The Marginal Notes of the Popish Testament Translated Into English, Book 2
MARKE.
Mar. 1. 4.
The text.
Iohn was in the desert baptizing, and preaching the baptisme of penance ⸫ vntounto remission of sins.
The note.
Iohns baptisme put them in hope onelyonly of remission of sins as a preparatiue to Christs sacrament, by which sins were in deed to be remitted, Augustine lib. 5. de baptismo cap. 10.
The answer.
In the Scriptures we learne,Matth. 21. 25. that Iohns baptisme was from heauen,Luke 7. 30. the counsell, and ordinance of God, that Iohn was a minister thereof for that purpose sent of God,Iohn 1. 33. that the hope of remission of sins was grounded on the promises of God, which deceiueth not,Iohn 1. 26. that Iohn was the minister of the outward element, and Christ the giuer of the inward grace.Matth. 3. 11. Finally, the element is the same, the doctrine is the same which the Church of God now vseth: How then ran your braines on a difference? For sooth Augustine maketh this difference. You may be a shamed to alledge Augustine for that, wherof he was not resolued. The Donatistes did rebaptise such Christians as they wan to their congregation from Christs Church, in defence of which dotage they alledged for them selues the example of Paul, who (as they supposed) did rebaptise those that were once afore baptised of Iohn. Which obiection did trouble saint Augustine not a little, so that he wist not well how to shift it.August. de vnico baptismo. cap. 7. For somtimes he doubteth whether they were baptised with the baptisme of Iohn, or no, or whether they did but faine that they were so baptized: somtimes he saith that those which Iohn baptized had not their sins forgiuen them, yet he addeth, that he will not contend with them that thinke they were indéed remitted: Which argueth Augustine in this matter not to be resolute.
Mark. 1. 15.
The text.
The time is fulfilled, and the kingdom of heauen is at hand, ⸫ be penitent, and beleeue the Gospell.
The note.
He doth not preach beleefe, or faith onelyonly, but penance also.
The answer.
And I pray you who euer preached faith without repentance. If we be taught to beléeue the promise of remission of sinnes, we be taught also that that promise is not made but to the penitent. And so you seuer things inseparable. The word penance you do but blear the eies of the simple withall, to make them imagine of a satisfaction. But that your dealing hath béene already learnedly laid out by Master Doctor Fulke against Martinius, to whom I refer you.
Mark. 1. 44.
The text.
And he saith to him, see thou tell no bodie: but go shew thy selfe ⸫ to the high priest, and offer for thy cleansing the things that Moises commanded, for a testimonie to them.
The note.
Our Sauiour euen when he healed the leaper by extraordinarie miraculous power, would not yet breake order, but sent the partie to the priest.
The answer.
The orders, which God hath appointed to his Church, are with all reuerence and diligence to be obserued, and our care is to kéepe them. You cannot iustly accuse our Church of any wilfull, or willing breach of them.
Mark. 2. 5.
The text.
When Iesus had seene ⸫ their faith, he saith to the sicke of the palsie, sonne, thy sinnes are forgiuen thee.
The note.
Our Lord is mooued to be mercifull to sinners by other mens faith and desires, and not onelie by the parties owne meanes alway.
The answer.
This note is once answered alreadie Matthew 9. And nowe againe we say, that amongst the manifold meanes which God vseth in preuenting vsus with grace & fauour, this is not the least, that he maketh amongest men liuing, one an instrument of an others saluation, euen then often times when they that hauehave their saluation procured, least thinke of it. What is this to confidence in dead mens prayers and helpe, which you draw yours to, as much as in you lieth.
Mark. 2. 20.
The text.
The dayes will come when the bridegrome shall be taken from them, and then shall they ⸫ fast in those dayes.
The note.
He foretelleth that fasting shalbe vsed in the church, no lesse then in the old law, or in the time of Iohn the Baptist. See Matt. c. 9. verse 15.
The answer.
