prooued thus the wisedome of God hath taught vs to praie to our father in heauen and not to anie other what is it then to teach men to praie to others but to controll that wisedome of God that it hath not taught the wisest way to pray and thus in that wherein you thought to shew his humilitie you set foorth his intollerable pride ◠Thess. 2. 11. The text Therefore ⸫ God will send them the operation of error to beleeue lieng c. The note Deus mittet saith Saint Augustine libro 20. de Ciu. cap. 19. quia Deus diabolum facere ista permittet God will send bicause God will permit the diuell to do these things whereby we may take a general rule that Gods action or working in such things is his permission See annot Rom. 1. 24. The answer Now Augustine must helpe you with a generall rule that expresselie both against the whole course of scripture and also against his owne minde if you meane by permission onlie permission for he saith who doeth not tremble at these horrible iudgements of God by which he doth in the hearts of the wicked what he will rendring to euerie man according to his merits And againe he saith it is out of doubt that God doeth worke in the mindes of men to encline their willes either to good according to his mercie or els to euill according to their deserts by his iudgement sometimes open and sometimes secret but alwaies iust This I trowe is somewhat more then only permission therefore you must racke some other for that generall rule for Augustine will not yéeld it you and it groweth out of a foolish nicenes for men to be afraid to speake as the holie Ghost hath spoken afore them 2. Thess. 2. 17. The text And our Lord Iesus Christ him selfe and God our Father which hath loued vs and hath giuen eternall consolation and good hope in grace ⸫ exhort your hearts and confirme you in euerie good worke and word The note This word of exhorting implieth in it comfort and consolation 2. Corinthes 1. verse 4. and 6. The answer Trueth doeth well but neuer when it is intermedled with vntruthes If this note were not defiled with the former these that follow but had passed alone then we would haue ioined with you 2. Thess. 3. 6. The text And we denounce vnto you brethren in the name of our Lord Iesus Christ that you withdraw your selues from euery brother walking inordinately and not according to the ⸫ tradition which they haue receiued of vs. The note Here also as is noted before 1. Thessalonians 2. 15. the aduersaries in their translations auoid the word tradition being plaine in the Greeke least them selues might seeme to be noted as men walking inordinatelie and not according to Apostolicall tradition as all Schismatikes heretikes and rebels to Gods church do The answer If corrupt vse had not in your times made tradition to bée commonlie taken of the people for a doctrine deliuered by word of mouth onlie and neuer published in the holie Scriptures by writing contrarie to the sense and meaning of the Apostle then had there not béene anie iust cause of auoiding the word But you can not iustlie blame vs though we flie a word corrupted by you and therefore dangerous to deceiue withall and set downe for it some other worde no lesse aptlie agréeing to the signification of the Gréeke word and better with more plainnesse expressing vnto the vnlearned the minde and meaning of the Apostle in that place But bicause you charge other men with inordinate walking contrarie to the traditions Apostolicall answer for your selues and yeeld vs reason if you can whie you breake those which you call the Apostles constitutions why do you not commonlie and ordinarilie choose married men to be Bishops why haue you kept the common people from reading the scriptures why suffer you women to baptize why fast you not continuallie on Wednesdaies whie doo ye exclude the people both from election and approbation of Bishops and priests If these bée not the ordinances of the Apostles why do ye abuse the world with alledging the authoritie of that booke for you if they bée with what face can you obiect to others wherein you are most manifestlie faultie your selues 1. TIMOTHIE 1. Tim. 1. 5. The text But the end of the precept is charitie from a pure heart ⸫ a good conscience a faith not fained The note Saint Augustine saith he that list to haue the hope of heauen let him looke that he haue a good conscience let him beleeue and worke well For that he beléeueth he hath of faith that he worketh he hath of charitie praefat in Psalm 31. The answer As you alledge Saint Augustine so I would that you caried his syncere mind and loue to the truth so should we not onlie agrée in this but throwing away all minde and desire of contending enter into a most earnest search for truth with al humilitie 1. Tim. 1. 19. The text This precept I commend to thee O Timothie according to the prophecies going before on thee that thou warre in them a good warfare hauing faith and a good conscience ⸫ which certaine repelling haue made shipwracke about the faith The note Euill life and no good conscience is often the cause that men fall to heresie from the faith of the Catholike church Againe this plainlie reprooueth the heretikes false doctrine seeing that no man can fall from the faith that he once trulie had The answer True and liuelie faith is one thing and the outward profession of faith is another You loue to dallie with equiuocations knowing that that hindereth the consecution of an argument The outward profession and not true faith is meant héere By such arguments as you make it is easie to prooue that the crowe is white 1. Tim. 2. 