and banished But your shifts are foule and manifest slanders where you may and when by plaine euidence of the text you are beaten from them then it is not ynough for hope and charitie to accompanie faith but they must be also comprised of faith Rom. 3. 24. The text Iustified ⸫ gratis by his grace by the redemption that is in Christ Iesus The note No man attaineth his first iustification by the merits either of his faith or workes but meerelie by Christs grace and mercie though his faith and works proceeding of grace be dispositions and preparations thereunto The answer Is Pelagius aliue againe or why do ye not cite him that your followers may know your doctrine to be ancient and also whom you follow therein In all that Augustine wrote against Pelagius and his adherents let vs sée somewhat to iustifie your note First you acknowledge Christs méere grace and mercie in our first iustification and
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
person to forsake the faith of their first Apostles and conuersion at the voice of a few nouellaries seemeth to wise men a very bewitching and senselesse brutishnes Such is the case of our poore countrie Germanie and others The answer That Rome hath forsaken the faith and doctrine taught by their first Apostles Paul and Peter as this Epistle doth most euidently testifie at the voice of their most proud prelats and that other countries haue from thence tasted of the same cup séemeth not to wise worldlings but to the spirit of God and to those that are thereby led and guided a very bewitching and yet withall the iust iudgement of God vpon those that had not or haue not any loue to the truth Thus haue you most manifestly your note returned vpon your selues For Paule and Peter were out of all doubt the Apostles of God and the doctrine deliuered by them voide of all filth and corruptions Galat. 3. 7. The text Know yee therefore that they that are of ⸫ faith the same are the children of Abraham The text This faith wherby Abraham was iustified and his children the Gentiles beleeuing in Christ implieth all Christian vertues of the which the first is faith the ground and foundation of all the rest and therfore here and else where often named of the Apostle The answer Sée your foule shifts when we say faith iustifieth then you vrge against vs a dead faith voide of all Christian vertues yea you go farther for you affirme that all faith and so consequently a true liuely faith may be without charitie Againe on the contrarie side when the force and plainnes of the text driueth you to confesse iustification by faith then faith implieth all Christian vertues So when it may serue your turne things inseparable as true faith hope and charitie must be separated and againe for the like aduantage things distinct must be confounded and one must imply and comprehende an other But for answer we confesse that faith is accompanied with all Christian vertues but neither they nor faith do iustifie by their owne vertue or merit as qualities inherent or resiant in vs. But faith is said to iustifie bicause by it we apprehend and lay hold vpon Christ and his righteousnes which is thereby made ours by Gods imputation And this office is proper to faith and not to any other vertue Galat. 4. 3. The text So we also when we were litle ones were seruing vnder the elements of the world The note That is the rudiments of religion wherein the carnall Iewes were trained vp or the corporall creatures wherin their manifold sacrifices sacraments and rites did consist The answer If the corporall creatures vsed in the multitude of their sacrifices sacraments and rites were an argument of their seruile estate vnder the law then consider the great heape of rites and ceremonies in your church and sée whether they doo not serue to bring Christians into seruitude and bondage againe by making them to serue vnder the elements of the world againe Naie the state of the Iewes was lesse seruile and more tolerable both in respect of number and multitude of ceremonies and in respect of the commander For the greater the dignitie of the commander is the more tolerable and better is the condition and state of the seruant Galat. 4. 14. The text And your tentation in my flesh you despised not neither reiected but as an ⸫ Angell of God you receiued me as Christ Iesus The note So ought all catholike people receiue their teachers in religion with all dutie loue and reuerence The answer The name of catholike being to true catholikes applied wée imbrace your note Galat. 4. 29. The text But ⸫ as then he that was borne according to the flesh persecuted him that was after the spirit so now also The note This mutuall persecution is a figure also of the church iustly persecuting heretikes and contrariwise of the heretikes which be the children of the bond woman vniustly persecuting the catholike church Augustine epist. 