This note also hath alreadie bene answered in the place to which you referre vsus. And for further answer we say, that Christ doeth not prescribe that men vnderunder colour of fasting, shall abstaine from one kinde of meate as prophane, and fill their bellies with another sorte as more holy: neither doeth he preferre fish and fruite before flesh, egges and whit meate, in abstinence from which, the common fast of papistes doth consist and stand. Otherwise fastes commaunded by Christ to his church, both publique and priuate are in vse with vsus, as place, time, & occasion serueth.
Mark. 2. 28.
The text.
Therefore the sonne of man is ⸫ Lord of the Sabaoth also.
The note.
The maker of the Lawe may abrogate or dispence, when and where for iust cause it seemeth good to him.
The answer.
This note is true though it come out of season, but the pope is not the maker of Gods lawe, therefore he can not abrogate it, or dispence with it, as he taketh vponupon him most presumptuously.
Mark. 3. 10.
The text.
For he healed many, so that there preased in vponupon him for ⸫ to touch him, as many as had hurtes.
The note.
The onelyonly touching of Christes holy person, or any part of his clothes, or whatsoeuer belonged to him, did heale all diseases.
The answer.
This note néeded no replie, if there were no secret serpent lurking vnderunder the grasse, but bicause it is well knowen that by this and such like places, the papistes séeke to maintaine their relikes, and the gainfull marchandize that thereupon doth follow, therefore we answer that these miracles were so many confirmations of the doctrine of Christ at the first spreading of it, which after the doctrine sufficiently confirmed,August. Retra…ationum 1. cap. 13. ceased, and therefore none is not to be looked after. Besides it is apparant that then the vertue and power,Act. 3. 12. & 16 whereby those miracles were perfourmed,Mark. 5. 30. were neither in any other person or thing, but onelie in the person of our Lord and Sauiour Iesus Christ.
Mark. 3. 21.
The text.
And when they had heard of it, they went forth to lay hands on him, for they said, that he was become ⸫ madde.
The note.
See here the conceit of worldly friendes, who thinke the zeale of religion madnesse, and therefore count them mad, that are zealous in Gods cause and for the Catholike faith: and the more zealous the more mad.
The answer.
Alwayes worldly wise men thought the profession of Christian truth madnesse, or follie: and godlie wise men do thinke the like of them, that are zealous they wote not for what, and can giuegive none other reason of their faith, but they beléeue as the church beléeueth, which implicate faith you count Catholike, and allow verie well in your blind followers.
Mark. 4. 11.
The text.
And he said vntounto them; To you it is giuen to know the mysterie of the kingdome of God: but to ⸫ them that are without, all things are done in parables, that seeing, they may see and not see.
The note.
Such as be out of the Church, though they heare and read neuer so much, they can not vnderstand. Bede. in 4. Marci.
The answer.
This note of Bede is manifestly collected out of this place, and therefore we accept of it. And we maruaile the lesse at your grosse ignorance and blindnesse, though you count your selues great clarks, bicause you hauehave seuered your selues from the true church of God.
Marke 4. 21.
The text.
And he said to them, Commeth a candle to be put ⸫ vnderunder a bushell or vnderunder a bed? and not to be put vponupon the candlesticke.
The note.
Christ came not to teach his doctrine in corners, and hucker mucker as heretikes doe, but to lighten the whole world therewith.
The answer.
It is true that the same doctrine, which Christ taught in priuate houses and places, he taught also in the Temple and synagogues. And what heretikes they bée, that teach not openlie where they may be suffered, and séeke not to make their heresie as common as they can, I know not. And if teaching in corners, and hucker mucker that doctrine, which can not be openlie suffered to be taught, be alwayes a necessary note of heresie, then how excuse you Campion and your other champions héere in England from being heretikes, for they taught in corners.
Mark. 5. 12.
The text.
