The Marginal Notes of the Popish Testament Translated Into English, Book 4
IOHN.
Iohn 1. 15.
The text.
This was he of whom I spake, He that shall come after me, ⸫ is made before me, because he was before me.
The note.
He is preferred and made of more dignitie and excellencie then I, bicause he was before me and all things eternall God.
The answer.
I know that diuers and sundrie good men, and excellent interpreters of the scriptures do explane this as you doo, yet notwithstāding I rather assent to them, which do not refer it to the time, or eternitie of Christes being, but to the dignitie and excellencie of his person.
Iohn 1. 22.
The text.
Art thou ⸫ the prophet? and he answered, no.
The note.
Belike the Iewes ignorantlie vnderstood not the place in Deuteronomie of Christ, and therefore they aske also, whether he be the prophet there spoken of. See also cap. 7. 40.
The answer.
Whether the Iewes had in this their question reference to that place of Deuteronomie, or no, it is vncertaine, neither can anie proofe be made of it but coniecturall. The like I say to your other place, cap. 7. 40. and yet we do not doubt of their blindnes and ignorance in not vnderstanding the Scriptures, which appeareth manifestly in their reply to Iohn, after he had told them, I am the voice of one crying, &c.
Iohn 1. 26.
The text.
Iohn answered them, saying, ⸫ I baptize in water: but there hath stood in the middest of you, whom you know not, &c.
The note.
He doth often heere signifie the great difference of his baptisme and of Christs, as of his person and Christs. See annot. Matth. 3.
The answer.
We hauehave often answered, that you doo but bleare the eies of the simple with the name of Christs baptisme, which they take for the baptisme of euerie minister in the church, and being so taken, there is no difference betwéene Iohns baptisme and it. Otherwise in this place and in the like, Iohn considereth of him selfe as of a seruant or minister, and of Christ, as of his master, and Lord, and attributeth to him selfe the outward worke and washing in baptisme, and to Christ the inward grace and workemanship. In which comparison we learne the general difference betwéene all ministers and Christ, their worke and his. Your annotations are séene, and they are like your selues, slaunderous, lying, vntrue, and shall bée answered in the generall answer to your annotations.
Iohn 1. 41.
The text.
He findeth his brother Simon, and saith to him, we hauehave found ⸫ Messiah, which is being interpreted, Christ.
The note.
Messias in Hebrue, in Greeke Christ, in English anointed, to wit, with the spirituall oile of grace aboue his brethren. Psalme 44.
The answer.
You must néedes exempt the pope from amongst the brethren of Christ, for he is not Christs inferior in grace, if that which is attributed to him by popish parasites be true.
Iohn. 1. 42.
The text.
And Iesus looking vponupon him, said, Thou art Simon the son of Iona: thou shall be called ⸫ Cephas, which is interpreted Peter.
The note.
Cephas in Siriacke, and Peter in Greeke, in English Rocke. See Matthew 16. 18.
The answer.
I maruell that Paul knew not this mysterie:1. Cor. 3. 11. for he taught to build vponupon Christ and not vponupon Peter.1. Peter. 2. 3. And Peter though he make all beléeuers liuely stones, yet teacheth none other chéefe stone but our Lord and Sauiour Christ.
Iohn. 2. 9.
The text.
And after the cheefe steward tasted the ⸫ water made wine, and knew not whence it was, but the ministers knew that had drawen the water, &c.
The note.
He that seeth water turned into wine, needeth not to dispute or doubt how Christ changed bread into his bodie.
The answer.
He that séeth and knoweth the perpetuall phrase and maner of speaking of the holy Ghost touching sacraments, will woonder that men should be so blind, or else so wilfull as to dispute and contend for such a change of bread into the bodie of Christ, as neither can stand with that phrase of spéech, nor with the nature of a sacrament, neither yet with the articles of our beléefe.
Iohn. 3. 8.
The text.
The spirit breatheth where ⸫ he will, and thou hearest his voice, but thou knowest not when he commeth, and whither he goeth.
The note.
We follow rather saint Augustine, and those ancient fathers which most commonly vnderstand this place of the holy Ghost, and not of wind, although both be good.
The answer.
And we do follow saint Augustine, and those fathers which do interpret this to be meant of the wind, bicause both the hearing of the sound of it, and the force of the comparison, which must néedes be betwixt things diuers, doth inforce it to be the truer.
Iohn. 4. 1.
The text.
When Iesus therefore vnderstood that the pharisies heard that Iesus maketh mo disciples, and baptizeth than Iohn, (howbeit ⸫ Iesus did not baptize, but his disciples) he left Iewrie, and went againe into Galile.
The note.
He did not baptize ordinarily, yet that he did baptize his Apostles, saint Augustine thinketh it very probably. Epist. 108.
The answer.
Augustine doubteth not, but that the Apostles of Christ were baptized either by Christ, or by Iohn afore they tooke vponupon them to baptize, but by whether he is not resolute, neither is it materiall. But that some of them were by Iohn baptized it is manifest, bicause they were Iohns disciples afore they were Christs Apostles.Iohn. 1. 37.
Iohn. 4. 7.
The text.
There commeth ⸫ a woman of Samaria to draw water, Iesus said to hir, GiueGive me to drinke.
The note.
This woman is a figure of the church not yet iustified, but now to be iustified, August. tract. 15. in Iohannem.
The answer.
You willingly follow allegories, bicause many times they are far fetched, and serue you to dally withall: howbeit I do not sée to what vse this may serue you. I do not thinke that you your selues do thinke, that this womans fiue husbands were either the fiue bookes of Moses, or hir fiue senses, which notwithstanding Augustine affirmeth in the same treatise. The lessons which the plaine letter do giuegive do both more edifie, and are more safe.
Iohn. 4. 9.
The text.
How doest thou being a Iew, aske of me to drink, which am a Samaritane woman? For the Iewes ⸫ do not communicate with the Samaritans.
The note.
There were many other causes why the faithfull Iewes could not abide the Samaritans, but their precise abstaining from their companie and conuersation, was their scismaticall temple and seruice in mount Garizim.
The answer.
It is very true that those which make a scisme, and continue therein, are not to be communicated with of faithful Christians, and yet I thinke in that corrupt state of the Iewish church, the other causes were rather stronger than that.
Iohn. 4. 10.
The text.
If thou didst know the gift of God, and who is he that said to thee, GiueGive me to drinke▪ thou perhaps wouldest hauehave asked of him, and he would hauehave giuen thee ⸫ liuing water.
The note.
He speaketh of his baptizing in the holy Ghost. See Iohn 7. 39.
The answer.
He speaketh of giuing his holy spirit to them that in faith aske and require it.
Iohn. 4. 39.
The text.
And of that citie many beleeued in him of the Samaritans for the words of the ⸫ woman giuing testimonie, that he told me all things whatsoeuer I hauehave done.
The note.
This woman mysticallie being the church, it is heere signified that they, which at the first beleeue bicause the church teacheth so, afterward be much confirmed finding it in the Scriptures also, and by other instructions.
The answer.
