The Marginal Notes of the Popish Testament Translated Into English, Book 6
ROMANS.
Roman. 1. 5.
The text.
By whom we hauehave receiued grace and apostleship ⸫ for obedience to the faith.
The note.
Faith must not be subiect to sense, reason, arguing, or vnderstanding, but must command and be obeied in humilitie and simplicitie.
The answer.
It is true that eueryevery word of the Lord is with reuerence to be receiued, beléeued, and obeied in humility and simplicity, though it be neuer so far beyond our capacitie, and the reach of our reason, or the compasse of our sense or vnderstanding. But yet so as that we beléeue not white to be blacke, sower to be swéet, neither yet that the whole bodie of man may be contained within the compasse of two or thrée inches. For in things subiect to sense we are no where commanded not to beléeue and trust our senses.
Rom. 1. 5.
The text.
⸫ In all nations, for the name of him among whom are you also the called of Iesus Christ.
The note.
Saint Augustine vseth this place and the like against heretikes which would draw the common catholike faith of all nations, to some certaine countries and corners of the world. August. ep. 161.
The answer.
Whosoeuer hold any faith, that was not vniuersally planted by the Apostles in all nations, and which hath not béene since generally imbraced of all true Christians, the same hold not the true catholike faith. And therefore the faith, which the church of Rome at this day holdeth, is not the true catholike faith. For what Apostle taught, or what church in their time beleeued, that Christ after his ascension was bodily héere vponupon the earth, and that his bodie might be in many places at once: in one place hauing the quantitie of a bodie, in another place void of all quantitie? I would our controuersies about the church and the bishop of Romes authoritie might be decided by this epistle. For he is plaine in both cases.
Rom. 1. 9.
The text.
For God is my witnes, whom I serue in my spirit in the Gospell of his sonne, that without ⸫ intermission I make a memorie of you alwaies in my praiers, &c.
The note.
He praieth without intermission, that omitteth no day certaine times of praier. Aust.
The answer.
He praieth for men without intermission, that being diligent in praier, is therein alwaies mindefull of them. But your citing now of Augustine to what end is it, but to make a shew of your reading.
Rom. 1. 11.
The text.
For I desire to see you, that I may impart to you some spirituall grace, to ⸫ confirme you.
The note.
The Romaines were conuerted, and taught by Saint Peter before. Therefore he vseth that speech to confirme them in their faith, Author Commen. apud Hieronimum. Theodoret. in 16. Rom. & Chryst.
The answer.
That the Romaines to whom Paule wrote were conuerted afore, it is manifest, but by whose ministerie that doth not certainely appéere. We know that diuers fathers are of opinion that Peter tooke paines at Rome, afore Paule wrote thither. But bicause the time they assigne of his comming thither, and of his continuance there, can neither stande with the scriptures, neither with other things, which they report of him, there is iust cause, why in this point we should not beléeue them. But bicause it is not material by whom they were conuerted, I let this passe. But one thing I muse of, and I would faine be resolued in. Why the holie Ghost, so diligently setting out Paules writing to the Romaines afore he went thither, & Paules iourney thither, his paines, and diligence there, doth not once signifie any thing to vsus of Peters being there, séeing there could be nothing more necessarie for a christian to know, then that: If poperie be good Christianitie, and if by Peters being there, such woonderfull priuiledges be left vntounto the bishops there, as they at this day chalenge.
Rom. 1. 17.
The text.
For the iustice of God is reuealed therin by faith into faith, As it is written, And the iust man liueth by faith.
The note.
He meaneth not Gods owne iustice in himselfe, but that iustice wherwith God endueth man when he iustifieth him. Aug. de spir. & lit. cap. 9. Whereby you may gather the vanitie of hereticall imputatiue iustice.
The answer.
Whereby you may gather the impudencie of the papists, in applieng fathers to that they ment not. The whole scope and circumstances of the place are against inherent iustice, and for the righteousnes of Christ imputed to vsus. But God endueth man, with righteousnes, when he doth iustifie him. It is true: But that righteousnes whereby he maketh men iust, is the righteousnes of Christ. The other wherewith he indueth vsus, which we call sanctification, being gods gift, is not sufficient to make vsus iust before God, but to declare vsus iust before men.
Rom. 1. 23.
The text.
And they changed the glorie of the incorruptible God, into a ⸫ similitude of the image of a corruptible man, and of fowles, and foure footed beasts, and of them that creepe.
The note.
Lo these and the like are the images or idols so often condemned in the Scriptures, and not the holie images of Christ and his saints.
The answer.
Lo here be popish images manifestlie condemned, for you can not denie, for all the world knoweth it, that you change the glory of the incorruptible God, into the image of a corruptible man. There were at that time no images of Christ, and his saints to speake against. But the reasons by which the prophets, and apostles condemned the former images of the Gentiles, do beate downe also the images, and idolatrie of the papists.
Rom. 1. 24.
The text.
For the which cause God ⸫ hath deliuered them vp vntounto the desires of their hart, into vncleannes, for to abuse their owne bodies among themselues ignominiouslie.
The note.
Ephes. 4. 19. he saith they hauehave deliuered or giuen vp themselues to all vncleannes. By which conference of Scriptures we learne that themselues, are the cause of their owne sinne and damnation, God of his iustice permitting and leauing them to their owne will, and so giuing them vp into passions, &c.
The answer.