48. The answer The text is plaine that he that is after the flesh persecuted him which is after the spirit a plaine figure of your persecuting church The casting out of the bondwoman and her sonne done by Abraham may be drawne by Augustin or some other father to that purpose that you alledge it Galat. 5. 17. The text For the flesh lusteth against the spirit and the spirit against the flesh for these are aduersaries one to another ⸫ that not whatsoeuer things you will these you do The note Heere men thinke saith Saint Augustine the apostle denieth that we haue free libertie of will not vnderstanding that it is said to them if they will not hold fast the grace of faith conceiued by which onely they can walke in the spirit and not accomplish the concupiscences of the flesh in cap. 5. Gal. The answer The text is plaine against both libertie and abilitie of will And Saint Augustine as you know confesseth that when he wrote this he did not vnderstand that the words were verified of them which were vnder grace and not vnder the law Bicause that though such do not consent to the concupiscence of the flesh against the which in spirit they long yet they would not haue any of those corruptions of the flesh if they might and they do not whatsoeuer they would bicause they would want them and can not But then they shall not haue them when they haue not corruptible flesh Do yée not sée what a patron you haue of S. Augustine and are you not ashamed to alledge that as his which you know he himselfe hath reuoked Galat. 5. 21. The text Which I foretel you as I haue foretold you that they which ⸫ do such things shall not obtaine the kingdome of heauen The note Saint Augustine sheweth hereby that not onely infidelitie is a damnable sinne The answer Wherein we not onely agrée with Saint Augustine but also say farther that willing ignorance the mother of popish deuotion in the which you were woont to nussell your followers is a great and damnable sinne Galat. 6. 9. The text And doing good let vs not faile For in due time we shall ⸫ reape not failing The note The works of mercy be the seede of life euerlasting and the proper cause thereof and not faith onely The answer This is plaine blasphemie to place the proper cause of eternal life and saluation not in Christ but in our selues and in our owne works of mercie which you here most plainely do Your reason is taken out of the metaphor of séede and sowing The vanitie of it is in this that you racke the metaphor beyond the scope and meaning of the apostle For the apostle exhorteth them to liberalitie especially towards their teachers and instructers in the faith To incourage men therunto he telleth them that they shall be as sure or more sure of the rewardes promised of God then the sower shall be to reape that which
for persecution or for businesse séeing that both the actes of the Apostles the Epistle to the Romains euery epistle that Paul wrote from Rome minister good reasons against Peters being there so that if he were bishop so long as your stories testifie of him he was a notable non Resident but I had rather imagine that he came thither but a litle afore his death Philip. 3. â— The text See the dogges see the euill workers see the ⸫ concision for we are the circumcision which in spirit serue God c. The note By allusion of words he calleth the carnall Christian Iewes that yet boasted in the circumcision of the flesh concision and himselfe and the rest that circumcised their hart and senses spirituallie the true circumcision Saint Chrisostome Theoph. The answer Either you should set downe nothing without authorities alledged or els if you would spare your paines in anie place you should do it in those whereof the sense is not in controuersie but confessed on both parts Philip. 3. 1â—â— The text And may be found in him not hauing my iustice which is of the Lawe but that which is of the faith of Christ which is of God iustice in faith to know him and the vertue of his resurrection the societie of his passions configured to his death ⸫ if by anie meanes I may come to the resurrection which is from the dead The note If Saint Paul ceased not to labour still as though he were not sure to come to the marke without continuall indeuour what securitie may we poore sinners haue of heretikes perswasions and promises of securitie and saluation by onlie faith The answer We are verie sure that they which after they are called to knowledge do not continuallie indeuour to walke in those good workes which God hath prepared for men to walke in shall not come to the marke of life euerlasting which is set before all chrians And we know none but papists that teach such securitie to make men trust to that faith which is idle and doeth not worke by loue a diligent indeuour of obedience to Gods holy lawes And yet this continuance of our indeuour is no argument of doubtfulnesse of our saluation neither yet of trust in our deserts but that Christ liueth in vs and by his spirit leadeth and guideth vs effectuallie And it is not to be passed ouer though you be not disposed to sée it that the Apostle for all his indeuour yet flieth from his owne righteousnesse to the righteousnesse of Christ which God hath made his by faith so that it is euident that the Apostles confidence rested vpon the righteousnesse of Christ imputed to him Philip. 