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
of the foules to declare dangerous designes of late Salt What call you that fowle Chap. Eagle which mounted and made hast to the Court some say as soone as hee espied a shew of bloud vpon a peece of paper I meane when he suspected some bloudy plot or at least was amazed Salt Blessed bee God that made that Eagle make such spéed after the sight of the paper there is good hope that the diuell hath but a short time hee thareth so sore and would haue roared more if God had not stopt his mouth in time but if you will haue any more of this kind of Salt héere it is Let them bee confounded and put to shame that seeke after my soule â—sal 35.4 let them be turned backe and put to confusion that imagine mine hurt 5 Let them be as chaffe before the winde and let the Angell of the Lord seatter them 6 Let there way be darke and slippery and let the Angell of the Lord persecute them 7 For without cause they haue hide the pit and their net for mee without cause haue they digged a pit for my soule And Dauid faid to Abishai destroy him not 1. Sam. 26.9 c. for who can lay his hand vpon the Lords Annointed and be guiltlesse 11 The Lord keep me from laying my hand vpon the Lords annointed This know all that in the last dayes shall come perilous times 2. Tim. 3.1 for men shall be louers of their owne selues couetous boasters proud c. 2 Without naturall affection truce-breakers false accusers c. Traytors heady high-minded c. turne away therefore from such Then when Iudas which betrayed him saw that he was condemned Mat. 27.3 he repented himselfe and brought againe the thirty peeces of siluer to the chiefe Priests and Elders 4 Saying I haue sinned betraying the innocent bloud but they said what is that to vs see thou to it And when hee had cast down the siluer-plates in the Temple he departed and went and hanged himselfe And so did Achitophel in Dauids time â— Sam. 17.23 when hee saw his counsell against the King was not followed Chap. If we would beleeue indeed that these things are true wee should insteed of being slaues vnto such sinnes striue against them with all the might wee had yea wee should pray heartily for strength to withstand such horrible wickednesse and hold this for a truth that it is not noblenesse but haughtinesse not piety but pride not religion but rebellion that makes such kind of men so stubbornely refuse to obey such as the King of Kings hath placed ouer them Salt If such Parents and Tutors as are so addicted to Popery would instéed of féeding their children with beades and babies call them to reade some chapter of the Bible either in the old or new Testament morning and euening superstition and rebellion would bee loathsome vnto them in short space especially if they would vse prayer and frequent the Church in which such as be wise will do what in them lyeth to haue wise and sober guides least through ignorance and ill behauiour they rather offend then amend such as come to heare them Chap. It were great happinesse yea a great blessing of God indeed if euery Teacher could do as hee teacheth but there is no man liuing I thinke without some fault do none of the ancient fathers acknowledge this in their time Salt You shall heare what one of them wrot more then twelue hundred yeares past who dare assigne to himselfe that hee doth all things that God commandeth Nemo prosus nemo no man no man at all predicamus non facimus we Preach and do not you heare and regard not merito omnes sumus sub flagello wee are all worthily vnder the whippe doth Teacher and doer hearer and contemner we studdy to find fault one with another we do not studdy to sift our owne workes one neighbour backebyteth another one Clearke backebyteth another Clearke and one lay-man anther certainly I see men accusing one another but I see no man iustè se excusantem iustly excusing himselfe The seuenteenth Chapman I Pray you sir if you haue any Salt for so I vnderstand you call the holy Scripture that is fit to season such as seek to charmers Sorcerers and witches let mee hauesome Salt Our Sauiour Christ called his Disciples who were to season men with the word the Salt of the earth and therefore I thought I might without offence call the word of God Mat. 5.13 I meane the holy Scriptures Salt for your purpose take this And he meaning Manasseh who raigned in Iuda after his father Ezekiah did euill in the sight of the Lord 2. Chron. 33. like the abhominaons of the Heathen 2 whom the Lord had cast out before the children of Israel Hee cause his sonnes to passe through the fire in the valley of Benhinnon he gaue himselfe to witchcraft â— and to charming and to sorcery and he vsed them that had familliar spirits and sooth-sayers hee did very much euill in the sight of the Lord to anger him And the Lord spake to Manasseh and to his people but they would not regard 20 Wherfore the Lord brought vpon them the captaines of the hoast of the King of Ashur which tooke Manasseh and put him in fetters and bound him in chaines 11 and carried him to Babel You shall not vse witchcraft c You shall not regard them that vse wit-craft neither sooth-sayers Leuit. 