By conference of Scriptures we learne, that the matter and cause of sinne, and so consequently of damnation, resteth in the wicked themselues, and that God also in iustice punisheth sinne by sinne. As in this chapter God punisheth the idolatrous, with a most filthy sinfull life. Peruse ouer your stories of Rome, and sée, whether euer this iudgement of God vponupon men for idolatris were more manifestly laid vponupon any people, then it hath béene and is vponupon Rome. And tell vsus what other people hauehave set out the praises of Sodomitrie in print most impudently to the face of all the world.
Rom. 2. 7.
The text.
To them truly that according to patience in good works seeke glorie and honor, and incorruption; life eternall.
The note.
Good men also according to the merits of their good will shall hauehave their reward. August. ep. 47.
The answer.
And why do you not adde that their good will is the gift of the grace of God, séeing Augustine addeth it? Further, merits with Augustine are taken simply for works, and not as it commonly soundeth with the papist for a desert equiualent and correspondent to the reward. Lastly, he acknowledgeth that God rewardeth and crowneth his owne gifts in vsus. How this can make for your doctrine of merits I pray you tell vsus.
Rom. 2. ….
The text.
Thou therefore ⸫ that teachest another, teachest not thy selfe: that preachest, men ought not to steale, thou stealest, &c.
The note.
It is a shamefull and a damnable thing, for preachers, teachers, or other guides of mens life, to commit the same things themselues, which they reprooue in other.
The answer.
And can the pope and his cardinals be damned? or must we secretly except them? I pray you tell vsus whether. For in the whole world it is impossible to find any mans sinnes more plain or more monstrous.
Rom. 2. ….
The text.
For ⸫ the name of God is blasphemed through you among the Gentils.
The note.
It is a great sinne, that by the ill life of the faithfull our Lords name should be ill spoken of among the misbeleeuers, and manie withdrawen from the true religion thereby.
The answer.
I do not take it, that you meane, that murdering of princes, treason, periurie, sedition, rebellion, to set vp popish religion, to be any sinne at all, and yet it maketh your profession euill spoken of, and alienateth therefrom all that carrie not bloodie minds and harts.
Rom. 2. 25.
The text.
Circumcision indeed profiteth, if thou obserue the law: but if thou be a preuaricator of the law, thy circumcision is become ⸫ prepuce.
The note.
Prepuce is the foreskin not circumcised, and therefore signifieth the Gentils, or the state or condition of the Gentils, as circumcision the Iewes and their state.
The answer.
You can find in your hart to borrow of master Beza, but not to be thankfull for that he lendeth you.
Rom. 3. 4.
The text.
God forbid, but God is true: and eueryevery man a lier: as it is written; That thou maist be iustified in thy words, and ouercome when thou art iudged.
The note.
God onelyonly by nature is true, all men by nature may lie, deceiue, and be deceiued: yet God by his grace and spirit may and doth preserue the Apostles, and principall gouernors of his people, and the church and councels in all truth, though they were and are meere men.
The answer.
If you meane by these principall gouernors the pope and his cardinals, as I do not doubt but you do, then we answer: That as they are méere men, so they shew themselues: for they both hauehave erred,Platin…s… that Liber… was an Arrian. and do erre. I would faine see one plaine place in all the ancient fathers, that no bishop of Rome can err in saith. That position is a late heresie vnknowen for a whole thousand yéeres after Christ. And the generall consent of the diuines of Christendome against it, till within these two hundred yéeres,Sessione 34. as may appéere in the councell of Basill, where pope Eugenius was condemned for an obstinate heretike, and therefore deposed.
Rom. 3. 14.
The text.
The venim of aspes vnderunder their lips.
The note.
Aspidum a little kind of serpents.
The answer.
We acknowledge it.
Rom. 3. 22.
The text.
And the iustice of God by faith of Iesus Christ vntounto all, and vponupon all that ⸫ beleeue in him.
The note.
To beleeue in him, heere compriseth not onelyonly the act of faith, but of hope and charitie, as the Apostle explicateth himselfe. Gilat. 5. 6.
The answer.
I neuer saw so loose dealing of any, but of such as both willingly deceiue themselues, and labour to beguile others. The Apostle telleth that faith worketh by charitie, and you thereupon conclude, that to beléeue compriseth the acts of faith, hope, and charitie. How this conclusion followeth, neither I sée, neither can you make it euident. But let it he granted you, then how can you excuse your selues of intollerable lieng and slandering, when almost eueryevery where you speake of the doctrine of iustification by faith and beléeuing, as though hope and charitie were from faith exiled and banished. But your shifts are foule, and manifest slanders where you may, and when by plaine euidence of the text you are beaten from them, then it is not ynough for hope and charitie to accompanie faith, but they must be also comprised of faith.
Rom. 3. 24.
The text.
Iustified ⸫ gratis by his grace, by the redemption that is in Christ Iesus.
The note.
No man attaineth his first iustification by the merits either of his faith or workes, but meerelie by Christs grace and merciemercy: though his faith and works proceeding of grace be dispositions and preparations thereunto.
The answer.
Is Pelagius aliue againe, or why do ye not cite him, that your followers may know your doctrine to be ancient, and also whom you follow therein? In all that Augustine wrote against Pelagius and his adherents, let vsus sée somewhat to iustifie your note. First, you acknowledge Christs méere grace and merciemercy in our first iustification, and then by and by in a maner with the same breath you ouerthrow it again, finding in our selues dispositions and preparations thereunto, which if it be true, then how is it fréelie and méerlie by his grace, when that grace is by our selues preuented? But this faith and works preparatorie procéed out of grace also. I maruell what grace you meane,August. de peccato originali. cap. 1. is it not the same that Pelagius deceiued the Bishops withall in his subscription? If it be not that, I know not what to make of it. For to shunne pelagianisme, and yet to maintaine your heresie of merits, you make your doctrine an hoch poch, and a mingle mangle, and by no means will yéeld your selues in such order guiltie before God, as that he may hauehave the whole glorie of your instification.