3. 17. The text Be followers ⸫ of me brethren and obserue them that walke so as you haue our forme The note It is a goodlie thing when a pastor may say so to his flocke Neither is it anie derogation to Christ that the people should imitate their Apostles life and doctrine and other holie men Saint Augustine Saint Benedict Saint Dominicke Saint Frauncis The answer It is a verie good thing when the Pastors are examples to their flocke in life and doctrine but yet the best men are to be followed with exception namelie no further then they follow Christ. As for your frierlie fathers whom you recken and whom you follow in wilworship are vnméete to be matched with Paul and others partners of Christian obedience to them among whom they liued Philip. 4. 3. The text Yea and I beseech thee my sincere companion helpe those women that haue laboured with me in the Gospel with ⸫ Clement the rest my coadiutors whose names are in the booke of life The note This Clement was afterward fourth Pope of Rome from Saint Peter as Saint Hierome writeth according to the common supputation The answer This is to be marked that the reckoning and supputation of Popes succéeding one another is a matter not agréed on though it be the maine foundation and principall pillar whereupon the Romish church will séeme to staie her selfe For as it is a matter verie vncertaine whether Peter was euer Bishop of Rome so is it also vncertaine who was first second third or fourth If we may beléeue the constitutions ascribed to the Apostles the testimonie whereof you can not refuse citing the authoritie of them in other matters verie often then Peter was neuer Bishop there but Linus was the first ordeined by Paul and not by Peter Clemens the second Eusebius reckoneth Clemens third and Euaristus fourth after both Peter and Paul For I do not perceiue that he reckoned one of them more for bishop there then the other Nicephorus maketh Peter the first Linus the second and Anacletus third and Clemens fourth Hierome reckoned in the same order sauing that he addeth that manie of the Latines did count Clemens next after Peter Sabellicus writeth that Peter Linus Cletus and Clemens were all Bishops of Rome at once and striketh quite out Anacletus out of the number Ireneus reckoneth next after Linus Anacletus And Optatus Mileuitanus setteth him that is Anacletus next after Clemens And thus your famous succession whereof you so greatly glorie resteth vpon a rotten vncertaine foundation the progresse thereof if it were examined is more diuerse and vncertaine and that manie waies and therefore no maruell though so vncertaine a succession must serue to vphold so vile a congregation as the church of Rome is at this day which bicause you know you referre the matter to the common supputation which must be that which you commonlie at this day follow Philip. 4. 10. The text And I also reioiced in our Lord exceedingly that once at the length you haue ⸫ reflorished to care for me as you did also care but you were occupied The note This reflorishing is the reuiuing of their old liberalitie which for a time had beene slacke and dead S. Chrysostom The answer This was Paules thankfulnes as well for the care they presently had of him as for their liberalitie afore time bestowed on him Philip. 4. 1â— The text And you know also O Philippians that in the beginning of the Gospell when I departed from Macedonia no church coÌ„municated vnto me in the account of gift and ⸫ receipt but you onely for vnto Thessalonica also once and twise you sent to my vse The note He counteth it not meere almes or a free gift that people bestoweth on their pastors or preachers but a certaine mutuall traffike as it were and interchange the one giuing spirituall the other rendering temporall things for the same The answer Your note is true though the pastors of your church giue stones for bread for fish scorpions and in stead of milke strong and ranke poison COLOSSIANS Colos. 1. 6. The text That is come vnto you as also ⸫ in the whole world it is and fructifieth and groweth euen as in you since that day that you heard and knew the grace of
