The Marginal Notes of the Popish Testament Translated Into English, Book 1
A view of the marginall notes of the Popish Testament, translated into English by the English fugitiue Papists resiant at Rhemes in Fraunce.
Matt. 1. ver. 2…
The text.
ANd she shall bring foorth a sonne: and thou shalt call his name ⸫ Iesus.
The note.
Iesus an Hebrew word, in English Sauiour.
The answer.
If you would assigne vsus none other Sauiour, neither in part nor in whole, our controuersies were at an end, we should not neede to fill the worlde with our pamphlets.
Matt. 2. 16.
The text.
Then Herode perceiuing that he was deluded by the Sages, was exceeding angrie: and sending, murdered all the ⸫ men children that were in Bethlehem, and in all the borders thereof, from two yeeres olde and vnderunder.
The note.
The martyrdome of holy Innocents, whose Holy-day is kept the 28. of December.
The answer.
You studyed (no doubt) harde for this note, or els so learned a matter coulde not hauehave passed your penne. That these children were murdered for Christes cause, I well perceiue, and yet because their death was not a voluntarie testimonie to the trueth, I see not any iust reason to accompt them Martyrs: Howbeit it is not a matter woorth the contending about.
Matt. 3. 10.
The text.
EueryEvery tree therefore that doth ⸫ not yeeld good fruit, shall be cut downe, and cast into the fire.
The note.
It is not onelyonly damnable to doe euill: but also not to doe good. Aug. Sermone 6…. de temp.
The answer.
You doe well to cite Augustine for this, and we beléeue it, not bicause he sayeth it, but bicause this text doeth enforce it. And you must either tell vsus what euill doing is smaller, then not doing good, or els your veniall sinnes must be quite banished the countrey.
Matth. 5. 26.
The text.
Be at agreement with thine aduersary betimes whiles thou art in the way with him: least perhaps the aduersarie deliuer thee to the Iudge, and the Iudge deliuer thee to the officer, and thou be cast into ⸫ prison.
The note.
This prison is taken of very auncient Fathers for Purgatorie: namely, Saint Cyprian epist. 52. ad Anton. nu. 6.
The answer.
And what néede Fathers for this? Is it not ynough that your holy father of Rome taketh it so? The fathers might erre, he can not erre. If this prison be purgatorie, then no man can passe out of it without paying the last farthing. And if that be so, the sale of pardons, and such pelte is marred. For howe can pardon take place where payment is so peremptorily required? But Cyprian taketh it for purgatorie, I hauehave looked into the place by you quoted, and find it not so: onelyonly he toucheth there this present place, but neither his wordes, nor the circumstances of the place afore, nor after doe enforce any meaning of your purgatorie that I can sée.In quest. ex nouo & veteri testamento, cap. 70. Therefore it argueth either great negligence in you, in not searching, or great penurie of fathers so applying this place:De salutaribus documentis cap. 64. if you searching could find none more plaine for your turne than this. Augustine expoundeth this place of hell plainly and flatly.Eusebius de preparatione Euangelica. lib. 11. cap. 20. As for your purgatorie, Plato the Ethnicke philosopher of great fame, was the first founder thereof that I hauehave read of.
Matth. 5. 43.
The text.
Thou shalt louelove thine neighbour, and ⸫ hate thine enemie.
The note.
So taught the Pharisees; not the lawe.
The answer.
So say we to them that turne precepts to counsels, so teach the papistes, and not the Gospel.
Matth. 5. …5.
The text.
Who maketh his sunne to rise vponupon good & bad, and raineth vponupon iust and ⸫ vniust.
The note.
We see that the temporall prosperitie of persons, and countries is no signe of better men, or truer religion.
The answer.
Therefore the Popes long continued rolle of succession, is no good argument to approoue his religion, nor his present prosperitie, his goodnesse, and holinesse.
Matth. 6. 11.
The text.
GiueGive vsus to day our ⸫ supersubstantiall bread.
The note.
In Saint Luke the Latine is, panem quotidianum, daily bread, the Greeke being indifferent to both, foreign.
The answer.
You do in this according to your common custome, that which is most obscure, farthest from the peoples vnderstanding, and may best serue you to dally withall, that you make choise of.
Matth. 6. 31.
The text.
Be not carefull therefore, saying what shall we eate, or what shall we drinke, or wherewith shall we be couered? For all these things the ⸫ heathen doe seeke after.
The note.
They seeke temporall things onelyonly, and that not of the true God, but of their idols, or by their owne industrie.
The answer.
To contend with you about the heathen it were but a follie. It is manifest that many of them looked for immortalitie of the soule, and felicitie after this life, as their Elisij campi doe testifie. But for séeking either by your owne industrie, or by them which are no gods, you and they may be coupled together. For you be right cousin germaines, and therein you giuegive them not place an inch.
Matth. 7. 11.
The text.
If you then being naught, know how to giuegive good giftes to your children, how much more will your Father which is in heauen, giuegive ⸫ good things to them that aske him.
The note.
These good things are graces and all spiritual giftes, and whatsoeuer pertaineth to the health of the soule.
The answer.
If al these things be giuen vsus of God, and so are of his franke and free liberalitie, then with what face teach you, that your own merites must get vsus heauen, and gaine vsus the saluation of our soules.