1. The text I desire therefore first of all things that obsecrations praiers postulations thankesgiuings be made for all men ⸫ for Kings and al that are in praeeminence that we may lead a quiet and peaceable life in all pietie and chastitie The note Euen for heathen Kings and Emperors by whom the church suffreth persecution much more for all faithfull princes and powers and people both spirituall and temporall for whom as members of Christes bodie and therefore ioining in praier and oblation with the ministers of the Church and priests more properlie and particularlie offer the holie sacrifices See Saint August de origine animae lib. 1. cap. 9. The answer The spirit that guideth and directeth the bishops of Rome now is full contrarie to the spirit that guided and directed Paul and the whole primitiue church For now such princes as punish papists or fauour not poperie must be murdered disinherited excommunicated deposed depriued giuen to the diuell and not praied for They may not looke for the dutie which was giuen to persecuting princes then For our holie father of Rome will not
See Augustine vpon this place The answer You know that your collection will not hold and therfore you turne Saint Augustine to vs. Wherein still is to be noted that you of purpose flie from these works which Augustine wrote against Pelagius wherein of purpose he handleth the matter of fréewill and scrape and scratch for it here and there where he speaketh little of it and that but by the way The spéech that Augustine vseth in this place is this that God sanctifieth but hée sanctifieth not them which are not willing to be sanctified And therfore bicause man adioineth his will to God he is said to sanctifie himselfe This spéech of Augustine though it may be racked against his minde to serue your assertion of fréewill yet being interpreted according to his vndoubted meaning as in manie places he vttereth against Pelagius of those onely whose wils God altered and to whom God also giueth power in some measure to performe their good desires is verie tollerable and may well stand 1. Iohn 3. 17. The text He that shall haue the substance of the world and shall see his brother haue need and shal shut his bowels from him how doth the charitie of God abide in him The note Euerie man is bound to giue almes according to his abilitie when he seeth his brother in great necessitie The answer And yet not to thinke his déede meritorious but onely to declare and shew that the loue of God dwelleth in him 1. Iohn 3. 23. The text And this is his commandement that we beleeue in the name of his sonne Iesus Christ and ⸫ loue one another as he hath giuen commandement to vs. The note Least any man should thinke by the words next before onely faith in Christ to be commanded or to please God he addeth to faith the commandement of charitie or loue of our neighbor The answer If there be any that thinke faith onely commanded or do separate loue from it tell vs I pray you who they be and where they remaine that we also may know them hate abhor and detest them 1. Ioh. 4. 12. The text God ⸫ no man hath seene at any time The note No man in this life nor with corporall eies can see the proper essence or substance of the deitie See S. Augustine ad Paulin. de videndo Deo Epist. 112. The answer Still you send vs to those schoolmasters to whom the simple can haue no accesse and therefore by whom they cannot be the better 2. Ioh. v. 8. The text Looke to your selues that you lose not the things which you haue wrought but that you may receiue a full ⸫ reward The note Reward for keeping fast the catholike faith The answer Which is full contrarie to the faith of the Romish church at this day 2. Ioh. v. 9. The text Euery one that ⸫ reuolteth and persisteth not in the doctrine of Christ hath not God The note To go backe or reuolt from the receiued truth and doctrine apostolicall is damnable The answer But al papists are gone backe from the truth in the primitiue church receiued therfore except they repent they are damned 3. Ioh. v. 5. The text My deerest thou doest faithfully whatsoeuer thou workest on the brethren ⸫ and that vpon strangers The note A great grace to be beneficiall to strangers specially to them that be of our catholike faith and suffer for the same The answer Remember then your vngracious gouernment in the daies of Quéene Mary when al those strangers which afore in the daies of good king Edward were intertained and comforted in England bicause they had left their countries for the kéeping of a good conscience and for the testimonie of the true ancient most holie catholike faith were banished this land and sent to séeke a resting place where they might find or get it 3. Ioh. v. 9. The text I had written perhaps to the church but he that loueth to beare ⸫ primacie amoÌ„gst them Diotrepes doth not receiue vs. The note It seemeth saith saint Bede he was an archheretike or proud sectmaster The answer Uery much resembling my Lord Bishop of Rome in loue of primacie though far comming behind him in height of pride and in all other wickednes and mischiefe 3. Ioh. v. 10. The text For this cause if I come I wil ⸫ aduertise his works which he doth with malicious words chatting against vs. The note That is I wil rebuke them and make them knowen to be wicked Bede The answer This exposition we receiue and God hath verified it vpon your owne heads For your Diotrepes of Rome his casting out all those that beare fauor to them that loue the truth is now to al the world made manifest to be wicked and they are sufficiently aduertised both of him and his works Iâ—de vers 4. The text For there are certaine men secretly entred in which were long ago prescribed vnto this iudgement impious