all respects am farre inferior vnto him but the truth is I haue read it my selfe in Saint Augustine his 18 booke and 23 chapter of the Citty of God the first word of which chap-chapter is eodem and the last word scripserunt Chap. Are the verses you spake of set downe in that Chapter Salt Yes in Lattine Iudicij signum c. Chap. I would I had them in English Salt If you will haue them Englished in the best manner you must craue it at the hands of some other but if you will see the sence as I haue giuen it after the plaine fashion thus it is The earth it selfe shall sweat through feare To shew that iudgement doth draw neere The eternall king from heauen shall come In flesh to iudge at day of dome Faithfull and faithlesse then shall see The glorious God and Saints set free When earth vntilled shall bryars beare TheÌ„ soules with flesh that Iudge shall heare Reijcient simulactra viri cunctam quoque gazam Exuret terras ignis pontuÌ„que poluÌ„que inquirens c. Then shall men cast false Gods away With treasures rich and iewels gay The earth shall burne with fiery flame That shall search sea and heauenly frame The dores of dreadful diuels then Shall broken be in sight of men The bodies of Saints in light shall shine When wicked men in flame shall whine Things done in secret and by night Shall then be knowne and brought to light Then men shall cry alasse and woe And wayling gnash their teeth also The Sun and Moone shall loose their light The heauens dissolue no starre in sight The hils shall downe the vallies rise Each thing made euen in wonderous wise The course of all things then shall stay The earth sore crusht shall quite decay The fountaines then shall dry be found And Trumpets giue a dolefull sound Bemoning then mans misery When hell shall gape most horribly Before the Lord at that same hower Shall Kings be brought and men of power A fearfull fire from heauen shall burne With store of brimston for that turne Chap. In whose time liued that Sibyll Salt He that compareth the 23 Chapter of the 18 booke De Ciuitate Dei with the Chapter aforegoing shall finde that she was in the daies of Romulus and Ezechias Romulus was some 700 yeares before Christ but in the end of that Chapter hee saith some wrote that she was belli Troiani tempore in time of the Troiane warre Chap. Did she write such things so long before the Incarnation of our Sauiour Iesus Christ Salt It should seeme so by S. Austin but since your comming was not for Sibyl-Salt but for Salt Canonicall tell mee how much you will haue Chap. Marry friend Salter tell me first I pray thee what I shall say to these Atheists if they should aske mee how I know that this Salt which coÌ„meth from Bible-Spring doth passe all other Salt Hee which for that matter hath not the inward testimony of the spirit which is the chiefest must bee exhorted to seeke for some outward testimony in the fountaine it selfe whereof the first may be the maiesty of the doctrine euery where appearing in those sacred and Canonicall bookes Vide Whita in dis de sacr Scrip. contren 1. Qâ—aest 3. cap. 3. sect 5. The â—econd the simple pure and heauenly kind of writing neither Plato Aristotle nor Demosthenes nor Cicero nor any other that wrote so purely so holily and so diuinely The third is the antiquity of them for the bookes of Moses are more ancient then the writings of all men other Writers were vtterly ignorant of the History he deducteth from the creation or had it from thence or else bee sprinkled with many fables The fourth testimony is the Oracles which confirme the authority of those books to be very sacred as the which must needes bee diuine for that in them are fore-told some things which came to passe manâ— ages after and names were put vpon somâ— men before they were borne certaine hundreth of yeares as in 1 Kings 13 Chapter the man of God which came out of Iudah by the commandement of the Lord cryed against that Altar in the presence of King Iereboam and said O Altar Altar thus saith the Lord behold a child shal be borne vnto the house of Dauid Iosiah by name and vpon thee shall hee sacrifice the Priestâ— of the high places this he spake more therâ— 300 yeares before Iosiah was borne 44.28 45. â— thâ—â— Prophet Esaie in like manner nameth Cyrus some 100 yeares ere he was borne Chap. How can you proue that Iosiaâ— and Cyrus were named so long before they were borne Salt I find in the 2 Chronicles 13 20. that Ieroboam in whose daies Iosiah was named by the man of God aforesaid being plagued of God died in the daies of Abijah who was then King of Iudah now he that will reckon how many yeares each King of Iudah from Abijah to Iosiah did raigne shall finde the yeares when he fetteth down the whole sumine to be more then 300. And as touching Cyrus named by the Prophet Isay know you that this Prophet prophesied in the daies of Vzziah Iotham Ahaz Isay 1.1 and Hezekiah Kings of Iudah now presuppose that the Prophet Isay named not Cyrus till the last yeare of Hezekiah his raigne and that Cyrus was borne in the 11 yeare of Iehoiakim about which time beganne the captiuity of Babilon if yee reckon the yeares of the raignes of the Kings of Iudah that raigned betwixt Ezekiah 2. Chro. 26.6 Iehoiakim you shall finde them as I said to amount to some hundred yeares lacking some nine monthes for Manasses who succeeded Hezekiah raigned 55 years Amon two yeares Iosiah 31 yeares Ioachas 3 monthes Iehoiakim 11 yeares Chap. Go on now with the rest of the testimonies for the authority of the Scriptures Salt The fift is the number of miracles Chap. What miracles if you meane such are found in the Scriptures assure your selfe that they which doubt of or set light by the Scriptures make little accompt of the miracles or any thing else contained in them though they were not faigned Salt If that testimony seeme weak take the sixt Do. Whitak in dis de sacr Scrip. contro 1 Qu. 3. ca. 3. sest 5 which is the enemies themselues who though they haue oft gone about to take away all the Scriptures from the sight of men yet they could neuer bring it to passe but by their owne paines and punishments vnderstood that it was the word of God that they oppugned The seuenth is the testimony of the Martirs which by their confession and death sealed the doctrine deliuered and set forth in those bookes The eigth the Writers themselues who wrote theÌ„ bring great credit vnto theÌ„ for if ye consider what manner of meÌ„ they were before they were stirred vp by the holy Ghost to take this vpon them wee shall finde that they were very vnfit for such
