they sit and recal it againe newly run over it fitly prepare it for their stomackes that it may so bee converted into their substance In like manner hee vvho vvill make a right vse of reading of the Scriptures must after the reading thereof ponder meditate and ruminate on it and make vse therof for his own edification Lastly wheras you say he is very silent it is most likely he hath a care hee offende not in his tongue For most commonly multiloquium est stultiloquium in much talke there is sin seeing wee must giue an accouÌ„t of every b Mat. 12.36 37. idle word Gall. But what neede all this ado I hope I shal be saved as vvell as he though I pine not my selfe away in melancholy reading of books I confesse I haue but little skil in divinity for my humour is not that way yet I hope I haue enough to bee saved for I know Christ dyed for me I beleeue to be saued by him only not by my workes I stande not on them Vide Bucanum de praedestinat quest 50. nor put any confidence in theÌ„ Scholl Why thinke you a bare beliefe without a careful endevor to liue according to the wil of God will be sufficient for you to salvation Gall. O sir I perceiue you are of the old stamp you trust to be saved by your good works and holynes I know that to be Papistical erroneous therfore I rely wholie on faith in Christ and not on my workes Scholl It is true I am of the old stamp of that stamp which the old Patriarks Prophets and all the Elect of God haue bin al vvhich were zealous of good works studious to approue their calling therby Heb. 11. Tit. 2. yet am I far from that blasphemous conceit of the Papists which you falsely call old but truely erroneous for so it is no lesse erroneous is your solitary faith without good workes This opinion of bare faith hath bin condeÌ„ned for an he resie long siâ—ce in the heretike Eunomius vvho thought that a man might be saved if he had faith how lewdly so ever he lived as S. Augustine reporteth in his 54. heresie ad Quodvultdeum and S. Augustine wrote his book de correctione gratia Aug. tom 4 li. octoginta quest c. 76. against certain that were of this errour in his time and the Apostle Iames tearmeth this kinde of faith Iam. 2.19 the faith of Divels and therefore it cannot saue Gall. I haue heard it I know not how often that wee are freely saved by faith without good vvorks and therefore I confesse I haue had the lesse regard of them Schol. You haue mistaken the matter you haue heard often that vve are iustified freely by faith without good works but not saved without good works Gal. That is al one Sch Nay there is great difference betweene iustification and salvatioÌ„ to iustification only faith without workes sufficeth Rom. 3.28 Gal. 2 16. Ps 15. 24 Fox de christo gratis iustifi lib. 2 pag 380. Mat. 5.20 August in Psal 30. despiritu lit ca. 9. Rom. 8.29 Luk. 1.74 Heb. 12 14 Reve 20.6 but to salvation is more required as first predestination then an effectual vocation by the preaching of the worde externally an internal operatioÌ„ of the holy Ghost Then iustification by faith only afterwards a measure of sanctification which consisteth of godlines of life good workes then salvatioÌ„ so that without sanctification good works you caÌ„not be saved Gall. It is a hard saying and I hope it is not so if it be true I must confesse Vide Foxâ— de Christa gratis iustificante li. 2 fol 359. 360. I haue hitherto reposed my only hope of salvation on faith without works and I am so deeply setled in this opinion that I shall hardly ever alter my opinion Scho. Yet if you haue manifest proofe heereof in the scripture you wil alter your opinion your life Gall. My opinion I shall for I hold the scripture the only rule of truth But for my life I feare I must craue pardoÌ„ a while til yeares grow on me But I pray sir since we are entred into this matter we haue no other matter to passe the time shew howe you prooue this point Heb. 1â— Exod. 40.32 Mat. â— Calu. instit li. 3. cap. 14 sect 1. 21 cap. 15 sect 8. ca. 16 sect 1. 2. Pet. 1 1â— Schâ—ll This matter is proved not only by the godly conversation of all the Patriarkes Prophets and holy men of God but also prefigured in the old law of Moses and set down in plaine tearmes in many places of the new Testament as Except your righteousnes exceeds the righteousnes of the Scribes and Pharises yee cannot enter into the kingdome of God Now although the righteousnes of the Scribes and Pharisies was farre shorte of theirs who may be capable of the kingdom of heaven yet even they were very carefull not to kil not to wrong not to sweare falsely or forsweare not to commit adultery in a word not to breake any of the ten commandements in external action notwithstanding they were careful precize herein yet our Savior plainly pronounceth That excepte our righteousnesse exceede the r ghteousnesse of the Scribes and Pharisies wâ—e cannot enter into the kingdome of God Gall. If to abstaine from killing svvearing adulterie