the end Saint Austins minde in this point may the more appeare I will set downe some of his speaches touching some words of our Sauiour in the sixt of Iohn Ioh 6.44 Your fathers did eate Manna in the wildernesse and are dead What cause is there saith Saint Austen to the Iewes why you should bee proud they did eate Manna and are dead Why did they eate and died because they beleeued that which they saw and vnderstood not that which they saw not therefore your fathers because you are like them For as touching this visible and bodily death brethren we also dye that eate of the bread which came downe from heauen And a little after But as touching that death meaning eternall death whereof the Lord terrifying spake when hee said These mens fathers are dead Moses eate Manna Aaron eate Manna Phinâ—es eate Manna and many others there which pleased God did eate and died not why Quia visibilem cibum intellexerunt spiritualiter spiritualiter esurierunt spiritualiter gustauerunt vt spiritualiter satiarentur Because they vnderstood the visible meate spiritually they spiritually hungred for it they spiritually tasted it that they might bee spiritually filled with it For wee also hodie to day or now in the time of the Gospell haue receiued visible meate but the Sacrament saith he is one thing the vertue of the Sacrament is another thing many take or receiue from the Altar and dye and euen in taking dye And heere-hence it is that the Apostle saith They eate and drinke to themselues Iudicium iudgement or damnation For the Lords morsell was not poyson to Iudas yet hee tooke it and when hee had taken it the enemy entred into him not because hee tooke an euill thing sed quia bonum malè malus accepit But because hee beeing a bad man tooke a good thing in a bad sort Looke to it then brethren panem caelestem spiritualiter maÌ„ducate innocentiam ad altare portate that is eate the heauenly bread spiritually bring innocency to the Altar Thus hee counselleth such as minde to come to the Altar Tract 26. de ca. 6.10 which twise together in the same treatise he calleth the Lords Table saying the Sacrament of this thing that is of the vnity of the body and bloud of Christ some where dayly c is prepared in Dominica Mensa in the Lords Table Et de mensa Dominica sumitur and taken from the Lords Table Hee counselleth such I say before they come there to marke what they say in that prayer Forgiue vs our trespasses or debts as wee forgiue them c. If thou forgiuest saith he thou shalt be forgiuen come secure and safe meaning with a good conscience panis non venenum est the bread is not poyson but see thou forgiue for if thou doe not thou lyest vnto him whom thou deceiuest not thou maist lye to God but thou canst not deceiue God But to come to that which chiesly now I would shew out of that Tract touching these words â— 5 catabanon this is the bread descending or as Saint Austin saith which descendeth from heauen This bread saith hee Manna did signifie this bread the Altar of God signified those were Sacraments in their signes diuers but in the thing which is signified paria sunt 1. Cor. 10. they are like Heare the Apostle I would not saith he haue you ignorant brethren that all our fathers were vnder the cloud and all passed through the sea and were all baptized vnto Moses your vulgar edition hath in Moyse citton Mosen 1. Cor. 10.3 in Moses in the cloud and in the sea and did all eate the same spirituall meat The same spirituall meate indeed saith Saint Austin namâ— corporalem alteram for another bodily meate for the Manna nos aliud wee another thing but the same spirituall meate that wee eate sed patres nostri non Patres illorum but our fathers not their fathers quibus nos similes sumus c. to whom we are like not to whom they were like meaning though the vnbeléeuing Iewes then and such as abide not in Christ nor haue Christ abiding in them now of whom he speaketh afterwards had then or haue now the Sacrament of the body and bloud of Christ which Sacrament he calleth bodily and visible meate and saith it is pressed with the téeth in a carnall sort and visibly yet they do not eats his flesh nor drinke his bloud spiritually for that is done of them which abide in Christ and in whom Christ abideth Read the whole tract M. Tractable Rom. I maruell our Sauiour should rather say Take and eate c. then looke on a Crucifix in remembrance of mee Guid. Our Sauiour knew the Images set vp in the sight of the simple sooner made Idols then bread that is eaten vnlesse any would be so bold to teach and so foolish to beléeue that bread is God because he called it his body Besides this the Sacrament being a seale of the promise and taken so soone after these words This is my body which is giuen for you c. doe stirre vs vp as much as such things may by faith to féede on the body and bloud of Christ which worthily