And the spirits besought him, saieng: Send vsus ⸫ 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 s…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,Iohn 13. sl…ine being taken in adulterie. 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 hauehave vnderstood, nor your ignorant followers hauehave maruelled at your great reading, you néeded not to hauehave 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 hauehave 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 vponupon 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 hauehave 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 vponupon 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 hauehave compassion vponupon the multitude, bicause loe ⸫ three daies they now endure with me, neither hauehave 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. 2….
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 onelyonly, 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 vsus (wherein we may) to beare with the infirmities one of another. We challenge nothing by spirit, and faith onelyonly, but that that, which we hauehave 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. ….
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 vponupon 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 giuegive 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 hauehave 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 vsus.
Marke 9. 41.
The text.
For whosoeuer shall giuegive you to drinke a cuppe of water in my name, bicause you are Christes: Amen I say to you, he shall not loose his ⸫ reward.
The note.
Reward for almes deedes, whereby it is euident that they be meritorious.
The answer.
If the reward be measured by the merite, the reward for giuing a cup of water should skant be woorth the receiuing. But make much of this euidence, for though it be bad, it is as good as the best ye hauehave.
Marke 9. 42.
The text.
And whosoeuer shall ⸫ scandalize one of these litle ones beleeuing in me: it is good for him rather if a milstone were put about his necke, and he were cast into the sea.
The note.
To giuegive scandal by our life to the weake in faith, is a great sinne, specially in priestes, preachers, and princes.
The answer.
Your séeking for tearmes to the multitude vnknowen and out of vse, is (as you tearme it) a great scandal or offence to obscure and darken of purpose the scriptures of God, and therefore in you a great sinne.
Marke 10. 9.
The text.
That therefore which God hath ioyned together, ⸫ let not man separate.
The note.
The obligation betwixt man and wife is so great, that during life it can not be broken.
The answer.
The text doeth not teach that it can not be broken, but that it ought to be inuiolable. That it is broken by them, which after marriage hauehave carnall copulation with an harlot,1. Cor. 6. 16. it is manifest, for they make themselues one flesh with an harlot. And how there can be more than two in one flesh, I know not.
Marke 10. 16.
The text.
And imbracing them, and imposing handes vponupon them, he ⸫ blessed them.
The note.
Our Sauiour gaue the children his blessing.
The answer.
Whereby wée sée he accepteth of poore infants, and declareth his louelove and fauour which he beareth to them. But magicall vertue and force which you commonlie imagine in the word of blessing, I sée none.
Marke 10. 18.
The text.
Good master, what shall I do that I may receiue life euerlasting. And Iesus said to him, why callest thou me good? none is good but one, God. Thou knowest the ⸫ commandements.
The note.
Note that the keeping of Gods commandements procureth life euerlasting.
The Answer.
Note that this young man had béene instructed by the scribes and pharisées, as you also now teach your followers: namelie, to procure life by his déedes, as appeareth by the question which he propounded to Christ. Note also that Christs answer is fit for the question, for there is none other meanes by our déedes to attaine life, then the perfect & exact obedience of Gods commandements. Note further in his answer to Christ, howe foolishlie he was besotted with the opinion of his obedience, and note lastlie, howe Christ laid open his hypocrisie to him, whereby it did manifestly appeare, that he neither loued God, nor his neighbour so well as him selfe. Therefore our owne righteousnes and obedience failing vsus, God hath prouided a remedie for vsus, the righteousnesse of faith, that is to say, the righteousnes and obedience of our Christ imputed to beléeuers.
Marke 10. 21.
The text.
And Iesus beholding him, loued him, and said to him, One thing is wanting vntounto thee, ⸫ go sell whatsoeuer thou hast, and giuegive to the poore.
The note.
This is a counsell of perfection, (not a precept) which the religious professing and keeping voluntarie pouertie, do follow.
The answer.
Be Gods commandements now become imperfect, that perfection wanting in the commandements must be sought for in counsels?Psal. 19. 7. Then how was the Law of the Lord a perfect Law? This was a commandement giuen him to bewraie how far he was from that he vaunted of, and to bring him to sée that he had not kept the commandements in such perfection, as before he imagined. Your voluntarie pouertie hath neither warrant by this, nor any other place of scripture.