Rom. 4. 5.
The text.
But to him that worketh not, yet beleeueth in him that iustifieth the impious, his faith is ⸫ reputed to iustice according to the purpose of the grace of God.
The note.
The word reputed doeth not diminish the truth of the iustice, as though it were reputed for iustice being not iustice indeed, but signifieth that as it was in it selfe, so God esteemed and reputed it, as the same Greeke word must needs be taken verse 4. next going before, and 1. Corinth. 4. 1. and els where.
The answer.
If the faith of Abraham were iustice in déede and in it selfe, and could abide the rigour of Gods examination, then this imputation or reputation were to it as to a due dette. How then holdeth the Apostles opposition of faith to works, & of dette to grace? Or how commeth it imputed or reputed of grace? It is no fauour to repute that to man which is trulie and reallie in him. It is one thing simplie to repute, it is another thing of fauour to repute, so that your labour about the signification of the word, is but méere wrangling and cauilling. Besides, if Abraham had iustice reallie and trulie in him selfe, whether it were by faith or works, how can he be excluded from glorieng, when he may chalenge of God his iustification as his due dette? Lastlie, this iustice of Abraham, being the same that Dauid describeth in an happie, blessed, or iustified man, how is it inherent in the man, when it consisteth in pardon, remission, and couering of sinne? But you doo nothing els but whet your wits to obscure and darken the glorie of the grace of God.
Rom. …. ….
The text.
And he receiued the ⸫ signe of circumcision, a seale of the iustice of faith that is in prepuce: that he might be the father of all that beleeue by the prepuce, that vntounto them also it may be reputed to iustice.
The note.
Our Sacraments of the new law giuegive ex opere operato, that grace and iustice of faith which here is commended, whereas circumcision was but a signe and marke of the same.
The answer.
Liars are not to be beléeued though they sweare, much lesse you when you bring but your bare word, for other proofe héere is none. Circumcision is a seale of the iustice of faith, Ergo our Sacraments of the new law giuegive grace ex opere operato, or els circumcision was but a signe or marke of grace. These are strange maners of concluding, and farre fetched.
Rom. 5. ….
The text.
By whom also we hauehave accesse through faith in this grace wherein we stand, and glorie ⸫ in the hope of the glorie of the sonnes of God.
The note.
Christian men do not vaunt them selues of the certaintie of their saluation, but glorie in the hope thereof onlie, which hope is here insinuated to be giuen in our iustification, and is afterward to be confirmed by probation in tribulation.
The answer.
It is wonderfull, that you are not ashamed to cut off all assured comforts from christian men. It were a vaine glorious vaunting in déede, if this certaintie staied vponupon anie matter in vsus, but when it resteth vponupon the goodnesse of God and his gracious promises, it were a péece of infidelitie not to glorie and reioice in it. We will consider therefore the effects and fruits of faith in beléeuers, as the Apostle setteth them downe in this place: First iustification, then the sweete and inward féeling of our reconciliation and attonement with God, which he calleth peace toward God. Thirdlie, our constant standing and perseuering in this grace and fauour, into the which we are receiued. Fourthlie, the ioy and reioicing that this bréedeth through the assured hope and expectation, that we shalbe partakers of the glorie of the children of God, which ioy through hope assured, is so great in them that hauehave a continuall eie to the glory set before them, that no trouble nor tribulation can abridge or breake it off, but that our hope and expectation is still more and more confirmed and assured. But you to ouerthrow all this, make hope a doubtfull and vncertaine expectation of the things which God hath promised, and so call the truth of God into doubt.
Rom. 5. 6.
The text.
For whie did Christ, when we as yet were ⸫ weake according to the time die for the impious?
The note.
The heretikes falselie translate of no strength, to take away all free will. No. Testam. 1580.
The answer.
Rather then you will loose fréewill, you will contend for sinners, wicked men, and enemies of God, and in them there must be a greater force of frée will then in Paul: for Paul was not able of himselfe to thinke a good thought,…. & yet these are not so weake, but that there is some strength and abilitie left in them. For the Gréeke word here signifieth weaknesse, and doeth it not so in the 1. Corinths. 15. verse 43. It is sowen in weakenesse, being spoken of the dead bodie of a man? And I pray you tell me, did anie strength remaine in dead carcasses, and is not the case alike with the wicked and vngodlie? are not they dead in sinne or by sinne?
Rom. 5. 19.
The text.
For as by the disobedience of one man, manie were made sinners: so also by the obedience of one, manie ⸫ shall be made iust.
The note.
Here we maie see against the heretikes, that they which be borne of Christ, and iustified by him, be made and const…ted iust indeed, and not by imputation onlie: as all that be horne of Adam be vniust and sinners in truth, and not by imputation.
The answer.
By the obedience of one manie shall be made iust: Is this obedience in vsus or imputed vntounto vsus? If it be in vsus, then it is the obedience of many, but the text is manifest that this obedience resteth in the person of one, that is, of Christ, and by grace it is imputed vntounto vsus and made ours. You do but beguile the simple, and such as are not able to espie your fraud with the contrarie part of the Antithesis. For Adams onlie transgression was sufficient to make al his posteritie sinners, & subiect to the iust sentence of condemnation. And therefore death the reward of sinne did not only rage and raigne ouer actuall transgressors,Rom. 5. 1…. but also ouer infants and babes skant borne.