transferring the grace of our God ⸫ into riotousnes and denieng the onely dominator and our Lord Iesus Christ. The note Diuers heretikes abuse the libertie of Christs grace and Gospell to the fulfilling of their carnall lusts and concupiscences The answer It is very true and yet none so much and so grossely as papists For if they would leaue their lies and forgerie and sticke to such testimonies as are without exception they should easily sée it and be compelled to confesse it Iude vers 5. The text But I will admonish you that once know al things that ⸫ Iesus sauing the people out of the land of Egypt secondly destroied them which beleeued not The note This is our Sauiour not Iosue as saint Hierom noteth ep 17. see Abac c. 3. verse 18. The answer That it could not be Iosua that is héere meant both the truth of the storie of the children of Israels deliuerie out of Egypt and of the punishment of the incredulous and also the Gréeke text which hath not Iesus but the Lord doth plainly and euidently testifie Iude vers 8. The text In like maner these also defile the flesh and ⸫ despise dominion and blaspheme maiestie The note Such be heretikes that will not be subiect to anie superior or that refuse to obey the lawes either of spirituall or temporall rulers in which kind speciallie in blaspheming the supreme spirituall magistrate the Protestants do passe The answer It is somewhat that you do not alwaies passe ouer those places with silence wherein you are so liuelie described for of these heretikes the pope is the head and you his clawbackes are members For to what superior doeth the Pope acknowledge himselfe subiect and do not all ecclesiasticall persons of his church challenge exemption from the authoritie of temporall power what maiesty is there vpon the earth which he blasphemeth not when he abaseth the highest earthlie maiestie so farre vnder him selfe as the moone is inferior to the sunne Iudes description therefore agréeth to none so well as to your selues APOCALYPSE Apocal. 1.
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 inrolled 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 supputation The answere It is but a follie to endeuour to reduce them to truth that wittinglie 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 thereof may haue some commendation for the paines he bestowed about it and not for the truth that is in it But we can not maruaile 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 manie 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 notwithstanding the great prerogatiue which God gaue her to be the mother 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 remission and pardon of their sinnes which when they can finde no where els they are constrained to embrace the promises of mercie 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 satisfied 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 purpose is the death and satisfaction of Christ But it is no maruaile 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 euerlasting 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 occasion 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 vnderstand that it is matter of greater perfection then the commandements 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 fathers 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 whosoeuer teacheth or aduiseth any good thing to be vsed of man teacheth 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 greater 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 any other minister So if in baptizing Iohn be compared with Christ he must as a seruant giue place to his Lord but if his ministerie 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
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 haue 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 haue no sence nor féeling of it and therfore dare not say that you haue 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 vs 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 haue 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 haue 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 haue 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 vnto ⸫ iustice to euery one that beleeueth The note The law was not giuen to make a man iust or perfect by it selfe but to bring vs 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 haue life euerlasting Kéepe the commandements Did the curse of the law from which Christ deliuered vs 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 vs it should bring vs 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 loue 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 haue 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 haue left me seuen thousand men that haue not bowed their knees to ⸫ Baal The note The heretikes adde