Matth. 9. 2.
The text.
And Iesus ⸫ seeing their faith, said to the sicke of the palsey, &c.
The note.
We see that the faith of one helpeth to obtaine for another.
The answer.
It is very true that there is mutuall helpe giuen by the faithfull whiles they liue one to another,…am. 5. 15, 16. Rom. 1. 1…. both by prayer to obtaine good things at Gods hand, and also to comfort and confirme one another mutually in faith, and all goodnesse: but what maketh this for that which you teach fooles to looke for, that is, helpe by them which are dead and gone.
Matth 9. 15.
The text.
But the dayes will come when the bridegrome shall be taken away from them, and ⸫ then they shall fast.
The note.
Christ signifieth that the Church shall vse fasting dayes after his Ascension. Epiphanius in Compend. fid. Cath. August. epist. 80.
The answer.
Christ doeth not prescribe any certaine day, or dayes eueryevery wéeke to fast in, howsoeuer occasions doe fall out: neither doeth he appoint men when they fast, to abstaine from one kinde of meate, & to fill their bellie with another: your fathers you might hauehave spared.As Thursdayes. The fasting dayes there set downe by Epiphanius vnderunder the name of Apostolicall tradition, for verifying and fulfilling this place,August. epist. …6. your church obserueth not. As for Augustine, he knewe of no such tradition that is of any daies appointed by Christ, or his Apostles to fast in.
Matth. 9. 32.
The text.
But Iesus turning and seeing her, said, hauehave a good heart daughter, ⸫ thy faith hath made thee safe.
The note.
Loe, her deuotion to the hemme of his garment, was not superstition, but a token of greater faith: so is the deuout touching of holy relikes.
The answer.
It is true that her deuotion was not superstition, but a token of faith mixt with many infirmities, which infirmities it pleased Christ (for such is his merciemercy toward his) not to impute, but to forgiue. And where you draw from this example an approbation of your superstitious touching holy relikes, you doe amisse. For her acte is not set downe for a common rule for others to follow, and though it were, yet it could not serue, but where the principall things to be considered of are alike, which wil farre disagrée in any relike that you can name vsed in Poperie.
Matth. 9. 34.
The text.
But the Pharisees said, ⸫ in the prince of diuels he casteth out diuels.
The note.
In like maner say the heretikes, calling all miracles done in the Church, the lying signes of Antichrist.
The answer.
It is but vaine to quarell with you, for giuing vsus the odious names of heretikes, and vsurping to your synagogue of Satan the glorious name of the Catholique church. We doe not call all miracles done in your synagogue lying signes, for God diuers times by miracles hath disclosed the impietie, and hipocrisie of your Antichristian captaines of Rome, as the miraculous discouerie of sixe thousand infants heades afore murdered by adulterous priestes,Huldericus Augusta. episcopus in epist. ad papam Nicholaum. Nicholaus Clemangis. constrained to single life in the dayes of Gregorie the great, and the appearing of an owle in a councell holden at Rome, by pope Iohn the xxiiii. after the masse of the holy Ghost solemnly song at the beginning of the councel, and such like. But those which either by the illusion of the diuell hauehave bene done, or by your auncestors fained to be done, to vphold popish corruptions contrary to the manifest trueth of the word, whereof some are babish, some ridiculous, some so foule and filthie as that they would loathe any honest eare to heare, we do, and may well call lying signes of Antichrist. Of these whosoeuer vouchsafeth to waste some time in your legenda aurea, or in promptuario exemplorum, or in mille miraculis beat. Mart. or such like bookes, shall find store to your shame.
Matth. 10. 5.
The text.
Into the way of the ⸫ Gentiles go ye not, and into the cities of the Samaritans enter ye not.
The note.
They hauehave here commission to preach onelyonly in Israel: the time being not yet come to call the Gentiles.
The answer.
Whereby we sée the depth of the counsell and wisedome of God to be such, as no man can render a reason of, and that in his wisedome he sometime withdraweth the light of his Gospel, and communicateth it in comparison but to a …ewe, and sometime againe he causeth it to shine foorth brightly, and the knowledge of it to spread farre abroad.
Matth. 10. 16.
The text.
Be ye therefore ⸫ wise as serpents, and simple as doues.
The note.
Wisedome and simplicitie both necessarie in preachers, Bishops, and priestes.
The answer.
But you ioyne wisedom and double dealing together, & hold it for a principle, that you are not bound to deale simply and truely with your aduersaries,Concilium Constantiense sessione 19. as both that conclusion of the councell of Constance, that faith giuen to heretikes is not to be kept, and also the continuall practise of your church doeth very well testifie. And you doe well in reckening bishops and priestes beside preachers, because skant the tenth or tithe of your bishops and priests were wont to preach.
Mat. 10. 28.
The text.
And ⸫ feare yee not them that kill the bodie, and are not able to kill the soule.
The note.
A goodly comfort for christians and catholikes, and all good men, in the persecutions of Turke, of heretikes, of all wicked men.
The answer.
Which comfort did animate and encourage all those, whom you hauehave burnt and killed for religion, to testifie the truth against you, with losse of their liues, and shedding of their blood.