grownd in his sacke should put of his cap make a legge and thanke the mill and so take vp his sacke go his way neuer thinking on the mil-wright that made the mil or on the miller that set it on worke though I say these erred worshipping the creatures in steed of the Creator yet in my simple iudgement hee that reasoneth thus these things do mee good and were not made by men therefore they are Gods doth reason more wisely then he that saith Sun Moone and starres keepe their course giue vs light the fire doth heate mee the raine helpeth my corne grasse to grow these are not Gods therefore there is no mighty power that worketh by them How sayest thou Chapman doth not the first reason more wisely then the latter Chap. The reason of the first seemeth to haue more force then the latter yet I may not grant it to be wiser vnlesse the first were wise but I cannot grant the former to bee wise vnlesse I would therewithall grant that there is wisedome in worshipping the workes in steed of the worke-maister but I haue no more reason to grant that then to yeeld to the Atheist that religion sprang froÌ„ policy for if that were true the inuentors of it should be called fainers or lyars Salt Lactantius Deâ—lra dei cap. 10. versus finem an ancient and learned writer saith that opinion is false by which men thinke that religion was instituted by wise men terroris metus gratia * To keepe men in awe as the vulgar Atheist speaketh for terrour and feare sake through which the ignorant might abstaine from sinne which if it were true saith he then are we derided by ancient wise-men who if they forged Religion to deceiue vs and all mankinde they were not wise because a lye is not found in a wise-man but how wise soeuer they were how came they by so great felicity in lying that not onely they deceiâ—ed the vnlearned but Socrates also and Plato and so easily deluded Pithagoras Zeno and Aristotle the Authors of the greatest sects Chap. Howsoeuer others might fayne Lact. de falsa Religione c. 4. I do not thinke the Prophets were such Salt To haue a will to faine any lye saith the aforesaid Authour belongeth to them which be still raking of riches and gaâ—ing for gaine Ibid paulo ante which things without doubt there far from those holy men * which set forth one God and beeing guided by the spirit of the same God spake one thing who not onely had no gaine saith hee towards the end of the same Chapter but torments and death and he addeth this reason for the precepts of iustice are bitter to the vitious and bad-liuers and therefore after they had cruelly tormented such as reproued and spake against their sinnes they killed them Chap. What if any Pagan should say to vs that professe the Christian Religion you Christians haue fained that which you haue set forth and to the end men might more bee moued to giue credit you do with one consent write that all those things were fore-told long before Salt Saint Augustine vpon the 8. 〈◊〉 Iohn saith Tract 45. that against such Pagan enimies the should so say we haue haue the testimonies of other enemies proferimus codices a Iudaeis we bring forth bookes from thâ— Iewes wee answere both they you arâ— enimies to our faith therefore are they dispearsed amongst the nations that we may conuince one enemy by another Let the booke oâ— Esay be brought forth by the Iewes let vs seâ— if I do not read there Isay 53.7 He is brought aâ—â— sheepe to the slaughter Chap. 53. Chap. Are there none that write oâ— this one God but the Prophets and other holy men named in the Scriptures Salt You forget your selfe you told mâ— you would haue Canonicall Salt for your Atheist why then doe you aske for other belike you meane to giue him a preparatiue before you giue him a quicke purge whom do you meane The Fathers that wrote after the Apostles time or some other among the heathen before Christ his incarnation if you meane these last-named then know you that Lactantius setteth downe some spéeches of Trismegistus De fal relig ca. 6. and the Sibylls touching one God Chap. What was that Trismegistus and those Sibylls Salt Cicero bringeth in Cotta disputing against the Stoicks touching religions and the varieties of the opinions which are wont to bee concerning the Gods there were saith Cotta fiue Mercuries whereof the first was he that slew Argus and so fled into Egypt and deliuered vnto them lawes and letters This man the Egyptians call Thoth Some of our Prognost say they call Iuly Thoth Prog. 1610. of whom the first moneth of their yeare that is September is named c. This man being furnished of all kind of learning was for his great knowledge sur-named Trismegistus thrise greatest as some with vs by such as dedicate bookes to them are called thrise Noble thrise vertuous c. Chap. Well what saith that great learned man Salt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But God is one Lact. de fals relig ca. 6. Lact de verâ— sap ca. 6. and one needeth no name and againe saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord and Creator of all things whom we thinke good to call God c. Chap. Now to the Sibylls what were they and what say they Salt Varro who as Lactantius saith was as learned a man as euer liued among the Greekes and Lattines De fal relig ca. 6. affirmeth that the Sibylline bookes or workes that beare the name of Sibilla were not made of one Sibylla but were so called because all Prophetesses in time of old were called Sibylls either from the name of one Sibyll that was at Delphis or for the denouncing the counsaile of the gods For in Arolikes speech they call the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and counsell not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there were tenne of these Sibylls whereof the fift was Erythraea shee in the verses that were brought to Rome hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One God which alone passing all magnitude vncreated These Sibylls haue written many things touching our Sauiour Christ his miracles sufferings resurrection and comming to iudgement as is to be séene in the said Lactantius out of whom Saint Augustine citeth many spéeches of the said Sibylls especially of Erythraea the first letters of whose Greeke verses touching Christ his comming to iudgement make these words in Lattin Iesus Christus Dei filius saluator Iesus Christ the Sonne of God our Sauiour Chap. Haue you read these words in S. Augustine or do you finde them in Phillip of Morney his booke Salt What if I had read it in any of his bookes will you not giue as much credit vnto him as vnto me which in
then take to themselues those garments or that the flock should omit the publicke fodder rather then heare the Pastors so cloathed I thinke some had rather yeeld to such cloathing then to crossing because there be some that do worship that signe and say they will doe so still but that I came for an other haue troubled you so long I would faine haue some Salt for such Sal. The second Commandement forbiddeth such kinde of bowing and worshipping for that is to make an Idole of an Image and if we may not make an Idole of an Image why should we make an Idole of the Crosse Chap. Some say Loue me and loue my Hounde Salt True but the Hound is louing to his Maister and doth him no hurt but rather in hunting helpeth to recreate him after he hath wearyed himselfe aboute such matters as his calling hath tyed him to But the Hammer Nailes and Crosse were no louing Hounds to Christ vnlesse they be louing that hunt one to death Chap. Though Christ felt great paine there and thereon ended his life yet we haue a great benefite thereby Sal. True but tell me this If a man by treason hath deserued death and a friende of his whome the Kings Maiesty fauoureth intreateth or pardon and the King graunteth the Rebell his life on this condition that he which sued for his pardon would loose his right hande would you haue the Rebell or Traytor to kisse and to thanke the Axe and him that chopt with it or his Friende that felt the paine and lost his hande Chap. Me thinkes a man should haue little