Mark. 10. 29.
The text.
⸫ Amen I say to you, there is no man, which hath left house, or brethren, or sisters, or father, or mother, or children, or lands, for me and for the Gospel, that shall not receiue an hundred times so much now at this time, &c.
The note.
Exceeding happie be they that can forsake their temporall things for religion.
The answer.
Bicause God hath promised to recompence them both héere and in the life to come.
Mark. 11. 8.
The text.
And ⸫ many spread their garments in the way, and others did cut downe boughes from the trees, and strawed them in the way.
The note.
All these voluntarie duties …ere gratefull to our Sauiour, and so be the like done to him in the blessed Sacrament.
The answer.
You hauehave gotten a good warrant for setting the Sacrament on horse backe, as they say your holy father doth at Rome, but for prisoning him in a p…e, and trussing him vponupon eueryevery altar in a string, you must fetch your president from Annas, Caiphas, and Pilate, and not from this people. But I pray you, were you in good earnest, when you made this note, or do you thinke, that those duties ought, or might be done to him in the Sacrament, that ought, and might be done to him, when he was in body here conuersant amongst vsus. If you affirme it, we shal finde you deny it againe with an other breath. And if you dare not affirme it, then what is become of your note. But you care not what you speake, so as you may stir vp men to idolatrous blind deuotion towards your breaden God.
Mar. 11. 22. 23
The text.
And Iesus answering said to them, hauehave ⸫ faith of God. Amen I saie to you, that whosoeuer shall say to this mountaine, be taken vp, and be cast into the sea, and shall not stagger in his hart, but beleeue that whatsoeuer he saith, shall be done: it shall be done to him.
The note.
Faith of God is to beleeue that he is able, and that he will do it if it be expedient, and no impediment on our part.
The answer.
The impediment on our part here set downe is staggering, which you vnderunder pretence of humilitie do teach your followers, and so consequentlie you teach them to be doubtfull of the truth of Gods promises: which how it can stand with the faith of God, no wise man can sée.
Mark. 11. 26.
The text.
⸫ If so be that you will not forgiue, neither will your father that is in heauen, forgiue you your sinnes.
The note.
God neuer forgiueth sins to him that pardoneth not his enimies, from his hart. Whereby it is euident that more is required than faith onlie.
The answer.
Who euer denied all vertues to be requisite for Christians. If you did not know your owne scholers to be so blind and ignorant, as that they vnderstand not the state of the question of iustification by faith, you would neuer thus slightly deale, and put vsus to vnnecessarie labor, and paines. Faith alone embraceth the promise of remission of sins. This faith worketh in vsus amongst other things a readines to forgiue. So though more is requisite, yet faith alone embraceth Christ our righteousnes, and the promises in him, and with him offered. The other things required are necessarie consequents of faith, and therefore so many testimonies to vsus, and others of true beléeuing.
Mark. 12. 1.
The text.
A man planted a vineyard and made an hedge about it, and digged a trough, and built a tower, &c. vntounto the tenth verse.
The note.
The man is God the father. This vineyard (as Esaie said 5. 1.) is the house of Israel. The seruants sent are Moyses and the Prophets, whom the Iewes did diuerslie afflict and persecute. His sonne is Christ our Sauiour, whom the Iewes crucified out of the citie of Hierusalem, as it were casting him out of the vineyard. The Iewes and their guides to whom the vineyard was set destroyed, and Gods vineyard giuen to the Apostles and their successors in the Gentiles.
The answer.