Mat. 10. 41.
The text.
And he that receiueth a ⸫ iust man, in the name of a iust man, shall receiue the reward of a iust man.
The note.
The reward for harboring and helping any blessed iust person suffering for his iustice and conscience.
The answer.
To this we agrée, but your meaning we are far from. For your meaning is, that wheresoeuer reward is expressed, there also merit of worke should be vnderstood. As if it were not possible for God to be more bountiful in rewarding, than we are meritorious in deseruing. Otherwise it were a simple sillie rewarde, that a cup of colde water could deserue.
Mat. 12. 7.
The text.
And if you did know what it is, I will mercy, and not ⸫ sacrifice: you would neuer hauehave condemned the innocents.
The note.
See the annotation chap. 9. vers. 13.
The answer.
You are loth your note should passe vnuiewed, and therefore you make this reference. Well we hauehave séene it, and finde that, which any yoong schooler with verie small studie would hauehave set downe. The best commendation it deserueth, is, that it sauoreth not so much of your vsuall corruption, as commonly your notes do. Other thing it hath not woorth the nothing downe.
Mat. 12. 25.
The text.
Euerie kingdome ⸫ diuided against it selfe, shal be made desolate: and euerie citie or house diuided against it selfe, shall not stande.
The note.
Therefore the kingdome of heretikes can not possibly stand, bicause it is alwaies full of diuision and dissention.
The answer.
If all heresies and sects in the whole world be raked out, and al their contentions, and strifes numbred, yet neither in number, nor in weight can they excéede the strifes that hauehave béene, and are among our popish heretikes themselues. Wherefore as their kingdome hath alreadie begun to fall, so it is not like to endure.
Mat. 12. 33.
The text.
Either ⸫ make the tree good, and his fruite good: or make the tree euill, and his fruit euill.
The note.
It is a mans owne free will, and election, to be a good tree, or an ill tree, to bring foorth good fruits or bad. So Augustine vponupon this place. Lib. 2. cap. 4. de Actis cum Foelice Manichaeo.
The answer.
I maruell not that péeuish papists hold this, for their own consciences do testifie to them, that the best ground they hauehave for being such trées, as papists may be, is the corrupt motions of their owne will, and choise. But we know that no man commeth to Christ,Iohn 10. 29. but whom the father draweth,Iohn 15. 16. and he hath no shéepe but those whom his father hath giuen him, and of them he pronounceth they make not choise of him, but he of them. As for Augustine he wrote scant aduisedly of fréewill, till Pelagius did awake him.Retract. primo, cap. 23. For till then as he himselfe confesseth, he had not diligently sought nor yet found, what the election of grace ment. Therefore in the matter of fréewill, if you bring any thing, that Augustine wrote afore he wrote against Pelagius, you do but abuse men with his name against his minde, which in this shall appéere thus. The question betwéen the Manichées and Augustine was, what was the originall cause of euil? The Manichean maketh two eternall, incommutable natures, one good, the other euill, one the author of good, the other the author of euill. On the contrarie part, Augustine maketh freewill the originall cause of euil. The Manichean amongst other scriptures, wrested to his purpose to prooue his two natures, vseth this of the two trées good and bad. Augustine to take away his application of this text answereth, that it was the wil of man that made him a bad tree, and that it was in his choise whether he would be good, or bad. After this ariseth Pelagius, of whom the papists hauehave learned their freewill: he for his defence catcheth at spéeches vsed by Augustine against the Manicheans. Augustine replieth, that though some spéeches vsed against the Manicheans might séeme to fauor the error of fréewill, yet other spéeches of his, euen in those his books against the Manicheans, will sufficiently cleere him from any such meaning,De natura & gratia cap. 67. and therefore giueth men this rule, that that, which in those bookes, and in that question he spake of will to do well, he spake of the will of man in which man was first created,Retract. lib. 1. cap. 9. and not otherwise. Thus we sée that our Rhemists learned this of their captaine Pelagius; and that they go about by Augustine to prooue that which he ment not, that is, the freedome of our wils now.
Matt. 13. 13.
The text.
Therefore in parables I speake to them: bicause seeing, they see not, and ⸫ hearing they heare not, neither do they vnderstande.
The note.
When Gods word is preached they properly hauehave eares to heare, that hauehave harts to obey, and they hearing do not heare, which heare by sense of their bodie, and obey not by consent of their harts. August. de done perseuerantiae, cap. 14.
The answer.
We like Augustines exposition verie well, and praie to God most hartily for you, that he in mercy wil vouchsafe to withdraw from you, that his heauie iudgement, which most manifestlie hath lien vponupon you, and to giuegive you now at length eares to heare, and eies to sée withall, which hitherto you hauehave most dangerouslie wanted.
Matth. 13. 39.
The text.
And the enimie that sowed them is ⸫ the diuell.
The note.
Not God then, but the diuell is the author of all euill.
The answer.
In this we consent, sauing that we know you hauehave a malicious meaning, to make your blind ignorant followers beléeue that we holde God to be the author of euill, which assertion we and euerie one of vsus do with all our harts abhorre, and detest, as most wicked, and blasphemous.
Matth. 13. …8.
The text.