and the rest which you haue reckoned vp be not sufficient God helpe me a great many moe besides me what would you haue vs to do Scho. Our Savior in that place sheweth that we ought not only to abstain from the breach of these commaundements in externall action but also abstaine from evill thoughtes as namely we should not lust after a woman Mat. 5.28 for hee that looketh on a vvoman to lust after her hath alreadye committed adulterie in his hearte This lust the Scribes and Pharisies thought no breach of the law Again he requireth 〈◊〉 we should not svveare at all in our ordinary talke but our affirmatioÌ„s should be yea yea our negations nay nay The Scribes Pharisies thought they offended not in taking the name of the Lord in vaine in ordinary talke so they swore not falsely Againe the Scribes and Pharisies thought they might take an eie for an eie and a tooth for a tooth that they might revenge a wrong to the vtmost so that their revenge were not greater then the wrong received but our Savior requireth that vvee should not resist evil if any man take away our coat we must giue him our cloake also if any man strike vs on the one cheek we must turne to him the other also Gall. And do you indeed think in conscience you are bound to doe this Scholl Yes without al doubt Gall. Then by your good favour I meane to ease you of your cloake and purse but first I vvill proue your patience I must take my fist from your
guiltlesse then let mine enemy take me and persecute mee lay mine honor in the dust That he vvas a sinner the Scripture recordeth 2. Sam. 11 1. Chro 1.2 yet hee was a man according to Gods own hart because hee delighted in the law of God made it his studie and when he tripped and went wrong hee acknowledged his owne infirmitie and craved pardon for it God accepting in Christ his endevours not exacting perfection in his deeds Concerning your last obiection of Zachary and Elizabeth his vvife that they vvere both iust before God and vvalked in all the commandemeÌ„ts of the Lord without reproofe indeed they were iust before God but it was by imputation of the iustice of Christ for whose comming they dayly expected they walked in all the commandements of God without reproofe before meÌ„ but not perfectly before God For if they had not acknowledged theÌ„selues sinners they needed not haue expected Christ their redeemer Luk. 1.68.69 and albeit they be tearmed iust yet it doeth not follovve that they were without sin The worde iust doeth not alwaies signifie one vvithout sin but one that delighteth or endevoureth to be iust and holy according to that saying the iust falleth seveÌ„ times a day though a man sin seven times Pro. 24.16 1. Pet. 4.18 that is many times a day yet the scripture tearmeth him iust by reasoÌ„ of his affection and his endevour to be iust Zacharias and Elizabeth were iust before God man that is reputed taken accepted iust before GOD in respect of the merites of their redeemer on whom they beleeved and exspected their endevours vvere accepted of as iust though not iust perfectly for so no flesh is or hath beene iust Christ only excepted as it is plainely set down in the scripture eveÌ„ by Iobs own mouth whoÌ„ you alleadged to be without sin he saith plainly Iob. 9.20 Ps 51.9.7 if I should iustifie my selfe mine own mouth would condeÌ„ne me againe Eliphas saith generally not only of all the holy and iust men that ever were but of the Saintes in heaven what is man that hee should bee cleane he that is borne of a womaÌ„ that he should be iust Iob. 15.14 15. cap. 14 4. Behold God found not stedfastnesse in his Saints yea the heaueÌ„s are not cleane in his sight how much lesse a man This doe the Fathers also affirme Augustine saith there is nether Saint nor righteous man that is without sinne notwithstanding they cease not to be Saints and righteous because they haue their affection still set vpon holynes Aug de fide orthod cap. 40. al Jnnocens Pap. epâ—st 95 eachirid cap 32. Hier adve Pelag. idem ad Rustia Ambros de vocatione gent. lib. 5. â— Others of the Fathers are of the same opinion whose words to repeat would be tedious Again Zacharian and Elizabeth his wife were vnreproueable before men because they so behaved theÌ„sâ—lus as that no man coulde iustly complaine of any ill conversation in theÌ„ this doth not proue they were without infirmities or sinnes For externall actions may haue good shewes and yet they may be haynous sinnes yet commended as good so farre as they are externall actions yea further rewarded as good externall actions with temporall blessings As for example vvhenas Iehu had destroyed the house of Ahab the Lord saith vnto him 2 K ng 10 30. because thou hast diligently exequâ—ted all that which was right in mine eies and hast done vnto the house of Ahab according to all things that were in my heart therfore shall thy sons sit vpon the throne of Israell vnto the fourth generation if you look on the external action