A view of the marginal notes of the popish Testament, translated into English by the English fugitiue papists resiant at Rhemes in France. By George Wither

LVKE.

Luke 1. 10.

The text.

And all the multitude of the people were ∴ praying without at the houre of the incense.

The note.

We see here that the Priest did his dutie within, the people in the meane time praying without, and that the priestes functions did profit them, though they neither heard nor sawe his doings.

The answer.

You would faine finde warrant for your chauncels, and as gladlie would you prooue that your masses mumbled in a corner were profitable, not onelie to them, which being present vnder∣stand not, but to those also, which neither heare nor sée them, but you must séeke better proofe, than the abolished figures of the old lawe. For by this diuision of priest and people in sundrie places of the same temple, is nothing els taught vs, but that heauen is shut to vs by reason of our sinnes, and that we can not enter in∣to the presence of God there, but in the person of our Priest, our Mediatour, and that in him, and by him our prayers are ac∣cepted, as at large the Apostle in the Epistle to the Hebrewes doth teach vs. But if you would prooue any thing for your selues,

shew vs that either priest or people praied in a toung they vnder∣stood not, or that either in the temple or in the synagogues, the scriptures were read in a strange language. Or that they which read, were shut vp in some odde corner of the synagogue, where that which they read could not be heard of the people. If you could finde warrant for any of these, then you had some defence for your ordinarie church seruice: but because you want this, therefore you flie to the figures of the old law, to wring out of them that which neuer was to be learned by them. But in this dealing you do but bewray your penurie.

Luke. 1. 15.

The text.

For he shalbe great before our Lord, ∴ and wine and sicer he shall not drinke.

The note.

This abstinence foretold and prescribed by the angel, sheweth that it is a worthie thing, and an acte of religion in Saint Iohn, as it was in the Nazarites.

The answer.

The abstinence foretold and prescribed, shewed that sanctimo∣nie should not be wanting in him, neither in déed nor in outward shew, but that he should liue as a man wholie dedicate to God. The prescription and appointment of God, maketh the acte good, bicause it was a testimonie of holy obedience. But what maketh this for your will worships, whereof you haue no warrant but your owne wisedome?

Luke 1. 20.

The text.

And behold, ∴ thou shalt be dumme, and shalt not be able to speake vntill the day, wherein these things shall be done: For bicause thou hast not beleeued my wordes, which shall be ful∣filled in their time.

The note.

Zacharie punished for doubting of the Angels word.

The answer.

And thinke you papistes to escape the punishment of God, for teaching men to doubt of the trueth of Gods promises?

Luke 1. 28.

The text.

Haile full of grace, our Lord is with thee: Blessed art thou amongst women.

The note.

The beginning of the Aue Marie. See the rest, verse 42.

The answer.

A profound note. Mary tooke it for a salutation, but the church of Rome haue vsed it as a praier.

Luke. 1. 34.

The text.

And Marie said to the Angell; ∴ How shal this be done? Bi∣cause I know not man.

The note.

She doubted not of the thing as Zacharie, but inquired of the means.

The answere.

If you would haue giuen to euerie man his due praise, I do not doubt, but you might haue quoted Master Beza, for you bor∣rowed this out of his annotations.

Luke. 1. 38.

The text.

And Marie said, ∴ Behold the handmaid of our Lord, be it done to me according to thy word.

The note.

At this very moment when the blessed virgin gaue consent, she con∣ceiued him perfect God and perfect man.

The answer.

That she conceiued him perfect God and perfect man, is by many places well warranted. But concerning the very moment of the time, when she conceiued, I take it to be one of Gods se∣crets, which he hath kept to himselfe, and which the holie Ghost hath not reuealed, bicause it is not necessarie for vs to know.

Luke. 1. 41.

The text.

And it came to passe as Elizabeth heard the salutation of Marie, the ∴ infant did leape in hir wombe.

The note.

Iohn Baptist being yet in his mothers wombe, reioiced and acknow∣ledged the presence of Christ and his mother.

The answer.

What sense the child had in his mothers wombe of the pre∣sence of Christ I know not, and yet I doubt not, but it was the secret force of Gods holy spirit that caused that motion in the child. But if your note be true, then grace was conferred vpon this child, afore he was partaker of any sacrament, except you will say, that the ioyfull acknowledging of the presence of Christ may be without grace.

Luke. 1. 46.

The text.

My soule doth magnifie our Lord.

The note.

Magnificat at Euensong.

The answer.

I thinke your meaning is that Magnificat is vsed at Euen∣song, and not that our Ladie sang Euensong, or that it was héere appointed to be song at Euensong.

Luke. 1. 48.

The text.

Bicause he hath regarded the humilitie of his handmaid. For behold from hencefoorth ∴ all generations shall call mee blessed.

The note.

Haue the Protestants alwaies had generations to fulfill this prophe∣sie, or do they call hir blessed, that derogate what they can from hir gra∣ces, blessings, and all hir honor?

The answer.

The Protestants had their generations afore any papists were in the world. And as they giue to the blessed virgin all ho∣nor that is due to hir: so neither she, nor they can abide, that you should rob God of his honor to giue it hir.

Luke. 1. 80.

The text.

And the child grew, and was strengthened in spirit, and was ∴ in the deserts vntill the day of his manifestation to Israel.

The note.

Marke that he was a voluntarie Eremite, and chose to be solitarie from a child, till he was to preach to the people: insomuch that antiquitie counted him the first Eremite.

The answer.

You do but bleare the eies of the ignorant with the likenes of the name: Antiquitie neuer knew what the profession of your E∣remites meant. And if you vouchsafed to giue vs a definition of Eremites, then we should easily exclude from it, either Iohn, or your superstitious hipocriticall Eremites. For it is one thing to liue in a desert, as Iohn did, it is another thing to liue without societie and companie, as yours do, and Iohn did not. And further you must prooue that he shut vp himselfe to satisfie for his sins, and that he was a paterne, or example for others so to do, with∣out further warrant, or vocation. Which bicause you cannot do, Iohn will not serue for a shield or defence for your Eremites.

Luke. 2. 1.

The text.

And it came to passe in those daies, there came foorth an

edict from Caesar Augustus, that the whole world should be in∣rolled, &c.

The note.

In the yeere from the creation of the world 5199. from Noes stood 2957. from the natiuitie of Abraham 2015. and from Moses and the comming foorth of the people of Israel out of Egypt 1510. from Dauid annointed king 1032. from the first Olimpias 800. from the building of Rome 752. hebdomada 63. according to the prophesie of Daniel, c. 9. that is, in the yeere 440. or thereabouts in the sixt age of the world, when there was an vniuersall peace in al the world, the eternall God and sonne of the eternall father, meaning to consecrate and sanctifie the world with his most blessed comming, being conceiued of the holie Ghost, nine months after his conception, Iesus Christ the sonne of God is borne in Bethlehem of Iudah, in the yeere of Caesar Augustus 42. Vsuard in martyrologio Decembris 25. according to the common ancient supputa∣tion.

The answere.

It is but a follie to endeuour to reduce them to truth, that wit∣tinglie & wilfully do deceiue, and are deceiued, for so a man shuld be but sure to loose his labour. Those that be desirous to know the true supputation of these times, haue alreadie in the English bibles the true summe of these yéeres, according to the truth of the Hebrue. As for your Chronographie with the authour there∣of, may haue some commendation for the paines he bestowed a∣bout it, and not for the truth that is in it. But we can not mar∣uaile that those, in whome there is no loue of truth, be giuen ouer to beléeue lyes.

Luke 2. 35.

The text.

And ∴ thine owne soule shall a sword pearce, that out of ma∣nie heartes cogitations may be reuealed.

The note.

Simeon prophecied not onelie of Christ, but of our blessed Ladie, of all her sorowes, wherein she was alwaies partaker with our Sauiour, from his flight into Egypt euen to his death.

The answer.

God by Simeon forewarned the blessed virgin, that notwith∣standing the great prerogatiue which God gaue her to be the mo∣ther of God, and whereof no doubt she was excéeding ioyous: yet she should not looke for worldlie happinesse, but prepare her selfe to be partaker of the crosse and sorow with her sonne.

Luke 3. ••.

The text.

And he came into all the countrie of Iordan, preaching the baptisme of ∴ penance vnto remission of sinnes.

The note.

Penance prepareth the way to Christ.

The answer.

It is verie true, that the knowledge of our sinnes with the sight of Gods wrath and indignation against them, ioyned with an wholesome griefe and sorow therefore, maketh men earnestly to séeke how to escape the seuere iustice of God, and to obtaine re∣mission and pardon of their sinnes, which when they can finde no where els, they are constrained to embrace the promises of mer∣cie offered them in Christ. But if your imagined satisfaction for sinnes by penance be true, the preaching thereof were a way to kéepe a man from Christ, and to make men to rest in themselues.

Luke 3. 8.

The text.

Yeeld therefore ∴ fruites worthie of penance.

The note.

Fruites of penance be workes satisfactorie.

The answer.

Men may be satisfied for offences made toward them, by the fruites of penance or repentance, but that God also may be so sa∣tisfied, all the papists in the world are neuer able to prooue▪ For if men by their works might satisfie for their sinnes, then what néede they séeke for remedie out of them selues, and to what pur∣pose is the death and satisfaction of Christ? But it is no mar∣uaile though you hold this fast, for it is one of the best things that the Pope hath to heate his kitchin with.

Luke 3. 9.

The text.

∴ Euery tree therefore that yeeldeth not good fruit, shall be cut downe, and cast into the fire.

The note.

A man without good works is vnfruitfull, and shall be cast into euer∣lasting fire.

The answer.

If by good, you did not imagine meritorious or satisfactory, we should easilie condiscend to you in this note, for all faithfull are fruitfullie replenished with euery good worke, as time, place, oc∣casion, and other circumstances serue.

Luke 3. 11.

The text.

∴ He that hath two coats, let him giue to him that hath not: and he that hath meate, let him do likewise.

The note.

Almes counselled or inioyned for sinnes, and to auoid damnation.