God in truth The note He sheweth that the Church and Christs gospell should daily growe and be spred at length through the whole world which cannot stand with the heretikes opinion of the decay thereof so quickly after Christs time nor agree by any meanes to their obscure conuenticles See S. Augustine epist. 80. in fine The answer It is true that Christs faith did grow and spread in the whole world yet you your selues will confesse that it doth not alwaies spread alike For I know you will except our times And we wil except the times wherein the Arrians florished who as you report continued longer and was better defended by princes and worldly power than we are now Then it cannot be a question how quickly some corruptions grew but whether any great diminution or lessening of the number of true Catholikes may be But the ancient testimonies of stories do also put that out of doubt This repugnance you speake of we sée not Neither haue our conuenticles as it pleaseth you to terme them béene at any time more obscure than the assemblies of Christians in the primitiue church as you your selues cannot choose but confesse S. Augustine whose authoritie you alledge in his latter daies saw a greater decay of the Christian faith by the cruel inuasion of many barbarous nations that did ouerrun both Europe and Affrike than he did thinke when he wrote that Epistle possible to haue béene in so short a space And further if we consider the stories of the times since we shal find that that the bounds of Christendom haue béene greatly lessened and diminished since saint Augustines time Flat contrarie to his opinion in that Epistle Colos. 1. 10. The text That you may walke ⸫ worthie of God in al things pleasing The note See S. Ambrose and the Gr. doctors Or thus woorthily pleasing God The answer What néed you haue of Ambrose or any other great doctors for this I cannot imagine Colos. 1. 10. The text Fructifieng in ⸫ al good works and increasing in the knowledge of God The note Many things requisite and diuers things acceptable to God besides faith The answer This is your accustomed dealing to make ignorant men beléeue that your aduersaries allow of nothing but faith When as we confesse many things requisite for Christians and acceptable to God besides faith but nothing without faith Colos. 1. â—â— The text Giuing thanks to God and the father who hath made ⸫ vs woorthie vnto the part of the lot of the saints in the light The note We are not onely by acceptation or imputation partakers of Christs benefits but are by his grace made woorthie thereof and deserue our saluation condignly The answer You prate much of your owne woorthines and prooue nothing The benefits of iustification and saluation we haue by imputation onely other benefits as newnes of life sanctification and whatsoeuer pertaineth to that change alteration which God by the gracious working and guiding of his holy spirit maketh in those which be his be really and actually in vs. We are made woorthie indéede in respect of Christs righteousnes wherewith we are adorned and in respect of our selues none otherwise than the hungrie are said to be woorthie of meate and the thirsty woorthie of drinke not bicause they deserue it but bicause they earnestly desire it The deseruing therfore of our saluation condignly as you haue learned of your schoolemen to terme it might haue béene kept in your purse for héere is no place to vent it in our market serueth not for the sale thereof Colos. 2. 4. The text But this I say ⸫ that no man deceiue you in loftinesse of words The note Heretikes do most commonly deceiue the people with eloquence namely such as haue it by the gift of nature as the heretikes of all ages had and lightly all seditious persons which draw the vulgar sort to sedition by the allurement of their toong Nothing saith saint Hierom ep 2â— ad Nepotian is so easie as with volubilitie of toong to deceiue the vnlearned multitude which whatsoeuer it vnderstandeth not doth the more admire and woonder at the same The Apostle heer calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speech The answer Héere is long labour about washing of a tile Who knoweth not that papists and such heretikes as they are by fine retoricall persuasible spéeches do carrie poore ignorant men after them and to the intent they may as saint Ierom saith be the more admired and woondered at of the people that vnderstand not they not onely endeuor to kéepe the people without knowledge but also hunt after strange and vnwoonted words such as the eares of the people haue not béene acquainted withall and their intelligence reacheth not vnto whereof this your translation is a good euidence Turne therefore this note against your selues examine well your owne consciences and repent whiles you haue time Colos. 2. 18. The text Let no man seduce you ⸫ willing in the humilitie and religion of Angels walking in the things which he hath not seen in vaine puffed vp by the sense of his flesh The note That is wilfull or selfe willed in voluntarie religion For that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof commeth the word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition v. 23. See annotations v. 21. The answer If voluntarie religion and will worship were quite and cléere banished from amongst all those that call themselues Christians then where should poperie become For you your selues cannot for the greatest part of it shew any other ground but the will and deuise of men Colos. 