Which when it was filled, drawing it foorth, and sitting by the shore, they choose out the good ⸫ into vessels, but the bad they did cast out.
The note.
Here also are signified good, and bad in the church.
The answer.
No man doth denie but that in the outward account of the church so long as it is in this vale of miserie, many hypocrites are, and yet in truth, and in the iudgement of him that cannot be deceiued in discerning his, neuer of the church.
Matth. 14. ….
The text.
And the king was stroken sad: yet bicause of his ⸫ oth, and for them that sate with him at table he commanded it to be giuen.
The note.
A wicked and a rash oth, and more wickedly fulfilled: bicause an vnlawfull oth bindeth no man.
The answer.
That a wicked rash oth bindeth no man to performance, we easily consent. But this can be no cloke for the manifold periuries, which your companie hauehave committed many waies: but most specially in breaking the lawfull oth of obedience to their lawfull prince, not rashly, but with good aduise and deliberation made by the most part of them.
Matth. 14. 1….
The text.
And his disciples came and tooke the bodie, and buried it, ⸫ and came and told Iesus.
The note.
Saint Iohns disciples at this time had wel learned their dutie toward Christ.
The answer.
Two things commendable in Iohns disciples are héere set downe vntounto vsus: Their expressing of their louelove toward their master and teacher in burying his bodie, and their repaire to Christ. But how much, and how greatly they had pr…fited in the doctrine which their master had taught them, that appéereth not.
Matth. 14. 31.
The text.
And incontinent ⸫ Iesus stretching foorth his hand tooke hold of him, and said vntounto him, O thou of little faith.
The note.
Notwithstanding the infirmities of them that gouerne the Church, yet Christ sustaineth them and holdeth them vp yea and by them, whatsoeuer they are he vpholdeth, and preserueth his Church.
The answer.
Far fetched, and déere bought is good for ladies. Christ saued Peter from drowning, notwithstanding the weaknes of his faith: Therefore he must néedes saue the Pope, whatsoeuer infirmities be in him. Other, or better consequence than this, out of this place I am sure you can make none. For that you do not meane all that gouerne any part of the Church, I gather, both bicause you reason from Peter, and also bicause you grant that any particular bishop may erre. Now if your consequence be true, then tel me how Christ vphold your pope Iohn against the councel of Constance,Session 12. who deposed him. And if he were not afore that Councell the chéefe gouernor of your Church, tell me who was. And if Christ did not vphold him, and by him your church, tell me when you gat againe restitution of your supposed priuilege, once broken. This example therefore serueth more aptly to encourage men to follow Christ, to do whatsoeuer he commandeth, with whatsoeuer dangers it be accompanied, bicause Christ will not …aile them that walke in holy obedience to his will, how weake, fraile, and full of infirmities soeuer they be, but as at the pinch he aided Peter, so will he them.
Matth. 14. 36.
The text.
And they besought him, that they might touch but the ⸫ hemme of his garment, & whosoeuer did touch it were made whole.
The note.
See before cap. 9. v. 20.
The answer.
You trouble vsus with your references, your note hath béene already considered of, and receiued answer in his due place.
Matth. 15. 28▪
The text.
Then Iesus answering said to hir, (o woman) ⸫ great is thy faith, be it done to thee as thou wilt: and hir daughter was made whole from that hower.
The note.
It were a strange case that Christ should commend in this woman a sole faith without good works, that is to say, a dead faith, such as could not worke by louelove, and which Saint Iames doubted not to call the faith not of Christians but of diuels. August. de fide & operibus. cap. 16.
The answer.
It were a very strange case if papists should leaue lying, fraud and deceit. For who séeth not, that the end and purpose of your note is, to make men thinke, that your aduersaries attribute much to a dead faith, that cannot worke by louelove: And if there be any that doth so, name him. And if in truth you cannot name any, then what are ye? Bicause we say that faith onelyonly iustifieth, must it néedes therefore be a dead faith? Bicause the eie onelie séeth, must it néedes be pulled out of the head, and be without all other organs and instruments of the bodie? Who séeth not the folly of this? We with Augustine affirme, that Christ sawe in this woman whose faith he praised, a woonderfull worke of louelove.
Matth. 15. 36.
The text.
And taking the seauen loaues and the fishes, and giuing thanks, he brake, and gaue to his disciples, and the ⸫ disciples gaue to the people.
The note.
Heere we see againe that the people must not be their owne caruers, nor receiue the sacraments or other spirituall sustenance immediately of Christ, or at their owne hands, but of their spirituall gouernors.
The answer.
This collection is very loosely gathered. The disciples gaue bread and fish to the peole, ergo it is not lawfull for the people to receiue any spirituall sustenance immediately from Christ, but onelyonly from them, that are their gouernors vnderunder Christ. I thinke if we make a consequence from bodily sustenance to the sustenance of our soules, that then it followeth better thus: That as this people when they were at home prouided themselues for their bodily sustenance, and héere being abrode they receiue it prouided for them, at the hands of the Apostles: so also it is lawfull for men at home to receiue spirituall sustenance by their diligent reading, and abroad to receiue it at the hands of their ordinarie pastors and teachers in their open méetings, by hearing the word preached and taught.
