The Marginal Notes of the Popish Testament Translated Into English, Book 9
GALATHIANS.
Galat. 1. 6.
The text.
I maruell that you are so soone transferred from him that called into the grace of Christ, vntounto another Gospel, which is not another vnlesse there be some that trouble you, and will ⸫ inuert the Gospel of Christ.
The note.
New Gospellers that peruert, corrupt, or alter the one onlie true and first deliuered Gospell are to be auoided. See Saint Augustine contra Faust. libro 32. cap. 27.
The answer.
The Gospel of God is the power of God to saluation to eueryevery beléeuer, whosoeuer therefore doeth preach any power of pope, of man, of fréewill, or of anie other creature or thing whatsoeuer, to saluation, preacheth a newe Gospell, and not the Gospell of God, and therefore are to be auoided. The whole doctrine therefore of the Popes church is to be auoided, for it is nothing els but a new coined Gospell. Your note booke still deceiueth you, there are not so many chapters in that booke.
Galat. 1. 19.
The text.
But other of the Apostles sawe I none, sauing Iames ⸫ the brother of our Lord.
The note.
Saint Iames was called our Lords brother, after the Hebrew phrase of the Iewes, by which neere kinsemen are called brethren, for they were not brethren in deede, but rather sisters children.
The answer.
If vponupon this you should méete with men as froward as your selues are, in expounding this is my bodie, they might make you worke by not admitting any interpretation, and therefore you might sée how fond a thing it is so to sticke to the letter, that you will not admit the mind of the speaker.
Galat. 2. 11.
The text.
And when Cephas was come to Antioch I resisted him ⸫ in face, bicause he was reprehensible.
The note.
That is, in presence before them all, as Beza him selfe expoundeth it, yet the English Bezites to the more disgracing of saint Peter, translate to his face. No. Testamen. anno 1580.
The answer.
It is somwhat that once in your liues you are content to acknowledge that you hauehave learned somwhat of master Beza: but I thinke he should not hauehave béene spoken of héere, but to take occasion by him to vtter your choller, and to ease your stomacke a little vponupon those, whom you call English Bezites, whose intent (as you surmise) was in their translation, to disgrace S. Peter: As if it had béene greater disgrace to saint Peter, to be told of his fault to his face, than to be told of it, & reprooued for it in the presence of the multitude. But howsoeuer it was, we sée plainly S. Peter went awry, and brought others into the like danger. And further we sée that his authoritie was not so great, but he might be reprooued. Yet though the pope go headlong to hell, and lead thousands of souls with him thither, no man may say, Why dost thou this?
Gal. 2. 16.
The text.
But knowing that a man is not iustified by the ⸫ works of the law, but by the faith of Iesus Christ, we also beleeue in Iesus Christ, that we may be iustified by the faith of Christ, and not by the works of the law: for the which cause, by the works of the law no flesh shall be iustified.
The note.
By this, and by the discourse of the whole epistle you may perceiue, that when iustification is attributed to faith, the works of charitie are not excluded, but the works of Moises law, that is, the ceremonies, sacrifices, and sacraments thereof principally, and consequently all works done meerly by nature and free will, without the faith, grace, spirit and aide of Christ.
The answer.
Helpe, helpe, Paul hath set the popes kitchin on fire. Our Rhemists bring water, but it runneth out by the way. For both by this, and the whole course of this epistle, we sée that this new Gospell into the which the Galathians were translated, was a péece of poperie: Namely, that they ioined in the cause of iustification & saluation their works with Christ, & the law with the gospel. But our Rhemists tel vsus first, that not the works of charity, but the works of the law are excluded by S. Paul. As who should say, that there were any works of louelove, that are not commanded in the law. And therefore if the works of the law be excluded, the works of louelove and charitie must be excluded also. But to helpe this, they adde that ceremonies, sacrifices, and sacraments are meant principally. But against that, Paul maketh him accursed, that abideth not in all that is written in the law to do it. If blessednes and iustification be our deliuerie from that curse, who séeeth not that the whole law, and eueryevery part of it, and eueryevery worke of it must be excluded? But further they adde, that al works done méerely by nature and frée will are excluded: wherein the word méerely is to be noted, bicause it expresseth that their meaning is, if there be a little helpe of faith or grace, that then works be not excluded. To the which I say, this was the case of the Galathians, and the very matter against the which the Apostle bendeth his whole force, for that they being Christians, and so beléeuers did not exclude their works, and méerely ascribe their iustification to the grace of Christ: for that they parted the matter as the papists do, betwixt Christ and their works, the whole maner of the Apostles reasoning in the next chapter, doth plainely shew. And therefore I will conclude with the Apostle;Ephes▪ 2. 8. By grace we are saued through faith, and that not of our selues, for it is the gift of God, not of works, that no man glorie.
Galat. 3. ….
The text.
O senselesse Galathians, who hath ⸫ bewitched you not to obey the truth, before whose eies, Iesus Christ was proscribed, being crucified among you?
The note.
For any people or 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 hauehave 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 vponupon those, that had not, or hauehave not any louelove to the truth. Thus hauehave you most manifestly your note returned vponupon 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 vsus 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 vsus. But faith is said to iustifie, bicause by it we apprehend, and lay hold vponupon 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 vnderunder 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 vnderunder 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, vnderunder 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, louelove, 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 hauehave 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 onelyonly 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 vnderunder grace, and not vnderunder 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 hauehave 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 hauehave them, when they hauehave not corruptible flesh. Do yée not sée what a patron you hauehave 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 hauehave foretold you, that they which ⸫ do such things shall not obtaine the kingdome of heauen.
The note.
Saint Augustine sheweth hereby that not onelyonly infidelitie is a damnable sinne.
The answer.
Wherein we not onelyonly 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 vsus 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 onelyonly.
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 merciemercy, 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 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 vntounto 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 cōmon 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.