The Marginal Notes of the Popish Testament Translated Into English, Book 16 – Book 18
2. TIMOTHIE.
…. Tim. 1. 6.
The text.
For the which cause I admonish thee, that thou resuscitate the grace of God which is in thee by imposition of my hands.
The note.
Heere againe it is plaine that holy orders giuegive grace, and that euen by, and in the externall ceremonie of imposing the bishops hands. And it is a maner of speech specially vsed in this Apostle and S. Luke, that orders giuegive grace to the ordered, and that to take orders or authoritie to minister sacrament or preach, is to be giuen or deliuered to Gods grace. Acts. 14. 25.
The answer.
Héere you say that that is plaine, which no wise man can sée: namely, that holy orders giuegive grace, in, and by the externall ceremonie of imposing of the bishops hands. For if that were so, what néeded there be any choise of men furnished with gifts and graces for that purpose, sith in the very ordering they should be sufficiently indued with gifts and graces necessarie and néedfull? And how fel it out that there were so great a number of popish priests void and destitute of al gifts & graces after their ordering, when the bishop had conferred and bestowed vponupon them all that he could? It is euident by the manifold commendations that the Apostle giueth to Timothie,1. Tim. 4. 16. as well for his owne studie in the scriptures,2. Tim. 3. 14. 15. as also for his bringing vp vnderunder his mother, and grandmother, that he was a man furnished with gifts afore Paul and the elders ordered him. But bicause the praiers of the church in that his consecrating to the worke of God, were not in vaine, that blessing and increase of aptnesse and fitnesse, which God at their petitions gaue him at that time, is called the gift or grace by imposition of hands. In the like order it is true, that all those which be rightly ordered, are deliuered to the grace of God: bicause the same God, who of his mercifull goodnes afore indued them with gifts, made them fit and méete for the worke of his ministerie, and mooued his church to call them thereunto, afterward by and in the imploieng of their talents to his glorie, and the benefit of his church and people, increaseth and augmenteth their gifts.
2. Tim. 1. 13.
The text.
HaueHave thou a forme of sound words, which thou hast heard of me in faith and in ⸫ the louelove in Christ Iesus.
The note.
Faith and louelove coupled commonly togither in this Apostles writing.
The answer.
Paul so speaketh of them, bicause faith and louelove be companions inseparable. But such mates as you are, bend themselues to vncouple these, to the end they might hauehave some probable shew of matter to prate withall, against iustification by onelyonly faith.
2. Tim. 1. 16.
The text.
Our Lord giuegive merciemercy to the house of Onesiphorus, bicause he hath often refreshed me, and hath ⸫ not beene ashamed of my chaine.
The note.
What an happie and meritorious thing it is to releeue the afflicted for religion, and not to be ashamed of their disgrace, yrons or what miserie so euer.
The answer.
Put meritorious into your purse, and vnderstand true religion, and then we agrée to your note.
2. Tim. 2. 10.
The text.
Therefore ⸫ I sustaine all things for the elect, that they also may obtaine the saluation, which is in Christ Iesus with heauenly glorie.
The note.
Marke heere that the elect (though sure of their saluation) yet are saued by the means of their preachers and teachers, as also by their owne endeuor.
The answer.
Marke héere the force and might of truth, which hath héere wrested this confession of truth from you, that the elect are sure of their saluation, to which the whole course of your doctrine is opposite. The ministerie of the word, and mens owne endeuors to attaine the knowledge of the truth, we acknowledge to be meanes appointed of God to saue those, which be his.
1. Tim. 2. 16.
The text.
But profane and vaine speeches auoid.
The note.
See the annotation before. 1. Timoth. 6. verse 20.
The answer.
We hauehave séene your note, and do sée that both your reasons and authorities there stand very well against your selues. But I refer the answer of it to the answer of all your annotations.
1. Tim. 2. 25.
The text.
But the seruant of our Lord must not wrangle, but be mild towards all men, apt to teach, patient, with modestie admonishing them that resist the truth: least sometime ⸫ God giuegive them repentance to know the truth.
The note.
Conuersion from sinne and heresie is the gift of God, and of his speciall grace, yet heere we see good exhortations and praier, and such other helps of man be profitable thereunto: which could not be if we had not freewill.
The answer.
That conuersion from sin is the gift of God, and that all helps by man, which God hath thereto appointed are néedfull and necessarie it is manifest, but it is impossible, that the industrie of man should do good,Rom. 8. 7. where God createth not a new hart, and reneweth not a right will. For the will and wisedome of man is enimitie to God. And so appéereth the vanitie of your conclusion for frée will.
2. Tim. 3. 8.
The text.