list to kisse the Axe or the Chopper but rather with all thankefulnesse imbrace such a deere Friend vnlesse such a Friende would haue such a man to esteeme such an Axe more then an other Sal. Let our blessed Sauiour then which gaue his life for vs haue the honoure let neyther the Nailes wherewith nor the Crosse wherevnto he was fastned nor Iudas that betrayed him nor he that entred into that Traytor nor they that saide crucifie him robbe this our Redemer of any part of his honour and glory And note this that as the signe of the Crosse was much in vse and much regarded amongst the auneient Christians whereby they declared that they were not ashamed of that crucified Christ whome the Heathen scorned So sometimes they giue the name of the Crosse to the sufferings of Christ and sometimes the name of blood to the Crosse For when Augustine vpon Iohn sayeth Last of all he chose a kinde of death Aug. in â—â— 8 tract 43. that is sayth he to hange on the Crosse and â—ould fasten the crosse in theire hearts that the Christian might say God forbid that I should reioyce but in the Crosse of our Lord Iesus Christ c. It is not to be thought that by fastning the Crosse in the heart and by reioysing in the same is ment the wodden Crosse it selfe whereon our Sauiour Christ was fastned but rather that which he suffered thereon Againe when he sayth Aug in â—â— 12. tract 50. Sanguine occisi pecoris Iudeorum postes signati sunt sanguine Christi frontes nostrae fignantur The postes of the Iewes were signed with the bloud of the same lambe our foreheads are signed with the bloud of Christ Doth he not there call the signe of the Crosse Christ his bloud yes no doubt for they signed themselues with that signe and not with his bloud but because his precious bloud was shed on the crosse therefore he giueth it the name of his bloud as the sacramentall wine representing his bloud is called bloud in the Supper Chap. It should seeme then that in Saint Augustines time the Christians did vse that signe but were they all good Catholickes or sound Christians which so signed their foreheads Salt Saint Augustine saith no for some there were whom hee calleth Agitatores which signifieth driuers vexers or troublesome fellowes which saith he facile habent in fronte signum Christi corde non recipiuÌ„t verbum Christi haue easily the signe of Christ in their forehead and receiue not the word of Christ in their heart Aug 10.12 tract 50. But how doe you know that some doe worship the Crosse Chap. Besides those that haue written in defeÌ„ce of it whose doings are in print there came of late into my hands a wild welcome home set downe in Meeter by some that are to willfull as it should seeme in this Crosse-worship regarding that more it is to be feared then the booke of God wherein the true worship of God is taught and the sufferinges of Christ our Sauiour at large sette foorth Sal. I pray you let me see it Chap. Heere it is To the Parson of Enborne our hearty commendation Wishing him a Catholike minde or no saluation NOw Maister Parson for your welcome home Reade ouer these Lynes you know not from whome A holy Crosse for an outward token and signe And remembrance onely of that religion of thine And of the profession the People doe make For more then this comes to thou dost it not take Yet holy Church tels vs of holy Crosse much more Of power and vertue to heale sicknesse and sore Of holynesse to blesse vs from all enill From foule fiende fend vs and saue vs from Diuell And of many a miracle which holy Crosse hath wrought And which into light holy Church hath brought Wherefore holy Church holy worship doth it giue And sure so will we so long as we liue Thou then saist it is idolatrie and superstition Yet we know it is holy Churches tradition Holy church then disgrace not but bring it to renowns For vp shall Holy-crosse and you shall go downe And now what we are if any will know Catholiques we are and so do anow Thy seruice booke here scattered all Is not diuine but hereticall So is thy Bible of false translation To â—ut it and mangle it is no damnation Thy Register also if so we it serue We giue it no more then it doth deserue For why should new heretickes be thus inâ—old With good Catholikes being dead of old Out with new Hereticques hence let them goe Register good Catholiques and register no moe For Catholiques be worthy onely of record And into Church-register to bee restord To the Parson of Enborne giue this with speed The carrier is paid already as much as he looks for And so it shall cost you nothing but the reading And would you haue it better cheap Chap. Haue you framed any answere to this wel come home Salt Yes but not as one that cannot away with that signe but as misliking such as make an Idoll of it Chap. I pray you let meee see it Sal. If you will giue it the reading heere it is To Maister Mar-bible One that fauoreth the Bible wisheth a Christian minde that he may come to saluation IF Maister Parson retourned well home to his house He hath cause to thanke God and not wanton
and put vs out of doubt That this you do enuy and would haue them thrust out â—uâ— why should not we those remember and record Which alwaies repose their trust in the Lord. And not in their workes for though they could do all Vnprofitable seruants themselues they must call God grant vs his grace that faith so may worke That we may haue place where no sinne doth lurke Though carrier be paid you come not in sight â—â—â—â—ke you are afraid you haue not done right For such as do euill doe still hate the light As seruing the Diuell by day or by night God guide you and vs while here wee take breath That with our Lord Iesus we may liue after death Chap. To this your prayer I say Amen and so I bid you farewell The seauenth Chapman FRiend Salter tell mee quickly whether you haue any Salt to season an Vsurer Salt An Vsurer what kind of Vsurer Chap. Why do you aske that question is not all kind of Vsury vnlawfull Sal. All men be not of one minde in this matter some mislike it altogether some do not so and the Lord allowed that to be taken of strangers which he forbad to be taken of brethren Deut. 23.19.20 The Apostle saith Loue hurteth not Rom. 13.10 or doth not euill to his neighbour By which words some gather that if a man so lend that his neighbour notwithstanding the paying of Interest hath good and not hurt by that borrowing it is not vnlawfull You know there be some widdowes that haue many childreÌ„ left with portions there are many weake and sickly and neither of these can well follow any trade of buying or selling or if they may haue others to do it for them yet hearing that many haue bene deceiued they dare not commit their mony into their hands If such as these lend some hundred pound or whatsoener to any trades-man to any that hath a ground to store to any that is to purchase or take a lease c. and they the receiued it do sinde that it hath done them a great pleasure and be willing to pay the Iâ—â—erest admitted do you thinke it a sinne to take it Chap. It is no matter what I thinke or you think what saith the Lord in his word doth hee allow to lead vpon Vsury to 〈◊〉 poore man or keepe his pawne if he cannot keepe touch Salt No indéed we should lend to such yea giue to such of charity and as pittying their necessity for no doubt our Sauiour chiefly respacteth such Math 5.42 when he saith Giue to him that asketh and from him that would borrow of thee turne not away And the Lord by Moses said Thou shalt not harden thine heart Deâ—â— 15.7 nor shut thine hand from thy poore brother And touching Vsury vnder correction be it spoken there is a place in Exodus which may well serue to make knowne what Vsury is forbidden in other places of holy Scripture and this is it If thou lend money to my people 〈◊〉 22.25 to the poore with thee thou shalt not be as an Vsurer vnto him you shall not oppresse him â—ith Vsury Where we sée that to take Vâ—ry of a poore man is a crushing an opâ—ressing of him And touching the keeping 〈◊〉 his pledge Leuit. 