It is here signified by what weake and vnlikelie instruments God can worke, in drawing men to the knowledge of him selfe, and embracing his mercies and graces offered. And further wée learne, that as the authoritie and credit of this woman, by whom the Samaritans were first conuerted, was not greater therefore then the credit and authoritie of our Sauiour Christ, by whome the Samaritans were now confirmed: so the authoritie of the church first drawing men to beleeue, is not greater then the authoritie of the scriptures, by which men be after confirmed in the truth of their beléefe. As for your addition of other instructions, if you meane thereby your vnwritten verities, or some such like stuffe, you might hauehave kept it for your owne stoore.
Iohn 5. 6.
The text.
And there is at Hierusalem, vponupon ⸫ probatica a pond which in Hebrew is surnamed Bethsaida, hauing fiue porches.
The note.
By our Latine text and the Greeke, this miraculous pond was in or vponupon probatica, that is, a place where sheepe to be sacrificed were kept: but by other Latin copies Saint Hierome and some Greeke fathers, probatica is the very pond it selfe, so called, bicause the sheepe of sacrifice were there washed.
The answer.
Whether the pond were probatica, or in, or vponupon probatica, whether shéepe were sold there, washed there, or kept there, it is not materiall nor woorth the contending for.
Iohn 5. 29.
The text.
Maruaile not at this, bicause the houre commeth, wherein all that are in the graues shall heare his voice, and they that hauehave ⸫ done good things shal come forth into the resurrection of life.
The note.
Not faith onlie, but good and ill deeds shalbe counted, and accordinglie rewarded, at the day of iudgement.
The answer.
And who denieth this, and yet then the onlie instrument of vniting vsus to Christ our righteousnesse, shalbe faith onlie & alone.
Iohn 5. 39.
The text.
Search the ⸫ scriptures, for you thinke in them to hauehave life euerlasting: and the same are they that giuegive testimonie of me.
The note.
Catholikes search the scriptures, and finde there Peters and his successors primacie, the reall presence, the priests power to forgiue sinnes, iustification by faith and good workes, virginitie preferred before matrimonie, breach of the vow of continencie damnable, voluntarie pouertie, penance, almes, and good deeds meritorious, diuers rewards in heauen according to diuerse merits, and such like.
The answer.
Whom hauehave we héere? Thraso, or Gnato? For this can not procéed, but either from a vainglorious vaunter, or from a filthie flatterer. You catholikes may as e…silie wring water out of a flint, as find in the scriptures that, which is not in them, as in the particulars which you hauehave reckoned, in their particular places are, or shalbe shewed. And to the end your credulous followers may be the lesse able to espie your fraud herein, you hauehave hitherto kept them safe from searching the scriptures, and now, when by Gods good benefit you can no longer kéep them from the scriptures, you hauehave sent them the scriptures in their mother tongue, not to the end they should search, but corrupted, and of purpose obscured and darkened, to the end to terrifie and feare men from searching: for if with humilitie and hartie desire of truth, they would diligently search the scriptures, the testimonies of them would driue them to leaue you, and to flie to Christ for life.
Iohn 5. 43.
The text.
I am come in the name of my father, and you receiue me not: if ⸫ another shall come in his owne name, him will you receiue.
The note.
He meaneth specially Antichrist, then how can the pope be he, seeing the Iewes receiue him not.
The answer.
He meaneth anie false and forged Christ, and not Antichrist, of which sort it is well knowen, there were diuers both before, and after Christ, whom the Iewes were very readie to embrace. And it is manifest, that they were not onlie readie to receiue such impostors & seducers, as vaunted them selues to be Christ, but also by a solemne embassage the prouoked and procured, (as much as in them lay) Iohn Baptist to hauehave,Iohn 1. 19. and take that honor vponupon him. Further, you forget that which some of you hauehave much contended for, namely, the force of the Gréeke article, by addition whereof in other places, you will inforce Antichrist to be meant of some particular man, but héere that must be meant of Antichrist, which neither hath article added, nor yet can possibly with anie probabilitie bée restrained to any one particular person. Thus may your holie father be Antichrist still, for any let that is in this place.
Ioh. 6. 23.
The text.
But other boates came in from Tyberias beside the place where they had eaten the bread, our Lord ⸫ giuing thanks.
The note.
These words do plainly import, that the giuing thanks was an effectuall blessing of the bread, and working the multiplication thereof.
The answer.
These words do plainly import, that the blessing which the other Euangelists speake of, was nothing else, but praier and thankesgiuing, by the which the creatures of God are sanctified, to the vse and behoofe of men.
Ioh. 6. 32.
The text.
⸫ Amen, Amen, I say to you, Moyses gaue you not the bread from heauen, but my father giueth you the true bread from heauen.
The note.
Why we keepe the Hebrew…word Amen and translate it not, See the annot. cap. 8. vers. 34.
The answer.
This is a cloake for the raine, if you had only abstained from translating such words, as vse hath vponupon occasion made common to other toongs, we would not greatly blame you, but your hunting, and séeking vnderunder that, and the like pretences, to leaue things as darke, as you can, is that, which men do iustlie condemne in you.
Ioh. 7. …,
The text.
And the festiual day of the Iewes ⸫ Scenopegia was at hand.
The note.
Scenopegia (Leuit. 23. foreign) is the feast of Tabernacles which the Iewes kept, from the seauenth of October, for eight daies togither by Gods commandement, for a memorie that their fathers dwelt by Gods protection fortie yeeres in tabernacles, or tents, and not in houses, comming out of Egypt, See Leuit. 23. 34.
The answer.
You might hauehave kept your margent vnblotted, if it had stoode with your pleasure, to hauehave translated Scenopegia. The place in Leuiticus would sufficiently hauehave shewed the cause of the institution.
Ioh. 7. 17
The text.
If any man ⸫ will do the will of him, he shall vnderstand of the doctrine, whether it be of God, or I speake of my selfe.
The note.
The way to come to know the truth is to liue well.
The answer.
The way to come to know, and vnderstand the truth, is wholie to renounce, & resigne our owne will, and to giuegive our selues ouer wholie to the obedience of God. For the Lord himselfe wil teach the humble,Psal. 25. 9. 12. and méeke: euen them that feare him.
Ioh. 7. 18.
The text.
⸫ He that speaketh of himselfe, seeketh his owne glorie.
The note.
It is spoken of Antichrist specially, and it is true in all heretikes, Augustin. tract. 29. in Euangelium Io.
The answer.
If euer it was verified of any, it is most true of the bishop of Rome. The séeking of his glorie, is the cause of all the mischiefes wrought by wars, in the world at this present. If we will not therefore be snarled in the snares of Antichrist, we must séeke his onelyonly glory that created vsus, as in the same treatise Augustine doth aduise vsus.
Ioh. 7. 20.
The text.
The multitude answered and said, ⸫ thou hast a diuell, who seeketh to kill thee?
The note.
No maruell, when these speake thus to Christ himselfe, if …eretikes call his vicar Antichrist.
The answer.
No maruell though sincere Christians be estéemed, regarded, and spoken of by papists, and atheistes, as Christ him selfe was by the Iewes. As for any vicar of Christ, we know none, but euerie prince, and magistrate within his owne dominion, and eueryevery pastor in his owne flocke.