These notes we allow, and like of, and from thence we gather that no place, no people, nor no succession of persons can be so priuileged, but that the like may happen to them as hath done to the Iewes. For you can not shew better promises for your popes then were made to the high priest of the Iewes, nor greater priuiledges for Rome, then for Hierusalem, nor for the nation of the Latins such prer…gatiues, as the Iewes had: which notwithstanding God hath reuenged vponupon them, the blood of his saints; by cutting them off from the true Oliue. And doth not the blood of Gods saints shed in euerie corner of his church crie now to him for vengeance? Or will not he that spared not the naturall branches of the Oliue, cut off for the like causes those that are but graffed into the others roome? I would that Gods seuere iudgements towards the Iewes would make you beware, and take héede in time.
Mark. 12. 10.
The text.
The ⸫ stone which the builders reiected, the same is made the head of the corner.
The note.
Christ is become the corner stone of the Synagogue and the church, in which the faithfull both of the Iewes and Gentils are conteined.
The answer.
And how chaunce you erect an other stone, to vnite and couple beléeuers in?
Mar. 12. 33.
The text.
And that he be loued from the whole hart, and with the whole vnderstanding, and with the whole soule, and with the whole strength: And to louelove his neighbour as him selfe is a greater thing then all holocausts and sacrifices.
The note.
This excellencie of charitie teacheth vsus, that faith onelyonly is not sufficient.
The answer.
The eie onelyonly sufficeth to sée withall, and yet it were not sufficient for a man to hauehave the whole body an eie. So faith onelie sufficeth a Christian man for iustification: And yet without other vertues, which necessarily follow faith, a Christian were not sufficiently be wtified. You should therefore hauehave done well to shew, for what onelyonly faith is not sufficient, whither for iustification, or for sanctification.
Mar. 12. 44.
The text.
Amen I say to you, that this poore widow, hath cast in ⸫ more than all that hauehave cast into the treasurie.
The note.
God doth accept almes that are correspondent to eueryevery mans abilitie; and the more able, the more must a man giuegive.
The answer.
God loueth a chéerefull giuer. For if there be a willing mind,2. Cor. 8. 12. it is accepted according to that a man hath,2. Cor. 9. 7. and not according to that he hath not.
Mar. 13. 7.
The text.
And when you shall heare of wars, and bruits of wars, feare not, for these things must be, but the end is not yet.
The note.
Great wars towards the latter end.
The answer.
A token that the end draweth néere, and yet it is not to be forgotten that your Pope is he, that setteth nations togither by the eares, and delighteth in warre, and bloodshed.
Mar. 13. 9.
The text.
But looke to your selues, for they shall deliuer you vp in Counsels, and in Synagogues shall you be beaten, and you shal stand before presidents and kings for my sake, for a testimonie vntounto them.
The note.
Much persecution of the faithfull and Catholike men in the latter end.
The answer.
Your Church of Rome hath long béene, and is now still the persecuting Synagoge, and therefore very vnlike the Catholike Church of faithfull persecuted men.
Mar. 13. 12.
The text.
And brother shall deliuer brother vntounto death, and the father his sonne: and the children shall arise against the parents, and shall worke their death.
The note.
Great tr…cherie and many false brethren at the same time.
The answer.
Your principle so continually in the popish Church practised of not kéeping faith, and promise made to those whom you accompt heretikes, is the roote of treacherie and treason, and the very nurse and cherishing of falsehood in pretended brotherhood. As appeared in the mariage of the King of Nauarre with the French Kings sister.
Mar. 13. 13.
The text.
But he that shall endure to the end, he shall be saued.
The note.
Constancie and perseuerance necessarie in time of persecution.
The answer.
And therefore that comfortable assurance, that nothing can seperate vsus, from the louelove wherwith God hath embraced vsus,Rom. 8. 38. which is the roote of constancie, is necessary for Christians, though Papistes be thereof quite destitute.
Mar. 13. 20.
The text.
And vnles the Lord had shortened the daies, no flesh should be saued: but for the elect which he hath elected, he hath ⸫ shortened the daies.
The note.
Antichrists reigne shall be three yeeres and an halfe, Daniel 7. Apocalipse, 13.
The answer.