2. 19. The text And not holding the head whereof the whole bodie by ioints and bands ⸫ being serued and compacted groweth to the increase of God The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is taking subministration of spirituall life and nourishment by grace from Christ the head The answer The Gréeke word signifieth our strait coniunction in Christs mysticall bodie as our bodies are ioined and knit togither by ioints and sinewes and so your note declareth the consequence of that ioining being drawen from the truth of the signification of the word Colos. 3. 15. The text And let the peace of God exult in your harts wherein you are also called in one bodie and be thankfull The note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie The answer By a metaphor drawen from the games of the Ethnikes wherein some had pricke and praise for actiuitie and strength Colos. 3. 24. The text Knowing that you shall receiue of our Lord the retribution of inheritance The note Retribution or reward for good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth rendering one for another The answer Out of Gods rendering or rewarding meriting cannot be collected and in this place the word of inheritance cléereth all For if it be our inheritance we haue it not by our deseruing Colos. 4. 3. The text Be instant in praier watching in it with thansgiuing praieng withall ⸫ for
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
heere we see good exhortations and praier and such other helps of man be profitable thereunto which could not be if we had not freewill The answer That conuersion from sin is the gift of God and that all helps by man which God hath thereto appointed are néedfull and necessarie it is manifest but it is impossible that the industrie of man should do good where God createth not a new hart and reneweth not a right will For the will and wisedome of man is enimitie to God And so appéereth the vanitie of your conclusion for frée will 2. Tim. 3. 8. The text But as Iannes and Iambres resisted Moises so these also resist the truth men corrupted in minde reprobate concerning the faith The note That those Magicians which resisted Moises were thus called it is not written in all the old Testament therefore it came to the Apostles knowledge by tradition as the church now hath the names of the three Kings of the penitent theefe of the souldier that pearced Christs side on the crosse The answer Howsoeuer Paul had the names of those magicians to vs it is not materiall We are sure the spirit of God hath now to vs made them knowen by him and therefore it followeth not that we must beléeue your fabulous narrations of the names number dignitie and such like of the wise men wherein you make of East West and of West East contrarie to the manifest truth so that the wiser sort of your selues do not beléeue those toies but your Romish church hath deliuered it to her children let them that will willinglie be deceiued be deceiued by her 2 Tim. 3. 14. The text But thou ⸫ continue in those things which thou hast learned and are committed to thee knowing of whom thou hast learned The note In all danger and diuersitie of false sectes Saint Pauls admonition is euer to abide in that was first taught and deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Timothie 6. and 2. Timothie 1. The answer And why did not Paul admonish men to hold fast that which the Pope and the church of Rome should prescribe bicause that should not or could not erre or stray from the first faith Or why do not you setting all other things apart enter into that triall with vs whether our doctrine or yours were the former Your whole doctrine swarueth farre from the first faith which the Apostles planted and the greatest part thereof is quite destitute of all testimonie of antiquitie 2. Tim. 4. 6. The text For I am euen now ⸫ to be sacrificed and the time of my resolution is at hand The note The martyrdome of Saints is so acceptable to God that it is counted as it were a sacrifice in his sight and therefore hath manie effectes both in the partie that suffereth it and in others that are partakers of the merit as of a sacrifice which name it hath by a Metaphore The answer The voluntarie suffrings of most bitter and cruel death for Gods cause of Gods saints are accepted of God as a most swéete sacrifice The effectes in the partie that suffereth bicause you haue not vttered what they be I can not imagine your meaning therefore know not what to say to it The effects it hath in others if you had dealt plainlie you should haue said to be the confirmation and strengthening of other christians by their suffrings But you come couertlie in with the partaking or partnership of their merits to make a way for the maintenance of your holie fathers gainfull marchandize for he hath the bestowing of all the merits of Peter and Paul and other saintes and they are admitted to be partakers of them that will paie most for them 2. Tim. 4. 