of Iehu in destroying Ahab and his posterity he did that which was according to Gods minde who would haue him destroyed because he persecuted his Prophets for his cruelty against Naboth But if you respect the minde of Iehu in the execution hereof he highly sinned for he did not destroy Ahab as to execute Gods iudgementes against Ahab but to settle himself in Ahabs kingdome and therefore that he might make the kingdom sure vnto himselfe went farther theÌ„ his commission he not only destroyed Ahab and Iezabell their children but also with great cruelty put to death those of his kindred least they should rebel against him Wherfore though in this place his externall action in destroying Ahab and his children be heere commended rewarded with a teÌ„porall blessing yet his sinne namely his ambitious minde to vsurp the kingdome and his cruelty against the bloud of Ahab is not only reproved but also he hath a heavy iudgment denouÌ„ced against him in the Prophet Hosea Hose 1.4 2. King 10 30. he did that which God had determined to be done but he did it not with that minde as he shoulde God would haue Ahab destroied the which Iehu effected but not because God wold haue it so done but being aÌ„bitious to serue his own turn that he might enioy his kingdome The like example you haue of the king of Assyria Nabucadnezer Esay 10.5.6.7.12 Ezech. 29.19 both which did that in theit externall actioÌ„ which God would haue done yet grieuously sinned their externall actions were allowed of but their wicked minds condemned so that the commendations giuen to external actions doe not necessarily import that the doers thereof do not sinne Howbeit when it is said of Zacharias and Elizabeth that they were vnreproue able no doubt it was meant that they were iust and righteous because they did seriously endevour so to be and were so in the estimation of men they had that kind of iustice or righteousnes vvhich divines call iustitiam viatoris the iustice of those that tende to heaveÌ„ wherein there is alwaies imperfection not that kinde of iustice which they call iustitiam comprehensoruÌ„ the iustice of those that alreadye haue obtained the everlasting kingdom in which kinde of iustice there is no imperfectioÌ„ Pap. I pray sir if there bee no man perfectlye good nor any works so good as that there is no imperfection in theÌ„ by reason wherof no man can iustly challendge eternall life as due vnto him by desert why doe the scriptures cal eternal life a rewarde of good works As where it is said Godlynesse hath the promises of this life and of the life to come 1. Tim. 4 8 Math. 5.12 Mat 10.42 Mat. 19.29 2. Tim. 4.7.8 Blessed are you when men revile you and persecute you for my name sake and speake al manner of evill of you falsely Reioice and be glad for great is your reward in heaveÌ„ Hee that giveth a cup of cold water in my name veryly hee shall not loose his reward Hee that forsaketh house father mother brothers sisters c shal receiue life everlasting in the world to come And Paul saith I haue fought a good fight I haue finished my course I haue kept the faith for henceforth is laid vp for
right eare then you vvil turne me the other Why how now wil ye resist Scholl Why not sit Gal. O I did but proue whether you would stand to your doctrin or no I meant you no harme but you see that you will speake a great deale more then you wil do Scho. Why say you so Gal. Because cven in your last words you saide you were bound in coÌ„science not to resist evill that if any wil take your cloake away you must giue him your coate also and that if one strâ—ke you on one cheeke you must turne him also the other yet you see you obserue none of all this Scholl Sir you much mistake the matter if you thinke that these speeches resist not evill Aug. Epict. 5. ad Marcellinum Peter Martyr locis comm classe 4 ca. 15. sect 7 8. if any take your cloake avvaie giue him your coate also and if any strike you on the one cheeke turne also the other it you think I say these speeches are meant abâ—olutely and alvvaies to be done For the only drift of our Savâ—or in these speeches is to confute the false opinioÌ„ of the Scribes and Pharisies vvho thought it no offence to do wrong for vvrong so that their requitall vvere not greater then the vvrong done them he tels them that they may not resist evil that is maliciously hurt again if they bee vvronged As for to resist evill but not vvith evil that is revenge with malice and wronge it hath beene vsed allvvaies of the godly Exod. 2.12 opposing theÌ„selues against the wicked practises of the vngodly yea our Saviour Christ not only reproved those that sould doâ—es in the teÌ„ple Mark 11.15 but also overthrew the tables of the mony-changers and whipt them out of the temple Paule withstoode Peter to the face Gal 2.11.14 vvhen he went wrong Againe wee are not alwaies bounde to giue our cloake to him that will take our coate away Calvin institut lib. 4. cap. 20. sect 