Rom. 6. ….
The text.
For ⸫ we are buried together with him by baptisme into death, that as Christ is risen from the dead by the glorie of the father, so we also may walke in newnesse of life.
The note.
Remission of sinne, new life, sanctification and iustification are giuen by baptisme, bicause it resembleth in vsus, and applieth to vsus Christs death and resurrection, and ingraffeth vsus into him.
The answer.
And whie doo you not say that these are giuen vsus by baptisme ex opere operato, for that I know is your meaning? And otherwise we do know that God doeth trulie exhibite his promised graces to beléeuing receiuers.
Rom. 6. 17.
The text.
But thankes be to God, that you were the seruants of sinne, but ⸫ hauehave obeied from the hart vntounto that forme of doctrine, into the which you hauehave bene deliuered.
The note.
Heere againe is signified, that our discharge from the bondage of sinne, is by the Christian faith, and by obedience to the whole doctrine of Christes religion: in that the Apostle attributeth this their deliuerance from sinne, to their humble receiuing of the Catholike faith.
The answer.
Here is signified that sanctification, and hartie obedience to the catholike doctrine, … consequents of iustification by faith, and so of our fréedome from sinne. But that their humble receiuing and obeieng that doctrine is the cause of their deliuerance from sin, is your dreame, and neither the apostles spéech nor meaning.
Rom. 6. 19.
The text.
For as you hauehave exhibited your members to serue vncleannes, and iniquitie vntounto iniquitie: so now exhibite your members to serue ⸫ iustice, vntounto sanctification.
The note.
He signifieth that as when they were subiect to sinne by continual and often working wickednes, they encreased in iniquitie: that so also nowe being iustified, they may and should by externall works of iustice encrease their iustice and sanctification.
The answer.
Under the ambiguous name of iustice you séeke to confounde iustification and sanctification, to the end you may giuegive the better colour to your inherent righteousnes. Therefore to auoide your fraude, I distinctly answere, that as iniquitie is increased by continuance in euill works, so sanctitie begun in the children of God is augmented, and encreased by all maner of holie exercises.
Rom. …. 2.
The text.
For the woman that is vnderunder a husband, ⸫ her husband liuing is bounde to the law: but if her husband be dead, she is loosed from the law of hir husband.
The note.
Nothing but death dissolueth the band betwixt man and wife: though for fornication, one may depart from an others companie. Therefore to marrie againe is adulterie, during the life of the partie separated.
The answer.
That death dissolueth the bande of matrimonie, is in this place manifest: but that nothing but death dissolueth it, that is your addition, and hath no iust, or good ground. If you woulde vouchsafe to giuegive vsus a definition of the band of matrimonie, the matter would quickly be made manifest, and plaine. In the meane space your conclusion (which is, that it is adultery to marrie againe during the life of the parfie separated) followeth after your woonted maner, that is, like a stragler.
Rom. 7. 4.
The text.
Therefore my brethren ⸫ you also are made dead to the law by the bodie of Christ: that you may be an other mans, who is risen again from the dead, that we may fructify to god.
The note.
Being now baptized, and dead to sinne, and engraffed in Christs mystical body, you are discharged of the law of Moyses & are free in Christ.
The answer.
If you vnderstand this our death to the law, and so consequentlie our discharge from it, not absolutely, but as it is the strength of sinne, then I allow and like of your note.
Rom. 7. 6.
The text.
But now we are loosed from the law of death, wherein we were deteined, in so much we serue in ⸫ newnes of spirit, and not in oldnes of the letter.
The note.
By baptisme we hauehave not Christs iustice imputed to vsus, but an inward newnes of spirit giuen vsus, and resident in vsus.
The answer.
How prooue you your negatiue? Why hauehave we not both? Do not they which are baptized put on Christ? If they put on Christ, are they not adorned, and beautified with his righteousnes imputed to them? Or doth God giuegive Christ to them, and not the benefits of Christ togither with him? Nay this newnes of spirit giuen vsus and resident in vsus, is a necessarie consequent of the former imputed to vsus by faith. But you would faine exclude the former, to leaue place alone for your inherent iustice.
Rom. 7. 8.
The text.
But ⸫ occasion being taken, sinne by the commandement wrought in me all concupiscence. For without the law sinne was dead.
The note.
Sinne or concupiscence, which was a sleepe before, was wakened by prohibition, the law not being the cause thereof, nor giuing occasion therunto, but occasion being taken by our corrupt nature to resist that which was commanded.
The answer.
The corrupt nature of man is prone to doo that which is forbidden, no maruel then though occasion of sinning be taken from whence it is not giuen. But your blindnes is maruellous, that you can not sée this corruption of nature, to be aswell sin, as the cause of sinne in all men.
Rom. 8. 4.
The text.
For that which was impossible to the law, in that it was weakened by the flesh: God sending his sonne in the similitude of the flesh of sinne, euen of sin condemned sinne in the flesh, that the ⸫ iustification of the law might be fulfilled in vsus, who walke not according to the flesh, but according to the spirit.
The note.
This conuinceth against the churches aduersaries, that the law, that is Gods commandements may be kept, and that the keeping thereof is iustice, and that in Christian men that is fulfilled by Christs grace, which by the force of the law could neuer be fulfilled.