me hath not been ⸫ voide but I haue labored more aboundantly then all they yet not I but the grace of God with me The note In him Gods grace is not voide that worketh by his freewill according to the motion and direction of the same grace The answer As you haue drawen fréewill from philosophie so you plant grace in the roome of that which the philosophers called right reason and you giue vnto it no more then they did to right reason that is to mooue and direct the will But Paule on the contrary side so attributeth all to grace that he leaueth nothing to himselfe I haue labored saith he yet not I but the grace of God with me that is to saie which is with me 1. Cor. 15. 14. The text And if Christ be not risen againe then vaine is our preaching vaine also is your faith and we are found also ⸫ false witnesses of God c. The note So we may say if the catholike faith in all points be not true then our first apostles were false witnesses then hath our countrie beleeued in vaine all this while are all our forefathers dead in their sins perished which presupposing Christ to be God were the greatest absurditie in the worlde The answer And whie did you not say if the faith which the church of Rome at this day professeth be not in al points true for that we know you meane by the Catholike faith but you would haue your words true howsoeuer your meaning was But we denie your Romish faith to be the catholike faith By our first Apostles also you meane neither Peter nor Paul nor anie of Christes Apostles but Augustine the monke pope Gregories apostle but if his doctrine were Catholike neither yours nor ours is in all points Catholike For our forefathers which you speake of you meane those which liued of late yeeres for those of elder time knew not your faith they could not tell that the Pope could not erre they thought him subiect to the whole church they knew nothing of transubstantiation of concomitance and of a number of such toies as you of late haue coined And therefore let men vnderstand that the Catholike faith is that which Paul and Peter and the other Apostles of Christ left vnto vs taught in the scriptures and that which the first church of Christ beléeued and embraced at their hands and which the church of Rome at this day persecuteth and then your note may stand vntouched 1. Cor. 15. 42. The text For ⸫ starre differeth from starre in glorie so also the resurrection of the dead The note The glorie of the bodies of saints shall not be all alike but different in heauen according to mens merits The answer The Apostle putteth no difference here betwéene the glorified bodies of the saints but betwéene the state of our bodies afore the resurrection and after the resurrection betwixt which two states of the selfe same bodies there shalbe as great difference as betwixt the glorie of the sunne the glorie of anie other starre therefore you do but according to your accustomed order wrest this text to bring men to put confidence in their owne merits 1. Cor. 15. 44. The text It is sowen a naturall bodie it shall rise a spirituall bodie The note As to become spirituall doeth not take away the substance of the bodie glorified no more when Christes bodie is said to be in spiritual sort in the sacrament doth it import the absence of his true bodie substance The answer Hungrie dogges eate durtie puddings this stuffe must serue where better can not be had Our bodies though spiritual and configured as you call it to the bodie of his glorie yet are true bodies not in manie places at once whereof it followeth that Christes bodie being a true glorified bodie is not in manie places at once for that can not stand with the trueth of his bodie 1. Cor. 15. 5◠The text This I say brethren that flesh and blood can not possesse the kingdome of God neither shall corruption possesse incorruption The note Flesh and blood signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam The answer If you should light on men as froward and contentious as your selues they might with as great reason contend with you for the litterall sense of flesh and blood as you do for the litterall sense of This is my bodie which spéech being of a Sacrament you will by no means admit to be of the same nature and to haue like interpretation as all other spéeches of Sacraments haue 1. Cor. 16. 2. The text In ⸫ the first of the Sabaoth let euerie one of you put a part with him selfe laying vp what shall well like him that not when I come collections be made The note That is Sunday Hierome q. 4. Hedibiae So quickelie did the Christians keepe Sunday holie day and assembled to diuine seruice on the same The answer For Sunday that it was appointed by the Apostles to bée kept for the Saboath that it was so solemnized in their times it is manifest you needed not Saint Hieroms authoritie for it sauing that you loue to vse the fathers where you least need them 1. Cor. 16 8. The text But I will tarie at Ephesus till Pentecost The note The heretikes and other new fangled striue amongst themselues whether Pentecost signifie here the terme of fiftie daies or els the Iewes holie day so called But it commeth not to their minds that it is most like to be the feast of Whit suntide kept and instituted euen then by the Apostles as appeareth by the fathers See Augustine epist 119. cap. 15. and 16. Ambrose in cap. 17. Lucae The answer In Augustine I find certaine mysteries in the number of fifty noted as well out of the new testament as out of the old and that the feast of Pentecost was in his time kept of Christians but what was meant by it in this place or whether the Apostles did institute that feast to be kept of Christians or not I find nothing there In Ambrose I find that the beginning of the eighth wéeke after Easter maketh the Pentecost and that Paul in this place promised to tarrie till that time and that they kept all the fiftie daies as Easter but whether by the apostles tradition or no that is left vncertain So we sée not by your fathers that the apostles instituted the feast of Whitsuntide But we sée that you loue to trouble your selues and others with trifles 1. Cor. 16. 2◠The text If any man loue not our Lord Iesus Christ be he Anathema ⸫ Maran-atha The note That is our Lord is come Hierom ep 173. Therefore Anathema to all that loue him not or beleeue not Theophilact vpon this place The answer In matter not in controuersie betwixt vs you make vnnecessarie shew of reading If you did either in loue or in faith