35.25.36.37 Deui. 23.19.20 we reade thus Exod. 22.26 â—f thou take thy neighbours rayment to â—ledge thou shalt restore it vnto him beâ—re the Sunne go downe for that is his coâ—ering onely and this is his garment for his â—kinne wherein shall hee sleepe therefore â—he he cryeth vnto me I wil heare him for â—am mercifull Luk. 6.36 And therefore our Sauiour â—aith Be you mercifull as your Father also 〈◊〉 mercifull The eighth Chapman Sâ—r if you stand so long in seruing euery one of vs as you haue done with that fift chapman it will be night ere we be all serâ—ed you came so late to market Sal. Time enough my good brother vnâ—sse this Salt which I bring bee better reâ—arded then a great deale of that which â—as vttered by other manner of Salt-men â—en I am or euer shal be in the dayes of our most gracious Quéene Elizabeth in whose times we enioyed many great blessings neuer to be forgotten Chap. Yet there were some that thought some-thing amisse in those dayes sought for a reformation I remember well that once I saw in a certaine book the names of some that met to conferre about such matters Sal. A certaine Minister that feareth God and hath good report of all the know him thought good when hee came to be deposed not onely to shew the cause of such méetings but also to name those whom hee saw at any conference vnto which diuers were requested to come and asked whether they would put their hands to certaine supplications so that though in that booke you saw diuers named yet not all there blamed as authors of any sect or maintainers of any dangerous position neither were all that are named by that Minister present at all conferences in the Dioces wherein he dwelleth some of theÌ„ which were thought to be the authors of such méetings lye now in their graues If the discipline they sought and their manner of séeking for it did please God it is the better for them if not they haue the more to answere for As touching my self I thinke good hauing cause to say thus much before I be laid in my coffin which being vnder my writing table I touched with my knees when I wrot this that I alwaies vsed that booke of common-prayer which was set forth by authority I alwaies loued the peace of the Church prayed for an vnity in the verity hated brawling and iarres alwaies feared to giue any iust occasion of offence to any especially such as were then or be now in authority for whoÌ„ as also for the amending of whatsoeuer the Lord seeth to be amisse in any of vs namely in my selfe and those that be committed to my charge by Gods helpe I will pray heartily as I haue done and so prepare my selfe to go to him which dyed for me euen to the place of true rest where through him I shall be frée from errour sinne and sorrow which will not be in this world Chap. I am of your minde for that but now I pray you serue me of that I come for quickly that I may be gone for a stranger is come to our town who mindeth by God his grace to speake soone and I purpose to heare him Salt To speake where Chap. In the Pulpit Sal. Why do you not say Preach Chap. It was out ere I was aware I haue bene oft quipt for it and yet I forget my selfe but sith you moued this questioÌ„ I pray you if I shall not trouble you tell me whether you thinke it a sinne to vse the word speaking for preaching Sal. I do not thinke that any account it a sinne no more then to call Sunday the Lords day though
Rom 15 4 whatsoeuer things are written are written for our learning Tract But Sir Thomas Moores bookes and the Golden-legend and such like are written ergo for our learning Guid. Soft Maister Tractable you are too forward for you minor or assumption if I had bene disposed to make a sillogisme I would haue done it without your helpe if the Apostle had meant whatsoeuer was written in any booke you had concluded well but he meant not so for if he had then we should reade for our learning Huon of Burdeaux Beuis of Hampton all bookes of fables errours and lies whatsoeuer but he speaketh of the holy Scriptures for immediately after the former words he hath these that we through patience comfort of the Scriptures might haue hope And when hée saith as it is written I haue made thee a father of many Nations and againe now it is not written for him only Gen. 17.4.15.6 that it was imputed to him Abraham for righteousnesse but also for vs c. he meaneth writteÌ„ in Genesis And when he writeth to the Corinthians touching the Death and Resurrection of Christ our Redéemer hee saith 1. Cor. 15.3.4 that Christ dyed for our sinnes according to the Scriptures Exo. 12.6 7 Ps 22 15.16 17. and that he was buried and that hee arose the third day Esa 34 53. Zach 13 7 according to the Scriptures And Saint Peter writing to those that had obtained like precious faith c. saith Wee haue also a more sure Propheticall word to the which you do well that yée take héed as vnto a light that shineth in a darke place Dan. 9.26 Ionas 1.17 2. Pet. 1 19. vntill the day dawne and the Day-starre arise in your hearts not meaning that the words of the Prophets in themselues were more firme or of greater credit then the Gospell of Christ or that voyce of God the Father Math. 17.5 This is my beloued Sonne in whom I am well pleased heare him Tract Saint Peter saith hee heard that voyce when hee was with him in the Holy mount but he saith nothing of these words heare him Guid. No more doth hee mention his owne words spoken a little before that voyce came Rom. What words were those Guid. Maister it is good for vs to be here c. we may not thinke that Saint Mathew reporteth an vntruth because Saint Peter spake not all at once there was a voyce also from heauen when Christ was baptized but then neither Mathew Mark nor Luke mentioned those words heare him But to returne to the matter we haue in hand you sée by the places I cited that for the guiding of our faith and bringing of vs to the true knowledge of our saluation purchased by Christ we are sent to the Scriptures therefore Mistresse Romana and you Maister Tractable if you will build surely build your faith on the holy scriptures let no mens writings carry you any whither without this good guid If you would take as great delight in reading the Bible as you do in the books you speak of pray God heartily in al humility of spirit to giue you such mesure of knowledge as may suffice to bring true comfort to your soule and therewithall bee willing and diligent in hearing the Word taught which is a special ordinary means to plant in you a sound Faith in Christ our Wisedome Righteousnesse Sanctification and Redemption I doubt not but in