20. for this is spoken respectiuely and not absolutely that is rather yeelde our cloak vnto him then maliciously vvithstand him else vvhy hath God appointed vs iudges and magistrates if we may not vse their help Act. 22.1 24.12 25.10 wheÌ„as Paul was falsly accused he withstood his enemies vsed the help of magistrates appealing to Cesar vvhich no doubt hee vvoulde not haue done if it had bin vnlavvfull Lastly if one strike you on the one cheek turne also the other these vvordes must be vnderstood as those words of our Saviour Christ vvhere hee saieth Luk. 14 26. Mat 10 37 if any hate not father and mother he is not worthy of me where his meaning is not that anye shoulde hate his Father and Mother or not loue obey theÌ„ But he meaneth if it shall come to this rump that they must either forsake father mother or CHRIST their loue to their favior ought to be so great that they should hate father or mother rather then forsake Christ So likewise when we haue received a blovv on the one cheeke we must turne also the other if it shal make for the glory of God so to do or rather bee buffeted on both sides then to malice the party wronging vs. Nowe that we are not bound simply to turne the other side if any giue vs a blowe on the cheeke except it wil make for the glory of God it is most manifest by our Savior christ himselfe who is the best interpreter of himselfe the best expouÌ„der of his own meaning who vvhen as hee vvas striken turned not the other side vnto him that smote him but reproved him for so doing â—oh 18.23 if I haue evil spoken saith he beare witnesse of the evill but if I haue well spoken why smitest thou me where you may see that wheÌ„ he was stroken he did not offer himselfe to be strokeÌ„ againe so that you may see these wordes if one strike you on the one cheek turn also the other to him are not alwaies to be observed but vpon some circuÌ„staunces So likewise when Paul was sâ—itteÌ„ he doth not offer himselfe to be smitten again but reprooveth the high Priest for coÌ„manding him to be smitten saying god wil smite thee c. Act 23.3 HeÌ„ce may you see that I break not those commandementes in denying you my purse cloak in refusing to bee beateÌ„ at your haÌ„ds sith it maks not for the glory of God for you either to rob me for beat me And I may without brech of charity deny you both Gall. If these places are so to be vnderstood I must coÌ„fesse your deedes haue not swarved froÌ„ your doctrine But I meant a little to be pleasaÌ„t with you Now pray sit proceede in that which you vvere about to say concerning the necessitie of works to salvation If your doctrine be true I must take an other course or els I shal never come to heaven Scho. For the proofe of it harken and then iudge Besides the place which I haue already named concerning the righteousnes of the Scribes and Pharisies which was an external observation of the law whose righteousnesse farre exceeded the righteousnes of many in these our daies who notwithstaÌ„ding vainely perswade themselues they shal be saved I terme it a vain perswasion because if an externall observation of the law such as was the Pharisies be not sufficieÌ„t much lesse manifest breakers of the law and such as continue therein can bee saved besides this place I say there are many most plaine to prooue the necessity of good-workes to salvation as that of the Apostle Heb. 12.14 followe peace with all men holynes without the which no man shall see God without a peaceable holy conversation then no man can be saved Iohn pronounceth those only blessed Rev. 20.6.13 who haue their part in the first resurrection for saith he on such the seconde death hath no power If they onely are blessed who haue their parte in the first resurrection which is holynes of life then without good vvorkes no man can bee saved further in the same chapter hee saieth having the day of iudgment represented to him in a vision that he saw that every one was iudged according to his works that is such as had done good to everlasting life such as had done evill to everlasting fire as it is also in the Athanasian Creede our Saviour Christes vvords are most plaine in this point Mat 7.21 Lâ—ge Chrysostomum in haec verba tom 2. Not everie one that saieth vnto me Lord Lord shal enter into the kingdome of heaven but hee that doeth the will of my fa her he shall enter into the kingdom of heaveÌ„ And further in the same chapter he doth more illustrat the point by the example of 2. builders He that heareth my words and doth them I will liken him to a wise maÌ„ which builded his house on a rocke and when the