The answer.

In this note there are almost as many popish corruptions, as words. For by almes counselled, you would haue men to vnder∣stand, that it is matter of greater perfection then the comman∣dements of God. By the word inioined, you would haue yours to thinke, that Iohn inioyned this as a parcel of penance, that it might séeme to warrant the penances imposed by your ghostly fa∣thers in your eare shrift. For sinnes and to auoid damnation, by these you would teach the giuing of almes to be meritorions and satisfactorie for sinne, but S. Iohn neuer taught any other means to take away sinnes, but the lambe of God: but with you, whoso∣euer teacheth or aduiseth any good thing to be vsed of man, tea∣cheth satisfaction and merit.

Luk. 3. 15.

The text.

And ∴ the people imagining, and all men thinking in their heartes of Iohn, least perhaps he were Christ.

The note.

Iohn was so holie, that manie might by errour easilie thinke he was Christ.

The answer.

In that manie were readie to haue accepted Iohn for Christ, who afterward would not receiue Christ him selfe, appeareth the natural corruption of man, by which he is prone and readie to erre and to be deceiued, and also the negligence of men that did but superficiallie looke ouer that, which was foretold of either of them by the Prophets, whereby they might easilie haue béene discerned and knowne asunder.

Luke 3. 16.

The text.

I in deed baptize you with water, ∴ but there shall come a mightier than I, whose latchet of his shoes, I am not worthie to vnloose, he shall baptize you in the holy Ghost and fire.

The note.

How say then the heretikes that the baptisme of Christ is of no grea∣ter vertue than Iohns?

The answer.

You delight by ambiguitie of words to beguile the simple. If by Christs Baptisme you meane the baptisme vsed in the church of Christ, then we say that the baptisme of Ihon, and it is all of one vertue. But if you meane by Christs baptisme the inwarde and inuisible operation in baptisme, which is Christs proper

worke, then we say that the baptisme of Christ is greater, not onely than Iohns Baptisme, but also then the baptisme of a∣ny other minister. So if in baptizing Iohn be compared with Christ, he must as a seruant giue place to his Lord, but if his mi∣nisterie therin be cōpared with the ministery of others, Christs ministers, we saie, and are ready to prooue, that they are of equal force, and vertue.

Luk. 3. 36.

The text.

∴ Who was of Cainan.

The note.

Beza boldly wipeth out of this Gospell, these words, who was of Cainan: though all the Greeke copies, both of the old Testament, and of the new, haue the words with full consent. Wherby we learne the intole∣rable saucines of the Caluinists, and their contempt of holie Scripture, that dare so deale with the verie Gospell it selfe.

The answer.

If this be such intollerable boldnes of Beza as you account it to correct the Gréeke by the Hebrew, and to prefer the authoritie of Moyses & the Hebrew text, then condemne Saint Augustine, who taught that boldnes to him, and others, De Ciuitate dei, libro. 15. cap. 13. & 14.

Luk. 4. ••.

The text.

And Iesus ful of the holie Ghost, returned from Iordan and was driuen in the spirit into the desert, ∴ Fortie daies, and was tempted of the diuell.

The note.

The churches fast of fortie daies (called Lent) commeth of this, and is an apostolicall tradition. Clem. Constit. Apost. Lib. 5. cap. 13. Hier. ep. ad Marcel. adu. erro. Montani. Leo serm. 6. & 9. de Quadragesima.

The answer.

Now the example of Christ, and the authoritie of the Apostles must confirme our Lenten fast of fortie daies. Two waighty rea∣sons, and therfore néed to be well considered of. Christs faste was miraculous, and therefore they that propound this for an exam∣ple to imitate, may as well appoint vs to imitate him in com∣manding both winde and sea. But the apostles appointed it, as Clement, Hierome, and Leo saie. Clemens is a counterfait, and he and Hierom name Quadragesima, but what number of daies they ment thereby, that appéereth not. But the impudencie of them appéereth that obtrude vnder the name of Clemens consti∣tutions

Apostolicall, that which their owne church obserueth not, but reiecteth. But that your fortie dais faste was not an apo∣stolicall tradition, appéereth many waies: First for that the here∣tike Montanus (as Eusebius testifieth) was the first that appoin∣ted certaine times and daies to faste in. Secondly bicause Augu∣stine knew not of any daies, or times appointed by the Apostles, to be kept as fasting daies. Thirdly bicause the obseruation of fa∣sting daies, and namely of fasting afore Easter, was frée, and was diuers according as euerie particular church sawe good. Which Augustine séeing when he was yet but a nouice in Christ, asked the aduise of Saint Ambrose, who willed him to do as he saw him do: & afterward explaining his minde, willed him to frame himselfe therein to the maner of ech church that he should come to, so should he neither giue nor take offence. Irenaeus (as Euse∣bius reporteth) wrot to Uictor bishop of Rome, of the great vari∣etie of the churches fasting afore Easter, which dissent in fasting did not, saith he, break their cōsent in faith. The churches where Epiphanius was conuersant, kept their faste of Quadragesima but seauen daies afore Easter. The church of Rome kept it thrée wéekes afore Easter, as the Tripartite story telleth vs. Finally, the libertie and diuersitie of the churches in kéeping of it was so diuers and great, that Socrates (one of the authors of the tripar∣tite storie) marueileth that in such difference of time, and daies, the name of Quadragesima in all places remained one. Now sée how truelie you thrust vpon vs vnder the name of Apostolicall tradition, that which neither your church of Rome, neither yet the most part of Christs church did obserue, and kéepe for foure hundred yéeres after Christ, that is your fortie daies faste.

Luk. 4. 8.

The text.

∴ Thou shalt adore the Lord thy God, and him onelie shalt thou serue.

The note.

See the annotations in Saint Matthew. cap. 4. vers. 11.

The answer.

We haue séene your annotation not woorth the looking on which shall receiue answer with his fellowes.

Luk 4. 10.

The text.

For ∴ it is written, that he hath giuen his Angels charge of thee, that they preserue thee: and that in their hands they shal beare thee vp, least perhaps thou knocke thy foote against a stone.

The note.

If the diuell alledge Scripture against Christ, no maruell that here∣tikes do so against Christs church.

The answer.

They no doubt be heretikes, which do not think that to be the best way, to refel the diuelish wresting of scriptures, which Christ himselfe vsed, that is, by the Scriptures. Therfore papists flieng that trial, and taking vpon them to deuise wiser, & better means, then Christ gaue example of, cannot choose but be presumptuous proud heretikes.

Luk••. 4. 16.

The text.

And he came to Nazareth, where he was brought vp: and he entered ∴ according to his custome on the Saboath day in∣to the Synagogue: and he rose vp to read.

The note.

Our Sauiour Christ vsed to preach in their synagogues.

The answer.

You might haue added on the Saboath daies, and haue set downe that your Romish Church spendeth the saboth in a few superstitious, and idolatrous actions: and that those being done then their people sit downe to eate, and drinke, and rise againe to play, and so a great part of their Saboath they consume in la∣sciu••ous wantonnes. As for preaching they were woont to kéep it for high daies.

Luke. 4. 22,

The text.

And al giue testimonie to him: And they ∴ maruelled in the words of grace that proceeded from his mouth.

The note.

He had maruellous grace, and an extraordinarie force in moouing the harts of his hearers.

The answer.

But the hardnes of their harts the more appéered, in that so few of them were pearced, and truly conuerted. And bicause the same corruptions rest in vs, which were in them, we sée that it is not the excellencie of any mans gifts, that can truly winne to God, except he by his almightie power inwardly worke a refor∣mation, and create new harts, and renew right spirits in vs.

Luke. 5. 1••.

The text.

And he commanded him, that he should tell no bodie, but goe ∴ shew thy selfe to the priest, and offer for thy cleansing as Moyses commanded for a testimonie to them.

The note.

See Saint Mathew cap. 8. 4.

The answer.

Your references are not worth the looking on, as will appéere when they receiue answer togither.

Luke. 5. 3••.

The text.

∴ I came not to call the iust, but sinners to repentance.

The note.

Christ came not to call those which presume of their owne iustice, and that count them selues to haue no neede of Christ.

The answer.

Then Christ came not to call Papists, for they can merit hea∣uen by their owne inherent iustice, which if it be not a proud presumption, then I know not what presumption meaneth. And though in word they will séeme to néede Christ, yet that néede can not stand with the rest of their doctrine.

Luke. 5. 33.

The text.

Why do the disciples of Iohn ∴ fast often, and make obse∣crations, and of the pharisies in like maner, but thine do eate and drinke?

The note.

See Saint Matthew annotations, c. 9. 15.

The answer.

We haue séene it, and answered it before.

Luke. 6. ••▪

The text.

And it came to passe on the ∴ sabaoth Second-first, when he passed through the corne his disciples did plucke the eares, and did eat, rubbing them with their hands.

The note.

Saint Hierom (Epist. 2. ad Nepotianum) writeth of himselfe, that be∣ing at Constantinople he asked his master Gregorie the Nazianzene, the famous Doctor, then bishop there, what sabaoth this was: Who by his answer declared, that it was very hard to tell. Neither is it yet knowen to the best learned. Yet the Protestants are woont to say, All is very easie.

The answer.

If Papists made any conscience of lieng and standering, a great many of our controuersies would quickly be at an end. Who euer said or wrote, that all is easie. But we do not vnder pretence of hardnes and difficulty, fray poore men from searching after, and séeking Christ in the Scriptures, as you do: but exhort

men so vse more care and diligence, to studie them with humili∣tie, and to vse all helps which God hath lent them. And that this was Saint Ieroms mind may appéere, that in his Epistles he vouchsafeth the answering and opening of many a question, and that to women, whom he doth not dissuade or discourage from reading.

Luke. 6. ••0.

The text.

And ∴ to euery one that asketh thee, giue.

The note.

That is, to euery one iustly asking. For that, which is vniustly asked, may iustly be denied, Augustine libro 1. cap. 40. de sermone Dom. in monte.

The answer.