eaten and drunke do nourish vs to eternall life as Bread and Wine doe strengthen and comfort vs in this life Tract Maister Guidewel you seeme to speake many good things but I would heare one substantiall Argument out of any one of the Fathers against Transubstantiation Guid. Yee shall Whosoeuer commendeth his body and bloud in those things which are brought together into one consisting of many Cornes and many Grapes commendeth them not onely in that which is called Accidents as the forme the colour and taste of Bread and Wine but also in the substance and subiect in which those Accidents haue their beeing But our Sauiour commended his Body and Bloud in such things as consisted of many Cornes and many Grapes Ergo he commended them in things substantiall and not in Accidents wanting their substance Tract I deny the minor Guid. If you deny that Christ commended his body and bloud in such things as consist of many Cornes and many Grapes I haue S. Augustine against you for he on the fixth of Iohn saith that our Lord Iesus Christ commended his body and bloud Aug. Ioan 6. tract 26 in those things which beeing many are brought together into some one thing saying Let them be the body of Christ if they will liue of the Spirit of Christ Aug. in Ioan tract 26 Nam aliud in vnum ex multis granis conficitur constat aliud in vnum ex multis acinis confluit For one thing consisting of many Cornes is wrought or made into one and another thing sloweth togegether into one consisting of many clusters Now take the meate and drinke spoken of in that sixth of Iohn in what sence you wil but tell me how we may haue a thing that consisteth of many
past to try vs and seek the ground of our hearts Psal 139.23 proue and know our thoughts consider if there be any wickednesse in vs rid vs out of it and lead vs in the true way that bringeth to the true life wee beg these things and whatsoeuer thou knowest needfull for vs and thy holy Church in his name and for his sake which is the way the truth and the life saying as he hath taught vs Our father which art in heauen c. Chap. When these or any other that haue offended as who hath not haue made these or the like prayers confessing their sinnes with true sorrow of heart what shall they take to comfort their hearts againe if you haue no softer salt I must seeke further for I feare this salt will nothing but fret them Salt There are diuers sorts of Salt to be had at Bible-Spring some is sharp that â—â—rueth to consume grosse humors some is more milde hath vertue to heale wounds but because some Physitions setting down what is good for the heart say maces is best of all Hospit p. 42. Cant. 2.5 and the Spowse in the Canticles desireth to bee comforted with apples you may call that which I shall now deliuer vnto you apples or maces or wine and milke as the Prophet Esay calleth that which hee deliuereth where he maketh his cry saying Ho euery one that is thirsty come yee to the waters Esay 55.12 and yee that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money Chap. If men must not pay money for this milke and wine with what must they buy it Salt He telleth them in the second and third verses saying Hearken diligently vnto mee and eate that which is good let your soule delight in fatnesse incline your eares and come vnto mee heare and your soule shall liue Chap. It should seeme by his calling for hearing and eating with delight that it is the word of God or some other spirituall gift which is there meant by waters wine milke and fatnesse Salt Some by waters vnderstand the waters of grace in this present life Nicola dâ—lyra and of glory in the heauenly Citty to bee giuen by Christ himselfe according as hee himselfe saith Hee which shall drinke of the waters which I shall giue him shall neuer be more a thirst â—oh 4.14 but the water which I shal giue him shall be in him a fountaine of water springing vp to eternall life By wine and milke the same writer vnderstandeth the good things of grace and glory Benagr glâ—â— and by fatnesse the fatnesse of grace likewise Chap. Well let me haue some of this spirituall nourishing wine and milke or whatsoeuer you list to call it Salt Yee shall and first I will beginne where the aforesaid Prophet made his cry Seeke the Lord while he may bee found Esay 55.6 call yee vpon him while he is neere â— Let the wicked forsake his waies and the vnrighteous his owne imaginations returne vnto the Lord and he wil haue mercy vpon him and to our God for he is very ready to forgiue My soule praise thou the Lord and all that is within me praise his holy name 〈◊〉 103.8 â— My soule praise thou the Lord forget not all his benefits 5 Which forgiueth all thine iniquities and healeth all thine infirmities 6 Which redeemeth the life froÌ„ the graue and crowneth thee with mercy and compassion 8 The Lord is full of compassion and mercy