the place your selfe you would haue perceived that these wordes are not pertinent to this point whervnto you alleadge theÌ„ no more theÌ„ a poke ful of plumbs the which if you â—ome the wordes next going before you may evidently see Where Salomon sheweth the nature of hatred Pro. 10.12 and the nature of loue he saith hatred stirreth vp contention but loue covereth a multitude of sinnes by which wordes nothing els is meant but where meÌ„ hate one an other there they vvill goe aboute to discredite those they hate and speake all the evil they know of their adversary according to that of the Apostle S Iames Iam. 3.16 where envying strife is ther is sedition and ' al manner of evil works but where loue is if they whom they loue haue coÌ„mitted any thing amisse they blase it not abroad but conceale it for the loue they beare to the party so offending vvhich vve see verified in Ioseph who loving his espowsed wife Mary when hee perceived shee vvas vvith childe Mat. 1.19 would not make her a publike example draw her before the magistrate but was minded secretly to put her away Now SalomoÌ„ saying no more but affirming only that the nature of loue is such as that it wil not defame those whom it loueth you bring it as though he said loue meriteth the forgiuenesse of sinnes in the sight of God very wide from the meaning of Salomon Now coÌ„cerning your third reason Pro. 16.6 by mercy and trueth shall iniquitie bee forgiven marke well the words he doth not say for the merite of mercie and truth which you are to proue but by as by the meanes not for the merit of them The like speech hiâ— in the Prophet Ezechiell Ezech. 18. where the Lord testâ—fieth that if the vvicked wil forsake his wicked way and do that which is right and good the Lord wil not remember his former wickednesse In vvhich words hee shevveth his mercie in forgiuing them the meanes not the cause wherby they may obtaine mercy namely by a true repentaÌ„ce which consisteth in newnesse of life in doing mercy and trueth Pap. This is but your private opinion the fathers had a higher opinion of good workes they tooke them for merites of eternall life Scholl If you read them you shal find the coÌ„trary Bernard in Cant serm 22. Bernard saith of them all generally sunt via ad regnum non causa regnandi they are the vvay wherby we are brought to the kingdom of god not the causes of our obtaining heauen Origen expouÌ„ding these wordes Origin in epist ad Rom. 4 4. Ambrose de vocatione gent l. 1. cap. 5. August de spirit lit ca 17. epist 105. ad Sixt. to him that worketh he reward is not couÌ„ted for grace but of debt saith I cannot bee perswaded that there is any vvorke that can craue recompence or reward of God as a due debt It were too long to recite what Augustin what Ambrose vvhat Ierome and others of the Fathers say of this point For the Papist wil not stand now to their expositions Pap. Nay slander theÌ„ not they alway stoode highly on them Schâ—ll It is but a vaunt bâ—fore those that never read them Reynolds in Apologia Thesium sect 24. as it hath bin proved by a reverend learned maÌ„ if they saw that they made not clearly against theÌ„ they would never haue dealte so irreligiously with theÌ„ not only to blotte out whatsoeuer they say against them but also to adde vnto them and make them speake as theÌ„selues list altering the sence of their words by interposing words or sentences Pap. I cannot beleeue this this were to confesse that they rely little on them Scholl I easily beleeue that you think there is no such matter for none but the souÌ„dest frends of the Pope late king Philip of Spaine are admitted to the knowledge of this mistery who are sworne not to reveile it Hovvbeit it pleaseth God this il practise of theirs should come to light coÌ„trary to their expectation I can shewe you the booke which they cal Index expurgatorius wherein is namely set downe what they shall adde and vvhat they shall alter leaue out in what Auctors and that it is not lawful fot any to haue any booke but so corrected nor lavvfull for anie Printer to print theÌ„ but as he shall haue direction from this Index before mentioned Pap. If it be so I cannot tell vvhat to say to it but be it the fathers say nothing for their opinioÌ„ yet the scriptures are very plaine that as badde vvorks are causes of our damnation so by good works we merite heaven For the merit of good vvorkes it is evident by the vvordes of Christ vvho vvill cal some to his kingdome sheweth a cause why they shal enioy it saying for or because Matth. 25. when I was hungrie thirstie and naked yee fedde me gaue me drinke and cloathed me Now this I learned when I vvas a young scholler that quia or quoniam for or because are alwaies called causall wordes because wee never vse them but when we shew the cause of a thing and so Christ vseth it in this place come and inherite my kingdome for you haue done this shewing the cause why they shall inherite it Scholl Parte of that which you haue said is true as vvhen you say ill or vvicked vvorkes are causes of daÌ„natioÌ„ because ill works are perfectly ill but no good workes no not of the best of the Saints in this world are perfectly good therfore cannot deserue eternall life Whereas you say that vvee never vse these vvordes quia or quoniam but vvhen vvee shew the cause of