short space you should sée how fowly you were deceiued in thinking you might go to heauen by obseruing mens Traditions stumbling in the darke without the word of God which the Prophet Dauid calleth a Lantherne to his feet and a light to his pathes Ps 119.105 Rom. If I should giue eare vnto you M. Guidewell and such as you are would you bring me to any other faith theÌ„ that which is called Catholike Guid. The summe of the ancient Catholicke faith to be receiued of all that will bée saued is set downe in the Créede called the Apostles Créed which beginneth thus I beleeue in God the Father Almighty c. And in the other receiued Créed Whosoeuer will be saued c. Which Créed is read diuers times in our Churches yeerely Rom. Is there no mention in that ancient Creed of praying to saints of going a Pilgrimage of worshipping of the Crosse and Images of Purgatory praying on Beades and such other matters as are receiued of vs which go to Masse Guid. Aske your Cozen. Rom. What say you Cozen are they Tract No what then shall we not vse Baptisme and the Supper of the Lord because they are not mentioned in that Creed Guid. Christ commanded the vse of them but not of the other yea rather hee forbiddeth the other for that they are repugnant to that which he commandeth and teacheth Mad. Most of your side M. Tractable are found to be far more forward in obseruing that which man requireth then that which the Almighty commandeth Many especially the ignorant sort talke much of the Catholike Faith but if one should aske them what is the true iustifying faith how it is wrought in vs to what end it is giuen vs I feare they would make but a simple answere Rom. If one should aske you Madame what would you answere Mad. Maister Guidewell is present therefore it is fit that he should answere Guid. Nay pray you let her heare what you can say Mad. This then vnder correction I say that Faith is a sure perswasion wrought in the hearts of the elect by the Spirit of God together with his word truly taught reuerently heard and well vnderstood by the which faith the soule beléeueth that it repenting and stedfastly cleauing vnto Christ her head and Sauiour hath all her sinnes throughly remitted and is reconciled to God to the end shee should bring forth the fruites of Repentance and in loue doe the workes of a sound faith to the glory of God the good example of others and the assuring her selfe of her effectuall calling and so of her election to life euerlasting Rom. I promise you Madam I take it to be farre more easie to kisse a Crucifixe to heare a Masse to goe to shrift to say dayly twenty Auo maries besides De profundis and to fast the Imber dayes from flesh hauing other good fare to serue the turne then to learne and practise this which you haue spoken of faith and workes I had thought you Protestants had shut good workes cleane out of your doores Guid. You and others are told many things which you should finde false if you would be one of our hearers for we teach that as that sonne which will dwell in his fathers house which is bought for him must go the right way vnto it So though Christ hath bought a resting place for vs in heauen with his blâ—ud yet if we will enioy it wée must walke the right way to it dye to sin and lead a new life 2. Tim. 2 19.
so afterwards and not as being Byshop when Christ rose If he were what was Peter but whosoeuer they meane by that Byshop I see no cause why I should not beleeue Saint Iohn before all those that write of any such giuing of the Shroud Rom. Why what saith he Guid. Hee saith that the other Disciple meaning himselfe did out-run Peter Ioh. 20.4.5.6 and came first to the Sepulcher and stooping downe saw the linnen cloathes lye and the kerchieffe that was about his head not lying with the linnen clothes but wrapped together in a place by it selfe and what linnen cloathes were these were they not the same wherein Ioseph of Arimathea Ioh. 19.38.39.40 and Nicodemus wrapped his body If you will say Iesus returned to fetch them you make him forgetfull and like a traueller who hauing left his cloake in his chamber after he hath gone a little way missing it returneth to fetch it What thinke you of this Maister Tractable doth that tale of giuing his Shroud to the Byshops man agree with that which Saint Iohn saith of himselfe and Peter finding the linnen cloathes in the Sepulcher Tract There seemeth to bee some iarre in these two Stories but what haue you else to say of it Guid. This. If you will haue it taken for a true Story theÌ„ our Sauiour said not bring an Altar but bring the Table which if hee did what should moue Maister Harding in his Confutation to call our Communion Table an oister-boord Againe if the Lord bid him eate bread after hee had blessed it why doe you say the substance of bread is gone after the blessing Moreouer if Saint Iames dranke wine at our Lords Supper why do you say it is bloud Why doe you deny that Christ by a figuratiue speech called it his bloud Aug de Eecl dogm ca 75. Verily Saint Austin saith Vinum fuit in redemptionis nostrae mysterio there was wine in the mystery of our redemption Rom. If my cozen list to acquaint himselfe with your opinion in this hee may at his leasure if hee thinke good reade that which your side haue written thereof at large for I haue not read their bookes yet some of my friends haue named some of your Writers vnto me I for my part if my cozen would not frowne vpon mee would gladly heare one more of these Stories which you make so light of Guid. I thinke you had rather heare one of these then tenne Sermons Rom. You may be sure of that Guid. Seeing you are desirous to haue one more you shall to the end you may see with what fictions called by some narrations the Fryers did vse to feede withall The words as I finde be these THere was saith one of them a woman that was deuoute in our Lady seruice and many times for our Lady sake and loue that shee had to her gaue away her best cloathes and w ent in the worst her selfe So it happed on a Candlemasse day she would faine haue gone to the Church but for she was not honestly arrayed she durst not for shame for shee had done away all her best cloathes Then was she forry shee should be without Masse that day wherefore shee went into a Chappell that was nigh her place and there she was in her prayers and as she prayed she fell a sleepe and then she thought shee was in a faire Church and saw a great company of maidens comming to the Church and one was passing all other for faire and went to fore with a crowne on her head and she kneeled downe and all the other by her Then comes there one with a great burthen of Candles and first he gaue the maiden a candle that had the crowne on her head and so after all the other maidens that were in the Church and then hee came to this woman and gaue her a candle Then â—was shee glad and then shee saw a Priest and two Deacons with two Serges brenning in their hands going towards the Altar reuershed to go to Masse And as shee thought Christ was the Priest and the two Deacons was Laurence and Vincent that beare the Serges and two yong men beganne the Masse with a solemne note Then when the Gospell was read the Queene of heauen offered her candle first of all to the Priest and then all other after her and when all had offered the Priest