He iustly asketh, whom néede driueth to aske. And we cannot iustly denie, if God haue so blessed vs, that we may spare that which is asked. But the contributions of papists to maintaine traitors abroad, are neither iustly required, nor iustly giuen.

Luke. 6. 48.

The text.

Euery one that commeth to me, and heareth my words, and doth them, I will shew you to whom he is like. He is like a man ∴ building an house that digged deepe, and laid the foun∣dation vpon a rocke.

The note.

He buildeth rightly and surely, that hath both faith and good works: he buildeth on sand, that trusteth to his faith or reading, or knowledge of the scriptures, and doth not worke or liue accordingly.

The answer.

Against vaine boasters and flatterers of themselues no doubt Christ speaketh, and not against true beléeuers. For true faith worketh by loue, and therefore endeuor of obedience is his inse∣parable companion.

Luke. 7. 6.

The text.

Lord, trouble not thy selfe. For ∴ I am not woorthie that thou shouldst enter vnder my roofe.

The note.

See the annotations vpon S. Matthew, cap. 8. 8.

The answer.

Yée do but cumber vs with these references, which when we sée them, are to small purpose, and shall be answered with your o∣ther annotations.

Luke. 7. ••3▪

The text.

The ∴ poore are euangelized.

The note.

Pauperes euangelizantur, that is, to the poore the Gospell is prea∣ched, and they receiue it.

The answer.

It had béene no more shame for you to haue learned of vs to translate plainly, then for to learne of vs to note aptly and truly, according to the sense and meaning of the words. For it is true, that the poore receiue the glad t••••ings of the Gospell. But the proud pope, his rich cardinals, his fat greasie shauelings, wal∣lowing in the wealth of this world, and puffed vp in a proud con∣ceit of themselues, as they are not poore, so are they not apt to re∣ceiue the Gospell.

Luke. 7. 25.

The text.

But what went ye forth to see? a man clothed ∴ in soft gar∣ments? Behold they that are in costly apparell, and delicacies are in the house of kings.

The note.

Marke this well concerning Iohns apparell and diet. See the annota∣tions vpon Saint Matthew, cap. 3. 4.

The answer.

Concerning Iohns apparell, we sée nothing héere but that it was not courtly. Concerning his diet héere is nothing at all. We haue looked for the annotations to which you refer vs, and haue lost our labour, for we can find none vpon that verse.

Luke. 7. 30.

The text.

But the pharisies and the lawyers ∴ despised the counsell of God against themselues, being not baptized of him.

The note.

As they that contemned Iohns baptisme, despised Gods counsell and wisedome; so much more they which make no account of the sacraments of the church, despise Gods counsell and ordinance touching their salua∣tion to their owne damnation.

The answer.

Your note is true. But you vnder the color and name of sacra∣ments, do obtrude to the people that whereof God was neuer author, but which resteth, and is founded vpon your owne coun∣sell and wisedome, which we despise, bicause we know it to be enimitie against God.

Luke. 7. 37.

The text.

And behold a woman that was in the citie, a sinner, as she

knew that he was set downe in the pharisies house, she brought an alabaster boxe of ointment, and standing behind besides his feete, she began to ∴ water his feete with teares, and wiped them with the haires of hir head, and kissed his feete, and an∣nointed them with the ointment.

The note.

A perfect paterne of true penance in this woman, who sought of Christ with open teares, and other strange works of satisfaction and de∣uotion, remission of hir sinnes.

The answer.

This sheweth your want of due and sound proofe for mens satisfieng for their sinnes, when you scrape héere for satisfaction. I pray you which call you a satisfactorie worke? hir teares, hir wiping his féet with hir haire, or hir cost in annointing of Christ. As repentance is fained, wherof no fruits can appéere: so it is a grosse forgerie, to imagine the outward testimonies of true re∣pentance, to be so many satisfactions for sinnes. Draffe is good y∣nough for swine, and any thing you offer is truth amongst your followers.

Luke. 7. 47.

The text.

For the which I say to thee, Many sinnes are forgiuen hir, bicause she hath loued much. But to whom lesse is forgiuen, he loueth lesse.

The note.

Not onely faith (as you may perceiue) but loue or charitie obtaineth remission of sinnes.

The answer.

And how may we perceiue it? Forsooth loue is the cause that she hath many sinnes forgiuen hir. This collection is but grating vpon a word, contrarie to the plaine sense of the place. For if they loue more, that haue more forgiuen, and they lesse to whom lesse is forgiuen: then it is manifest that loue is a consequent of forgiuenes, and not a cause. And therefore you do but abuse men with the Coniunction causall, which is héere, as diuers times elsewhere, a note of consequence, as it is plaine by the words immediately following: But to whom lesse is forgiuen, he lo∣ueth lesse. So, according to the proportion of forgiuenes, the pro∣portion of loue followeth.

Luke. 7. 49.

The text.

And they ∴ that sate together at the table, began to say with∣in them selues, ∴ who is this that also forgiueth sinnes?

The note.

As the Pharisies did alwaies ca••pe Christ for remission of sinnes vp∣on earth, so the heretikes reprehend his church, that remitteth sinnes by his authoritie.

The answer.

It appeareth by the Pharisies bus••e carping, that it was a re∣ceiued truth, that onlie God could pardon offences committed a∣gainst God. And they ought thereby to haue espied their owne error, in imagining that Christ was no more but a méere man. Such remission as Christ gaue his church power to vse, is in dai∣ly practise amongst vs, and for my part I know no professor of the Gospel that findeth fault with it, but your proud presumption be∣yond any authority giuen to the church of God, in binding whom you list, and loosing whom please you, with your gainfull mar∣chandize made therof, that with all our harts we abhorre and de∣test.

Luke 8. 10.

The text.

To you it is giuen to know the mysterie of the kingdome of God, but to the rest in parables: ∴ that seeing they may not see, and hearing they may not vnderstand.

The note.

See the annotations vpon Saint Matthew, cap. 13. 14.

The answer.

We haue alreadie giuen answer to that annotation.

Luke 8. 13.

The text.

For they vpon the rocke, such as when they heare with ioy receiue the word: and these haue no roots, bicause ∴ for a time they beleeue, and in the time of tentation they reuolt.

The note.

Against the heretikes that say, faith once had cannot be lost, and that he which now hath not faith neuer had.

The answer.

If either you had the feare of God before your eies, or els re∣garded your owne estimation afore men, you would not thus without all cause cauill. We say that those whom God by his owne wil hath begotten, by the word of truth which is an incor∣ruptible séed, to beléeue in the name of his sonne, and so to become the children of God, it is impossible that their faith should bée quite lost, and that he which hath not this faith, neuer yet had it, what is this to the faith here spoken of, which is for a time a ioy∣full, and readie accepting of the doctrine preached, and is there∣fore

improperlie called beléeuing, because it hath some similitude with true beléeuing. But you make of the Scriptures an exer∣cise to whet your wits, to wrangle and cauill, for such is your re∣uerence towards them.

Luke 8. 21.

The text.

Who answering, said to them, My ∴ mother & my brethren are they that heare the word of God and doe it.

The note.

He did not heere speake disdainfullie of his mother, but teacheth that our spiritual kinred is to be preferred before carnall cognation. Hilar. in 12. Mat.

The answer.

This néedlesse citing of the fathers you vse to deceiue the sim∣ple withall, and to make them imagine that your aduersaries hold that Christ spake disdainfully of his mother. For they do not thinke that you vse this and other authorities, but onlie where you néed, by that meanes to winne some credit to that which you write, which in this matter was altogether néedlesse.

Luke 8. 24.

The text.

And ∴ they came and raised him, saying, Master, we perish.

The note.

See the annotations vpon Saint Matthew, cap. 8, 24.

The answer.

We haue for your pleasure lost so much labour, as to looke in∣to the place, and there finde no such matter.

Luke 8. 43.

The text.

And there was ∴ a certaine woman in a fluxe of blood for twelue yeeres past, &c.

The note.

See the annotations vpon Saint Matthew, cap. 9. 19.

The answer.

Your annotation is séene, and shall be considered of in the an∣swer to the rest.

Luke 8. 45.

The text.

And all denying, ∴ Peter said, and they that were with him, Master, the multitudes throng and presse thee, and doest thou say, Who touched me?

The note.

It is an euident signe of prerogatiue, that Peter onlie is named so of∣ten as chiefe of the companie. Marke 1. 36. Actes 5. 29. Luke 9. 32. Marke 16. 7. 1. Cor. 15. 5.

The answer.

It is a very sillie argument, Peter onlie is named, ergo he is named as chiefe of the companie: It is a poore prerogatiue that can be wonne for Peter by such kinde of reasoning. The Apostles amongst whom he was conuersant, knewe nothing of this his prerogatiue and superioritie, as appeareth by their reasoning of the case diuerse times, which of them should be greatest or chiefe. And therefore it is plaine and euident that you want better helpes, when you are faine to staie vp Peters authoritie with such weake proppes.

Luke 8. 50.

The text.

And Iesus hearing this woord, answered the father of the maide, Feare not, ∴ beleeue onlie, and she shalbe safe.

The note.

See the annotations vpon Saint Marke cap. 5. 36.

The answer.

We haue looked and sée there a great péece of learning: For∣sooth that is an vsual spéech to saie onely do this, when we meane chéefely. To which we replie, that it is most vsuall to saie onely do this, when we require onely that, which we speake of and no more. And againe, it is a verie sillie shift for you to fl••e to chéefely, in stéede of onely, when in other places you will haue charitie chéefely required, and preferre if greatly afore faith.

Luk. 9. ••▪

The text.

And calling togither the twelue apostles, he gaue them ∴ ver∣tue and power ouer all diuels, and to cure maladies.

The note.

To command diuels and diseases either of bodie, or soule, is by nature proper to God onely: but by gods gift, men also may haue the same, euen so to forgiue sinne.

The answer.