a thing it is not true But stay know you him that rode by vs eveÌ„ now Pap. No I never saw him before but you maye see hee is a serving man Scholl Why say you hee is a serving man Pap. Because hee weares a blue coate Scholl So your own mouth confuteth that which you affirmed before Pap. Why so Scholl You saide before that these words for because are alvvaies causall words never vsed but when the cause of a thing is shewed herevpon you conclude because our Savior Christ vseth these words for or because I was hungry thirstie and yee refreshed me therfore those good workes must be causes of enioying the kingdome of God but it appeareth by your ovvne words that for or because do not alwaies signifie the cause but ofteÌ„times a probable or a necessary coÌ„sequution of a thing You say he is a serving man because hee weares a blue coate this because signifieth here in this speech a Probable coÌ„sequution because few weare a blue coate but serving men A blue coate makes not a serving man no more theÌ„ a hood a Monck For if it shoulde be the cause of a serving man then if a woman put it on she were a serving man in
I first overtooke you I thought I should haue a tedious iourney but now me thinkes we haue pleasantlye passed our waye And for this daies iourney I wil buy me a bible that I may bee able to talke when I meete with the like cōpany For if I light in such company as talke of the scripture I sit mute or leaue their company because I haue read nothing in it Scholl I am very glad to heare you resolved to reade the scriptures although as yet you meane to reade it to no other purpose then to be able to talke of it yet if you read it I doubt not but God will so blesse your labor therin that it will worke better effects in you then onlie abilitie to talke of it for the reading of it will bring you to the true knowledge of God the knowledge of God to the loue of God the loue of God to a desire to liue according to his will Wherfore David saith Ps 19.7.11 Ps 1119.9 Heb. 4.12 the word of God converteth the soule it giveth wisedome to the simple and maketh the readers therof circumspect to avoide those things that are evill it causeth men to be new men it is mighty in operatiō So that by one sermon of Peter three thousand were cōverted Acts 2.41 Felix though a bad man yet hee trembled vvhen hee harde Paule preach of righteousnes tēperance and the iudgement to come Wherfore I pray neglect not the reading of it Act. 24.26 Rom 1.16 1. Cor. 1.19 since it is the power of God to salvation aboue all conforme your life vnto it and thinke not that it is an easie thing to attaine vnto the kingdome of heavē They that vvill enter into the kingdome of heaven must vse violence constraine themselues to leaue off carnal and worldly affections the way that leades to destruction is broad Mat. 11.12 Luk. 16.16 and vvide and manie there are that enter therein but the way that leades to heaven is straite and narrow few there are that enter therein The ofspring of Adam is devided into fowre sorts Consider the whole of-spring of Adam what a number never come vnto the true knowledge of God but vanish a way in ignorance and idolatry all these are in the way of perditiō An other sort there are that know god and acknowledge al the articles of the Creede yea the trueth of the whole Scripture Titu 1.16 Ioh. 5.44 Ioh 12.42.43 yet denye God in their works and these are also in the way of perdition A third sort pretend they know God pretende an externall kinde of holynes but deny the force of it 2. Tim. 3.5 Ioh. 12.42.43 loving the praise of men more then God these also are in the broad way of perdition A fourth sorte there is vvho knowe God in sincerity loue him beleeue in him and conforme themselues to liue according to his word these only are in the strait way to heaven Calvin institut lib. 3 cap 14. sect 1. Wherefore as you tender your ovvne salvation haue a care to vnderstand the worde not that you may be able to talk of it but that you may know how to rectifie your faith and life Gall. 6.7.8 Gall 5.21.23 For be not deceiued God is not mocked that which a man soweth that shall he reape hee that liveth aefter the flesh that is liveth carnally shall be damned but he that liveth after the spirit that is endevoureth to liue according to the wil of God shall haue life everlasting And thus because we are nowe entred into the citty I leaue to talke further of this point Gall. Sir for your good advise I thanke you most hartily this I promise you that hereafter I will haue a greater care of these matters 〈◊〉 I haue had heretofore Now sir if you wil doe me that favour as to ride with me to my Iune I shall accept it for great kindnesse and I will bestowe the best wine in Oxford on you as good a pipe of Tobacco as ever you tasted Schol. I am beholding to you for your good will I praye pardon me at this time I must to my Colledge thus I leaue you to the almighty Gall. A due withal my heart FINIS