The answer.
Who are so blinde, as they which will not sée? The text and circumstances thereof are plaine, that whereas it is impossible for any to be iustified by obseruing or kéeping the law, for that it was of no strength or (as you translate it) to weake for that by reason of the flesh: God hath prouided a remedie for that in his Christ, who being sent in our nature, hath fulfilled the law for vsus, which benefite of his is made ours by grace of imputation, and so the iustification of the law fulfilled in vsus. This conuinceth that the law may be kept, not by others, but by Christ, and that the kéeping thereof is iustice and our iustice, but inherent in Christ, and ours by imputation and grace, and therefore is not saide to be fulfilled of vsus, but in vsus.
Rom. 8. 14.
The text.
For whosoeuer ⸫ are by the spirit of God, they are the sons of God.
The note.
He meaneth not that the children of God be violently compelled against their wils, but that they be sweetely drawen, mooued and induced to do good. August. Euchiridion, cap. 64. de verb. domini ser. 43. ca. 7. de verb. Apost. ser. 13. cap. 11. 12.
The answer.
Here you bring authorities thicke, where néede none. Who euer expounded this leading of the spirit, of forcible constreining men against their wils? Bicause your fréewill is denied, you would hauehave your followers to beléeue, that we make men blocks and stocks. As for you, you are so far from being led by the spirit, that you hauehave no sence, nor féeling of it, and therfore dare not say that you hauehave the spirit of God. And good reason why you should not, bicause the holy Ghost hath not wrought in you any change, or alteration from your superstitions follies.
Rom. 9. 11.
The text.
For when they were not yet borne, nor had done any good or euill (that the purpose of God according to election might stande) not of works, but of the caller, it was said to her, That the elder shall serue the yoonger.
The note.
S. Hierom q. 10. ad Hedibiam. All the Epistle surely to the Romaines needeth interpretation, and is enwrapped with so great obscurities, to vnderstand it we neede the helpe of the holie Ghost, who by the Apostle did dictate these same things, but especially this place. Howbeit nothing pleaseth vsus but that which is Ecclesiasticall, that is the sense of the Church.
The answer.
Saint Hierome did not vse this spéech to fraie any from reading anie part of the scriptures, and inquiring the sense of them. For he himselfe séeketh to satisfie the questions propounded, and that to a woman whom he scarcely knew. That this epistle néedeth interpretation, and especially the illumination of that spirit, which caused it to be written, it hath common with the rest of the Scriptures. For the naturall man vnderstandeth not the things of the spirit of God, which are spiritually discerned. We would be loath to please our selues with any priuate interpretation, not receiued nor allowed of the true church of God. But you would gladly hauehave this whole Epistle out of the way, and especially this chapter, bicause it setteth out plainely Gods frée election, and choise without respect or regard had to works, either aforegoing, or following. Which sense though contrarie to the sense of your church, Saint Hierome holdeth as the sense of the church then. And therefore he concludeth that question, that Hedibia should for euer hold her peace from inquiring anie causes of Gods will, why he is mercifull to one, & seuere to another.
Rom. 9. 22.
The text.
And if God willing to shew wrath, and to make his might knowne, ⸫ susteined in much patience the vessels wrath apt to destruction, &c.
The note.
That God is not the cause of any mans reprobation or damnation, otherwise then for punishment of his sins, he sheweth by that he expecteth all mens amendment with great patience, and consequently that they hauehave also freewill.
The answer.
The cause and matter of mans damnation is in himselfe. And yet God did prepare the wicked, or damned to be vessels of ignominie, or dishonor. It is wel that you rake so diligently amongst the vngodly and reprobate for your fréewill: For they sin frankly and fréely. And if you finde it not amongst the slaues of sinne, you shall finde it no where. But I hauehave told you, and do tell you againe that this fréedome to do euill, is the seruitude of sinne, and that therefore this fréewill cannot do any thing but sinne.
Rom. 10. 4.
The text.
For the end of the law is Christ: vntounto ⸫ iustice to eueryevery one that beleeueth.
The note.
The law was not giuen to make a man iust or perfect by it selfe, but to bring vsus to Christ to be iustified by him.
The answer.
If the law were not giuen to make a man iust, then how can a man be iustified by his owne works, and obedience? Againe, how then do you holde it possible to be fulfilled by men, for no doubt it maketh iust the fulfillers thereof? Though you bring all your suttle shifts, and euasions togither, yet if you holde fast this note, your inherent iustice to make a man iust withall, shall be iust woorth two strawes.
Rom. 10. 5.
The text.
For Moyses wrote ⸫ that the iustice which is of the law, the man that hath done it, shall liue in it.
The note.
The iustice of the law of Moyses, went no further of it selfe but to saue a man from temporall death and punishment prescribed to the transgressors of the same.
The answer.
Were not the ten commandements part of the law of Moses? And doth not Christ answer the yoong man that would know by what doing he should hauehave life euerlasting, Kéepe the commandements? Did the curse of the law from which Christ deliuered vsus, extend no further than to temporall punishment? Perfect righteousnes bringeth perfect life. The law is a perfect rule of righteousnes: therefore if it could be fulfilled of vsus, it should bring vsus to perfect eternall life. What meaneth Paul by his opposition of those two sentences; The iust shall liue by faith: And he that doth these things shall liue in them; if one and the same life eternall be not promised in both, in the one to beléeuers, in the other to doers? Againe, if this your note were true, the law of it selfe, and in it selfe, had béene too weake to iustifie or sanctifie, but saint Paul saith not it was too weake in it selfe, but it was weakened by the flesh, and therefore could not iustifie. But as all poperie is patched togither of old and new heresies, so this patch was borrowed of the Manicheans.