21. The text Eubulus and pudens and Linus and Claudia and all the brethren salute thee The note This Linus was coadiutor with and vnder Saint Peter and so counted second in the number of the popes The answer It is strange to sée how boldly our papists can set downe that which by no meanes they can be sure of first therefore good reader thou art to vnderstand that by the testimonie of all stories Peter and Paul suffered death at Rome both in one day If euer Linus therefore were bishop of Rome by the Apostles life time he was at this present when they were so néere their end that they dailie looked to be sacrificed But it is not likelie that he was as then aduaunced to that dignitie when neither Paul mentioneth him as bishop or as his or Peters coadiutor or fellow labourer and also setteth diuers other Christians afore him in his salutation which had béene a verie vnmannerlie part and a great forgetfulnesse of dutie in the Apostles if Linus had then béene Bishop there and so Christs vicar generall But bicause you terme him Saint Peters coadiutor there I pray you tel me was Saint Peter there now or no I will not vse the reason that Paul not onlie héere but alwaies forgetteth him amongst those whom he nameth in his salutations whereof groweth great likelihood that he was neuer there whiles Paul wrote thence But if he were now and before there Paul maketh a verie great and pitifull complaint of him that he amongst the rest forsook him But I had rather say he was not yet come to Rome and that Paul made Linus the first Bishop there as your Clemens also affirmeth then to admit so great an absurditie against Peter The succession of the bishops of Rome which you so much glory of and vpon the authoritie whereof your church resteth is vncertaine vaine obscure and such as your selues can make no certaine report of TITVS Tit. 1. 15. The text All things are ⸫ cleane to the cleane but to the polluted and infidels nothing is cleane but polluted are both their minds and consciences The note He speaketh not of the church absteining from meats sometimes which is not for anie vncleannes in the creatures but for chastening their bodies but he meaneth the Iewish superstition who now being christians would not cease to put difference of cleane and vncleane according to their old law See Aug. cont Faust. lib. 31. cap. 4. The answer I easily beléeue that he ment not of that which was not for your churches superstition in that matter was not yet growne But you haue brought about by your lawes of abstinencie that your simple followers in the extremitie of sicknes when there cannot be any pretence of chastening their bodies thereby are so snarled in conscience that they dare not touch or tast that which is necessary to preserue life and to restore health withal Besides chastening of your bodies in your ordinarie abstinence in poperie hath no probable shew For your richer sort neuer fare more delicately nor fill their bellies more gluttonouslie then when they abstaine from ordinarie meats and hunt after extraordinarie delicates So that no mans bodies are
yoke of the law with the fond and heauie additions of their late masters called Deuteroses The heretikes to make it sound to the simple against the traditions of the church corrupt the text thus Which you haue receiued by tradition of the father The answer Two things we sée in your note First an exposition what is héere meant by traditions secondly a fond quarell to our translations First you affirme boldly without blushing that héere by tradition the errors of gentilitie are meant But bicause that carieth not so much as any probable shew therefore presently you flie from it saieng if he wrote to the Iewes then he c. As if any man could doubt to whom he wrote when both he was the Apostle of circumcision and also he nameth them to whom he wrote strangers of the dispersion of Pontus Galatia Cappadocia Asia and Bithinia It is manifest that the Iewes at that time dwelt in euery part of these countries as strangers dispersed héere and there which cannot with any shew for proofe be imagined of any nation besides Your yoking of Gods law with those traditions or additions called Deuteroses sheweth your vile and base estimation of Gods word But as whatsoeuer the Iewes had frō their fathers added to Gods lawe was cause of vaine conuersation so also your additions to the Gospell of Christ called traditions are causes of like vanitie and vnprofitable trauell and labor in them that vse them Your quarrell to our translations is but méere wrangling sith your translation hath the same in effect for how could the fathers deliuer except the sonnes receiued or how were they deliuered by Christ from their vaine cōuersation if they had not receiued it first But wranglers will neuer leaue cauilling 1. Pet. 2. 