Ioh. 7. 39.
The text.
And this he said of the spirit that they should receiue, which beleeued in him: ⸫ for as yet the spirit was not giuen bicause Iesus was not glorified.
The note.
This was fulfilled on Whit sunday Acts 2. and afterward alwaies by imposition of hands in the Sacrament of Confirmation visibly in the primitiue church, and inuisibly to the end of the world.
The answer.
Your sacrament of confirmation, who instituted it? What promise was giuen to it? What signes were appointed? What signification had they? Who were authorised to minister it? Whether the bishop alone? Or euerie priest?
Iohn. 7. 50.
The text.
Nicodemus said to them, ⸫ he that came to him by night, who was one of them, doth our law iudge a man, vnlesse it first heare him, and know what he doth?
The note.
Christ hath alwaies some good euen amongst the wicked, which secretly serue him, and by wise delaies, auert the execution of vniust lawes against him and his people, as Nicodemas and Gamaliel.
The answer.
Christ hath his amongst eueryevery sort of men, and often worketh great benefit to his church by the weakest of those that beare good will to his truth.
Iohn. 8. 7.
The text.
⸫ He that is without sinne of you, let him first throwe the stone at hir.
The note.
We cannot conueniently reprehend or condemne other mens faults if our selues be giltie of the same, or other greater. Cyrill. in Io. See annot. Matt. 7. 1.
The answer.
You are great clarks, that are so liberall of your fathers in matters▪ néedlesse. And yet neither Christ nor Cirill meant that none should reprehend others, but such as are faultlesse themselues. But onelyonly they meant to discouer the hypocrisie of men, which neuer looking vponupon them selues, how great soeuer their faults be, yet are seuere censurers of others.
Iohn. 8. 1….
The text.
And Iesus said, ⸫ Neither wil I condemne thee. Go and now sinne no more.
The note.
Saint Augustine by this example of our master prooueth, that clergiemen specially should be giuen much to merciemercy: and that they ought often, as the cause and time require, to get pardon of the secular magistrates for offenders that be penitent. Epist. 54.
The answer.
How wel you follow this which you alledge out of Augustine it is manifest, in that the secular magistrates are stirred vp by you to extreme cruelties and most horrible bloodsheds and murders, as all the world can witnes. If euer merciemercy were exiled from men, sure it is banished from amongst papists. Which néedeth no proofe: for in all places where the heresie of poperie is fauored and vpheld with the sword of authoritie, experience teacheth it. Your horrible tragedies my hart panteth to thinke vponupon, and my pen trembleth to record. There are in all countries so many witnesses of your horrible cruelties, that it is néedlesse to set downe any examples.
Iohn. 8. 26.
The text.
Iesus said to them, ⸫ The beginning who also speake to you.
The note.
So read S. Cirill, S. Ambrose, and S. Augustine expounding it of Christs person, that he is the beginning or cause of all creatures.
The answer.
If you would hauehave had your reading maruelled at, you should héere hauehave brought vsus some other fathers. For, for these we thinke you are beholding to Erasmus and Bezaes annotations, whence you borrowed them. But that you professe of purpose to follow the old Latin translation, and therfore could not translate otherwise, it had béene no hard matter to hauehave shewed, that you willingly erre with them whom you follow.
Iohn. 8. 31.
The text.
Iesus therefore said to them that beleeued him, the Iewes, If you ⸫ abide in my word, you shall be my disciples in deede.
The note.
OnelyOnly faith is not sufficient without perseuerance or abiding in the keeping of his commandements.
The answer.
OnelyOnly fire is not sufficient to warme a man standing by it without heate, and in the like order you do but abuse men in diuorcing things inseparable.
Iohn. 8. 36.
The text.
If therefore the sonne make you free, you shall be free in deede.
The note.
Man was neuer without free will, but hauing the grace of Christ his will is truly made free (as saint Augustine saith) from seruitude of sinne also, tractatu 41. in Euang. Io.
The answer.
If you meane such fréedome of will, as is in thraldom and seruitude of sinne to serue sinne willingly, we will easily grant that man was neuer without it. If you meane otherwise, you abuse saint Augustine for that, he meant not. Yea when we are fréed by Christ, he speaketh thus in the same treatise: Partly libertie, partly seruitude, libertie is not yet whole, pure and full, bicause full eternitie is not yet. It is strange that you are not ashamed to abuse men thus with the fathers.
Iohn. 8. 39.
The text.
If you be the children of Abraham, ⸫ do the works of Abraham.
The note.
Not onelyonly faith but good works also make men the children of Abraham, according as saint Iames also speaketh of Abrahams works, cap. 2.
The answer.
If you gather no better consequences at Rhemes, none of mine shall learne Logike there. Howe holdeth this; Do the works of Abraham, if yée be the sonnes of Abraham, ergo to do the works of Abraham, make men the sonnes of Abraham. It is a shame for children to glorie in the goodnes, and vertue of their parents, and not a whit to resemble them therein. This is it that Christ reprooueth the Iewes for. As for Iames speaketh of iustifieng by works, but of being made the children of Abraham by works, I finde there iust, and iumpe nothing.
Iohn. 8. 44.
The text.
You are of your father the diuell, and the desires of your father you will do. He was a ⸫ man killer from the beginning, he stood not in the veritie, bicause veritie is not in him.
The note.
Augustine compareth heretikes, in their spirituall murther, by driuing Christian men out of the church, to the diuell that droue our parents out of paradise. Cont. Lit. Petili. lib. 2. cap. 13.
The answer.
The diuell did bereaue our first parents of their happy estate, by making them beléeue they should be more happie, and blessed: euen so you with the swéete name of the church do allure, draw, and entise men from the true catholike, and vniuersall church, and so bring them to the pit of perdition.
Iohn. 8. 49.
The text.
Iesus answered ⸫ I hauehave no diuell: but I do honor my father and you hauehave dishonored me.
The note.
He denieth not that he is a Samaritane, bicause he is our keeper or protector, as the word signifieth, and bicause he is indeed that mercifull Samaritane in the parable of the wounded man, Luk. 10. 33. August. tract. 43. in Iohn.
The answer.
Augustine (as some other also of the fathers) is much delighted with allegories, sometime more then enough. But why did you not spare Augustine héere, where you néeded him not, and vse him afore, in that you knew would be denied to you, to prooue that works make men the children of Abraham, what? is it not? bicause you could get no helpe at his hand?
Iohn. 9. 3.
The text.
Iesus answered, ⸫ neither hath this man sinned, nor his parents: but that the works of God may be manifested in him.
The note.
Though manie infirmities fall for sinne, yet not all, some comming for probation, and some sent, that God by the cure thereof may be glorified.
The answer.
Men are not rashly to be iudged of for the afflictions, or the infirmities, which God laieth vponupon them, or theirs. Considering that God hath diuers ends, & purposes, for the which he scourgeth his owne chosen children, as wel as the vngodly, wicked, and reprobate.
Iohn. 9. 5.
The text.
The night commeth ⸫ when no man can worke.