abode after this woman to come and offer her candle Then the Queene sent after her and bad shee should come the Priest abideth her and the messenger bad her come and shee said nay shee would not leaue her candle but keepe it for a great deuotion Then sent the Queene another messenger and bad him say to her that shee was vncourteous for to tarry the Priest so long and said but she would come with a good will and offer it take it from her and yet shee said nay then would the messenger haue taken it from but shee held it fast so betwixt them two the Serge brake in the middst and halfe the messenger had halfe the woman had with her and so in this wrestling this woman woke out of her sleepe and had halfe the Serge in her hand and then shee thanked God and our Lady heartely that she was not without a Gospell that day and offered her candle to holy Church Et pro maximis reliquijs reseruatur it is reserued for a great relique And thus you haue the whole fable in the same words that I found it set forth withall Rom. Call it a fable or what you list If I had that péece of candle I would burne some of it euery Candlemasse day so long as it lasted Guid. Would you wish for such a substantiall Relique as was giuen in a dreame what if your Church could not spare it but if you had it to what end would you burne it that day Rom. In the honour of our Lady who offered her candle the same day she was purified Guid. Who told you so Rom. Do not you heare that the woman did dreame that the Quéene of heauen did offer her candle first Guid. It is a weake building Mistris Ro. that is built on a drowsy dreame Rom. I hope you reiect not all dreames Ioseph the sonne of Iacob dreamed so did another Ioseph long after him I meane the Ioseph to whom the blessed Virgin was espoused Guid. These dreames are found in the Canonicall Scriptures and the things that appeared or were foretold in those dreames comming to passe and nothing required in them contrary to the word do warrant vs that they were not illusions nor rose of any naturall cause c. but at the will and pleasure of God Rom. So might this Womans dreame come from the same cause Guid. Did you euer heare of any that dreamed they were eating drinking fighting riding c. that when they awaked found in their hands bread drinke a weapon a boote or any such matter vnlesse they had it in their hands when
reputed iust Tract There be some which thinke that Saint Iames spake of iustification as it comprehendeth sanctification but go on Guid. The sixt meane is not onely to conferre like places with like but also vnlike with vnlike Except ye eate the flesh of the Sonne of man and drinke his bloud you haue no life in you let this place be compared with the like in the fourth of Iohn Whosoeuer shall drinke of that water which I shall giue vnto him there shall bee in him a spring of water rysing vp vnto life eternall This water is spirituall Eademratie and the manner of drinking of it is Spirituall And there is the same manner of eating his flesh for to eate and drinke are alike Therforeas that water is drunke after a Spirituall manner which maketh that wee neuer thirst euen so ought the flesh of Christ to be eaten and his bloud drunke but Spiritually Now for vnlike places compare that former place Except yee eate the flesh of the Sonne of man c. with the sixt commandement Thou shalt not kill for if it be a wicked deed to kil a man much more to eate and deuoure Therefore Saint Austin saith that those words Except yee eate the flesh Aug. li. 3. do doct Chr. c. 16. c. are to bee vnderstood and interpreted figuratiuely because otherwise they should command an heinous and wicked deed The seuenth helpe for the vnderstanding the darke places is to haue a care that all our expositions agree to the Analogy of our faith By Analogy is meant a constant and perpetuall sentence of the Scriptures in those places which are plaine and easy such as are the Articles of our faith and such things as are contained in the Lords prayer and the ten Commandements so that whatsoeuer â—pposition agreeth not with this Analogy is fals For examples sake our Aduersaries out of the words of the Supper This is my body picke a Transubstantiation giuing this sense this bread is changed into my body The Lutherans interpret them another way to wit vnder this bread is my body and here-hence they gather Consubstantiation Now both these expositions dissent from the Analogy of faith which teacheth Christ hath a body like to our bodies but such a body cannot either ly hid vnder the accidents of bread or be together with bread Secondly the Analogy of faith teacheth that Christ is in heauen therefore he is not in the bread or with the bread Thirdly the Analogy of faith teacheth that Christ shal come from heauen to iudgement and not out of a boxe The eighth meanes is when we féele not ourselues skilfull euough to vse the meanes to go to others that be more skilfull to reade other mens bookes to aske counsell of the Comentaries and expositions of learned interpreters alwaies prouided that wee attribute not too much to them and that wee thinke not their interoretations to bee receiued because they come from them but because they are either warranted by the authority of the holy Scriptures or vnderpropped with sound and substantiall reason Rom. You haue ledde my cozen along with these eight meanes but you haue not shewed any fault or any errour in any Pope Guid. I cannot shew all at once if wee liue wee will talke of that to morrow The Dialogue Guide-well HOe Who sits next the fire Rom. That doe I reading the Resolution though it grieue you Guid. It grieueth not mee so that you take heed of that which swerueth from the Analogy of faith whereof you heard yesterday Rom. I thinke you reade none of the books which are writen by those whom you call superstitious Catholickes Guid. Yes more then you doe of ours we are to try all things but wee must hold fast nothing but that which is good Rom. I will heare what you haue to say against any of the Popes ere I try what is in your bookes Guid. That which is written in the books of Bishop Iewel Doctor Reynolds and others shew farre more of their errours and wickednesse then I minde to rehearse though memory and time did serue If your cozen would buy those bookes you should heare their good dealings at large But to what end would you heare of errour sin Rom. Because if I shall see that any of the Popes were very had I will take heed how I call them the Vicars of him which was very good Tract Why cozen Iudas was one of the twelue though a traytor Guid. Do not you thinke that many of the Popes which seemed by their deeds rather to succéede Iudas then Peter cannot shew so good a warrant for their lawfull entrance into the Pope-ship as Iudas might shew for his entrance into the Apostleship Tract Though they bee not chosen to their office immediatly by Christ as Iudas was to the Apostle-ship yet I thinke none take that roome without election Guid. When there were two Popes at once which of them was Christs Vicar which of their elections was most lawfull Tract Let that go and let vs heare what you haue to say of any of their errours of liues Guid. Vincentius Lyrinensis giueth vs to vnderstand that there was a time when almost all the Latine Byshops fauoured Arrianisme