9. The text But you are an elect generatiō a ⸫ kingly priesthood an holie nation a people of purchase that you may declare his vertues which from darknes hath called you into his maruelous light The note The protestants can no more gather of this that all Christians be priests than that al be kings as is most plaine Apocalypse 1. 6. and 5. 10 Thou hast made vs a kingdome or kings and priests The answer We gather both the one and the other and we know of none other sacrifices now to be offered to God but those which euerie Christian man and woman are bound to offer and therefore we néed not your sacrificing priests with their paltrie 1. Pet. 2. 13. The text Be subiect therefore to euerie ⸫ humane creature for God whether it be to the king as excelling c. The note So is the Greeke but the protestants in fauor of temporal lawes made against the catholike religion translate it very falsely thus To all maner ordinance of man themselues boldly reiecting ecclesiasticall decrees as mens ordinances The answer The Gréeke scholiast whom I hope you will neither accuse of corrupt meaning nor denie that he vnderstood the Gréeke interpreteth it as we translate By ordinances of man we vnderstand not as you slander vs lawes of men but princes and magistrates elected appointed and created by men The decrées of your church we reiect as well bicause that they being but the ordinances of men are obtruded in the place and stead of Gods law as also bicause we acknowledge no dutie of subiection to the makers and ordeiners of them being to vs English men méere stangers to whom we owe no more dutie than to any other forrem potentates 1. Pet. 2. 17. The text ⸫ Loue the fraternitie The note In this speech is often commended the vnitie of al Christians amongst themselues The answer Which vnitie you haue broken many waies First in cutting your selues from the churches of the east parts of the world Secondly in falling from the ancient faith which the church of Rome it selfe first of all in old time professed Thirdly in your obstinate opposing your selues now to those that retaine kéepe and hold fast the ancient holie catholike faith deliuered by Christ and his Apostles to the church 1. Pet. 3. 1. The text In the like maner let the women be subiect to their husbands that if any beleeue not the word by the conuersation of the women without the word they may be woon considering your chaste conuersation in feare The note How women should behaue themselues towards their husbands The answer Which counsell and prescription all godly matrones imbrace 1. Pet. 3. 3. The text Whose trimming let it not be outwardly the plaiting of haire or laieng on of gold round about or putting on vestures c. The note Against the proud curious and costly attire of women wherein this ill time of ours exceedeth The answer Iniquitie decreaseth not towards the latter end 1. Pet. 3. 7. The text Husbands likewise dwelling with them according to knowledge as vnto the weaker feminine vessell imparting honor as it were to the coheires also of grace of life that your praiers be not hindered The note How husbands should behaue themselues towards their wiues The answer Which good lesson God grant all married men may kéepe and obserue In which lesson one thing is to be obserued that married men may so dwell with their wiues that their praieng be not thereby hindered contrary to that which in your notes you haue diuers times affirmed 1. Pet. 4. 6. The text For for this cause also was ⸫ it euangelized to the dead that they may be iudged indeed according to men in the flesh but may liue according to God in the spirit The note It hath the same difficultie and sense that the other word haue before 1. Chap. 3. See the annotation there v. 19. and S. August epist. 69. and Oecumenius vpon this place The answer Time is the daughter of truth and therefore things that somtimes seemed obscure are in time reuealed made open and plain and so is this The sense is plaine The Gospell was preached in former ages to them that are now dead Christ by his spirit preached to the rebellious and disobedient people which liued in the daies of Noe. Your annotation which you refer vs vnto is friuolous grounded vpon a malicious slander that we denie Christs descending into hell wheras we onely denie the popish sense and interpretation of that article And concerning Augustine your note booke once againe deceiued you For in the place which you quote there is nothing touching this matter but in his 99. epistle he handleth this place and especially the former in the thirde chapter at large concerning Christs preaching to disobedient persons in the daies of Noe. Where after that by many reasons he had prooued that your opinion whereby you apply this place to Christs descending into hell can by no meanes stand he enclineth though not fully and certainly that it is not ment at all of Christs descending into hell and rather thinketh that Peter meaneth that those times of Noe were a figure of our times and the generall disobedience then a figure
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