And why do you not saie euen so to create heauen and earth, men, and angels? God doth impart to men, whatsoeuer pleaseth him to giue, and to bestowe, and not what it pleaseth proud men to chalenge. Shew to vs that God hath giuen any man authori∣tie to sell remission of sins. Otherwise I haue alreadie answe∣red, that we vse this authoritie of remitting sins, so farre foorth as God hath giuen it.

Luk. 9. 5.

The text.

And whosoeuer shall not receiue you, going foorth out of

that citie shake of the dust also of your feete ∴ for a testimonie vpon them.

The note.

A great fault to reiect the true preachers, or not to admit them in∣to house for needfull harbour and sustenance.

The answer.

But no fault, to reiect traiterous and vndermining papists, who secretlie stir vp subiects to murther their soueraignes, the Lords annointed, and to séeke the subuersion and destruction of their owne countrie.

Luk. 9. 16.

The text.

And taking the fiue loaues, and the two fishes, he looked vp to heauen, and ∴ blessed them: and brake, and distributed to his disciples, for to set before the multitude.

The note.

Here you see that he blessed the things, and not onely gaue thanks to God. See annot. Mark. cap. 8. 7.

The answer.

Who can better tell what is ment by blessing, then the holie Ghost himselfe, who in the fiftéenth of Matthew, & in the sixt of Iohn expresseth the same by giuing of thanks? Neither is there any cause, or reason in this place, why any farther matter should be thought, or imagined to be ment by blessing. And as for the se∣uerall blessing of the bread first, and then the fishes afterward, is but your dreame, without warrant. Your annotation shall be considered of with the residue of the same sort.

Luk. 9. 17.

The text.

And ∴ they did all eate, and had their fill.

The note.

The miraculous prouidence of God towards such as follow Christ in∣to deserts, prisons, banishment, or whether soeuer.

The answer.

Manie things besides may be noted, as to giue thanks to God for his gifts, though they séeme neuer so small, or course, and to marke that he can make so small a matter, to suffice great multi∣tudes, and such like.

Luk. 9. 41.

The text.

And Iesus answering said, ∴ O faithles and peruerse genera∣tion, how long shall I be with you and suffer you?

The note.

Incredulitie hindreth the effect of exorcismes, and other miraculous power giuen to the church.

The answer.

The power of myraculous working was granted to the church but for a time, for the better confirming of men in the doc∣trine then deliuered. The doctrine continuing one and the same, new miraculous confirmations are not to be looked for. Yet ex∣orcismes in your church are verie common, and how bad soeuer your popish priests are, yet they must worke, or else you beguile both your selues, and others.

Luk. 9. 46.

The text.

And there entred ∴ a cogitation into them, which of them should be greater.

The note.

Desire of preheminence is an humane infirmitie often euen among the good. Against which Christ teacheth humilitie, but forbiddeth not superioritie.

The answer.

Ambition in truth is a disease very common, and good men ve∣ry often haue béene therewith infected. But for pride, and pre∣heminence ambiciously sought, and tyrannously kept, the pope hath no péere, the diuell and great Turke onely excepted. But by this it appéereth that the Apostles knew not, which of them Christ had appointed to be greatest.

Luk. 9. 50.

The text.

And Iesus said to him ∴, prohibite not. For he that is not against you, is for you.

The note.

There be some that follow not Christ precisely in life and doctrine, of whom we may make our aduantage, toi••••e propagation of Christs honor, and religion, when they do any thing for the aduancement thereof, of what intention soeuer they do it.

The answer.

If you preached Christ and not your selues, you might be the better borne with. So his honor were aduanced, your intentions néeded the lesse to be looked vnto. But now you aduance the po∣wer of the pope, the abilitie of fréewill, and the valure of merits, into the place of Christ the power of God to saluation to belée∣uers, and therefore are iustly prohibited.

Luke. 9. 58.

The text.

Iesus said to him ∴ the foxes haue holes, and the foules of the aire nests: but the sonne of man hath not where to repose his head.

The note.

This man would haue followed him for temporall commodities, and therefore was not suffered.

The answer.

This man then was méete to haue made a papist. For it is plaine, and euident that there was neuer any religion in the world deuised so gainefull, and so apt, and méete to bring in all maner of worldly cōmodities to the teachers thereof, as popery.

Luk. 10. 1.

The text.

And after this our Lord designed also other ∴ seuentie two: and he sent them two and two before his face, into euery citie and place whether himselfe would come.

The note.

As the twelue Apostles did represent the higher degree of the clear∣gie, called bishops: So these seauentie two beare the figure of the inferi∣our cleargie called priests, Beda.

The answer.

It is apparant and euident, as well by the scriptures, as by testimonie of antiquitie, that at the first there was no such di∣stinction of higher, and lower orders, of cleargie men called bi∣shops, and priests, but that they were al one, till for the better or∣der of gouernment some one among a multitude of priests, be∣ing chosen to gouerne, guide, and direct the rest, had the name of bishop for distinctions sake giuen to him. And therfore this prefi∣guring, or representing that, which then was not thought of, is but a dreame of Master Beda. But I maruell that Master Beda found no more of your cleargie orders there prefigured, especial∣ly the pope, and his cardinals, belike the one was not growne then to his full height, and the other scant hatched.

Luk. 10. 12.

The text.

I saie to you, it shall bee more tolerable for Sodom in that daie, then for that citie.

The note.

Difference of pains and damnation in hell according to the difference of demerits, August. Lib. 5. cap. 5. contra Iulianum.

The answer.

It was néedlesse for you in this matter, to quote your doctor, considering that in it, at this day (so far I know) you haue none aduersaries. I hope you do not take hell for purgatorie, nor make any of the differences temporall, and then I sée no great cause to

contend with you. Howbeit in citing the place of Augustine ei∣ther you delt very negligently, or else you trusted your note booke too well, for in the place you sende vs to, Augustine hath no such thing.

Luk. 10. 13.

The text.

Wo be to thee Chorozaim, wo be to thee Bethsaida: for if in Tire and Sidon had been wrought the myracles, that haue been wrought in you, they had done penance, sitting ∴ in sack∣cloth, and ashes long ago.

The note.

True penance not onely to leade a new life, but to punish the body by such things as heere be recorded for the ill life past.

The answer.

Who euer denied that penitent men should shew outward to∣kens of the greatnes of their inward sorrow conceiued for their sinnes, or that they should not punish their bodie, to the end that by not satisfieng the lusts, and desires thereof, it may be the lesse rebellious, and more obedient to the spirit. But all this is farre from that which you imagine, concerning satisfieng by that meanes, for ill life past.

Luk. 10. 16.

The text.

∴ He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.

The note.

It is all one to despise Christ, and to despise his priests and ministers in the catholike church, to refuse his doctrine and theirs.

The answer.

I will not quarrell with you about your word priests, though I iustly might, being taken of you for sacrificers. But I returne your note against your selfe, that therefore you despise Christ, and his doctrine, bicause you despise vs, whom Christ hath sent to be teachers of his people in the Catholike Church.

Luk. 10. 35.

The text.

And the next day he tooke foorth two pence, and gaue to the hoast, and said, haue care of him: and whatsoeuer thou shalt supererogate, I at my returne will repaie thee.

The note.

Saint Augustine saith that the Apostle (1. Cor. 9) according to this place did supererogate, that is, did more than he needed, or was boūd to do, when he might haue required all duties for preaching the Gospel, but would not. Lib. de oper. monachor. cap. 5. whereof it commeth that

the works which we do more than precept, be called works of Superero∣gation: and whereby it is also euident against the protestants, that there be such works. See Optatus lib. 6. contra Parmenian. How aptlie he ap∣plieth this parable to saint Pauls counsell of virginitie, (1. Cor. 7.) as to a worke of supererogation.

The answer.

If your doctrine be true in this point, then Christ did a worke of Supererogation, when he suffered death for vs, that is to say, a worke more then he néeded to do. For if we can do more then is commaunded, we may haue life by our déedes, and so Christ might haue spared his paines he tooke for vs: besides, it were strange, if any thing that maketh to the glorie of God, and salua∣tion of mens soules, should be a worke more than néedeth, or not within compasse of Gods commaundements. But Augustine saith that Paul did a worke of Supererogation, when he serued as Christs souldier without taking wages as he might: you do great violence to Augustine in that place, by grating vpon a word to make him serue your purpose against his will, when his whole scope is nothing els, but to shew that Paul abstained from that, which was frée for him to take for his paines, and that hée laboured for his liuing, whereupon he concludeth, the labour of monkes to be lawfull against idle monkes, which because they would liue on the sweat of other mens browes, not onlie refu∣sed to labour, but also maintained, that it was vnlawfull for them to labour.

Luke 11. 20.

The text.

But if I in the ∴ finger of God do cast out diuels: surelie the kingdome of God is come vpon you.

The note.

This finger is the spirit of God, Matth. 12. 18.

The answer.

As by the onelie power of Gods spirit, the diuell was then throwen out of his possession in the first propagating and sprea∣ding of the kingdome of Christ, by the preaching of his word: euen so againe in these late yéeres, by the like mightie working of Gods spirit with the ministerie of the word, Sathan, who reigned by his vicar general of Rome, hath béene expulsed out of a great part of his possession.

Luke 11. 28.

The text.

But he said, ∴ yea rather, blessed are they that heare the word of God and keepe it.

The note.

The said mother of God in that also was blessed, that she was the tem∣porall meanes and minister of the incarnation, but much more blessed, in that she continued the perpetuall keeper of his word. Beda. August. tract. 19. in Iohannem.

The answer.

You loue and delight to shew your reading in matters néedles. Who knoweth not, that it was an excéeding blessing of God to the virgin Marie, that he vouchsafed to choose her to be the mo∣ther of his onlie begotten sonne? Also who are there that confesse not, that the greatest blessing of all, is to be the childe of God, wherof the obedient kéeping of the word is a testimonie?

Luke 11. 32.

The text.

The men of Niniue shall rise in the iudgement with this ge∣neration, and condemne it, because they ∴ did penaunce at the preaching of Ionas, and behold, more then Ionas heere.

The note.