The note.
The time of working, and meriting, is in this life: after death we can deserue no more by our deeds, but must onelyonly receiue good or ill, according to the difference of works heere.
The answer.
If this note be true, then how excuse you your selues in making men pay for your praiers, your pardons, masses, diriges, trentals, and such like trash for the soules of their friends departed, séeing works after death do them no good, and séeing they must receiue according to that they hauehave done in their bodies, whether it be good, or bad. Are you not ashamed to cosin your credulous followers? Your coupling of works and merits, déedes and deseruing, is not woorth the noting, bicause it cannot now besot any, but méere fooles.
Iohn. 9. 7.
The text.
Go ⸫ wash in the poole of Siloe which is interpreted sent.
The note.
This was a figure of baptisme, to which al men borne in sin and blindnes are sent for health & sight, Ambrose Lib. 3. cap. 2. de Sacramentis.
The answer.
Stil we must sée your great reading, and your followers must thinke that there is no such clearks in the whole world againe. The truth of Ambroses spéech héerin is not woorth the discussing, but it is ynough to you, that a father speaketh it, if it be not against anie thing determined by your church of Rome.
Iohn. 9. 24.
The text.
They therefore againe called the man that had beene blind and said to him, ⸫ GiueGive glorie to God, we know that this man is a sinner.
The note.
So saie the heretikes when they derogate from miracles done by Saints, or their relikes, pharisaically pretending the glorie of God. As though it were not Gods glory when his saints do it by his power & vertue, yea his greater glorie, that doth such things by his seruants, and by the meanest things belonging to them, as Peters shadow, Act. 5. and Paules napkin, Act. 9.
The answer.
If by pretence of giuing glorie to God, the pharisies had not gone about to derogate from the glory of our Lord and Sauiour Christ, their words had not béene faultie. We confesse that by the smaller and weaker things God worketh, the more his glory thereby appéereth. Yet that maketh nothing for your impudent shamelesse forged miracles, as in making our Ladie a chappell kéeper (I will not saie a baude) in a nunnerie xv. yéeres togither, to couer the vile life of Beatrix the Nun,Mille miracula beatae Mariae. who plaied the whoore so many yéeres togither. Do you thinke that such miracles as this will make to the glorie of God? And yet your bookes of lies are full of them.
Iohn. 9. 39.
The text.
And Iesus saide to him, For iudgement came I into this world, ⸫ that they that see not, may see, and they that see, may become blind.
The note.
By this we see that this miracle was not onelyonly marueilous and beneficiall to the blind, but also significatiue of taking away spirituall blindnes.
The answer.
It is very true that the miracles of Christ were not lik popish miracles, strange things onlie to be wondered at, but foretold by the prophet Esaie, beneficiall to the parties, for whom they were done or wrought: and significatiue, that is, bearing witnes to the truth of his doctrine. All which properties the lying signes and wonders of the popish church want.
Iohn. 10. 1.
The text.
He that entreth not by doore into the folde of sheepe, but climeth vp another way, he is ⸫ a thiefe and a robber.
The note.
The thiefe is the heretike speciallie, and anie other that vnlawfully breake in vponupon the sheepe, to kill and to destroy them by false doctrine and otherwise.
The answer.
Poperie is a dunghill compacted of the shreds of many heresies, Christ being the onlie doore, and heauen the folde, prouided for the safe kéeping of Gods flocke, the papists must néedes bée théeues and robbers, for that they will clime into heauen by many waies, besides Christ.
Iohn. 10. 4.
The text.
And when he hath let foorth his owne sheepe, hee ⸫ goeth before them, and the sheepe follow him, bicause they knowe his voice.
The note.
That is the fashion of Iurie and other countries, signifiyng that the shepherd or pastor must teach the sheepe, and not they him.
The answer.
Onlie England hauehave their shéepe and other cattell wander abroad harmelesse, hauing no kéeper, which in other countries is counted a miracle. Your signification we accept, and therefore conclude that you are none of Christs shéepe, bicause you take vponupon you to set your shepherd to schoole. Further, it is to be noted how continuallie the scripture calleth the shéepe of Christ to the hearkening to his voice, contrarie to the papists, who call all to the harkening to, and obeying of their church.
Iohn. 10. 15.
The text.
As the father knoweth me, and I know my father, & ⸫ I yeeld my life for my sheepe.
The note.
Christs death was so necessarie for the flocke, that when he might hauehave escaped, he voluntarilie offered him selfe to death for his flocke.
The answer.
That Christs death was necessarie in word you graunt, but when it cōmeth to péecing of it with other parts of your doctrine, it must stand for a worke néedlesse, else it can not hold togither. For if the blood of saint Thomas could helpe vsus to heauen, what néeded Christ to hauehave shed his blood for vsus?
Iohn. 10. 16.
The text.
And ⸫ other sheepe I hauehave that are not of this fold, them also I must bring, and they shall heare my voice, and there shall be made one fold and one pastor.
The note.
He meaneth the Church of the Gentils.
The answer.
It is true that Christ made of Iewes and Gentils one folde, and of both he, and not the pope is the one only pastor and head.
Iohn. 10. 29.
The text.
My father, ⸫ that which he hath giuen me, is greater then al.
The note.
Another reading is, my father that hath giuen me, &c.
The answer.
In diuers readings you choose that which is most obscure, and can not carie any true sense, if it be weied with the circumstances of the place, and leaue that which is plaine, and carieth an inestimable comfort to all that louelove God, and best agréeth the Gréeke originall.
Iohn. 11. 44.
The text.
Iesus said to them, ⸫ Loose him, and let him go.
The note.
S. Cyril lib. 7. cap. vlt. in Ioh. and Augustine tract. 49. in Ioh. applie this to the Apostles, and priests authority of absoluing sinners affirming that Christ doth reuiue none from sinne, but in the church, and by the priests ministerie.
The answer.
Wée beléeue that the promise of life eternall pertaineth to none, but to such as are or shalbe of the Church of God, and that the ordinarie meanes, whereby God effectuallie calleth men to be of his church, is the ministerie of his woord. But we dare not tie God to his ordinarie meanes, sith he extraordinarilie called Paul and others. But how well this place is applied to the ordinarie authoritie of ministers, or priestes in absoluing, I will spare to speake, for reuerence of them whom you alledge. It is well that the church hath plaine euidence of scriptures for the authoritie of binding and loosing, for if it staid it selfe vponupon the authoritie of men, wresting such places as this to that purpose, it were but a poore sillie comfort, that the conscience of a poore penitent sinner, could reape by the churches absolution.
Iohn. 11. 48.
The text.
If we let him alone so, all will beleeue in him: and the Romans will come, and ⸫ take away our place and nation.
The note.
All men but speciall nations must take heed, that whiles to saue their temporall state, they forsake God: they loose not both, as the Iewes did, August. tract. 49. in Io.
The answer.
Therefore we vndergo all the perils and dangers, which by your stirring vp, the force and might of all the popish princes in the world can bring vponupon vsus, rather than to displease God, by giuing ouer his truth, wherwith he hath blessed vsus: least we should prouoke his heauie indignation against vsus, and so perish as the Iewes hauehave done before vsus.