slow to anger and of great kindnesse 9 He will not alwaies chide neither keepe his anger for euer hee hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities 18 The louing kindnesse of the Lord indureth for euer euer vpon them that feare him c. think vpon his commandements to do them Chap. Yea but these for whom I come haue not feared the Lord nor made any reckoning of his commandements Salt This which I deliuer vnto you now as Apples for comfort is to bee set before them when as I said they are well seasoned with the salt of the law containing a fearefull curse against all the trangressors of the same and so beeing brought vnto a feeling of their sinne are entred into the feare of God which is the beginning of wisedome Pro. 9.10 Chap. Then belike those which feare not God how wise soeuer they seeme to themselues haue not trodden one step in the path of true wisedome Salt No doubt of that Chap. On then Salt Who is a God like vnto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage Mich. 7 18. hee retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea When the wicked turneth away from his wickednesse that hee hath committed Ezek. 18.28 and doth that which is lawfull and right he shal saue his soule aliue 28 Because hee considereth and turneth away from all his transgressions that hee hath committed hee shall surely liue and not die 32 I desire not the death of him that dyeth saith the Lord God cause therefore one another to returne and liue ye Shee shall bring forth a sonne Mat. 1.11 and thou shall call his name Iesus for he shall saue his people from their sinnes And loe a voyce came from heauen saying 3.17 this is my beloued sonne in whom I am â—ell pleased I am not come to call the righteous 9.13 but â—â—nners to repentance Saint Paul saith this is a true saying Tim 1.15 â—y all meanes worthy to bee reciued that â—esus Christ came into the world to saue â—â—nners Come vnto me all ye that are laden meaâ—ing with the burthen of their sinnes and will ease you Mat. 11.28 Likewise Luk. 15.10 I say vnto you there is ioy in â—e presence of the Angels of God for one â—â—nner that repenteth 31 It was meete that we should make merry be glad for this thy brother was dead â—s aliue againe and hee was lost but hee is â—ound As Moses lift vp the serpent in the wilâ—ernesse Ioh. 3 14. so must the Sonne of man bee lift â—p that whosoeuer beleeueth in him â—hould not perish but haue euerlasting life We beleeue saith Saint Peter through â—he grace of our Lord Iesus Christ to bee â—aued euen as they do Acts 14 11. And it was the same Peter that said Acts 10.43 To â—im giue all the Prophets witnesse that â—hrough his name all that beleeue in him â—hall receiue remission of sinnes Chap. Are those then that beleeue in Christ pardoned and saued whether they feare God or feare him not whether they serue sinne or righteousnesse Salt What friend Chapman dost thou thinke
Salomon which saith My sonne Prou. 24.21 feare the Lord and the King â—nd meddle not with them that are seditiâ—us And S Peter also after these words 1. Pet. 2.17 Honour all men loue brotherly felowship â—aith Feare God honor the King whereâ—y hee teacheth vs that though wee owe a â—inde of honour to all men yet the King is to be honoured aboue all the rest this being so I may safely conclude that the King is to be obeyed in the Lord who commandeth vs to honour him The fifth Commandement also biddeth vs honour Father and Mother Now that stretcheth to the King which is a father to the country as a father then thinketh himselfe not to bee honoured if his sonne obey him not which made Salomon say Prou. 6.20 My sonne keepe thy fathers commaundements And Saint Paul Ephes 6.1 Children obey your parents in the Lord So a King doth not thinke himselfe honoured of those that frame not themselues to obey him in the Lord. To command to goe to Church to heare Gods word to pray to him to praise him to shew forth the Lords death c. is to command in the Lord if then in this and the like wee stubbornely disobey him wee giue him not the honour due vnto him to finde fault with translations and to say we are cut off from the head are stumbling-blockes of their owne laying for our tranâ—â—slations which we haue already dare shew their faces in any place in the world wherâ— their old Latine vulgar edition dare and sâ— long as the Apostle Paul teacheth Thaâ— Christ is the head of the Church Eph. 5.23 Contra Crescomum lib. 3. cap. 5. Dixâ—plane dâ—â—o ibid. which lesson S. Augustine hauing learned wrote thus Christus Christianisit caput let Christ be the Christian mans head And S. Peter that the King is the superior vnto whose ordinances if the Christians were to submit themselues in his time in ciuill matters why should not we submit our selues vnto them in Ecclesiasticall matters also now when God in his mercy hath made them