But as Iannes and Iambres resisted Moises, so these also resist the truth, men corrupted in minde, reprobate concerning the faith.
The note.
That those Magicians which resisted Moises were thus called, it is not written in all the old Testament, therefore it came to the Apostles knowledge by tradition, as the church now hath the names of the three Kings, of the penitent theefe, of the souldier that pearced Christs side on the crosse.
The answer.
Howsoeuer Paul had the names of those magicians, to vsus it is not materiall. We are sure the spirit of God hath now to vsus made them knowen by him, and therefore it followeth not that we must beléeue your fabulous narrations of the names, number, dignitie and such like, of the wise men, wherein you make of East, West, and of West, East, contrarie to the manifest truth, so that the wiser sort of your selues do not beléeue those toies, but your Romish church hath deliuered it to her children: let them that will willinglie be deceiued, be deceiued by her.
2 Tim. 3. 14.
The text.
But thou ⸫ continue in those things which thou hast learned, and are committed to thee, knowing of whom thou hast learned.
The note.
In all danger and diuersitie of false sectes, Saint Pauls admonition is euer to abide in that was first taught and deliuered, neuer to giuegive ouer our old faith for a new fansie. This is it which before he calleth depositum. 1. Timothie 6. and 2. Timothie 1.
The answer.
And why did not Paul admonish men to hold fast that, which the Pope and the church of Rome should prescribe, bicause that should not, or could not erre, or stray from the first faith? Or why do not you, setting all other things apart, enter into that triall with vsus, whether our doctrine or yours were the former? Your whole doctrine swarueth farre from the first faith which the Apostles planted, and the greatest part thereof is quite destitute of all testimonie of antiquitie.
2. Tim. 4. 6.
The text.
For I am euen now ⸫ to be sacrificed, and the time of my resolution is at hand.
The note.
The martyrdome of Saints is so acceptable to God, that it is counted as it were a sacrifice in his sight, and therefore hath manie effectes both in the partie that suffereth it, and in others that are partakers of the merit as of a sacrifice, which name it hath by a Metaphore.
The answer.
The voluntarie suffrings of most bitter and cruel death for Gods cause, of Gods saints are accepted of God as a most swéete sacrifice. The effectes in the partie that suffereth, bicause you hauehave not vttered what they be, I can not imagine your meaning, & therefore know not what to say to it. The effects it hath in others, if you had dealt plainlie, you should hauehave said to be the confirmation and strengthening of other christians by their suffrings. But you come couertlie in with the partaking or partnership of their merits, to make a way for the maintenance of your holie fathers gainfull marchandize, for he hath the bestowing of all the merits of Peter and Paul and other saintes, and they are admitted to be partakers of them, that will paie most for them.
2. Tim. 4. 21.
The text.
Eubulus, and pudens, and Linus, and Claudia, and all the brethren salute thee.
The note.
This Linus was coadiutor with and vnderunder Saint Peter, and so counted second in the number of the popes.
The answer.
It is strange to sée how boldly our papists can set downe that, which by no meanes they can be sure of, first therefore good reader thou art to vnderstand, that by the testimonie of all stories Peter and Paul suffered death at Rome both in one day. If euer Linus therefore were bishop of Rome by the Apostles life time, he was at this present, when they were so néere their end, that they dailie looked to be sacrificed. But it is not likelie that he was as then aduaunced to that dignitie, when neither Paul mentioneth him as bishop, or as his or Peters coadiutor or fellow labourer, and also setteth diuers other Christians afore him in his salutation, which had béene a verie vnmannerlie part, and a great forgetfulnesse of dutie in the Apostles, if Linus had then béene Bishop there, and so Christs vicar generall. But bicause you terme him Saint Peters coadiutor there, I pray you tel me, was Saint Peter there now or no, I will not vse the reason, that Paul not onlie héere but alwaies forgetteth him amongst those whom he nameth in his salutations, whereof groweth great likelihood that he was neuer there whiles Paul wrote thence. But if he were now and before there,verse. 15. Paul maketh a verie great and pitifull complaint of him, that he amongst the rest forsook him. But I had rather say he was not yet come to Rome, and that Paul made Linus the first Bishop there, as your Clemens also affirmeth, then to admit so great an absurditie against Peter. The succession of the bishops of Rome which you so much glory of, and vponupon the authoritie whereof your church resteth, is vncertaine, vaine, obscure, and such as your selues can make no certaine report of.
TITVS.
Tit. 1. 15.
The text.
All things are ⸫ cleane to the cleane: but to the polluted, and infidels nothing is cleane, but polluted are both their minds and consciences.
The note.