Rom. 10. 13.
The text.
For euerie one ⸫ whosoeuer shall inuocate the name of our Lord, shall be saued.
The note.
To beleeue in him and to inuocate him, is to serue him with all louelove and sincere affection. All that so do shall doubtlesse be saued, and shall neuer be confounded.
The answer.
If to inuocate him be to serue him, then why teach you men to inuocate others, and so consequently to serue others which are but men? And thus whilest you are loth to attribute saluation to faith alone, but would make it common to works also, you cut your owne throtes, and shew your selues to all the world, to be manifest impostors and deceiuers.
Rom. 10. 16.
The text.
But all ⸫ do not obey the Gospell.
The note.
We see then, that it is in a mans freewill to beleeue or not to beleeue, to obey or disobey the Gospell or truth preached.
The answer.
Your sight is sharpe, you can sée far into a mill stone: no reasonable man can sée how your consequence followeth. All do not obey, ergo they hauehave frée will to obey, or not to obey. It is like this: All papists go not whither they list, ergo no papists are in prison, or restrained of libertie.
Rom. 11. 4.
The text.
I hauehave left me seuen thousand men that hauehave not bowed their knees to ⸫ Baal.
The note.
The heretikes adde heere image to the text, as Acts. 19. 35.
The answer.
A very great corruption sure to call an image an image. Your owne consciences do accuse you of grosse idolatrie, of bowing to the works of your owne hands, and therefore you wince and kicke if a man put his hand but nigh the sore. But I pray you what meaneth the feminine article in the Gréeke text ioined with Baal? Doth it not inforce vsus to vnderstand the word, Image?
Rom. 11. 11.
The text.
I say then, hauehave they so stumbled ⸫ that they should fall? God forbid. But by their offence saluation is to the Gentils that they may emulate them.
The note.
The Iewes are not reiected wholy and incurably for euer, but for a part, and for a time suffered to fall, which God did turne to the Gentils generall good.
The answer.
If you would alwaies borow your notes from such as in simplicitie and singlenes of hart hauehave sought to lead the people into truth, as you hauehave done this, the blotting of much paper, and the losse of much time might be spared.
Rom. 11. 12.
The text.
And if the offence of them be the riches of the world: and the diminution of them ⸫ the riches of the Gentils: how much more the fulnesse of them.
The note.
If God could, and did turne their fall and sinne into the good of the Gentils, much more will he worke good of their general conuersion, which shall be at length the accomplishment of the church consisting of both the nations.
The answer.
God which doth turne all things to the good of those which are his, hasten if it be his will their conuersion, and so the comming of his sonne, to abolish Antichrist, and end our miseries.
Rom. 11. 20.
The text.
Well. Bicause of incredulitie they ⸫ were broken, but thou by faith doest stand: be not too highly wise, but feare.
The note.
We see that he which standeth by faith may fall from it, and therfore must liue … feare, and not in the vaine presumption and securitie of heretikes.
The answer.
I see no such thing, but onelyonly this, that the seuere iudgment of God against others, should make men walke more carefully in their calling, and to feare and tremble at the sight and view of God heauie iudgments: but you as you hauehave not the spirit of adoption,1. Ioh. 4. 18. so you know no feare but seruile, which the louelove of God exileth and banisheth from it. For the sonnes of God though they know and are well assured, that they shall abide in their fathers house for euer, yet feare, tremble, and quake at eueryevery threat of his. Therefore this feare and certaintie of saluation are not opposed one against the other. But to turn home your note to your selues: God hath not spared the Iewes, nor Ierusalem, how shal he then spare the Romans and Rome? Which therefore doth aptly agrée with the scope and purpose of the Apostle, bicause he compareth not ech particular man with other, but nation with nation. For many particular men of the Iewes were not reiected, and in other nations multitudes hauehave not the faith, which they professe themselues to hauehave. And therefore it followeth, that as God reiected the Iewes, so he may reiect any other nation of the Gentils. Which is the more diligently to be considered of you, for that the holie Ghost by the Apostle made speciall choise to set downe this threat to the Romans, who as you imagine can neuer erre or fall.
Rom. 12. 3.
The text.
For I say by the grace that is giuen me, to al that are among you, ⸫ not to be more wise, than behooueth to be wise, but to be wise to sobrietie, to eueryevery one as God hath diuided the measure of faith.
The note.
None must presume to meddle aboue the measure of God gift, or out of the compasse of his state and vocation.
The answer.
Your note is true. And if your proud Antichrist tooke not vponupon him without this compasse, then there had not béen at this day so much war and bloodshed, so many mischiefes & miseries throughout Christendome, as now there is through his procurement and setting on.
Rom. 12. 6.
The text.
And hauing gifts, according to the grace that is giuen vsus, different either ⸫ prophesie according to the rule of faith, &c.
The note.
Prophesie is interpretation of the scriptures, which is according to the rule of faith, when it is not against the right faith, or when it is profitable to edifie charitie, as saint Augustine speaketh. Lib. 3. doct. Christ. c. 25. & lib. 1. c. 36. and in effect he saith the same, Lib. 12. Confess. cap. 18. vntounto cap. 32.
The answer.