not onely receiuers of the saith but also defenders of the same so long I say as we are thus taught and so haue learned why should any say that we are cut off from the head seeke to ioyne the whole Church militant to one ministeriall head I must needs confesse that it were a blessed thing and very comfortable to all that professe the religion of the crucified Christ if when there bee iarres in the Church wee might finde some one man or many in Rome or any where else that were so assured of his or their not erring M. Hard. in Confut. as that whatsoeuer hee or they said by way of iudgement to vse their owne words and sentence definatiue in doubtful points touching religion might safely be taken for truth for my part if I â—ould méete with any such I would giue them as much reuerence as were lawfull to be giuen to any man Chap. What if they should put forth their feet to be kist Salt I finde that our Sauiour to teach humility washt other mens feet but I doe not read that he required any either to kisse or wash his feete though no man were too good to do it and those that did it were to bee commended for their loue as shee that powred oyntment on him is to bee remembred wheresoeuer the Gospell shall be preached to be remembred I say not by painting her with a whip in her hand Luke 7.38 Math. 26.13 as if shée were a Iesuite but her doing is to bee spoken of Chap. Your talking of translations hath made you digresse from the salt of obedience returne to it againe Salt I will Wee are to obey those in God for whom we must pray Tim. 1.2 Pro. 8 15.1â— Pro. 12.1 which reigne and rule by God and for the glory of God who turneth the hearts whithersoeuer it pleaseth him but godly Kings are such therefore so to be obeyed We are to obey that Ruler which loueth him that speaketh right things Prou. 16.13 Prou. 20.26 scattereth the wicked and causeth the whéele to goâ— ouer them but this is done by a wise King therefore we are to obey him We are to feare to offend him whose wrath and feare is like the roaring of a Lyon Prou. 19.12 Prous 20 2. and in the light of whose countenance is life Prou. 16.15 but such are these things in a King therefore we should feare to offend him We are to loue honour and obey him who sitteth in his Throne Prou. 20.8 Prou. 29.4 chaseth away euill with his eyes and by iudgement maintaineth the Country but so doth a King as Salomon saith ergo we are to loue honour and obey him It is a shame for reasonable creatures hauing a King not to do that which Grasse-hopper swanting both reason and a King do Prou. 30.27 The Grasse-hopper saith the same Salomon hath no King yet goe they forth all by bands meaning they kéepe order though they haue no guide The faithfull subiects that séeke the peace of the Church the common good their own good and the fauour of God are to obey such commandements of their King as are in the same predicament if I may so speake in which were the commandements of that good King Hezechias but these commandements Goe to Church heare Gods word communicate pray for vnity peace and concord c. are of the same kinde as his were therefore they are to be obeyed c. Chap. What commandement of Hezechias do you speake of Salt Such as are mentioned Vers â— 2. Chron. 30. where it is said that Hezekias sent to all Israel and Iudah and also wrote Letters to Ephraim and Manasses that they should come to the house of the Lord at Ierusalem to keepe the Passouer vnto the Lord God of Israel So the Priests went with Letters by the CoÌ„mission of the King and his Princes through all Israel and Iudah and with the commandement of the King saying Yee children of Israel and Iudah turne againe vnto the Lord God of Abraham Isaac and Israel and he will returne to the remnant that are escaped of you out of the hands of the King of Ashur 7 And be not you like your Fathers like your brethren which trespassed against the Lord God of your Fathers and therefore hee made them desolate as yee see 8 Be not ye stiffe-necked like your Fathers but giue the hand to the Lord and come into his sanctuary which he hath sanctified for euer and serue the Lord your God and the fiercenesse of his wrath shall turnâ— away from you For if you returne vnto the Lord your brethren and your children shall finde mercy before them that led them captiues and they shall returne vnto this land for the Lord your God is gracious and mercifull and will not turne away his face from you if you conuert vnto him Chap. What entertainment had
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