∴ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Marke that the great penaunce of Niniuites (Ionae 3.) is heere expressed by this Greeke word. See annotations Matth. 3. 2.

The answer.

The outward testimonies of true repentance shewed foorth by the Niniuites, were not works of satisfaction as you imagine. And it is true, that they which waxe wiser especially in knowing and eschewing sinne, will shewe it aswell by humbling them selues afore God for their sinnes past, as also by a more carefull and diligent héede to their wayes after.

Luke 11. 47.

The text.

Wo to you that ∴ build the monuments of the prophets, and your fathers did kill them.

The note.

Not the building of the Prophets monuments is condemned, but their imitation of their fathers that slew the prophets. Ambrose.

The answer.

Héere is an high point of learning that you bring Ambrose for. We know that the memorie of Gods saints is pretious in his sight: But in this you resemble your fathers the Iewes. For the saints of God long ago dead, you wil séeme to honor and estéeme. But towards the saints aliue you are as cruell and outragious, as euer were your fathers. And therfore God must in iustice re∣quire of you the blood of all his saints shed since the beginning of the world to this day.

Luke. 12. 5.

The text.

But I will shew you whom you shall feare: ∴ Feare him who after he hath killed hath power to cast into hell.

The note.

The feare of hell also is profitable: contrarie to the Protestants, tea∣ching securitie of saluation, and that feare of hell maketh men hypocrits.

The answer.

Your ordinarie lieng sheweth whom in conditions you resem∣ble, and whose children yeare. What protestant hath taught that the feare of hell is vtterly vnprofitable? We assigne many profits which it bringeth: First, the wicked many times with the feare thereof are terrified and bridled, that they run not so headlong to the execution of their wicked desires, as otherwise they would. Secondly, the elect and chosen children of God being by nature as other men corrupt, are many times at the first by the feare of hell, driuen to séeke Christ their onely remedie and deliuerer. Thirdly, they are strengthened against the feare of man, when they sée the eschewing of bodily death wold bring eternal death. It is manifest therefore that that which you charge vs with, is your malitious collection, and not our doctrine. But our doctrine is, that they which by faith haue power to become the children of God, do shew foorth their obedience of méere loue and reue∣rence to God their father, and that they would so do, though there were no hell to punish disobedience in. And that they who would not shew any obedience, but for feare of hell, are hypocri∣ticall slaues, doing some dutie, not for dutifulnes, but onely for feare of punishment.

Luke. 12. 17.

The text.

∴ What shall I do, bicause I haue not whither to gather my fruits?

The note.

Giue it to the poore, that shouldst thou do, saith saint Basil.

The answer.

You might as well haue alledged saint Paul, but that so you should not reape that which you hunt after, that is, the estimati∣on of great clarks for great reading amongst your ignorant vn∣skilfull followers. But if saint Basil had béene of your religion, he would haue taught the rich man to haue founded abbeies, n••••neries, priories, and chauntr••••s for his soules health, or else to haue bestowed his superfluitie in gilding roodlofts, and finding

of lights, and such other toies. For with you these things con∣sume the portion of the poore.

Luke. 12. 20.

The text.

And God said to him, ∴ Thou foole, this night they require thy soule of thee: and the things that thou hast prouided whose shall they be?

The note.

A goodly warning for all rich men.

The answer.

So it was. But if the practise of your popish church were well warranted, there had béene no cause at all to haue pronounced him a foole. For, for monie he might haue béene canonized, and made a saint, and whatsoeuer masses, diriges, pardons, and such like popish pelfrie might haue done, he should be sure of it, bicause he left ynough to pay well for it.

Luke. 12. 22.

The text.

And he said to his disciples, therefore I say to you, ∴ Be not carefull for your life, what you shall eate: nor for your bodie what you shall do on.

The note.

He forbiddeth not competent prouidence, but too much carefulnes. See annot. vpon S. Matthew, c. 6. v. 25.

The answer.

It is very true that men not marking the prouidence of God, but hanging altogither vpon their owne prouision, do thinke themselues neuer to haue cared sufficiently, til they haue scraped togither prouision for a long time aforehand. Against which Christ doth arme his with the due consideration of Gods proui∣dence. Touching your annotation, you are disposed to send vs to séeke that which is not to be found.

Luke. 12. 32.

The text.

Feare not ∴ little flocke, for it hath pleased your father to giue you a kingdome.

The note.

It was little at the beginning, and is still in comparison of all the repro∣bate: but in it selfe very great, as in the parable of the great tree that grew of the little mustard seed, Matth. 13.

The answer.

Your note in words is true, though in your meaning not true. For we doubt not but that you meane, that this greatnes is al∣waies

visible to the world, which we denie, and you are not able to prooue.

Luke. 12. 35.

The text.

Let your ∴ loines be girded, and candels burning in your hands.

The note.

To girde our loynes is to keepe chastitie and continencie. Greg. ho. 10.

The answer.

Your exposition though it be Gregories, it is far fetched, and the farther from truth, bicause you imagine no chastitie but in single life. By which collection it should follow that no maried men should be aptly prepared, or furnished to wait for the com∣ming of Christ. And so consequently one of the sacraments of your church excludeth men, from waiting for the glorious comming of our Lord, and Sauiour. Surely maried men are much beholding to you.

Luke. 12. 51.

The text.

Thinke you that I came to giue ∴ peace on the earth: no I tell you, but separation.

The note.

He meaneth the naughtie peace that is betweene worldlings, and sinners, the agreement that is in infidelitie, in heresie, or in any other wickednes. He came to breake this peace. See annotations Mat. 10. 34.

The answer.

It is sure that the knowledge, and imbracing of Christ doth disturbe the former agréement we had in darknes, & ignorance: and therfore no maruel though in this light of the Gospel which God hath raised there be many dissentions. Your note like the rest shall be censured with his fellowes.

Luke. 13. 3.

The text.

No, I saie to you: but vnlesse you ∴ haue penance, you shall likewise perish.

The note.

Or as it is vttered in other places do penance. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the which in the new Testament signifieth perfect repentance. See annotations Mat. 3, 3. 11. 21.

The answer.

We do not doubt but that the Euangelist vsing that worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ment true, and perfect repentance. But this is that we de∣nie, and you should prepare your selues to prooue, that men can not be truely, or perfectly repentant, except either they haue some

penance inioined them, or else assume to themselues some pe∣nance, whereby they may satisfie to God for their sinnes in the whole, or in part. Which except you do prooue, your labor about the signification of the word is but méere wrangling. Your an∣notations shall receiue answer by themselues.

Luke. 13. 6.

The text.

And he said this similitude, A certaine man had ∴ a fig tree planted in his vineyard, and he came seeking for fruite on it, and found none.

The note.

The fig tree with onely leaues and no fruite is the Iewes Synagogue and euerie other people or person, which hath faith and faire words, and no good works.

The answer.

By your continuall separation of faith from works, your meaning is to make your followers beléeue, that we teach that men may be iustified by an idle and fruitlesse faith. Wherin your owne conscience doth witnes to you, that you do vs great iniury. The Iewes Synagogue had a shew of works, but no true faith, and therefore that (as you confesse) being signified by the fig trée, your hypocriticall confidence in works, whereby you and they sought to establish your owne righteousnes, is flatly by this pa∣rable condemned.

Luke. 13. 19.

The text.

It is like to a mustard seede, which a man tooke, and cast in∣to his garden, and it grew: and became a great tree, and the foules of the aire rested in the boughes therof.

The note.

See annotations, Matth. 13. 31.

The answer.

Your references are neither rightly quoted, for vpon the 31. verse there is nothing noted, and vpon the next verse there is no∣thing said, which might not haue béen set downe of any scholler neuer so meane. For what Christian, that hath made any pro∣gresse at all in Christs schoole, can be ignorant of the beginning, and encrease of the church of Christ?

Luke. 13. 24.

The text.

But he said to them, ∴ Striue to enter by the narrow gate, bicause many, I say to you, shall seeke to enter, and shall not be able.

The note.

Christians must in their liues seeke the strait way, but in religion the ancient common way.

The answer.

If by ancient and common, you meane that religion which A∣dam receiued of God, and by him was deliuered to all mankind, and which Christ deliuered to his whole church, then we accorde with you, that it is that, which we are to folow, and to striue for. But if you meane that, which for some ages hath béene common, and therfore beareth some shewe of antiquitie, then we dissent from you. Bicause whiles you séeke to establish your popery, you are not ashamed to make Christ to exhort men either to supersti∣cious Iudaisme, or to idolatrous Gentilisme. For at that time there were none other religions commonly receiued, and embra∣ced but these: and neither of them both, but did beare a greater shew of antiquitie, then in truth euer did poperie.

Luke. 13. 30.

The text.

And behold, they are ∴ last that shal be first, and they be first that shall be last.

The note.

The Gentils comming into Gods fauor later, are preferred before the Iewes which were first.

The answer.

This note must haue a fauorable exposition. And we take it that the preferment you meane, is our graffing into the true o∣liue, whence they were cut out. And then we reason thus: If the Church of the Iewes once florishing, might afterward decay, and that people falling away, giue roome and place to such nati∣ons, as God made himselfe knowen vnto in Christ long after them: then why may not the Romans, though their faith was once commended, & praise woorthie, be in like case shaken of also?

Luke. 13. 34.

The text.

Hierusalem, Hierusalem, which killest the prophets, and sto∣nest them that are sent to thee, how often would I gather thy children, as the bird doth hir broode vnder hir wings, and ∴ thou wouldest not.

The note.

The Iewes lost their preheminence, by their owne freewill and not by Gods causing: who ceased not to call and crie vpon them, and they would not heare: Whereby freewill is plainly prooued.

The answer.

If you had prooued that the Iewes had by their owne will me∣rites deserued, and therefore obtained at Gods hand, that their

preheminence, whereby they were preferred before all nations vpon the earth, you had plainly prooued fréewill. But when you can find none other fréedome of will but to sinne, and to refuse obstinately Gods gratious calling, and crieng to them by his mi∣nisters and messengers, you sufficiently confute your selues, and plainly prooue what thraldome you are in by your fréedome of will. And where you say, that they lost not their preheminence by Gods causing, you speake directly against the Apostle Paul, who saith that God concluded or shut them vp into incredulitie.