Iohn. 12. 3.
The text.
⸫ Marie therfore tooke a pound of ointment of right spikenard, precious, and annointed the feete of Iesus, and wiped his feete with hir haire, and the house was filled with the odour of the ointment.
The note.
Of this womans extraordinarie offices of deuotion, and how acceptable they were to Christ, See the annot. Mat. 26.
The answer.
Bicause those annotations are to receiue answer by themselues, therefore I thought not good to touch them here.
Iohn. 12. 7.
The text.
Iesus therefore said, Let hir alone that she may keepe it for the day of my ⸫ buriall.
The note.
The deuout offices of balming and annointing the dead bodies of the faithfull are here also allowed.
The answer.
And we do not disallow whatsoeuer in buriall serueth either for comfort of them that be aliue, and for the honest and comely bringing the dead to the graue, being the last duties that men can do to their faithfull friends.
Iohn. 12. 8.
The text.
For the poore you hauehave alwaies with you, but me you shall not hauehave alwaies.
The note.
Not in visible and mortal condition to receiue almes of you, and such like offices for supply of my necessitie.
The answer.
And why do you not say not in bodie nor in humanitie? Bicause you would faine with some color shift of Christs bodily absence from the earth, for the better safetie and defence of your reall prese…ce in the sacrament. You are full of fathers in matters n…edlesse, why do you not in this place so often repeated bring vsus at the least one plaine place of some father, affirming that he is not simply absent in bodie from vsus, but onelyonly in such sort as you do imagine? Is it not a secret confession that all antiquitie is against you? I maruell that you are so impudent still to glory and to cry, that your faith hath continued almost xvj. hundred yéeres, when you know that in a number of things you are not able to bring foorth any true authoritie of halfe the age.
Iohn. 12. 20.
The text.
And there were certaine Gentils of them that came vp to adore in the festiuall day.
The note.
We may see there a great difference where a man pray or adore, at home or in the church and holy places. When the Gentils also came of deuotion a pilgrimage to the temple in Hierusalem.
The answer.
Now pilgrimages are prooued, and that full pithily. For the Gentiles came to adore at Hierusalem. When you can find such expresse commandement of God for running to saint Iames of Compostella, or our Ladie of Walsingham, or visiting the holie sepulchre, as was for al both Iewes and conuerts then to appéere before the Lord at Hierusalem, then your reason will hold. Otherwise it is as much as if I should say,Deut. 12. 5. The Iewes and conuerts of the Gentils obeied the commandement of God in going to Hierusalem at the feast daies to worship: Ergo it is lawful for me to go a roging to what place of pilgrimage in the world séemeth best in mine owne eies without further warrant. As for the difference of publike and priuate praier, and of seruing God at home, and in the common assemblies are both knowen and practised amongst vsus.
Iohn. 12. 40.
The text.
Therfore they ⸫ could not beleeue, bicause Esay said againe, he hath blinded their eies, and indurated their harts, &c.
The note.
If any man aske (saith saint Augustine) why they could not beleeue: I answer roundly, bicause they would not. Tract. 33. in Io. See annotations Matth. 13. 15. Mark. 4. 12.
The answer.
It is true that the corruption of mans will is the cause of all euill and wickednes in man. But héere either your printer made a fault, or your note booke deceiued you, for it is in 53. treatise▪ And I muze why you should so much couet so force Augustine to speake for you, séeing that you know that of all other he is most earnest in this cause of frée will against you. For in the same place he acknowledgeth the iust iudgement of God vponupon them in leauing them in blindnes, and not helping them to sée. And teacheth vsus in inquiring why God would so leaue them, to crie out with the Apostle: O the depth of the riches of the wisedome and knowledge of God, &c. Which exclamation sheweth, that Augustine had an eie to somwhat more than their will, yea and to such a somwhat, as was not within compasse and reach of reason. Your annotations containing no matter greatly woorth the answering, I refer ouer to the generall answer of them.
Iohn. 12. 42.
The text.
But yet of the princes also many beleeued in him: but ⸫ for the pharisies they did not confesse, that they might not be cast out of the synagogue.
The note.
This is the case of many principall men in such countries, where heresie hath the vpper hand, who know and beleeue the Catholike faith, but making choise to keepe mans fauour rather then Gods, they dare not confesse the same. Such may pray that God and the world agree togither▪ for else it is seene whose part they will take.
The answer.
Turne ouer this matter to those countries where papistrie preuaileth, for as there is greater compulsion by crueltie, so also there are more, who knowing the truth dare not confesse it for feare of men. Such God in his good time will make to know by lamentable experience, what it is to feare man more than God: and what follie it is, for sauing the body a litle while, to cast away body and soule eternally.
Iohn. 13. 2.
The text.
And when ⸫ supper was done, wheras the diuel had now put into the hart of Iudas Iscariot the sonne of Simon, to betraie him.
The note.
By Supper he meaneth the eating of the Paschall lambe, for the institution of the blessed Sacrament was after this.
The answer.
This note is true, and therefore shall receiue no replie.
Iohn. 13. 29.
The text.
For certaine thought, because Iudas had ⸫ the purse, that Iesus had said to him, Buie those things that are needfull for vsus to the festiuall day: or that he should go giuegive some thing to the poore.
The note.
Christ had som prouision before hand giuen him by the collections of the faithfull, which was vsed both in his owne necessities, and bestowed vponupon the poore.
The answer.
We learne therby the vse of mony, to serue both our owne necessitie, and the necessity of others that are poore, and in néed and miserie. And we sée the great abuse in the contrarie in the popish prelats, heaping vp great treasures togither, and not spending them, but either riotouslie vponupon voluptuousnesse, or els filthily to maintaine warres and troubles in the world.
Iohn. 14. 2.
The text.
In my fathers house there be ⸫ manie mansions, if not, I would hauehave told you.
The note.
These mansions signifie differences of glory in heauen. Hierom. libro. 2. aduer. Iouin.
The answer.
Howe differences of glorie in heauen can be drawen out of this, you your selues know not, therefore you rest vponupon Saint Hieroms credit, being loath to cracke your owne: you might also hauehave added Augustine vponupon this place, but I had rather séeke to be sure of a place there, than contend about difference and diuersitie of glorie there. The place is plaine, Christs meaning is euident, that there are roomes ynough in his fathers house for all that are his: whatsoeuer is added to this, is but the dreames of men.
Iohn. 14. 15.
The text.
If you ⸫ louelove me keepe my commandements.
The note.
It is then possible both to louelove Christ, and to keepe his commandements.
The answer.
To kéepe is one thing, to fulfill by kéeping is another thing. No man denieth that there are good endeuors in those that louelove Christ, and that in some measure they obserue and kéepe his commandements, namely, according to the measure of louelove which they hauehave obtained. But the perfect and continuall abiding in all things commanded, to which condition do this and liue is annexed, that we say is not possible for vsus in this vale of miserie. And so you do but deceiue men with doubtfulnes of spéech.
Iohn. 14. 16.
The text.