to come to the right washing Chap. Blessed be the Lord Iesus which hath loued vs Reue. â— and washed vs in his owne bloud Salt Amen and God giue the Iewes grace to repent of their errours which are set downe by Munster in Hebrue and Lattine before S. Matthew his Gospell in Hebrew dedicated to King Henry the Eighth The ninth Chapman I Pray you make an ende with him for I cannot stay long Sal. What would you haue Chap. Salt to season one that can not be perswaded that God suffereth the Wicked to prosper and florish at any time Sal. Hold heere is for him spill it not Among my People there are found wicked Persons 〈…〉 that lay waite as he that setteth Snares They haue made a Pitte to catch men â—â— As a Cage is full of Birds so are theire Houses full of deceite thereby they are become great and wax ritch 2â— They are waxed farte and shining they oueâ—passe the deeds of the wicked the excâ—ntâ— no iudgement no not the iudgement of the Fatherlesse yet they prosper though they execute no iudement for the Poore Wherefore do the wicked liue 〈…〉 and waxe olde and growe in wealth theire seede is â—stablished in theire sight with them and theire generations before theire eyes 9 Theire Houses are peaceable without feare and the rod of God is not vpon them Theire Bullocke gendereth and fayleth not theire Cowe calueth 10 and casteth not her Calfe c. And in Ecclesiastes we finde that no man heere vnder the Sunne can discerne by prosperitie or aduersity whom God loueth or hateth and therefore it is there sayde All things come a like to all Eccle. 9.2 He speaket not of their state in the life to come for the vnbeleeuers impenitent dy eternally and the same condition is to the Iust and to the Wicked â—o the good and pure and to the polluted and to him that sacrificeth and to him that â—â—crificeth not as is the Good so is the Sinner he that sweareth as hee that feareth an oath By Sacrificing heere he meaneth a religions and sincere worshipping of God â—or many bad men did fill the Lord with â—â—crifices Which he loathed seeing no â—â—â—dement Chap. Though the wicked many times â—â—â—rish heere as much as or more then 〈◊〉 righteous yet there shal not be one conâ—â—â—ion to them both afterward Sâ—l No neyther while the Body lyeth in the dust nor after the Resurrection for the Soules of such as depart hence faythlesse and fruitlesse are tormented with such torments as cannot of vs that liue heere be comprehended and therefore for our capacitie they are expressed by bodily paines as appeareth by these wordes Send Lazarus that he may dip the tip of his finger in water and coole my tongue for I am tormented in this flame Saint Augustine in one of his Bookes of the City of God sheweth by the example of the rich man in Hell who spake the foresaid words that the soule sometimes féeleth paine not in corporâ— constituta not being in the body as I shewed to the first Chapman Chap. Are not the bodies of the wicked tormented before the resurrection Salt The same Augustine writing on S. Iohns Gospell hath these words Habent omnes animae cum de seculo exierint diuersas receptiones suas 〈…〉 â—raâ—â— 49. habent gaudium boni mali tormenta sed cum facta fuerit resurrectio bonorum gaudium amplius erit malorum tormenta grauiora quando cum corpore torquebuntur All soules when they go out of this world haue their diuers receptacles the good haue ioy the bad haue torments but after the resurrection the ioy of the good shal hee more and the torment of the wicked more grieuous when they shall bee tormented with the body So that the bodies are not tormented before the resurrection there can be no paine where there is no feeling Chap. What saith the Salter and seasoner of all Salters touching the Resurrection for no mans Salt is to be esteemed if it fauour otherwise then his dooth Salt He sayeth The hower shall come Ioh. 5. â—8 1. Thes â— â—â— in the which all that are in the Graues shall heare his voice which voice the Appostle calleth the voice of the Archangell And they shall come foorth that haue don good vnto the Resurrection of life But they that haue done euill vnto the Resurrection of condemnation Chap. Shall all be condemned that haue done euill Sal. Heare what the sonne of God sayth to Idolaters vnder the name of Iesabell which laboured to deceiue Gods Seruants Aug in Apocal hom 2 to make them committe fornication and to eate â—eates sacrificed to Idoles Which Iesabell the Gouernour of the Churches doe then suffer sayth Austin when vpon the â—yotous the Fornicators and other ill â—oers they lay not the seueritie of Ecclesâ—â—â—â—icall discipline I gaue her space to repent for her fornications Reu. 2. â—â— and she repented not By which words we learne that euill not repented of bringeth condemnation Chap. So this shall suffice for that matter let me haue a little more of that Salt I came for and then I will giue place to an other Sal. Hold then I fretted at the foolish 4. Psal when I sawe the prosperity of the wicked for there are no bands in theire death but they are lustie and strong They are not in trouble as other men neyther are they plagued with other men Chap. Yet many times the Lord sheweth