How happeneth it that you hauehave left all Augustines rules of interpreting, and left vsus one onelyonly rule of your owne deuising to interpret by, that is, the sense and vnderstanding of your church of Rome? And if that faile, howsoeuer it agréeth with the rule of faith, how profitable soeuer it be to edifie withall, howsoeuer it be vpholden with most plaine and manifest texts of scripture, what consent of antiquitie soeuer there be for it, you reiect it, Rome with you must be the rule of truth: whatsoeuer procéedeth from thence must be holden for an oracle.
Rom. 1…. 14.
The text.
Blesse them that persecute you: blesse, and ⸫ curse not.
The note.
Cursing is a vice whereunto the common people is much giuen, who often curse them, on whom they cannot otherwise be reuenged: they may see heere that it is a great fault.
The answer.
The common people learned of your holie father of Rome to curse them on whom they cannot otherwise be reuenged. And that they hauehave not espied this to be a great fault, the fault hath béen in you, which hauehave kept till now of late this, and other scriptures from the eies of the common people, to the end they should not sée it. And we sée yet at this day, that this vice there rageth and raigneth most, where the people are most ignorant, and most inclined to poperie.
Rom. 13. 8.
The text.
For he that loueth his neighbor hath ⸫ fulfilled the law.
The note.
Heere we learne, that the law may be and is fulfilled by louelove in this life, against the aduersaries saieng, it is impossible to keepe the commandements.
The answer.
The Apostle héere doth commend vntounto vsus the louelove of our neighbor, not as a particular precept, but as a generall, comprehending the whole law. Therefore he that loueth as he ought, fulfilleth the law, but that any man (Christ onelyonly excepted) loueth his neighbor in that perfection that he ought, neither the Apostle affirmeth, nor you can prooue. Therefore your aduersaries may and do truly hold, that it is impossible to fulfill the law by exact obedience, and kéeping of the commandements.
Rom. 14. 1.
The text.
I know and am persuaded in our Lord Iesus Christ, that nothing is ⸫ common of it selfe, &c.
The note.
Common, that is vncleane. See the annotation, Marke 7. 2.
The answer.
An Hebraisme, bicause they thought that the things vsed commonlie of vncircumcised nations were vncleane, as also they estéemed of the vncircumcised persons them selues.
Rom. 14. 14.
The text.
But to him that supposeth anie thing to be common, to him it is common.
The note.
Though he wish the weake to be borne withall, yet he vttereth his minde plainlie, that in deed all the meates forbidden and vncleane in the law, are now through Christ clensed and lawfull for eueryevery man to vse.
The answer.
As Paul was plaine in deliuering his doctrine concerning daies and meats, so the papists doctrine thereof is obscure, darke, and doubtfull, so that the greatest number of their simple followers hauehave their consciences snarled and intangled in daies and meates, and know not the indifferencie of them.
Rom. 15. 4.
The text.
For ⸫ what things soeuer hauehave bene written, to our learning they are written: that by patience and consolation of the scriptures we may hauehave hope.
The note.
He meaneth all that is written in the old Testament,Pope Paul the second esteemed all that were learned for heretiks, & d…dwish the Romanes to set their children no longer to schoole, but till they could write & reade, Platina. much more all things written in the new Testament are for our learning and comfort.
The answer.
If both the Scriptures of the old & new Testament be written for our learning, what meaneth the church of Rome neither to prouide teachers in number sufficient, nor yet to suffer the people to reade them in a language that they may vnderstand: is it not bicause you are content to hauehave men nusseled in ignorance, and so spoiled of the comfort which God hath prouided for them. I thinke pope Paul and you be of one iudgement.
Rom. 15. ….
The text.
And the God of patience and of comfort giuegive you to be of one mind one toward another according to Iesus Christ, that of ⸫ one minde with one mouth you may glorifie God, and the Father of our Lord Iesus Christ.
The note.
Vnitie in religion commended.
The answer.
Popish vnitie consisteth in this, that seruice bée in one language through Christendome, whether people vnderstand it or no: Otherwise what vntie is and hath bene in your religion, they that are acquainted with your writers and stories can tell. As for example your great professor Martinius, whilest he is caried with an enuious stomacke to carpe at our English translations, doeth condemne yours in more then an hundred places. But I confesse howsoeuer you hauehave dissented in other things, you hauehave held, and do hold a marueilous vnitie against al verity, and that is the cause that not one of you maketh anie conscience of lieng. And though there are amongst vsus also some contentions, yet they are not about waightie points of doctrine, for therein is a verie great consent, but such as hath happened amongst the Apostles them selues, and are all about bearing with, or rooting out some leauings of yours.
Rom. 15. 8.
The text.
For I say Christ Iesus to hauehave bene ⸫ minister of the circumcision, for the veritie of God to confirme the promises of the fathers.
The note.
Christ did execute his office and ministerie onlie towards the people of circumcision, that is, the Iewes.
The answer.
This note is true, but yet so as that in diuerse Christ afore shewed the calling of the Gentiles.
Rom. 15. 25.
The text.
Now therefore I will go to Hierusalem to minister to the ⸫ Saints.
The note.
He meaneth the holie persons, that hauing forsaken all their goods for Christ, were wholie conuerted to serue the Lord with all their mind. Saint Hierome against Vigilantius the heretike, reprehending the almes giuen to such, as do the heretikes also of our time.
The answer.