I will aske my father, and he will giuegive you another ⸫ paraclete, that he may abide with you for euer.
The note.
Paraclete by interpretation is either a comforter or an aduocate, and therefore to translate by any one of them onelyonly, is perhaps to abridge the sense of this place.
The answer.
You would not willinglie hauehave anie part of the Scripture translated into English, and therfore no maruel though you séeke an excuse for not translating paraclete. Our translators hauehave translated it comforter, whereby how the sense of this place is abridged, perhaps you would hauehave told vsus if you could. But now hauing laid all your heads togither, and finding nothing that carieth any shew of truth, you come in with perhaps it may be abridged, perhaps no wise man will beléeue you, but either such as be wilfully blind, or méerely ignorant.
Iohn. 14. 26.
The text.
But the paraclete the holie Ghost, whom the Father will send in my name, he shall ⸫ teach you all things, and suggest vntounto you all things whatsoeuer I shall say to you.
The note.
See the annotations vponupon the 16. chapter, verse 12.
The answer.
We will sée it, and answer it when we come to it.
Iohn. 15. 2.
The text.
Euerie branch in me not bearing fruit he will take it away.
The note.
Christ hath some branches in his bodie mysticall that be fruitlesse, therefore ill li…ers also may be members of Christ and the church.
The answer.
If you hold not this fast, your popes and their cardinals may be no members of Christ, nor of his church. For I suppose you your selues will not vndertake to defend their liues. But hauing continued fruitlesse, you cannot denie but that their end is to be cast of, and so to be reprobates. You know it is one thing to be in name and outward account a Christian, it is another thing to be in déede and in the account of him that cannot be deceiued. For according to that account, he that abideth in Christ is so far from continuing a wicked life, that he bringeth foorth much fruit.
Iohn. 15. 2.
The text.
And eueryevery one that beareth fruit, he will purge it ⸫ that it may bring more fruit.
The note.
Man may continually increase in iustice and sanctification so long as he liueth.
The answer.
It were not altogither vntimely to tell you of your subtill ioining of iustice and sanctification, which you do, bicause your followers should not be able to discerne betwixt iustification and santification, which you continually confound, iustice being common to them both, but in sundrie respects. For if they did espie the difference, then confidence in inherent iustice, which you maintaine them in, would soone vanish away. And yet by experience all good Christians know, that God of his infinite goodnes doth make his saints from time to time more fruitfull, and more and more to abound in holines.
Iohn. 15. 3.
The text.
Now you are cleane for the ⸫ word which I hauehave spoken to you.
The note.
Saint Augustine expoundeth it of the sacramentall word of baptisme, and not as heretikes do of preaching onelyonly. Tract. 80. in Io.
The answer.
I pray you tell vsus what heretikes they be that denie the sacraments to be annexed by God vntounto his word, and that in this worke of our purging and making cleane? but you will neuer leaue your lieng. We do not so speake of preaching onelyonly, that we exclude any helpe which God hath giuen vsus besides. But you exclude the word when you tie grace to the outward worke of your vnpreaching priests. And you adde a number of helps of your owne, as salt, spittle, oile, creame, and such like trumperie, which God neuer appointed to his church, but the proud presumption of man hath brought in.
Iohn. 15. 7.
The text.
If you ⸫ abide in me and my words abide in you, you shall aske what thing soeuer you will, and it shall be done to you.
The note.
If a scismatike pray neuer so much, he is not heard, bicause he remaineth not in the bodie of Christ.
The answer.
I conclude therefore that the praiers of papists are vnprofitable, bicause they hauehave cut themselues from the ancient catholike church of Christ, and therefore remaine not in his bodie.
Iohn. 15. 20.
The text.
If they hauehave persecuted me, you also will they persecute: if they hauehave kept my word, ⸫ yours also will they keepe.
The note.
He foresheweth that many will not obey the churches w…rds, and no maruell, bicause they contemned Christs owne precepts.
The answer.
As the Iewes cried the temple of the Lord,Ierem. 7. 4. when they had conuerted it into a den of théeues, euen so crie you, The church, The church. But as then the prophets shewed to them by their manifold contempts of Gods cōmandements, that their words were lieng and counterfet words: euen so we shew that your church is the synagog of sathan and prooue it, bicause she will be credited both aboue the word of Christ, and contrary to the word of Christ.
Iohn. 16. 2.
The text.
Out of the synagogues they will ⸫ cast you.
The note.
The heretikes translate, Excommunicate you. See what corruption this is, and the reason thereof Annot. ca. 9. 22.
The answer.
If to excommunicate be to put men from their cōmunion and fellowship in seruice, praier, and sacraments, then this casting out is excommunication, and so rightly translated. The cause that you in your annotations imagine, that is, to bring the churches excommunication into contempt is friuolous, and beareth no shew of truth, sith excommunication amongst vsus is vsed as a principall censure of our church. And you your selues cannot denie, but when hypocrites hauehave crept into authoritie, this censure is abused as your confesse, saieng, the excommunication of heretikes is ridiculous. And I pray you what made the rulers of the Iewes afraid of this casting out? Was it not bicause in common estimation they should be estéemed as none of Gods people, and what else is excommunication, but to make the excommunicate to be estéemed as ethnikes and publicans?
Iohn. 16. 13.
The text.
But when he, the spirit of truth, commeth, ⸫ he shall teach you all truth.
The note.
If he shall teach all truth and that for euer (as before 14. 16.) how is it possible that the church can erre, or hath erred at anie time, or in any point?
The answer.
Whosoeuer followeth that truth which the spirit taught the Apostles, and swarueth not there from doth not erre. But with you the pope can not erre, the councels cannot erre, the multitude of those whom you account the pastors of your church cannot erre. As though Christ by this promise had tied his spirit to thē, which we denie,Harding against the Apologie, 6. part. c. 5. diuision. 1. and you are not able to prooue. Their errors are as manifest as the light, so grosse and palpable that they may be groped. You know that some of the greatest learned of your side, are driuen to distinguish betwéene the pope and a man, bicause as a man he may erre, as a pope he cannot.
Iohn. 16. 23.
The text.
Amen Amen I saie to you, if you aske the father any thing in my name, he will giuegive it you.
The note.
VponUpon this the church concludeth all hir praiers, per Christum Dominum nostrum, euen those that be made to saints.
The answer.
Is Christ bound to you, must he needes be at your commandement, whither he will, or no? He promiseth indéed that if they aske the father any thing in his name, he will giuegive it. And can you constreine him to giuegive it, if we aske others? Can your fansie be an assured warrant for it, or from whence else can you fetch any good ground for it? The commandement of Christ,Rom. 8. …6. the example of Christ, the doctrine of Christ, and the guiding, and direction of the holie Ghost, do leade vsus to praie to none but to God. And what are you? Or what is your church, that we should beléeue you against all these?
Iohn. 17. 1.
The text.
These things spake Iesus, and lifting vp his eies into heauen, he said, Father the houre is come, ⸫ glorifie thy sonne, that thy sonne may glorifie thee.
The note.