And if you would reade but Byshop Iewel his preface to the defence of the Apology you shall finde these wordes Where I say Pope Liberius was an Arrian herritick Maister Harding answereth or else you are an errant slanderous lyer iudge thou vs indifferently good Christian Reader and let the lyer haue his meede This is not my iudgement of Pope Liberius It is written and reported by sundry others euen by such as Maister Harding cannot condemne for errant liers Here wil I speak nothing of S. Hierome for Maister Harding vtterly refuseth his iudgement in this behalfe and saith hee was much deceiued how be it errant lyer I trow hee will not call him for his authorities sake But Sabellicus saith Liberius vt quidam scribunt ex confesso factus Arianus Liberius as some men say by open profession became an Arrian Alphonsus de castro saith in plaine words De Liberio Papa constat fuisse Arianum For Pope Liberius it is well-known that he was an Arrian heritick The same is auouched by Rhegino by Platina by Cardinall Cusanus by Anselmus Rid. and others Laurentius Valla a Chanon of the Church of Rome saith thus Papa Caelestinus sensit cum haeretico Nestorio Pope Caelestine agreeth in iudgement with the hereticke Nestorius The same reuerend B. touching Pope Hildebrand in the said preface saith Nauclerius hereof writeth thus The Cleargy said that Pope Hildebrand had defiled the Apostolique See with Simony heresie murder and adultery that he was degenerate and had forsaken the faith of Christ and that therefore hee was for good causes iustly excommunicate by all the Byshops in Italy Sigibertus Gemblacensis saith Pope Hildebrand in his time troubled all the States in Christendome and for his out-rage and cruelty being banished and driuen
your old Latine Edition and in other places of the New Testament so in the psalmes And comming at last to the nintie psalme hee saith Sunt huius Psalmi versus septemdecim c. There bee seauenteene verses in this psalme and I dare bee bolde to say there bee more faults in the Translation of this psalme then there bee verses in the psalme And in the same Chapter he saith Itaque vere dici potest non esse hos Dauidicos Psalmos quos illi in suis sacris lectitant atque cantitant sed Graci Latinique interpretis errores Therefore it may truely bee said that the psalmes which they vsually reade and sing in their Seruice are not Dauids psalms but the errours of the Greeke and Latine Interpreter It were heere too long to recite all the faults he setteth downe in the twelfth chapter of that second question where hee noteth many places of the New Testament corrupted in the Latine Edition Towardes the end of the Chapter hee saith hee hath chosen a fewe out of manny if hee should set downe all hee should make a Volume If you list to buy the Booke it is Intituled Disputatio de sacra scriptura c. Tract Did not he which wrote that booke finde fault with them Pag. 118. which put ipsa for ipsum in the third of Genesis verse 15 Guid. Yes for finding Hu in the Hebrew and Autos in the Greeke He saw there was no reason why it should bee translated ipsae she as if not Christ but the blessed Virgin had broken the Serpents head Speake your minde M Tract did she or our blessed Sauiour dash the Diuels power Tract She brought forth him that did it Guid. We all agree in that and therefore she may be wel called blessed being preferred through the fauour of God to such an excellent office Mad. Me thinkes learned men that agree in this that the holy Scriptures are penned by the holy Ghost and contain such things as are true should leaue publishing one anothers ouersights or whatsoeuer you list to call it and ioyne together in Christian and louing sort to set forth a sound translation It is an easie matter to espy here and theee a broken quarrell in the windowes of a great building yea and of a little house too But to builde the whole house and so to build it as it may please euery mans eye that hath skill in building is another maner of matter Guid Yea Madame if charity had once so possest our hearts as to moue vs in a brotherly sort to seeke for the truth and to worship the fountaine of our life light as he might bee pleased with vs we might sing Ecee quam bonum c. Behold how good Psal 133. c. Rom. Before wee come to singing let mee heare what men of your side say of Baptisme Guid. A reuerend Father of this Land in one of his bookes saith thus Since Children be defiled by Adam B. B. if they may not be washed by Christ the disobedience of man shall be mightier to condemnation then the grace of God and the obedience of Christ to iustification which the Scriptures reiect as a wicked absurdity Wherefore the Church absolutely and flatly may not assure saluation vnto children vnbaptized lest they seeme naturally innocent or generally sanctified without baptisme albeit their parents desiring and seeking it Note if they be preuented by naturall necessity we must leaue them to the goodnesse and secret election of God not without hope because in their parents there wanted not will but an extremity disappointed them And in the Children the let was weakenesse of Age not wickednesse of heart And so the Sacrament omitted not for any contempt of Religion but by strictnesse of time In which cases Saint Augustine saith the want of baptisme may bee supplyed if it please God c. Tract Doth not your allowed Catechisme hold Sacraments generally necessary to Saluation Guid. Yes for that which is ordained by Christ to confirme our faith c. may well bee counted needfull to Saluation generally Tract What saith your Caluin is he of no request with you now Guid. I know in what request hee is Iust cap 15. But thus hee writeth touching the matter wee haue in hand No small wrong is done to the Couenant of God if wee doe not rest in it as though it were weake in it selfe whereas the effect thereof hangeth neither vpon Bapstime nor vpon any other Additions There is afterward added to it a Sacrament like a seale not that it bringeth effectualnesse to the promise of God as to a thing weake of it selfe but onely confirmeth it to vs. Whereupon it followeth the Children of the faithfull are not therefore baptized that they may then first bee made the Children of God which before were strangers from the Church Note Not by â—aâ—ure but by promise but rather that they bee therefore receiued by a solemne signe into the Church because by the benefite of the promise they did already belong to the body of our Sauâ—our Iesus Christ c. And in the sixteenth Chapter hee saith Baptisme besides this that it is a signe to testifie religion before men sheweth first the cleansing of sinne which we obtaine of the bloud of Christ then the mortifying the flesh which standeth vpon the partaking of his death by which the faithfull are regenerate to newnesse of lifâ— receiued into the fellowship of Christ Further he saith whatsoeuer agreeth with Circumcision agreeth also with Baptisme 1. The foundation in both is one to wit Christ 2. The promises whereupon the power of the signes consist are one namely of the fatherly fauour of God of the forgiuenesse of sinnes of life euerlasting 3. The thing figured is all one in both to wit regeneration Tract What else haue you of his Guid. Fateor oblatam scandali occasionem Epist resp si infans c. I confesse there is an occasion of scandall or offence offered to all the godly if by thy slackenesse or negligence the infant depart without Baptisme Wherefore not onely are they not to be borne withall which neglect baptisme but they also are not to be allowed which through a certaine boasting and for ostentations sake do long protract the administratioÌ„ of an holy thing But the infant by that meanes is depriued of the signe of health to with Baptisme yet I deny that his state is any thing the worse before God for albeit Baptisme be a seale of our adoption yet we are writteÌ„ in the book of life both by the grace of God and also by his promise For tell mee for what cause our children are saued but by that word Ego sum Deus seminis tui Gen 17.7 I am the God of thy seed and except that word did appertalne vnto them they were not to bee admitted vnto Baptisme Now if their saluation stayeth it selfe on the promise of God and that foundation bee fit of