Out of this text nothing can be gathered for the shortnes or length of Antichrists reigne: Therefore this note followeth not of this text: Christ hath shortened the daies, therefore Antichrists reigne shall be but thrée yéeres and an halfe. You had néed to get tough glue or else this will not hold togither. But Daniel and the Apocalipse shall helpe. Your mightie demonstrations out of those places hauehave béene already learnedly confuted by Master Whitakers, and we shall hauehave better cause to consider of them when we come to your notes vponupon the Apocalipse.
Mar. 13. 32.
The text.
But of that day or houre no man knoweth, neither the Angels in heauen, nor the ⸫ Sonne, but the Father.
The note.
Not as though himselfe knew not, as the heretikes Agnoitae held: but because he knew it not for to teach it others, as being not expedient, Ambrose de fide lib. 5. cap. 8.
The answer.
It is maruellous that we may not attribute to Christ, that which he attributeth to him selfe. And though it be true that therefore it is not reuealed, bicause it is not expedient for vsus to know it, yet it followeth not that Christ as man knew it. Ambrose beléeueth rather this place to be corrupted, bicause some auncient Greeke copies had not those words, the sonne of man, and bringeth diuers reasons to proue that Christ could not be ignorant of that day. But if the place be true, then he thinketh that Christ did but faine ignorance, bicause his disciples requested that which was not profitable for them to know. This shift Ambrose was driuen to, bicause he knew not how else to shift of the reasons that the Arrians gathered out of this place, against the diuinitie of Christ.
Mark. 14. 7.
The text.
For the poore you hauehave alwaies with you, and when you wil you may do them good: But ⸫ me you hauehave not alwaies.
The note.
We hauehave not Christ here needing our almes, as when he conuersed vponupon the earth.
The answer.
And why hauehave we héere no doctors? Bicause this shift to expound this text so, that it should not make against the bodilie presence of Christ in the Sacrament, is a late deuise. It is true that if he be not here in bodie, then it is not possible for him to néede reléefe. But let vsus see how your faith in this point agréeth with the ancient Christian Catholike faith. Augustine willeth Dardanus to hold this Christian confession:…pistol. 57. That Christ rose from the dead, ascended into heauen, sitteth at the right hande of the Father, & shall come from none other place, but from thence to iudge the quicke, and the dead, and that he shall so come (as the angels voice testified) euen as he was séene go into heauen, that is, in the same forme, and substance of flesh to the which he truly gaue immortalitie, and tooke not away nature. According to this forme he is not to be thought diffused eueryevery where. Fulgentius affirmeth that Christ according to the humane nature is comprehended in a place,Ad Thrasimundū regem lib. 2. cap. 5. absent from heauen when he was vponupon the earth, and forsaking the earth, when he ascended into heauen.Libro. 1. cap. 3. Uigilius writing against the heretike Eutiches saith, that Christ is with vsus, and not with vsus. For those, whom he left, and from whom he departed in his humanitie, he did not leaue, nor forsake in his diuinitie. By forme of a seruant, which he took from vsus into heauen,…ib. 4. cap. 4. he is absent from, &c. And in another place when he hath prooued him to be euerie where according to his diuinitie, and but in one place at once according to his humanitie, he concludeth thus: This is the faith and confession Catholike, which the Apostles deliuered, Martyres did confirme, and the faithfull hitherto hauehave held. And concerning these very words,Tract. in 8. …. Io. 50. Me you shal not hauehave alwaies, Augustine expoundeth them simplie to be ment of his bodily absence from the earth. Now let our papists tell vsus, how their faith can be Christian, and Catholike, being directly against that, which in these fathers daies was Christian and Catholike.
Mark. 14. 23.
The text.
And taking the chalice, giuing thanks, he gaue to them, and they ⸫ all dranke of it.
The note.
All dranke, to wit, all the twelue, for more were not present. Wherebie it is euident that the words in Saint Matthew (26, 27) Drinke ye al of this, were spoken to all the apostles onelyonly, which here are said that they all did drinke. And so it is no generall commandement to all men.