tokens of his wrath vpon the wicked in this life Salt They which marke not that marke nothing many ruffâ—nly swearers kill one an other and so do many drunkards Many Traytors make pittes to catch themselues Many filthy Fornicators are plagued with poxe and pining Many which haue deuoured others haue beene deuoured themselues and become starke Beggers Many which haue taken a pride in their beauty haue become so deformed that they haue hid theire faces for shame Many Theeues and Murtherers which haue bound and spoyled true men haue themselues in their most lusty time mette with Fetters and Halters So that though these vngodly Persons flourish for a time yet they wither away on a sodaine for they care not a Fly for this which God threatneth by his Prophet The bloud-thirsty and deceiptfull men shall not liue out halfe their dayes The tenth Chapman VVHo comes next Chap. I doe Salt For what Chap. For Salt to season one that is giuen to sloath sleepe and idlenesse Salt I haue heere that is fitte for him Chap. What do you call it Salt It is called Salomons Salt A slouthfull hand maketh poore but the hand of the dilligent maketh ritch He that gathereth in summer is the sonâ—â— of wisedome but he that sleepeth in harâ—â— is the Sonne of confusion He that tilleth his Land shall be satisfied with Breade â—â—ou 1â— 11 but he that followeth the idle is destitute of vnderstanding The Sluggard lusteth but his Soule hath
these such like ought to praise God for his mercies but none of all these are appointed to kneel neere the Minister to heare that Psal read or any thanks to be giuē for their deliuerance there are indeed in the latter cōmunion booke generall thanks-giuing for raine for faire weather for plenty for peace and victory and for deliuerance from the plague all which are fit and due Mad. If this were commanded to bee done for those you speake of I meane the Marchant the Souldier and the sicke man vnto whom you may adde if you list such as be crept out of debt and such as be come out of prison they had no cause to refuse I say nothing of the Minister for if he be appointed to giue thanks for others I hope he will not forget himselfe Cath. If he may giue thankes for himselfe why not we for our selues Mad. We may priuately but sith wee are not allowed to do it publikely I meane to reade aloude that Psalme and such prayers as the Minister is appointed to reade we shall do well to be quiet and to shew our selues obedient because we are not called to make lawes but to obey them it is more fil we should consider what is commanded vs then what is or is not commanded to other Cath. But the woman that goeth to her thanks-giuing must offer the accustomed offerings and that me thinkes is somewhat Leuiticall Mad. Alasse neighbour that is but some little helpe towards the Ministers maintenance You know in some places they payd two pence halfe-peny and a crisom for both which some Ministers take some sixepence and so the woemen are not troubled to buy crisoms Cath. If there should be no crisom some would thinke all is not well Guid. Such as be ignorant and superstitiously addicted to externall things might be weaned from their fond opinions if they would come where they might bee taught you for your part know that the booke saith nothing of crisoms vailes comming with many or few nor of making any dinner wise and modest woemen will haue a care of their health howsoeuer they come and if neighbours that haue mourned with her that trauelled wil reioyce with her also whē time serueth and accompany her going forth to declare her thankefulnesse in the Church which is required in the said book thrre is no cause why any should be offended therewith Cath. But these Churching dinners pincheth the poore sort their husbands labour some three-weekes or a month to get some noble and that must be spent vpon one dinner to keepe custome and because they will do as others do and so after they haue done groning their husbands must grone too Mad. If any forgetting their owne abillity will striue to bee as plentifull as such as bee farre beyond them in wealth they deserue the coat with foure elbowes whether they dwell in towne or country in some places the wealthier wiues send the poore woman at such times in a manner sufficiēt for that dinner so that vnlesse they will play the foole shee need charge herselfe but little and whereas Mistris Rosamond hath espied some washing of bucks and fetching of fier very spéedily that might bee remedied if one poore neighbour at such times especially would help another it becommeth woemen to bee modest and shamefast in all their behauiour Rom. Now let Maister Say-well chide her for not kneeling at Communion Guid. I had more neede chide you for nicke-naming me and for not comming thither at all you know nothing what she doth but by heare-say Rom. I heare say shee