The father glorifieth the sonne by raising him from death, exalting him vp to his right hand, making all creatures to bowe downe at his name and giuing him all power and iudgement. The sonne againe glorifieth his father, by making his honor, which onelyonly in a maner was in Ie…rie before, now knowen to all nations.
The answer.
You papists spoile the sonne of all glorie, first in taking awaie from his glorified bodie, the nature of a bodie, and so making it no bodie,Augustine …pist. 5…. or nothing. Secondly in giuing that to others, for which he is aduanced to the right hand of his father. Thirdlie in setting the pope a mortall man aboue him, in power, and iudgement. You spoile the Father also of his glorie,For the pope can dispence against the new and the old Testament. by taking the key of knowledge from the multitude, and so (as much as in you lieth) reducing the knowledge of God againe to a verie fewe.
Iohn. 17. 11.
The text.
Holie father, ⸫ keepe them in thy name, whom thou hast giuen me: that they may be one, as also we.
The note.
His petition is specially to keepe the apostles and his church in vnitie and from schis…es.
The answer.
It is verie true that Christ doth commend vntounto his fathers protection, and defence, the vnitie of his church, and children.
Iohn. 17. 19.
The text.
And for them do I ⸫ sanctifie my selfe: that they also may be sanctified in truth.
The note.
To sanctifie himselfe is to sacrifice himselfe by dedicating his holie bodie and blood to his father, both vponupon the crosse, and in his holy Sacrament.
The answer.
To sanctifie himselfe, is to separate, and seuer himselfe wholy to the vses of God his father: which dedication of himselfe was plainly, and euidently to be séene in his whole life, and in euerie action thereof. Which in some sort may also be called a sacrifice, as also our reasonable seruice of God, is termed a sacrificing of our selues. But bicause the chéefe part of his priestly … in this life,Rom. 12. 1. was put in execution in his death, in his sacrifice vponupon his crosse, therfore by way of excellencie, the chéefe point of our sanctifieng by him, is attributed to the then dedicating of himselfe to God, for vsus. But what is this toward the proouing of the Sacrament,Heb. 10. 10. to be a sacrifice propitiatorie, which for that purpose you do craftilie, and closely couple with the sacrifice on the cresse.
Iohn. 18. 1.
The text.
When Iesus had said these things he went foorth with his disciples beyond the Torrent Cedron, where was a garden, into the which he entred and his disciples, &c.
The note.
The passion according to Saint Iohn is the Gospell at masse on good Fridaie. So the passion is read in holie weeke foure times; according to the foure Euangelists, as Saint Augustine also appointed in his church at Hippo. Ser. 144. de tempore.
The answer.
To what purpose is your reading of the Gospels, which verie fewe, or none vnderstand? Is it not as good for a man to hold his peace, as to speake that which the hearers vnderstand not? Did Saint Augustine appoint at Hippo, the Gospels to be read in a language, which the people vnderstood not? We may in truth much better alledge Saint Augustine for the custome of our church, which at the same time readeth the same Scriptures, in the natiue naturall language of the common people, and also teacheth and instructeth the people out of the said Scriptures, as Saint Augustine did, and you commonly do not.
Iohn. 18. 17.
The text.
The wench therefore that was portresse, said to Peter, Art not thou also of this mans disciples? He saith to her, ⸫ I am not.
The note.
It is all one for a man to denie Christ▪ and that he is a disciple of Christ, or a Catholike, or a christian man, when he is demanded. Augustine tract. 113. in hom. Ioan. for so Peter heere denieth Christ, in denieng him selfe to be his disciple.
The answer.
We graunt, and we pray to God to giuegive vsus strength, boldnes and courage to confesse him before men, whatsoeuer danger ensue of it. But héere you vse a péece of your accustomed fraud, in putting in the word Catholike, which Augustine hath not: which you did but to deceiue them withal, whom you hauehave vntruly persuaded, that there are none other Catholikes in the world but your selues.
Iohn. 18. 35.
The text.
Pilate answered, why am I a Iew? ⸫ Thy nation and the chiefe priests hauehave deliuered thee vp to me: what hast thou done?
The note.
It pleased God that Christ, who was to die both for the Iewes and the Gentiles, should be betraied by the one, and put to death by the other.
The answer.
Why doe yée not say that God did but permit and suffer it? If it were Gods good pleasure, that it should be so, how was not God the authour of it? Do you not sée then by your owne confession, that God may be the authour of their fact, though not of the fault thereunto adioyned.
Iohn. 19. 14.
The text.
And it was the parasceue of the Pasche, about ⸫ the sixt houre, and he said to the Iewes, loe your king.
The note.
He meaneth midday counting from sunne rising: for so doeth the Scripture count of the houres of the d…ie. Matth. 20. Marke 15. Luk. 23. Iohn 4. Actes 3. … 10.
The answer.
Your accompt of the houres, as it is a matter of small moment, so is it easie: but we had rather hauehave heard some good reason, why you durst not giuegive vsus the english héer of Parasceue, and Pasche, but if anie had béene readie, I am persuaded wée should hauehave had it aswell for this, as afore for Amen, amen. But till such time as you better discharge your selfe thereof, we shall still thinke that you would hauehave the scriptures so obscure and darke, that poore men might be fraied from studieng of them.
Iohn 19. 20.
The text.
This title therefore manie of the Iewes did read: bicause the place was nigh to the citie: & it was written in ⸫ Hebrue, in Greeke, and in Latine.
The note.
These three tongues being for other causes most famous before in all the world, are now also dedicated to God in the triumphant title of the crosse of Christ, and in them the holie Scriptures are more conueniently written, taught and preserued.
The answer.
I pray you shew vsus by what reason you can collect this dedication out of this place, or that it is not as conuenient also to hauehave the scriptures in other tongues: it is strange, you go about what you can to discredit the scriptures written in those tōgues. You would if you could abolish knowledge out of the world, and bicause you can not doo that, you labour to make the groundes of knowledge vncertaine, to the end that the onlie oracles accompted of in the world, may be the decrées of your holie father of Rome.
Iohn 19. 23.
The text.
And his ⸫ coat was without seame, wrought from the top throughout.
The note.
This coate without seame is a figure of the vnitie of the church. Cyprian de vnit. &c. and Euthi…ius & other write that our ladie made it.
The answer.
It is easie for men to deuise figures, but when the… are deuised without ground or warrant, they are but mens fansies. Who made that coat i… no more materiall then who made his other garments.
Iohn 19. 25.
The text.
And there stood beside the crosse of Iesus his mother, and his mothers sister, Marie of Cleophas, and Marie Magdalene.
The note.
The great louelove, faith, courage and compassion, and sorrowes that our Ladie had, who forsooke not the crosse, and her sonne, when so manie were fled from him, and his chiefe Apostles denied him.
The answer.
So long as you doo but attribute a truth to our ladie, and not adorne hir with that which appertaineth not to hir, you can not heape vp too manie praises vponupon her.
Iohn 20. 1.
The text.
And the ⸫ first day of the Sabaoth Marie Magdalene commeth earlie, when it was yet darke vntounto the monument, & she saw the stone taken away from the monument.
The note.