Luke. 14. 14.

The text.

But when thou makest a feast, call the poore, feeble, lame, and blind, and thou shalt be blessed, bicause they haue not to recompense thee: for ∴ recompence shall be made thee in the resurrection of the iust.

The note.

Reward for charitable deedes, and that they may be done for reward against our aduersaries.

The answer.

What aduersaries be they, that denie that God rewardeth works procéeding of loue? Or that it is not lawfull for men to looke for reward sith God hath promised it? This is onely denied, that works be therefore meritorious, bicause they be rewarded, or that the children of God do worke in respect of reward onely, or principally, but in respect of dutie and obedience to God. But papists consider not, or at the least way regard not, that the lieng toong killeth the soule.

Luke. 14. 18.

The text.

And they began all at once to make excuse. The first said to him, ∴ I haue bought a farme, and I must needes go foorth and see it, I pray thee hold me excused.

The note.

Worldlines, wealth, and voluptuousnes are the things that specially hinder men from God.

The answer.

And yet none of these so great an hinderance, as is the vaile of hypocrisie, and the trust and confidence in our selues, and in our own works. Which was the cause that the grossest sinners came sooner to Christ, than the proud popish pharisies.

Luke. 14. 26.

The text.

If any man come to me, and hateth not his ∴ father and mo∣ther,

and wife and children, and brethren and sisters, yea and his owne life besides: he cannot be my disciple.

The note.

No creature so deere vnto vs, which we must not hate or forsake, if it hinder vs, and in that respect that it hindereth vs from Christ, or his Church, and our saluation.

The answer.

In this we consent. And a great number of vs haue not onely forsaken all our friends, how déere to vs soeuer, but also giuen o∣uer our selues and our golden yéeres to prison, paines, torments, and most bitter death, rather than to leaue and forsake Christs catholike Church, and our saluation.

Luke. 14. 33.

The text.

So therefore euerie one of you that doth not ∴ renounce all that he possesseth, cannot be my children.

The note.

He that is a right Christian man must make his account, that if he be put to it (as he often may be in times of persecution) he must renounce all that euer he hath, rather than forsake the catholike faith.

The answer.

Wherefore all true and sincere Christians must arme them∣selues rather to abide whatsoeuer extremities may befall them, than to be drawen to imbrace the faith now professed at Rome, which neuer was catholike.

Luke. 15. 4.

The text.

What ∴ man of you hauing an hundred sheepe: and if he had lost one of them, doth he not leaue the ninetie nine in the desert, and goeth after that which was lost vntill he find it?

The note.

This man is our Sauiour Christ, whose care and trauaile in searching and reducing sinners to repentance, all spirituall men especiallie should follow.

The answer.

You follow faire. If there be anie whom you thinke straied from you in places where you are of power, in stéed of seeking, finding, and laying on your shoulders, you, I say, make shorter woorke, that is, you cut their throtes, or roste them aliue, which is a plaine euidence that you are woolues, and not shepherds.

Luke. 15. 8.

The text.

Or what ∴ woman hauing ten groats, if she leese one groat,

doth she not light a candle, and sweepe the house, and seeke diligentlie vntill she finde?

The note.

This woman is the Catholike church, who also seeketh continuallie her lost children.

The answer.

Therefore your church can not be the Catholike church, for such children as she supposeth that she hath lost, she procureth their destruction: witnesse the massacres in Fraunce, and the monstrous cruelties in other places shewed. So farre off is shée from séeking anie for their good.

Luke 15. 11.

The text.

A certaine man had two sonnes: and the younger of them said to his father, Father, giue me that portion of substance that belongeth to me, &c.

The note.

The prodigall sonne is a parable both of the Gentiles conuersion, and also of euery dissolute sinner penitentlie returning to God.

The answer.

God, if it be his good will, make you truelie penitent, that it may be a parable of your conuersion also.

Luke 15. 20.

The text.

And ∴ when he was yet farre of, his father saw him, and was mooued with mercie, and running to him fell vpon his necke, and kissed him.

The note.

Gods wonderfull and tender mercie toward penitent sinners.

The answer.

Gods works are wonderfull, but his mercie is aboue all his works.

Luke 16. 9.

The text.

Make vnto you friends of the ∴ mammon of iniquitie, that when you faile, they may receiue you into the eternal taber∣nacles.

The note.

Mammon (saith Saint Hierome q. 6. ad Algas.) in the Syriake tongue signifieth riches, mammon of iniquitie, because they are often ••ll gotten, or ill bestowed, or occasion of euill, or at the least worldlie, and false, and not the true heauenlie riches.

The answer.

And yet your religion is altogether framed of purpose, to gaine

mammon of iniquitie, which you estéeme aboue all heauenlie ri∣ches: and spend it you doo not, but to the disquieting and trou∣bling of the whole world.

Luke 16. 23.

The text.

And lifting vp his eies when he was in torments, he sawe Abraham a farre off, ∴ and Lazarus in his bosome, &c.

The note.

Lazarus in Abrahams bosome and rest, but both in hell, and not in the kingdom of heauen before Christ. Hierom. epist. 3. Epitaph. Nepot.

The answer.

You wrestle in vaine for a third place, for though your errour therein be somewhat auncient, and haue some fauour of the olde writers, yet they are so vncertaine and so diuers in that matter, dissenting both from them selues, and one from another, not knowing where to place this third place, or what to make of it, that no wise man will wander after such vncertaine steps, as they lead him in. Hierome taketh this place to be paradise, and Hierome taketh this place not to be paradise in this place by you quoted: and if your owne authour be not constant, what shall we thinke of the rest? Augustine can not tell whether the bosome of Abraham be paradise or hell, but in reasoning the case, he deliue∣reth thrée reasons why it should not be hell: first, bicause hell is named in the text in the death of the rich man, and not named in the death or rest of Lazarus. Secondlie, bicause it is hard to finde the name of hell in scriptures taken in good part, for a place of ioy and rest: so that if the scriptures had said, that Christ had gone into Abrahams bosome after death, and had not told of the loosing of the sorrowes of death, he would haue marueiled that any durst haue béene so bold, as to haue affirmed that he discended into hel. Thirdlie, the great and wonderfull distance héere mentioned be∣twixt hell and Abrahams bosome, it were too long, and not agrée∣ing with the breuitie which I haue hitherto vsed, to rippe vp the disagréeing iudgements of the fathers, whether Abrahams bo∣some be parcell of heauen or hell, or whether it be aboue vs or beneath vs, for so alwaies it is, when men are vncertainlie cari∣ed after the vanitie of their owne minde and conceite, they wot not whither them selues. How much better had it béene for them and you to hold fast that, which saint Augustine calleth the faith of the Catholikes: namelie, that the kingdome of heauen is a place of ioy for the faithfull, and hell a place of punishment for

infidels and apostataes, and that a third place either for rest or punishment is vnknowne, and no where found in scriptures. These two places are héere liuelie described, for the rich man went to hell, a place of torments: but Lazarus was caried into Abrahams bosome, a place of ioy and rest. Heauen is called A∣brahams bosome, bicause that God gaue him that honour to bée father of the faithfull, therefore his children are said to be gathe∣red into his bosome, when together with him they are crowned with heauenlie ioy and rest, the reward of his and their faith.

Luke. 16. 25.

The text.

And Abraham said vnto him, Sonne, remember that thou didst receiue ∴ good things in thy life time, and Lazarus like∣wise euill: but now he is comforted, and thou art tormented.

The note.

To be in continuall pleasures, ease, welth, peace, and prosperitie in this world is perillous, and a signe of paines in the next. Saint Hierome.

The answer.

You haue cited Saint Hierome at randon in a cause néedlesse, we haue learned of the Apostle that God doth chastice euery child whom he receiueth, and that they, which in this life escape his rod, are bastards and not children. Séeing then Hieroms spéech is warranted by the word, we acknowledge with you, that con∣tinual pleasures, ease, welth, peace and prosperitie are perillous, and betokeneth that God deferreth the punishment of such to the next life.

Luke. 16. 29.

The text.

And Abraham said to him, ∴ They haue Moyses and the Prophets: let them heare them.

The note.

Abraham had knowledge of things in earth, which were not in his time, as that they had Moyses and the prophets bookes, which he neuer saw. Augustin. de cura promortuis. cap. 14.

The answer.

Augustines iudgement is, that the dead know no more what we do héere, then we know what they do there, against which his iudgement he obiecteth this, which you boldlie put downe for his assertion. To which he answereth, that this knowledge was extraordinarie, either by relation of Moyses and the Prophets now dead and with Abraham, or by ministerie of Angels, which serue men héere, who reueale to saints there so much as it plea∣seth

God to let them know. What is this then to anie ordinarie knowledge of our affaires héere? Which is the thing that you would faine persuade men, to encourage them forward in inuo∣cation of dead mē, which you may the easilier get at their hands, if you can assure them, that the saints departed know their neces∣sities, and heare their praiers. But how much better and trulier might you haue noted, that God denieth to those, to whom hée hath graunted his word, extraordinarie instruction by the dead, which would ouerthrow the credit of those fables, whereupon your purgatorie is grounded.

Luke 17. 1.

The text.

And he said to his disciples, It is ∴ impossible that scandale should not come: but wo to him by whom they come.

The note.

Not of meere necessitie, for then it were no fault: but presupposing the great wickednesse of men, it is impossible but there shalbe scandales, and therefore it followeth, wo to him by whom they come.

The answer.

If it were such necessitie as should exclude will, then there were no fault, but nowe as scandals (as you tearme them) are necessarie, so you wilfullie and wittinglie runne into them, and therefore wo to you. To omit all other, the séeking to murther the Lords anointed, our most gratious soueraigne, an horrible of∣fence, answer it and excuse it if you can.

Luk. 17. 19.

The text.

And he said to him, Arise, go thy waies, bicause ∴ thy faith hath made thee safe.