despiseth your order Cath. That is not true I despise none of the order Guid. It is euill to despise order I meane any good order Beza in the treatise of the true and visible note of the Catholicke Church some graue and well-learned Diuines say whosoeuer where there is place for order despiseth that order he declareth by this very thing that hee is not of God and therefore not to be heard Cath. I take it hee meaneth despising through pride Guid. But to say something touching kneeling you know neighbour Cathara that when the Minister deliuereth vnto you the Sacramēt of Christ his body which was crucified for vs he prayeth thus The body of our Lord Iesus Christ which was giuen for thee preserue thy body and soule into euerlasting life which is all one as I take it with this The Lord Iesus Christ which suffered for thee in the flesh preserue c. Ioh. 3 16. Surely hee himselfe saith So God loued the world that hee gaue his onely begotten Sonne to the end that whosoeuer beleeueth in him should not perish but haue life euerlasting if then the Minister in saying the body of our Lord Iesus Christ c. prayeth that Christ which was giuen to the death for you preserue your body and soule c. may you not say amen to it and giue thankes kneeling you know when the Minister saith Lift vp your hearts the people answere not wee lift them vp to the boord but to the Lord neither doth hee afterwards say glory bee to Christ in forme of bread but glory bee to God on high Cath. To receiue a Sacrament is one thing and to pray is another thing wee doe not kneele but stand when the Minister saith I Baptize thee c That seruice which hath no probable reason why it should bee done may seeme blind obedience Mad. It shall well beseeme vs neighbour kneeling before an outward shew of the reuerend regard we haue of that Sacrament and being so straightly required and commanded by some as make no idoll of the same to frame our selues to obedience and enterprete all things to the best The Minister deliuereth vnto vs from the Lord a pledge of his loue a Sacrament to confirme our faith in the crucified Christ on whom the soule feedeth and to whom the knee boweth hee being in glory Cath. The Popish sort when they saw the Sacramēt thought their maker to be really present in forme of bread in a grosse manner by meanes of transubstantiation and so bowed and knocked at the fight therof And therefore I haue refrained knéeling at that time not as thinking wee can bow too much or too oft to God but because I would bee loath to do any hurt by mine example Guid. In time of Popery the Priests taught the people so to do I meane to worship Christ in forme of bread but the Ministers of the Gospell teach their charge to worship him sitting in the glory of the Father If Catechising and Preaching cannot turne the minds of the wilfull your sitting or standing cannot do it Cath. But what say you to the ring giuen in solemnizing of Matrimony and to these words With this ring I thee Wed and with my body I thee worship Guid. That also must haue a fauourable interpretation I meane wee ought to construe this to the best That which is there spoken briefly and in few words if a-any
prefigure Christ but such also as séemed by their prefiguration to teach morall duties so as now without great sin none of them can bee continued in the Church no not for signification Of this iudgement were the Fathers in the Councell of Nice and Iustin Martyr Bullinger Lauater Hospinian Piscator B. Cooper B. Westphaleng and others Do not yoâ— see here that P. Martir is reckoned amonâ— them which held that no significant Ceremonies ought to bee continued in thâ— Church Cath. Yes what then Guid. Marke what is said in anotheâ— place of the same booke Such men as hauâ— béene let on worke in our Church to defenâ— the vse of it meaning the Surplesse both iâ— King Edwards time and since and whâ— were therefore best likely to know the meaning of our Church imposing it haue auouched that it is and ought to bee continueâ— in the Church for signification sake videlicet Peter Martyr Hooker D. Covell Gardiner and Hacket and others Do not you sée that Martyr is there named among those which hold the Surplesse is to bee continued for signification sake If Peter Martyr writing on the Epistle to the Rom. allow of this argument the significant Ceremonies of the Law are abrogated ergo it is not lawfull for man to bring in any significant Ceremonies into Gods worship now and in his Common places auoucheth that the Surplesse is to bee continued in the Church for signification sake he may seeme not to agree with him selfe Mad. As simple as I am mee thinkes I â—â—uld reconcile those 2 places thus In the â—â—rst place he denyes that any significant ceâ—emonies especially of the Law are to bee â—rought in now as parts of Gods worship â—nd in the later he granteth that