That is the first day of the weeke as some interprete it, taking saboath (as somtime it is) for a weeke. This is our Sunday, called dies dominica, bicause of the Lords resurrection. See the marginall annot. Luk. 24 1.
The answer.
If you had not héere brought a new interpretation, we should not hauehave séene that you excell also in varietie: if you had vouchsafed to hauehave told vsus in plaine English that Sonday had bene called the Lords day, bicause of the Lords resurrection, we should hauehave thought you somewhat willing that the people shuld learne somewhat: but now that you tell vsus but in Latine, wée thinke that you can be content, that they be blind, be blind still.
Iohn 20. 11.
The text.
But Marie stood at the ⸫ monument without weeping.
The note.
The Sepulchers of martyrs (saith Saint Hierome epist. 17.) we do honor euerie where, and putting their holie ashes to our eies, if we may, we touch it also with our mouth: and be there some, that thinke the monument wherein our Lord was laide, is to be neglected, where the diuell and his angels as often as they are cast out of the possessed before the said monument, tremble and roare, as if they stood before the iudgement seat of Christ.
The answer.
We will not striue with you for your author. For though women beare the name of that epistle, yet I thinke Hierome was their pen man. But we are not bound to beléeue what S. Hierome speaketh, further then he prooueth his speeches by the word. And we easilie beléeue that the diuell might worke there strong illusions to deceiue, and to draw people into an admiration of such things, as God hath no where commended to them in his word.
Iohn. 20. 21.
The text.
He said therefore to them againe, ⸫ peace be to you.
The note.
Though he gaue them his peace hard before, yet now entering into a new diuine action, to prepare their harts to grace, and attention, he blesseth them againe.
The answer.
Christ by repetition of his vsual blessing, or salutation, séeketh to make his Apostles being astonished, at his sodaine and maruellous comming amongst them to know, vnderstand, and be assured, who he is.
Iohn. 20. 26.
The text.
Iesus commeth ⸫ the doores being shut, and stood in the midst and said, peace be to you.
The note.
See the annotations on the 19. verse of this chapter.
The answer.
We hauehave séene stale stuffe of it, and refer the answer to him that answereth your other annotations.
Iohn. 20. 29.
The text.
Bicause thou hast seene me Thomas, thou hast beleeued: ⸫ blessed are they that hauehave not seene and hauehave beleeued.
The note.
They are more happie, that beleeue without sensible argument or sight, then such as be induced by sense or reason to beleeue.
The answer.
Bicause that sensible experience, which Thomas had of Christ, and by which he was induced to beleeue the resurrection, was granted but to a few: therefore generally the happines of Christians doth consist in beléeuing the testimonie of the word preached, without any farther sensible experiments. Yet not withstanding in matters subiect to sense, we are no where commanded to beléeue that to be cheese, which is chalke, neither that to be flesh, which our eies tell vsus to be bread.
Iohn. 21. 7.
The text.
⸫ Simon Peter when he heard that it is our Lord: girded his coat vntounto him (for he was naked) & cast himselfe into the sea.
The note.
See in Saint Augustine tract. 122. In Io. the great mysterie hereof concerning the church, and in Saint Gregorie hom. 24. in Euang. and Saint Barnard lib. 2. cap. 8. de consi. Peters primacie here mystically signified.
The answer.
Hungrie dogs are glad of dirtie puddings. Our papists hauehave béene these 27. yéeres séeking a néedle in a bundle of haie, that is, they hauehave béene seeking the fathers to finde the bishop of Rome to be called the vniuersall bishop, or head of the vniuersal church, and cannot finde it. Therefore they hunt for other things in stéed thereof, to bleare the eies of the simple withall, and there is nothing so sillie, and simple, that they finde, but it must serue their turne. It hath béen told them, that their reasons hold not, which they deduce from Peter, to the bishops of Rome. It hath béene tolde them also that primacie is one thing, and the supremacie which they chalenge for the bishop of Rome is an other, being things verie far vnlike. And yet bicause they cannot finde better stuffe for their purpose they are still faine to finde themselues plaie with these. But let vsus sée your authorities. The mysteries which Saint Augustine gathereth out of this place, are taken out of the net, throwen out of the right side, Christs being on land, the number of the fish, taken, and such like, which he applieth to the church at the resurrection, and neither to the name, nor authoritie of Peter. Gregorie toucheth the same mysteries, and addeth onelyonly this concerning Peter, that he dr…w the net to lande, bicause the church was committed to him. And that he drew the elect, to the stability of the shore, by preaching, writing, and myracles. And then I pray what did Peter here, that the other apostles did not?
Iohn. 21. 14.
The text.
This now the ⸫ third time Iesus was manifested to his disciples, after he was risen from the dead.
The note.
Not the third apparition, but the third day of his apparition, for he appeared in the verie daie of his resurrection often, againe vponupon Lowe Sunday, then this third time, and Saint Marke saieng, Last he appeared, cap. 16. 14. meaneth his last apparition the first daie.
The answer.
A note so true, and so necessarilie collected vponupon the place, so plaine for the capacitie of the simple reader, as this, afore will hardly be found, and with you is a verie rare birde.
Iohn. 21. 22.
The text.
So will I hauehave him to remaine til I come, what to thee? Follow thou me.
The note.
So readeth Saint Ambrose in Ps. 45 & serm. 20. in Ps. 118. Saint August. tract. 124. in Io. and most ancient copies and seruice bookes extant in Latin: ⸫ other read, if I will, other if so I will, &c.
The answer.
Against the consent of all copies of the Gréeke, against the greatest number of ancient copies of your old translator, against the generall consent of the enterpretors, both Grecians, and Latinists, and especially against the manifest truth appearing in the circumstances of the text it selfe, you follow those copies, which you know to be corrupt, and al to vpholde a lie, and a fable. You enforce Augustine to giuegive you credit against his wil, knowing that that which you alledge, is but the fault of the printer, or writer, & not his minde. For his long doubtful disputation, whether Iohn were dead, or no, doth plainly declare, that he read not as you hauehave set it downe. For then he would neuer hauehave made doubt of that which Christ so plainelie spake. And againe, how can your reading stand with that, which Iohn saith after. Christ said not that he should not die.
Iohn. 21. 25.
The text.
But there are manie ⸫ other things also which Iesus did: which if they were written in particular, neither the world it selfe I thinke were able to conteine those books, that should be written.
The note.
How few things are written of Christs actes, and doctrine in comparison of that which he did and spake? And yet the heretikes will needes hauehave all in Scripture, trusting not the Apostles owne preaching, or report of any thing that our master did or said, if it be not written.
The answer.
Now for vnwritten verities, I pray you for my learning shew me one of those heretikes, that hold that all that Christ said, and did, are written in the Scriptures. If you cannot do that, then you abuse your reader with a lie. We saie, that enough is written in the Scriptures to bring beleeuers to life eternall, and so hath Iohn written before vsus.Iohn 20. 31. But it greeueth you that we giuegive not credit to a number of lies, which you obtrude to vsus vnderunder the name of the apostles. If all that vnderunder their names you hauehave set out be true: how chance their canons, and constitutions are not better beléeued, and obserued in your Romish church?