The note.

And yet we see heere, it was not onlie faith, but also his thankefulnes and returning to giue glorie to God.

The answer.

We sée héere two things. First, the impudent boldnes of pa∣pistes, that dare controll the spéech of our Lord and Sauiour Christ. Secondlie, that though faith be accompanied with many other vertues, yet Christ ascribeth the receiuing and embracing of safetie, and such benefits as procéed from God to men, to faith onlie and alone.

Luk. 17. 21.

The text.

The kingdom of God commeth not with obseruation: nei∣ther shall they say, loe heere, or lo there, for loe, the kingdome of God is within you.

The note.

Whiles they looke and aske for a temporall kingdome in pompe and glorie, loe their king and Messias was now among them, whose spirituall kingdome is within all the faithfull that haue dominion ouer sinne.

The answer.

If the kingdome of God commeth not with obseruation, then how say you that it must alwaies haue a visible and a knowne succession of bishops in a place certaine, which is directlie against this spéech of Christ.

Luke. 17. 23.

The text.

And they will say to you, Lo heere, and lo there, ∴ Go not, neither do ye follow after.

The note.

No man must run out of the Church after schismatikes, to heare them preach Christ in corners, Christs doctrine being open in al the world. See annot. Matthew. 24. 23.

The answer.

But all they are schismatikes, who haue diuided themselues from the doctrine which Christ and his Apostles openly deliue∣red to the whole world, & therefore whether they preach openly, or in corners, men may not heare them, nor go after them. But you papists teach that, whereof there is no commandement, no doctrine, no example in the whole doctrine of Christ and of his A∣postles: therefore no man ought to go after you. Your annotati∣on is alreadie answered.

Luke. 18. 1.

The text.

And he spake a parable to them, that it behooued ∴ alwaies to praie, and not to be wearie.

The note.

We should alwaies pray by faith, hope, and charitie, and by working the things that be acceptable to God: though speciall times of vocall praiers in the canonical howers be assigned, for the stirring vs vp to God through externall signes of deuotion.

The answer.

That those which pray ought to be furnished with all things that may beautifie a Christian we denie not, and that the praiers of Christians ought to be continual without ceasing we affirme, bicause their néedes and necessities are continuall. But the spe∣ciall thing required, that their praiers may be heard, and petiti∣ons granted, is faith. That in the great dulnes and negligence of

Christians, times of praier be appointed for the better stirring vp of men thereto, we thinke it very necessarie. What you mean by externall signes of deuotion I know not, you haue so many superstitious toies, as crossings, beades, and such like.

Luke. 18. 11.

The text.

The pharisie standing praied thus with himselfe: God, I giue thee thanks that I am not as the rest of men, extortio∣ners, vniust, adulterers, as also this publican, ∴ I fast twise a weeke, I giue tithes of all that I possesse.

The note.

To take pride of fasting, tithing, or any goodworke, is naught, though the works themselues be very good.

The answer.

And how can men auoid pride, and carrie an humble mind that are instructed by you, or that beléeue your doctrine, will it not (thinke you) puffe vp a man in pride, to be persuaded that his works deserue heauen, and life euerlasting? This praier of the pharisie doth plainly shew, that the opinion of the pharisies, and of the papists touching grace and works were all one, and the very same. And how then shall it not worke the same effect in you that it did in the pharisie? And héere by the way is to be no∣ted, whence you papists learned to kéepe two fasting daies euery wéeke.

Luke. 18. 13.

The text.

And the publican standing a far of, would not so much as lift his eies toward heauen: but he ∴ knocked his brest, saieng; God be mercifull to me a sinner.

The note.

So do the priests and people at the holy altar knocke their brests, and say with the humble publican, Deus propitius, Aug. psal. 31. concione 3.

The answer.

To what purpose do you cite Augustine? To prooue what your priests do now adaies? he cannot tell. Or to prooue the an∣tiquitie of your altars. Therein you do but delude men with the name, whereas in the things there are great differences. Or to prooue that Deus propitius was then in the church seruice. If you had now nothing therein that then was, it were hard. That doth neither prooue your masse, nor your mattens in a strange toong. As for the people they come not néere the altar, but som poore boy for the most part is faine to be spokesman for them.

Luke. 18. 17.

The text.

Amen I say to you, Whosoeuer receiueth not the kingdome of God ∴ as a child shall not enter into it.

The note.

In matters of faith and religion we must be as humble and obedient to the catholike church, as yoong children to their parents.

The answer.

By the catholike church you vnderstand the pope and his col∣ledge of cardinals, to whom you would haue men so childishly o∣bedient, as to beléeue whatsoeuer they shal tel them, though they call chalke chéese. But how agréeth this with S. Paul, which wil not haue vs children in vnderstanding, but of ripe age, to the end we may be constant, and not wauering in the faith and know∣ledge of Christ, neither caried about with euery puffe of doctrine?

Luk. 18. 20.

The text.

Thou knowest ∴ the commandement, thou shalt not kil, &c.

The note.

Not faith onely, but also keeping the commandements purchase life euerlasting. See annotations Matthew. 19. 16.

The answer.

You loue to repeat one thing often. Your notes vpon this haue twise béene answered alreadie. And now the third time, I praie you tell vs how yée gather this, or what necessitie there is of any such consequence vpon this place? You know, & it is of all hands granted, that he which fulfilleth the Law, shall liue by the Law. Also you know that the Apostle concludeth, that therefore none liue by the Law, bicause no man performeth all things that are written in the Law. This man would know by what doing a man should possesse life. Christ answereth his question aptlie, and fitly by kéeping the commandements. Doth it follow there∣fore that a man can kéepe the commandements, and so haue life? But it appéereth that the Iewish teachers had besotted this yoong man, as they had done a multitude of others, to make them séeke righteousnes, and life, where it could not be found, that is in themselues, and in their owne obedience. Euen as you po∣pish pharisies, do now a daies bewitch men with an opinion of inherent iustice, whereby they may deserue heauen.

Luk▪ 18. 22.

The text.

Yet one thing thou lackest: ∴ Sell al that euer thou hast, and giue to the poore, &c.

The note.

This is not a commandement or precept, but counsell which the reli∣gious do follow. See annot. Matth. 19.

The answer.

Now haue we the works of Supererogation of religious pa∣pists, which obserue not onely cōmandements, but counsels. But to let you to assume that, which no mā néedeth to grant you, that is, that this is no commandement: I pray you why doth not the pope, his cardinals, archbishops, bishops, abbots, priors, moonks, priests, obey this counsell, and sell their possessions, and giue the money raised thereof to the poore? Be not these amongst your re∣ligious men? But this would gréeue them woorse then it gréeued this rich man. As for your other orders, which liue by the spoile of the poore, and maintaine themselues in idlenes by begging, they haue nothing to sell, for the possesse nothing. And so it fal∣leth out, that your note is a thrasonicall bragge, and that none of you set store by Christs counsell, which none of you do follow, or séeke to obserue.

Luk. 18. 29.

The text.

Amen I saie to you, there is no man that hath left house, or parents, or brethren, or ∴ wife, or children for the kingdome of God, &c.

The note.

The Apostles amongst other things left their wiues also, as Saint Hie∣rome noteth out of this place. Libro 1. adu. Iouinianum.

The answer.

I maruell you haue no more copie of fathers for this matter. Your note and the authority of Hierome hath béene alreadie an∣swered. Yet for farther answere we say, that in that sence in which you take it, it was vtterly vnlawful, against the comman∣dement of God, & doctrine of the holy scriptures, for the apostles to leaue their wiues. Also if we may beléeue Hierom, none of the Apostles had wiues, but onely Peter, and then how could they leaue that, which they neuer had? Reconcile I pray you Hie∣rome to himselfe.

Luk. 18. 30.

The text.

And shall not receiue much more in this time, and in the world to come ∴ life euerlasting.

The note.

Life euerlasting the reward, for leauing or loosing willingly our goods for Christs sake.

The answer.

Whereby it more then manifestly appéereth, that the reward is the méere liberalitie of God the giuer, and not the merit of the receiuer.

Luk. 19. 1••.

The text.

And he said to him. Wel fare thee good seruant, bicause thou hast been faithfull in a little, thou shalt haue power ouer ∴ ten cities. And the second came, saieng, Lord thy pound hath made fiue pounds. And he said to him. And be thou ouer fiue cities.

The note.

Marke heere against the aduersaries, that the reward of these two good seruants be diuers, and vnaequall, according to the diuersitie or in∣aequalitie of their gains, that is their merits. And yet one receiueth the penie, Mat. 20. 9. as well as the other, that is heauen, or life euerlasting.

The answer.

Well marked without a considering cap. First you loue to wring that out of parables, which you can not prooue by plaine, and euident testimonies of the scripture. Next it is not in questi∣on betwéene vs, whether there be any inequality of rewards, ac∣cording to the inequalitie of mens doing, but whether we may for our déeds (or as you call them merits) chalenge iustice, life, heauen and such like, as due debts to vs, for them, or for the de∣serts of them. Thirdly if your owne note were true, that though the one deserued scant halfe so wel, as the other, yet he is rewar∣ded with heauen, and life euerlasting as well as the other, it plainely declareth that whatsoeuer difference there was in o∣ther blessings, yet heauen, and life are not merited, but procéed from the liberalitie of the giuer, otherwise both could not in so great inequalitie of merit, be equally partakers of it. And how the peny which enuious men which grudged against the mercy, and liberality of God were partakers of, must néeds be the king∣dome of heauen, Let them tell that can, for I can not.

Luk. 19. 23.

The text.

And why didst thou not giue my money to the banke, and I comming might certes with vsurie haue exacted it?

The note.

See Matth. 27, 29.&c.

The answer.

I do not know what you meane by these references, but to make vs trouble our selues with séeking that, which is not to be found.

Luk. 19. ••3.

The text.

For ∴ the daies shal come vpon thee, and thine enimies shal compasse thee with a trench, and enclose thee about, and strai∣ten thee on euerie side, &c.

The note.