The answer.
And why hauehave we not here one doctor to say for you, that Drinke yée all, is not so general a commandement, as Take and eate? Can that be a catholike exposition, which is contrarie to all expositions of catholike expositors for many hundred yéeres after Christ? Take and eate stretcheth to laie men, as the practise of your church doth shew. And, Drinke yée all, that must be restreined to priests, bicause no more but ye Apostles were present. And if that cause be of force, why shall it not restraine the other commandement also, Take and eate to priests onelyonly? But the holy Ghost foreséeing what popish corruptions the diuell would bring into the Church, did afore hand (the more fully to preuent the diuels fraud héerein) direct the pens of the Euangelists in the giuing of the cup, to expresse the vniuersall signe, all, where in deliuerie of the bread, he is content with an indefinite spéech, take and eate. Heere all antiquitie is vtterly against poperie. Their doctrine of concomitance was not in the fathers daies hatched, neither had they wit ynough to foresée the danger of spilling, and hanging in lay mens beards, and such other déepe considerations as the pope picked out long after out of his night cap.
Mark. 14. 25.
The text.
Amen I saie to you, that now I will not drinke of the fruits ⸫ of the vine, vntill that daie, when I shall drinke it new in the kingdome of God.
The note.
See annotations vponupon Matthew chap. 26. vers. 29.
The answer.
Your annotations are not woorth the looking on: yet such as they are, they shall receiue answer by themselues.
Mark. 14. 64.
The text.
Who all ⸫ condemned him to be guiltie of death.
The note.
Here we may see that they were worthily reprobated, and forsaken, according to our sauiours prediction, by the parable Mark. 12. The kingdome of God shall be taken from you, &c.
The answer.
Their successors in impietie, blasphemie and crueltie Annas and Caiphas of Rome, and their adherents cannot be in better estate, for they with no lesse consent, and vnitie, hauehave condemned Christ in his members, and his truth for heresie and blasphemie.
Mark. 14. 66.
The text.
And when Peter was in the courte beneath, there commeth one of the ⸫ woman seruants of the high priest.
The note.
He feareth not afterward Rome the ladie of the worlde, that in the house of Caiphas was afraid of the high priests wench. Leo in natiuitate Petri & Pauli sermone 1.
The answer.
In this weake fearefulnes of Peter we may sée our owne frailtie, and in the change that God after made in him, when he had indued him and others with vertue from aboue, the power by which God can and doeth worke in weake and fraile vessels. Rome was the ladie of the worlde, therefore not the head of the church, a place fearfull to the godlie, or els Peters valure in not fearing of it had not béene commendable.
Marke 1…. 29.
The text.
And they that passed by blasphemed him, wagging their heades, and saying, Vah, he that destroyeth the temple, and in three dayes buildeth it, ⸫ saue thy selfe comming downe from the crosse.
The note.
So say heretikes of the blessed Sacrament, if it be Christ, let him saue him selfe from all iniuries.
The answer.
We, whome it pleaseth you to call heretikes, learne not from the scornefull Iewes,…udg. 6. 31. but from good Ioash the father of Gedeon, that your bread is not God, bicause it can not plead for it selfe, nor reuenge it selfe. But you hauehave a god and a religion alike, both of your owne creation.
Marke 15. 34.
The text.
My God, my God, why hast thou ⸫ forsaken me?
The note.
See Matth. cap. 27. 46. the blasphemous exposition of Caluine, and his followers, and take heede thereof.
The answer.
Sée the exposition, reape comfort thereof, and learne with hart and minde to detest and abhorre the impudent and shamelesse pennes of lying papistes.
Marke 16. 7.
The text.
But go, tell his disciples & ⸫ Peter, that he goeth before you into Galilee.
The note.
Peter is named in speciall (as often els where) for prerogatiue.
The answer.
A poore prerogatiue it 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?