Matth. 16. 18.
The text.
And I say vntounto thee, that thou art ⸫ Peter, &c.
The note.
That is a rocke.
The answer.
Your reasons drawen from this place, to stablish the tyrannie of Antichrist, hauehave often béene answered.1. Cor …. 11. And bicause héere no reason is framed, we say with the holy Apostle Paul, that we know none other rocke or foundation to build Christs Church vponupon, but Christ himselfe.
Matth. 16. 23.
The text.
Who turning said to Peter, goe after me ⸫ Satan, thou art a scandall vntounto me.
The note.
This word in Hebrew signifieth an aduersary, as 3. Regum. 5. v. 4. and so it is taken heere.
The answer.
We will not impugne your qualification of the word: and lessen Saint Peters rebuke, as much as you can, yet this we may sée euidently, that men are but vnstaied, and vnstable rockes to build the Church vponupon: and except the Pope be better priuiledged than Peter was, sometime he may be an aduersarie and a … ▪ I will not …ay a deuill.
Matth. 17. 24.
The text.
And when they were come to Capernaum, there came they that receiued the Didrachmes vntounto Peter, and said vntounto him: your master, doth he not pay the ⸫ Didrachmes?
The note.
These didrachmes were peeces of mony, which they paied for tribute.
Matth. 1…. 27.
The text.
And that fish which shall first come vp, take, and when thou hast opened his mouth, thou shalt find a ⸫ stater: take that, and giuegive it for me and thee.
The note.
This stater was a double didrachme, and therefore was paied for two.
The answer.
To these two notes, I giuegive but one answer, for they reserued these strange words in the text, bicause English eares are not acquainted with them, and other matter there is not in these notes worth the obseruing.
Matth. 18. 4.
The text.
Whosoeuer therfore shal humble him selfe as this litle ⸫ child, he is the greater in the kingdome of heauen.
The note.
Humilitie, innocencie, simplicitie commended to vsus in the state and person of a child.
The answer.
But none of them embraced by you, as appeareth. Your Pope can abide no péere, he must be aboue all, you puffe vp your selues with the proud pharisie, in confidence of mens merits; what innocents you are, a number of you executed for confessed treason, doo declare: simplicitie cannot stand with the continual practise of your Church, which of long time hath loued nothing lesse, then plaine dealing, as both our eies hauehave séene, and all stories doo testifie.
Matth. 18. 17.
The text.
And if he will not heare them ⸫ tell the Church.
The note.
That is (as Saint Chrysostome heere expoundeth it) tell the prelats, and chiefe pastors of the Church, for they hauehave iurisdiction to bind, and loose such offenders by the words folowing, vers. 18.
The answer.
We agrée with Chrysostome bicause the circumstances of the place, and matter doo require it so to be expounded, that héere by the Church the gouernors thereof are meant, and that they hauehave power to bind and loose, and therefore is a good warrant for our Church discipline against Papists, and all other scornefull contemners, and despisers of the same.
Matth. 18. 19
The text.
Againe I say to you, that if two of you ⸫ consent vponupon earth, concerning eueryevery thing whatsoeuer they shall aske, it shalbe done to them of my father, which is in heauen.
The note.
All ioyning togither in the vnitie of Christs Church in Councels, and Sinods, or publike praiers, is of more force than of any particular man.
The answer.
It is true that the vnitie and agréement of Gods Saints ioyned in praier, and the consent of many gouernors of the Church in executing discipline, is of more force than if the same be done of a very few. And yet your proud prelate of Rome will hauehave his doings being but one, stand and be of force against all consent whatsoeuer.
Matth. 19. 11.
The text.
Not all ⸫ take this word, but they to whom it is giuen.
The note.
foreign capiunt.
The answer.
This most plainly sheweth, that the vertue of continencie is not in eueryevery mans will, but a rare gift of God, and that therefore they not onelyonly deale rashly, but also directly against Gods will, and pleasure that vowe perpetuall single life. And I doo not doubte but that your other annotations shall shortly be answered.
Matth. 19. 17.
The text.
But ⸫ if thou wilt enter into life, keepe the commandements.
The note.
I see not, saith Saint Augustine, why Christ should say, if thou wilt hauehave life euerlasting, keepe the commandements, if without obseruing of them by onelyonly faith, one might be saued. Augustine de fide & operi. cap. 1….
The answer.
Augustine in that place, speaketh not against those that ascribe iustification to a true and a liuely faith, but against the papistical opinion of them, which vnderstood by them, that build vponupon Christ hay and stubble, such Christians as liue wickedly, whom they affirmed, that they should passe through purgatorie fier, and so be partakers of saluation through the merite of their foundation. Against these Augustine replieth, that he séeth not to what purpose Christ should exact the kéeping of the commandements, if such a faith, that is, a bare profession of Christianitie, might saue. What is this against that faith which worketh obedience in beléeuers, as it is written.Hebr. 11 9. By faith Abraham obeyed God: who then séeth not your vanitie in applying against vsus, that which was spoken against the patrones of purgatorie?
Matt. 19. 24.
The text.
And againe I say to you, it is easier for a camel to passe thorow the eie of a needle, ⸫ than for a rich man to enter into the kingdome of heauen.