But what do you call this Man Mad. We call him Maister Guide-well Ro. I pray you Maister Guide-well talke with my Cousin a little Guid. May I be so bold Sir as to craue your name Tract My name is Tractable Guid. If your nature be answerable to your name I hope I shall not finde you obstinate Tract Obstinacie is a Companion of Heresie I may erre but I would not be an Heretike Guid. If you may erre then a Catholike may erre Tract An auncient Catholike saide so Guid. The Catholike you name was auncient learned indéed but if his owne Bookes be discerned from those which are fathered on him wrongfully as some hold you shall finde him differ in many thinges from your selfe and such other latter superstitious Catholicks Tract Doth any man doubt of any bookes that beare the name of Saint Augustine M. Guid. As the learned do hold many of those bookes to bee dubij M. Perk. in Prob. Pa. 28. such as are to bee doubted of so do they affirme many of theÌ„ to be spurij plaine bastards and not onely do they doubt of many bookes that beare his name but of many that carry the name of ancient Christians namely Dionysius and if you list to see what reasons are set downe to proue those works of the heauenly Hierachy c. not to be framed by Dionysius Aerop read M. Perkins his Prob. I name this Dionysius Pag. 8.9.10 because I haue heard some find great fault with such as deny those Hierarchies to be his See P. Mart. on Iud. c. 1. confer R. Pag. 485. vvhit in disp Pag. 432. Mad. I pray you talke of those matters some other time I requested you to come hither with mee to helpe to make peace betwixt these two woemen which haue iarred a long while about Churching and other matters appertaining to woemen M. Guid. If it be woemens matters I hope you Madam being a graue Matron and not altogether vnlearned may serue to end this quarrell without me Mad. My learning is little yet this I reâ—ember I haue learned of Salomon Prou. 6 16. that â—â—ere be seueÌ„ things which God abhorreth â—â—rst haughty eyes secondly a lying tongue â—â—irdly hands that shedde innocent bloud â—â—urthly a heart that imagineth wicked enâ—erprises fiftly feete that bee swift in runâ—ing to mischiefe sixtly a falfe witnesse that â—â—eaketh lies seuenthly a rayser of contenâ—ions among brethren Now by the last of â—hese seuen I gather that if the Lord abhor â—uch as raise contentions among brethren â—r Christians which as S. Paul saith should â—oue as brethren then no doubt hee fauouâ—eth and blesseth such as labour to make â—hem friends according to that saying of â—ur Sauiour Blessed are the Peace-makers Math. 5.9 c. I therefore beleeuing this to bee true â—o for my part exhort you both if I may be â—o bold in the presence of our Minister to â—emember that as God is one so he would haue vs to be one and not rent in sunder Ezek. 11.19 He doth promise this as a blessing to giue â—his people one heart and a new spirit 2 Cor 13 11 And the Apostle biddeth vs to be of one minde and to liue in peace that the God of loue and peace may be with vs But yet you must note neighbour Romana that we cannot be of one mind with you if you do any thing that is contrary to the Lords minde wee cannot agree with you therein Esai 56.7 Mat. 21.13 Psal 100.4 The Lord calleth the place where his people assemble to heare his word to praise him for his mercy and to call vpon his name c. the house of prayer And we are coÌ„manded to enter into his gates with praise sith then we go to Church to heare his word to call vpon his name to shew our selues thankful for his blessings c. What should hold you or any other from ioyning with vs in such holy exercises or how can you finde fault with Cathara for going thither with one or two when your selfe goes thither neither with few nor many or with what conscience can you finde fault with her for omitting some trifles when as you omit matters of weight Do not you thinke you may ere as well or rather as much as your kinsman Maister Tractable or if you thinke you may erre why do you not come and pray with vs that it would please God to bring into the way of truth all such as haue erred and are deceiued Rom. Haue they such prayers cozen Tract So they say Rom. But what should I heare if I came among you Guid. That Christ his Sheepe heare his voyce Ioh. 11. Rom. I would heare that voyce from his Vicar the Pope Mad. Did you euer heare him or do you thinke you shall euer heare him Rom. No but I haue heard them that came from him as they say Mad. If God send his word home to vs what need wee goe beyond seas to fetch it why do you iudge so hardly of our Ministers as to think they will not tell you what Christ said Rom. Why what did he say Guid. He said I am the way the truth Ioh. 14.6.12.36 and the life he said while you haue light beleeue in the light that you may bee the children of the light He said as Moses lifted vp the Serpent in the wildernesse 3.14.15 so must the Sonne of man bee lift vp that whosoeuer beleeueth in him should haue euerlasting life and I will raise him vp at the last day This is the will of him that sent me 6.40 that euery one that seeth the Son and beleeueth in him should haue euerlasting life c. Cath. To my remembrance I heard one Preacher say that to see in that place doth signifie plainely to know and that the obedience of faith is ioyned in the children of God with that feeling which they haue of the diuine power in Christ Rom. I thinke Maddam Make-peace and you dame Cathara do spend as much time in reading the Bible and hearing of Sermons as my cozen and I do in reading Sir Thomas Moores bookes against Frith and his Vtopia wherein hee girdeth at such as maintaine Sheepe to deuoure men Guid. Our Sauiour Christ said search the Scriptures for they testify of me Ioh. 5 39 and to the Sadduces which deny the resurrection he said Mat 22 29 yee are deceiued not knowing thâ— Scriptures Saint Luke saith he opened their meaning his Disciples vnderstanding Luk 24.45 that they might vnderstand the Scriptures and before in the 27 verse that he beganne at Moses and at all the Prophets and intâ—rpreted vnto them that is to Cleophas and his companion in all the Scriptures the things which concerned him And Saint Iohn saith Ioh. 20 31 These things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that in beleeuing yee might haue life through his name S. Paul saith