the Surples â—â—ay continue for significatioÌ„ so it bee rekâ—oned for no part of Gods worship though 〈◊〉 be worne in his seruice But howsoeuer 〈◊〉 be you see neighbour Cathara that as â—ome learned men refuse the Ceremonies 〈◊〉 other learned men which are in authoriâ—y command the vse Heb. 1â— â— neither our Minister â—or we are bid to obey euery learned man â—ut such as haue the ouersight of vs whose â—ules and orders wee are to interpret to â—he best that so with more quietnesse wee â—ay obey Cath. I haue seene the reasons of such â—s mis-like the Ceremonies but I doe not â—emember the reasons of such as speake for â—hem Guid. Haue you not heard the latter Canons Cath. They spake of Dedicating the Childe by the signe of the Crosse I had thought that had beene done by baptisme Tract The Crosse is of great antiquity Guid. The brazen Serpent In 〈…〉 which being lifted vp as Saint Augustine saith did figure the death of the Lord vpon the crosse was of greater Tract I speake not of things before the incarnation of Christ do not you read those words in the New Testament 1. Cor. 18.23 Whosoeuer will follow me let him forsake himselfe and take vp his Crosse and follow me And these words The preaching of the Crosse is to them that perish Gal. 6.14 foolishnesse Eph. 2 16 And these words God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And these also That hee might reconcile both vnto God in one body by his Crosse Guid. Yes wee haue read all this and some of vs haue read an Homily also that beareth the name of Saint Chrysostome in praise of the Crosse in which the Crosse is named 53 times together I will not recite all but giue you a taste of them as it is turned into Latine by Tilman a Monke 1 Cruxspes Christianorum 2 Cruxresurrectio Mortuorum 3 Crux dux Coecorum 11 Crux victoria aduersus Diabolum 23 Crux custos infantium 24 Crux caput virorum 26 Crux lumen in tenebris sedentium 51 Crux panis esurientium 52 Crux fons sitientium 53 Crux velamen nudorum The Crosse the hope of the Christians The resurrection of the Dead The guide of the blinde Victory against the Diuell The keeper of Infants The head of men The light of such as sit in darknesse The bread of the hungry The wel-spring for the thirsty The couering for the naked If you apply this and the rest which is found there to the bare signe of the Crosse and not to Christ and his suffering on the Crosse you will haue Saint Chrysostome to robbe Christ of his glory for all these things belong to Him And so likewise these words of our Sauiour and of S. Paul in which wee finde the word Crosse If we thinke they meant the bare signe or a crosse made of Wood Stone Copper or whatsoeuer we shall be found grosse interpreters For to take vp our Crosse is to prepare our selues against persecutions and affliction and to beare it patiently when it commeth and the other places are to bee vnderstood of Christ crucified for to preach that saluation is to besought in Iesus Christ which was fastened to a Crosse with nayles is foolishnesse to them that perish through want of faith in him If was Christs passion on the Crosse wherin the Apostle reioiced Through an earnest meditation thereon the world was crucified to him and hee to the world Christ hath recoÌ„ciled such as beléeue in him both Iewes and Gentiles by his Crosse that is by his sufferings Tract You say sufferings Saint Paul saith Crosse Guid. If you will vse words without their sence then the Crosse hath bloud Tract How so Guid. The Apostle to the Colossians saith Col 1.19.20 That it pleased meaning the Father that in him meaning the Sonne should al fulnesse dwel â—ee Rollocke how hee expouâ— deth and by him to recocile all things vnto himselfe and to set at peace through the bloud of his crosse by the Son both the things in earth and the things in heauen Tract Why doe you say it pleased him meaning the Father Erasmus hath complacitum est Patri it pleased the Father Guid. I said meaning the Father because the word Father is not in the Greek and Erasmus sets it into the text to make it more plaine euen as your vulgar edition vnto the words all fulnesse addeth diuinitatis of God-head Col. 1.19 which is not in the 19. verse in the originall Col. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug per sanguinem crucis c. Mundata sumt omnia peccatâ—â— ipsorum in epi. B. Ioan tra 1. though it bee in the 9 verse of the second Chapter But as that Latine Edition called Vulgata hath in the verse 19 added Diuinitatis God-head so in the 20 verse I meane of the 1. Chapter it doth not set downe as Erasmus doth the Latine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sonne But to returne to the words Through the bloud of his Crosse if I should presse you with those worde and say it is a proper speech as you vrge the word Crosse in the places you cited then the Crosse hath