The note.
Saint Marke expoundeth it thus, rich men trusting in their riches. cap. 10. verse 24.
The answer.
This (as farre as I now remember) is the first note saue one, giuen vsus by conference of places of Scripture. And if this kind of gathering were more in vse with you, we should hauehave a great many fewer controuersies betwixt vsus.
Matt. 19 29.
The text.
And eueryevery one that hath left house, or brethren, or sisters, or father, or mother, or ⸫ wife, or children, or lands for my names sake, shall receiue an hundred folde, and shall possesse life euerlasting.
The note.
Hereof is gathered that the Apostles amongst other things left their wiues also to followe Christ. Hierom. lib. 1. aduer. Iouinianum.
The Answer.
The Apostles were neuer taught by Christ to leaue those dueties vnperfourmed, which God had imposed vponupon men, therfore not their dueties towardes their wiues. Further, to leaue these things, was not absolutelie to leaue either possession, or vse of them, but onelie so to bridle them selues, as that the hauing of these things were no withdrawing of them from cleauing to Christ, & folowing their calling.Matth. 9. 10. For Matthew had stil his house, in which he feasted Christ.Iohn 11. 1. Lazarus and his sisters dwelt in their owne at Bethania:Matth. 27. 57. Ioseph was ritch, and yet a disciple: and if Peters wiues mother were cared for,Matth. 8. 14. and healed of her feuer, it is not likelie that her daughter was cast off. Further, what say you to the canons,Canon. 6. which you say are the Apostles, which forbid priestes to leaue their wiues vnderunder pretence of religion. But you tell vsus that Hierome gathereth it: what then? must we therefore of necessitie beléeue it. He telleth vsus in the same booke that the end of marriage is death, and the ende of single life is life: and I am sure you therein beléeue him not. But this is your practise, such absurd collections as you are ashamed to set downe as your owne gathering, ye gladlie shroud vnderunder the name of some Father, to abuse your followers with.
Matth. 20. 11.
The text.
And receiuing it, they ⸫ murmured against the good man of the house, saying.
The note.
The Iewes are noted for enuying the vocation of the Gentiles, and their rewarde equall with them selues.
The answer.
It is true that the Iewes enuied the calling of the Gentiles, as the papistes at this day can not abide that reformed Christians take the name of Catholike christians, and Church of God: but that by this murmuring that enuying of equalitie of reward is meant, is your bare surmise, which you can not proue. For the purpose of the parable is nothing els, but to shew that it is frée for God, to reward whom he will, though they deserue it not.
Matth. 20. 25.
The text.
And Iesus called them vntounto him and said, you knowe that the princes of the Gentiles ouer rule them, and they that are the greater, exercise power against them.
The note.
Superioritie is not here forbidden amongest Christians, neither ecclesiasticall, nor temporall: but heathenish tirannie is forbidden, and humilitie commended.
The answer.
Christ here distinguisheth the regiment of his church from ciuill gouernment, and denieth that any of the Apostles shalbe aduaunced ouer his fellow apostles in dignitie, as kings ouer their subiectes, which …latlie striketh downe your supposed primacie of Peter.Urbanus sextus drowned fiue Cardinals. Sergius tertius digged pope Formosus out of his graue. As for heathenish tirannie the popes of Rome hauehave excéeded all that euer went before them, for they hauehave not onelie put their Cardinals into sackes, and throwne them into the sea, but also they hauehave not suffered one another to rest in their graues.
Matth. 21. 12.
The text.
And Iesus entred into the temple of God, and cast out all that sold and bought in the temple.
The note.
How much the abuse of the churches, by marchandizing, walking, or other prophane occupying of them, displeaseth God, here we may see.
The answer.
Prophane occupying of the church displeaseth God, but héere is a further thing meant, namelie, buying and selling vnderunder pretence of religion and seruice of God, as héere the selling of such things as perteined to the seruice of the temple, and with you the selling of masses, diriges, trentals, and pardons, & such like stuffe. Where couetousnesse of sacrificing priests, is the expresse cause of prophaning the temple, which you s…ilie passe ouer, bicause it toucheth your selues very nighlie.
Matth. 21. 19.
The text.
And seeing a certaine ⸫ figge tree by the way side, he came to it: and found nothing o… it, but leaues onelie.
The note.
The Iewes hauing the word of the lawe, and not the deedes, were the figge tree full of leaues and voide of fruit. Aug. de verb. dom. serm. 44.
The answer.
In the fig trée he did set out what end and issue remaineth for hypocrites, which make a shewe of that which they hauehave not.
Matth. 22. 10.
The text.
And his seruants going forth into the waies, gathered together all that they found, ⸫ bad and good, and the mariage was filled with guestes.
The note.
Not onelie good men be within the church, but also euill men against the heretikes of these dayes.
The answer.