This was fulfilled 40. yeeres after the death of Christ by Titus and Vespasianus, when besides incredible miseries of famine, and other di∣stresses there perished eleuen hundred thousand, and were taken cap∣tiues 97000. the siege beginning in the very same feast, and greatest solemnitie of Easter, when they put Christ to death. Euseb. lib. 3. hist. cap. 6, 7, 8. Ioseph. lib. 7. cap. 17.

The answer.

It can not be chosen but men of such great reading, haue read the destruction of Hierusalem, but I maruell that you giue Rome no warning, to take héede of the like plague.

Luk. 20. ••.

The text.

∴ Tell vs in what power thou dost these things? or who hath giuen thee this power?

The note.

See annotations, Matth. cap. 21. 23.

The answer.

We haue séene it, and answer that God of his goodnes hath furnished vs with gifts, his church hath called vs to the ministery of the word, and God hath giuen testimonie thereunto by bles∣sing our labours.

Luke. ••0. 9.

The text.

A certaine man planted a vineyard, & let it out to husband∣men, and he was from home a long time.

The note.

See the marginall annotations, Mark. 12.

The answer.

They are alreadie answered.

Luke▪ 20. 25.

The text.

And he said to them. Render therefore the things that are Caesars to Caesar, and the things that are Gods to God.

The note.

So duties must be done to princes, that our dutie to God be not neg∣lected. See annotations, Matth. cap. 22. 15.

The answer.

Still you trouble vs with reference to places where you

haue said iust nothing. Upon the 21. verse you haue noted some∣what though to small purpose, as shall appéere when your large annotations are answered. In the meane space you giue dutie neither to God, nor your prince, but to him to whom you owe none, that is, to the proud prelate of Rome.

Luke. 20. 〈◊〉〈◊〉▪

The text.

But they that shall be ∴ counted woorthy of that world, and the resurrection from the dead, neither marry nor are marri∣ed, &c.

The note.

The Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth also this much, they that are made woorthy, to wit, by the grace of God, and so they are in deed woor∣thy: as also in the next chapter, verse 36, and 2. Thessalonians, 1. 5.

The answer.

Why do yée not expressely say, that they are made woorthie by their own demerits? For that I know you wil haue ioined with the grace of God, neither do you account any indéed woorthy, but by their owne inherent iustice. And if it were not for these foolish imaginations of yours, your note were tolerable. But of these you kéepe silence, bicause you know not how to wrest the text to them.

Luke 21. ••▪

The text.

These things which you see, the daies will come wherein ∴ there shall not be left a stone vpon a stone, that shall not be destroied.

The note.

This was fulfilled 40. yeeres after the death of Christ, the 19. of August, being the very moneth and day, wherin the Babylonians burnt it, from the first building thereof by Salomon 1130. yeeres, from the reedifieng of it, vnder Cyrus 639. Ioseph. de bello Iudaico, lib. 7. cap. 10.

The answer.

This is a matter of Chronographie, and therefore I will not bestow paines to examine your diligence therein.

Luk. 21. 8.

The text.

Who said, See you be not seduced, for many will come in my name, saieng, that I am he. And the time is at hand, go not therefore after them.

The note.

Manie false prophets, and heretikes. See annot. Mat. 24. Mark. 13.

The answer.

As many as go about to tie the Church of Christ to Rome, and to perswade all men to be partakers of the cup of fornications of

the whoore of Babylon. Your notes as I take it are alreadie an∣swered.

Luk. 21. 12.

The text.

But before all these things they will ∴ laie hands vpon you: and persecute you, &c.

The note.

Great persecution of catholike men.

The answer.

These catholikes neuer knew, what the supremacie of the bishop of Rome ment.

Luke. 21. 37.

The text.

And the daies he was teaching in the temple, but the nights going foorth, he abode in the ∴ mount that is called Oliuet.

The note.

Solitarines or eremitage (as S. Gregorie Nazian saith) is a goodlie thing. This doth the mount Carmel of Helias teach, Iohns desert, and that mount vnto which Iesus often retired, and was quietly alone with himselfe. Ser. 26. de amore pauperum.

The answer.

Gregorie Nazian neuer imagined or thought of any such su∣perstitious persons, as your eremites be: neither for such solita∣rines as they vse can any thing be soundly brought from these ex∣amples.

Luke. 22. 20.

The text.

∴ This is the chalice the new testament in my blood, which shall be shed for you.

The note.

The Greeke is heere so plaine, that there was very blood in the cha∣liceshed for vs, that Beza saith it is a corruption in the Greeke. See the annotations vpon this place.

The answere.

The Gréeke is so plaine, that no papists of you can by any ne∣cessarie consequence prooue out of this place that very blood is in the cup. The defence of Master Beza, and a more full answer to your cauill about this place, I refer to the learned answer of that reuerend man master Doctor Fulke against Martinius.

Luke. 22. 30.

The text.

And I dispose to you, as my father disposed to me a king∣dome, that you may eat and drinke vpon my table in my king∣dome, and may sit ∴ vpon thrones, iudging the twelue tribes of Israel.

The note.

Straight after the former louing checke and admonition he promi∣seth to them all that haue been partakers with him of his miseries in this life, greater preheminence in heauen, than any potentate can haue in this world, and therefore that they need not be carefull of dignitie or supremacie.

The answer.

If Christ had appointed Peter in supreme authoritie ouer the rest, how happened that the Apostles were stil ignorant of it, and contended stil amongst themselues for superiority, so that Christ is faine still to giue them new checks and new admonitions for that matter? Further, touching the louing promise of Christ wherewith he comforted them, they had béen much to blame if they would haue doubted of it, as you teach other Christians to doubt of his promises.

Luke. 23. 45.

The text.

And the ∴ sunne was darkened: and the veile of the temple was rent in the middes.

The note.

This eclipse was seene and woondered at, as a thing aboue nature of Dionisius Areopagita at Thebes, when he was yet a pagan. Dionis. ep. ad Policarp. & epist ad Apollophanem.

The answer.

The iudgement of men concerning this eclipse is diuers, som thinke that it was vniuersall, others bicause the stories which do diligently & exactly set out the notable things of those times, do not mention it, thinke that therfore it was but in Iewrie onely. And the authoritie of Dionysius, whom men know to be a coun∣terfet, doth nothing mooue them to the contrarie. But whether it were vniuersall or particular, all consent that at that time it must néedes be a worke aboue nature, and therefore woonderfull and miraculous. And if you had respected the benefit of your rea∣der, rather than the maintenance of the vaineglorious opinion of your much reading, you in the margent, in stéed of citing a ba∣stard autoritie, would haue giuen vs some good lesson or obserua∣tion, what that so woonderfull worke of God at that time might betoken.

Luke. 24. 1.

The text.

And in the ∴ first of the sabaoth very early they came to the monument, carieng the spices which they had prepared.

The note.

That is, first after the sabaoth, which is (saith saint Hierom, q. 4. ad

Hedibiam) dies Dominica, our Lords day wherin he arose. For the weeke is diuided into the sabaoth, and the 1. 2. 3. 4. 5. 6. of the sabaoth. And the Apostle (1. Cor. 16. 2.) commanded a collection of money to be made on the first of the sabaoth. Whereby we learne both the keeping of Sun∣day, and the churches count of daies by the 2. 3. 4. of the sabaoth to be Apostolicall, which saint Siluester afterward named 2. 3. 4. feriam, &c. Breuiar. Roman. Decemb. 31.

The answer.

That our Lords day in common spéech called sunday is meant by the first of the sabaoth, and that the obseruation of that in the churches of Christians was instituted by the Apostles is cléere, their reckoning of the other daies they left frée to euery countrie their maner. If your church had had nothing apostolicall left in it, your defection had béene without all colour plaine and grosse. But now these, and such like silly remnants, as they serue some∣what to shadow and to hide you, so are they horribly poisoned with a multitude of trash of your owne deuising and bringing in.

Luke. 24. 46.

The text.

And he said vnto them, that so it is written, and it behoo∣ued Christ to suffer, and to rise againe from the dead the third day: and penance to be preached in his name, and remission of sinnes vnto all nations beginning from Hierusalem.

The note.

As he shalbe Anathema (saith Saint Augustine) which preacheth that Christ neither suffered nor rose againe, bicause we learne by the Gospel that it behooued Christ to suffer, and to rise againe the third day: so he shall also be anathema, whosoeuer preacheth the church to be else where then in the communion of all nations: bicause by the selfe same Gospel we learne in the words next following, and penance to be prea∣ched in his name, and remission of sins through out all nations. Aug. epist. 48.

The answer.

How happened it, that in so many conflicts as Augustine hath with the Donatists, that he neuer doeth pronounce Anathema against them, for appealing from the sentence of the Bishop of Rome? And why doth he neuer vrge against them, that the bi∣shop of Rome could not in giuing sentence and iudgement erre? For if he had beléeued the principles of popish diuinitie, these had béene very materiall points against the Donatists. But in this anathema here by you rehearsed, he doth as directlie strike the Romanists as the Donatists. For Rome hath rent hir selfe from

the churches of the East parts, & also from as many of the West, as do not consent to her abominations and fornications: so that whosoeuer at this day do place Gods church there, doeth forsake the communion of the church of all nations, which was, is, and shall be. And if Augustine were aliue againe now, he would im∣pugne the church of Rome with the same reasons that he vsed against the Donatists then.

Notes

• Iohn 1. 29.
• Ecclesiastica historia lib. 5. cap. 18.
• Epistola. 86.
• Ecclesiastica historia lib. 5. cap. 24.
• Epiphanius in compend. fide••.
• Lib. 9. cap. 38.
• Rom. 8. 7.
• Hieronima E∣••agrio.
• Rom. 11. 32.
• Ad Paulam super obitu Bl••sill••e.
• Epistola 57.
• Epistola 99.
• Hipognosticon 〈◊〉〈◊〉. 5.
• Hebr. 12. 6.
• 1. Cor. 12. 14.
• Ephes. 4. 14.
• Gala••. 3. 1••.