What heretikes of our time finde fault with reléeuing the néedie saints of God, but you meane them that iustlie finde fault that a great number of roging Friers, being lustie, and able to get their liuing by the sweat of their browes, should be reléeued, and so deuoure and consume that which is due to the poore, néedie, sicke and impotent people, contrarie to the precept of Paul: He that laboureth not, let him not eat. But at Hierusalem there were then none of those, that professed witfull pouertie.
Rom. 15. 30.
The text.
I beseech you therefore brethren by our Lord Iesus Christ, and by the charitie of the holie Ghost, that you ⸫ helpe me in your praiers for me to God.
The note.
In that the Apostle desireth to be praied for, we may be mooued to seeke the same as a great benefit.
The answer.
The praiers of the faithfull are very forcible helps to aduance forward the good desires and endeuors of Gods ministers.
Rom. 16. 3.
The text.
Salute Prisca and Aquila my helpers in Christ Iesus.
The note.
The onelyonly salutation of so woorthie a man is sufficient to fill him with great grace that is saluted. Chrysost. in 2. Timoth. 4.
The answer.
I maruell you are not ashamed to alledge the doctors for that which you your selues beléeue not. Can any man by saluting bestow Gods graces, where it pleaseth him to salute? The fathers prooue the holie Ghost to be God, bicause the gifts and graces of God are distributed as he will. And I pray you how much inferior do you make Paul to the spirit of God, if his salutation be sufficient to fill with graces, whom it pleaseth him to salute? Wel let your note hauehave that credit, that Chrysostoms bare word without further matter may giuegive it.
Rom. 16. ….
The text.
Who for my life hauehave laid downe their necks, to whom not onelyonly I giuegive thanks, but also the churches of the Gentils, and their domesticall church.
The note.
This domesticall church was either that faithfull and Christian houshold, or rather the Christians meeting togither there, and in such good houses to heare diuine seruice, and the Apostles preaching in those times of persecution.
The answer.
Why do you not in stead of diuine seruice, say mattens and masse? For we now vnderstand by diuine seruice, that they praied togither in a toong they vnderstood, and that likewise some parcel of scripture was read, which was by their Apostles or pastors interpreted to them. Which how far it disagreeth with the maner and custome of your church, he that hath halfe an eie may sée
Rom. 16. 15.
The text.
Salute Philologus, and Iulia, Nereus, and his sister, and Olympias, and all the saints that are with them.
The note.
The protestants heere reason thus: Peter is not heere saluted, Therfore he was neuer at Rome. See the annotation.
The answer.
You slander the protestants. Their maner of reasoning is not so loose. They reason thus: Paul who so carefully reckoned and saluted the chéefe and principall Christians at Rome by name, would not hauehave forgotten Peter as the principall and chéefe, if he had then béene there. Therefore it is very likely, that he was not then there, bicause he was not then saluted. We know that it is not materiall, whether Peter were at Rome or no, or whether he were bishop there or no. And therfore they are not points that we greatly sticke on. But those that tell the time of his comming thither, and how long he liued, they are manifestly confuted by the truth of the word, against which no credit of men can stand. For his being bishop there, the consent is not so great as you Thrasonically brag of. For some hold that neither he was bishop there, nor made the first bishop there. Some make Paul as much bishop there as Peter. That Peter might then be out of the citie,…emeus. Eusebius lib. 4. cap. 6. Ecclesiasticae historiae. either for persecution, or busines, or else that being there, Paule might write other letters, wherin this might be inclosed, are but your surmises, wanting both testimonie of antiquitie, and al probabilitie.
Rom. 16. 17.
The text.
And I desire you brethren, to marke them that make dissentions and scandals contrarie to the doctrine which you hauehave learned, ⸫ and auoid them.
The note.
Of the prince of the Apostles saith Theodoret vponupon this place.
The answer.
Why we should thinke they learned of Peter, I sée no reason. But for that which you would hauehave the simple beléeue, that by the word which it pleaseth you to translate prince, Peters supremacie aboue the other Apostles is meant, they are to be admonished that the fathers giuegive the same name to Paule as well as to Peter, whereby it appéereth, that they thought not of any such supreme power or authoritie: which also is not onelyonly manifest by the continual practise of the first church, but also by plaine spéeches of the fathers. Eusebius saith,Ecclesiastica historia. lib. 20. cap. 1. that neither Peter nor Iohn tooke vponupon them to be chéefe ouer the Apostles, but gaue the primacie to Iames whom they made bishop of the Apostles. Cyprian saith, that all the Apostles were equal in authoritie. Ambrose cannot tell of Peter and Paul whether of them he may preferre. By this it is euident,De simplicitate praelatorum sermone. 66. that the fathers meant not by reuerend titles they gaue Peter, to exalt him in authoritie aboue the rest.
Rom. 16. 18.
The text.
For such do not serue Christ our Lord, but their owne bellie: and by ⸫ sweete speeches and benedictions seduce the harts of the innocents.
The note.
The speciall way that heretikes hauehave euer had to beguile was and is by sweete words & gaie speeches, which their sheeps coate see before described particularly in the annotation vponupon Saint. Matthew. cap. 7. vers. 15.
The answer.
Is there any way of beguiling that papists want? Did euer any in the worlde prouide better for their bellies? Did you not make of Saint Peters keies, picklockes to rob euerie mans coffers with them? Extraordinarie tokens of fained holines where shall a man looke for them, if he finde them not in your Iesuites, and friers? filed and fine spéeches are your studie. And that they may be more admired, and better able to deceiue, you kéepe from the people the key of knowledge, you nuzell them in ignorance to the ende, they should not be able to discerne words from matter.