He speaketh not of the church absteining from meats sometimes which is not for anie vncleannes, in the creatures, but for chastening their bodies: but he meaneth the Iewish superstition, who now being christians, would not cease to put difference of cleane and vncleane according to their old law. See Aug. cont. Faust. lib. 31. cap. 4.
The answer.
I easily beléeue that he ment not of that which was not, for your churches superstition in that matter was not yet growne. But you hauehave brought about by your lawes of abstinencie, that your simple followers, in the extremitie of sicknes when there cannot be any pretence of chastening their bodies thereby, are so snarled in conscience, that they dare not touch, or tast, that which is necessary to preserue life, and to restore health withal. Besides chastening of your bodies, in your ordinarie abstinence in poperie, hath no probable shew. For your richer sort neuer fare more delicately, nor fill their bellies more gluttonouslie, then when they abstaine from ordinarie meats, and hunt after extraordinarie delicates. So that no mans bodies are chastened by your fasting daies, but their, whom néede, or nigerdlines doth continuallie compell to borrow of their bellies.
Tit. 2. 15.
The text.
These things speake, and exhort, and rebuke ⸫ with all authoritie.
The note.
Bishops must be stout and commande in Gods cause, and the people must in no wise disobey or contemne them.
The answer.
So must also euerie minister of the word, and their flockes do owe vntounto them honor, and obedience, and you must remember that your popes cause, is not gods cause.
Tit. 3. 5.
The text.
But when the benignitie and kindnes towarde man of our sauiour God appeered, not by the works of iustice which we did, but according to his mercy he hath saued vsus ⸫ by the lauer of regeneration and renouation of the holie ghost.
The note.
As before in the Sacrament of holie orders (1. Timoth. 4. and 2. Timoth. 1.) so heere it is plaine that baptisme giueth grace, and that by it as by an instrumentall cause we be saued.
The answer.
Concerning your Sacraments of orders, of your own institution, and grace by them giuen, you hauehave receiued answer before. That baptisme is amongst the instrumentall causes of our saluation no man denieth. And likewise we grant vntounto you, that by it grace is giuen to the woorthy receiuers, so that you vnderstand by baptisme the whole sacrament, and not the outward acte, and worke of the minister onelyonly as you commonly do.
Tit. 3. 10.
The text.
A man that is an heretike, after the first and second ⸫ admonition auoide. Knowing that he that is such an on, is subuerted and sinneth being condemned by his owne iudgement.
The note.
These admonitions and corruptions must be giuen to such as erre, by our spirituall Gouernors, and pastors: to whom if they yeeld not, Christian men must auoide them.
The answer.
If we were agréed of the church, and gouernors thereof, then we would not contende with you about your note. But nowe so long as you wil not suffer the church to be discerned by the scriptures, nor cleaue to that church which receiueth the doctrine in them deliuered, the admonitions, and correptions of your gouernors, are to be contemned, despised, and disobeied.
PHILEMON.
Phile. 1. 5.
The text.
I giuegive thanks to my God alwaies making a memory of thee in my praiers. Hearing thy ⸫ charitie and faith which thou hast in our Lord Iesus, and toward all the saints.
The note.
Faith and charitie commended alwaies togither, both necessarie to make a compleate Christian man, and to iustification and saluation.
The answer.
Faith, and charitie alwaies togither, but not alwaies commended togither, both necessarie to make a compleat Christian, faith for iustification, and charitie for sanctification: But you the better to blinde men, confounde that which you should distinguish.
Phile. 1. 7.
The text.
For I hauehave had great ioy and consolation in thy charitie, bicause the bowels of the saints ⸫ hauehave rested by thee brother.
The note.
The duties of charitie and merciemercy done to Christs prisoners are exceeding acceptable to God, and all good men.
The answer.
This is verie true, and yet you the popes prisoners, and not Christs.
Phile. 1. 1… ▪
The text.
And ⸫ do thou receiue him as mine owne bowels.
The note.
All spirituall men, ought to be exceeding propense and readie to procure mens pardon and reconciliation to all penitent.
The answer.
It is to be maruelled at, that men shewing so little merciemercy as you are woont, and so voide of all pitie, as your tragicall doings hauehave shewed you to be, should now become teachers of merciemercy, and pitie to other men.
Phile. 1. 1… ▪
The text.
I Paule hauehave written with mine owne hand: I will repay it: not to say to thee, ⸫ that thou owest me thine own selfe also.
The note.
The great det and dutie that we owe to such as be our spirituall parents in Christ.
The answer.
As to our parents we can make no sufficient recompense, so much lesse are we able to requite those, which are Gods good instruments of our regeneration.