To which we answer that though in the outward participation of the word and sacraments, many wicked are ioyned with good, yet in trueth none are of the church but such as to whom the promises of remission of sins, and resurrection to life eternall do pertaine. And also we saie that this is a friuolous collection, drawen from the outward calling to the truth of being in the church. For many are called, but few chosen. Further nothing can iustly be gathered out of this parable but that the Iewes, which were first called, made themselues vnwoorthy of their calling, and that in calling the Gentiles into their roomes, & place, there was no respect had, how bad they were afore their conuersion. But the grossest sinners for the most part, did soonest and gladliest receiue the promise of grace, and fauor offered in Christ. And they that racke the calling, and comming beyond this: racke it beyond the meaning of Christ. And the bad that come without amendment, shall be sure to be serued, as he that came without his mariage garment.
Matth. 23. 5.
The text.
But they do all their works, to be seene of men. For they make broad their ⸫ philacteries, and enlarge their fringes.
The note.
These philacteries were peeces of parchment, wherein they wrote the ten commandements, and folded it, and caried it on their fordhead before their eies, imagining groslie and supersticiouslie, that so they fulfilled that which is said. Deut. 6. They shall be immooueable before thine eies, Hierom in 23. Mat.
The answere.
It is well that you so diligently tell vsus the meaning of the worde philacteries, but the simpler sort must take it vponupon your owne credit, for they can not looke into Hierom for it. But this they may sée, that the Pharisées neither in apparell, nor otherwise hunted more for estimation of holines amongst men, than your sectaries (I should hauehave said) religious, do most manifestly.
Matth. 23. 37.
The text.
Hierusalem, Hierusalem, which killest the prophets, and stonest them that were sent to thee, how often would I gather thy children, as the hen doth gather hir chickens vnderunder hir wings, and thou ⸫ wouldest not.
The note.
Freewill.
The answere.
It is true that men of their owne will do fréely, and franklie sinne, and refuse grace, but this is their greatest slauerie, & bondage that can be. For so they shew themselues slaues of sin. And therefore if that be the fréedome of will you so much contend for, you may take it to your selues.
Matth. 24. 11.
The text.
And manie ⸫ false prophets shall rise, and shall seduce many.
The note.
There were in the people false prophets, as among you also shall be lieng masters, which shall bring in sects of perdition, 2. Peter. 2.
The answer.
If lieng, and denieng the benefit of Christs death, by which we were bought, be good, and true notes to know false prophets by, as they are for that purpose there by Peter deliuered, then all the gouernors of the popish church be false prophets. Their lies are so grosse, as that they themselues are ashamed of them, and how they giuegive to others, the glory of our redemption onelyonly due to Christ, he knoweth nothing that knoweth not.
Matth. 24. 23.
The text.
Then if any man shal say to you, Lo ⸫ here is Christ, or there: do not beleeue him.
The note.
Whosoeuer draweth Christ, or his Church from the communion, or fellowship of all nations Christened, to one corner, towne, or countrie beleeue him not. Augustine de vnit Ecclesiae. cap. 3.
The answer.
Augustine there teacheth vsus to séeke the church in the Scriptures, not at Rome, but diffused euerywhere thorough the whole world. They therefore that leade vsus to Rome to seeke Christ and his church there, by this rule of Augustine are not to be beléeued, bicause Rome is but one litle corner, countrie, or rather towne of the world. We embrace that doctrin, which the Apostles planted in all nations, and we hold that God since the calling of the Gentils, hath had alwaies his church generally dispersed thorough the world, though in all places, and in all times not alike, and though to vsus, which liue at this time, and in one corner of the world, a great number of the churches children, or rather particular churches, hauehave béene, and are hidden, and vnknowne. But this we know, that Rome somtimes a faithful citie, is now, and hath béene many yeeres become a harlot.
Matth. 24. 30▪
The text.
And then shall appeere ⸫ the signe of the sonne of man in heauen.
The note.
This signe of the sonne of man is the holie crosse, which then shall appeere to the Iewes to their confusion. Chrys. in Matt. homilia 77. It shall be no lesse confusion to heretikes which can not abide the signe thereof.
The answer.
This is but Chrysostomes coniecture, for neither he nor you can bring any good reason why it should be so. The glorie and maiestie wherein he shall come set out in the words immediately following, by al reasonable coniecture should make plain the words before, and declare what was meant by the signe of the sonne of man. What heretikes you meane that cannot abide the signe of the crosse, I know not. The idolatrous abusing of the crosse in poperie, and the attributing to the signe thereof the vertues which it cannot hauehave, that no good Christians can abide, who yet hauehave learned to glorie in nothing, but in the crosse of Christ.
Matt. 25. 8.
The text.
And the foolish said to the wise, GiueGive vsus of ⸫ your oile: bicause our lamps are going out.
The note.
If we be not in the fauour of God, and hauehave not our owne merits, we shall not be holpen by other mens deserts at the day of iudgement.
The answer.
If the fauour of God might so easily be procured or promerited, as some papists write by saying of Aue Maria, Mille miracula beatae Mariae.or offering to our Ladie a taper, or seruing some saint, I thinke few would die out of the fauour of God. But to that, which I take to be your meaning, if men be in the fauour of God, and hauehave some merits of their owne, then they may be holpen by other mens deserts. Which collection is tied to this place with points. For though we should vnderstand as you do, by oile, meritorious works, yet the quite contrarie is flatly héerof gathered. First they are héere condemned for fooles that go a borrowing, or séeke helpe at the merits of others. Then they that b… wise dare spare none from themselues, for feare of wanting themselues. And from whence then may men get that supplie of merits, when they which are wisest and best, can spare none. But bicause you hauehave no manifest scriptures to warrant your merits, you delight to draw, and straine parables perforce to your purpose. For the meaning of that parable is nothing els, but that they which during life, and the time which God granteth them héere, neglect the ordinarie meanes, which God hath appointed for their saluation, shal wish for it then when it is too late, and when they cannot hauehave it.
Matt. 23. 20.
The text.
Lord, fiue talents thou didst deliuer me, behold ⸫ I hauehave gained other fiue besides.
The note.
Freewill with Gods grace doth merit.
The answer.
It pleaseth God in merciemercy to reward liberally his seruants, which vse the gifts, which God hath bestowed on them, to the honor of God, and benefit of his Church. What maketh this either for frée will, or for merits.
Matt. 25. 26.
The text.
And his Lord answering, said to him: ⸫ Naughtie and slothfull seruant, thou didst know that I reape where I sow not, &c.
The note.
A terrible example for all such as do not imploy the verie lest gift of God to his glorie.
The answer.
If this were as well weighed of you, as it is written: you would not waste your gifts vponupon aduancing the man of sinne, and child of perdition, the proud Antichrist of Rome, who vaunteth himselfe aboue all that is called God.
Matt. 25. 34.
The text.
Come ye blessed of my father, possesse you the kingdome ⸫ prepared for you from the foundation of the world.
The note.
This kingdome then is prepared for those only that do goodworks: as Christ also signifieth els where, saieng that it is not in his power to giuegive it otherwise. See the annotations chap. 20. verse 23.
The answer.
This note might be passed ouer, if the corrupt meaning of them, which giuegive it were not manifest. Therefore this we say, that whosoeuer by beléeuing in the name of Christ hauehave power to become the sonnes of God,Ephes. 14. … they also are fruitfully replenished with all maner of good works, as time, place, occasion, and other circumstances do serue, which serueth not in all alike. For the théefe vponupon the crosse being now readie to die,Luk. 23. 43. and hauing spent lewdly his former life, and therefore not hauing meanes to shew foorth his faith, otherwise than by confession, is promised to be partaker of the kingdome of Christ.Ezec. 18. 22. And at what time soeuer a sinner truly repenteth him of his sinnes, God putteth all his sins out of remembrance, how then can he be accursed or excluded out of the kingdome of heauen? But our papists must either merit al at Gods hand, or els they must hauehave nothing. Your note to which you refer vsus shall be considered of amongst your other larger annotations.
Matt. 26. 33.
The text.
Amen I say vntounto you, whersoeuer this Gospell shal be preached in the whole world that also which she hath done, ⸫ shall be reported for a memorie of hir.
The note.
Heerby we learne that the good works of saints are to be recorded, and set foorth to their honor in the church after their death, whereof rise their holidaies and commemorations.
The answer.
Héereby we learne, that through Gods great goodnes the memorie of the iust shall be blessed and eternall.Prouerb. 10. 7 Their holidaies afterwardPsalm. 112. 7. grew (especially in such sort as they were in time of poperie solemnized) whē the diuell by his false Apostles entised men to giuegive to saints that honor which might not be lawfully giuen to men.
Matth. 26. 27.
The text.
Drinke ye all of this.
The note.
See the margent note. Marke 14. verse 23.
The answer.
It shall be séene and answered as it commeth in course.
Matth. 26. 31.
The text.
Then Iesus said to them, All you shalbe scandalized in me, in this night.
The note.
The nocturne of mattens in the Churches seruice answereth to this night part of our Sauiours passion, and so consequently the other canonicall howers to the rest.
The answer.
This is a clearkly note, you are well skilled belike in your Church seruice. What your nocturne of mattens meaneth whether morning praier at night, or any other mistery I can not tell. For I hauehave not taken paines, neither in your pia, nor in your portuise. But amongest other mockeries in your Church seruice vsed, I remember that on maundy thursday at night, we went frō your sacred ceremonies in the Chappell, to the Colledge hall, where our maundy was prouided, and there whilest a boy read on the Bible to these words rise and go hence, we eat and drinke so fast, that he sang to deafe…men, but when he came to those words: with our mouthes full, to the Chappel…we hied againe: to make an end of your fooleries, which at that time were very many, God forgiue it vsus.
Matth. 26. 74.
The text.
Then he began to curse, and sweare that he knew not the man.
The note.
To this time the laudes doo answere in the Church seruice.
The answer.
This is such profound geare that I know not what to say to it. For I am not skilfull in their Church seruice, and I can spend my time better, then now to séeke skill therein.
Matth. 27. 6.
The text.
And the chiefe priest hauing taken the siluer peeces said, It is not lawful to cast them into the ⸫ Corbanah, bicause it is the price of blood.
The note.
This Corbanah was a place about the temple which receiued the peoples gifts or offerings. Marke 12. vers. 42.
The answer.
If you would hauehave vouchsafed to hauehave translated in this place Corbanah into English, neither your note, nor your reference should hauehave néeded. Neither doo I thinke that you can giuegive any good reason, why you doo not translate it treasurie. As for your reference, it shall be considered of in your larger annotations.