19 26 ye shall not seek to them to bee defiled by them 31 I am the Lord your God If a man or woman haue a spirit of diuination in them or sooth-saying in them they shall dye the death they shall stone theÌ„ to death their bloud shall be vpon them In the Epistle to the Galathians witchcraft is reckoned among those deedes of the flesh that hinder vs from inheriting the Kingdome of God Gal. 5.20 Chap. Shall none in whom such workes of the flesh haue bene found be saued Salt Yes if they striue to enter in at the straite gate our Sauiour speaketh of in the 13. of Saint Luk. which is not onely to say Lord Lord or to heare a Sermon or to come to eate and drinke at the communion vnprepared but depart from iniquity to repent truely to cleaue to Christ vnfaignedly and to shew forth fruits of asound faith coÌ„tinually but I neuer heard of any witch that thus returned The eighteenth Chapman IF you haue done with him hearken a while vnto me Salt What newes bring you Chap. I come with no newes but to end an old quarrell if it may be Salt Betwixt whom Chap. Betwixt two women the one is called of some Cathara the other for her religion is called Romana and for her outward beauty Rosamunda Salter Rosamund I haue not heard of many if any of that name but she that was famous in the dayes of Henry the
why doth he say hee was there inuisibly or if hee were there why doth hee pray to him as sitting aboue with his Father None in the Scripture euer confest him in respect of his Man-hood to sit at the right hand of God in glory while hee was heere present in body For when he said No man ascendeth c. but he that descendeth c. the Sonne of man which is in heauen Ioh. 3.13 it is spoken in respect of the vnion of his God-head with his Man-hood After his Ascention Steuen said He saw not with bodily eyes saith Augustine De Can. verae vitae cap. 42. the heauens open and the Son of man standing at the right hand of God Act. 7.56 But hee said not I sée him there heere too or he is there visibly heere inuisibly Paul saith Christ was seene of him 1. Cor. 15.8 but he telleth how hee saw a light Act. 22. and so did others which heard not the voyce If you reade Augustine on Iohn you shall finde him affirming that the Church had his bodily presence but few daies Now saith hee Aug. in Ioh. 12. tract 50. Wee hold him by faith hee is gone touching his bodily presence but as touching Spirit and Maiesty hee is with his Church to the worlds end Tract I haue heard this vrged Plus milies more then a thousand times Christ as he is God may be where he will and how he will If we goe forward with this wee shall make no end of iarring what haue you els to say Gui. I wonder that if Eubolus and his company were at the Church doore in the night would not goe in seing light and one at Masse Many things Maister Tractable haue beene seene in visions and dreames and yet no such going from place to place It should seeme by these words and stirring vp Basil that he was a sleepe till he was stirred If after this presently he went to the Altare because he could not endure the vision then he remoued ere the vision was ended So did not such as are saide in the Scriptures to haue seene visions Act. 10 1â—â— 17.18.19.20.21 Peter went not down to the men which were sent to him froÌ„ Cornelius till the vision was ended But to let this passe I pray you M. Tractable tell mee how you would English Mysteria ministrationis Tract How should I English it but the Ministers of the Ministration Guid. If any of our side should English it the seruice of the coÌ„munion some of your side would call them false translators Mad. I like not these wordes on your side and our side I would wee might once stand all on one side Rom. Madam you know the Church is a body and a body hath two sides if it haue three then indeed it would be a Monster Guid. Two sides do well become a naturall body and they doe well agrée without grieuing each other But two sides do as ill become a mysticall body as two heads do a naturall body One head one heart one mouth one minde one sence one side doth best become the Church vniuersall Tract I pray you peace a little Mad. Peace as much as you will so it go with piety Tract What moued you Maister Guide-well to aske how I would English mysteria ministrationis Guid. Because I would see whether you would haue englished it the Masse or the seruice of the Masse as Maister Harding doth who also englisheth these words Caeteras orationes Sancti Minesterij The other Prayers of the Masse which you know should be translated the other Prayers of the holy Minestery and afterward he translateth Post sinem orationum after he had done the Prayers of consecration But you know it should be englished if you will haue it word for word according to the Latin after the end of the prayers but if you will haue those words translated as Doctor Harding doth theÌ„ after coÌ„secration he lifted vp bread which agreeth not with transubstantiation Ro. Answere to that Couzen. Tract Amphilochius might meane by bread the forme and shew of bread as also when he saide diuiding the bread in three partes Ro. Is that your best answere Couzen a shew of bread without substance no meale no flower no do we baked remayning Guid. Though you do yet there be others that do not Christians should take delight in the word of God which was more sweet to Dauid then the Hony-combe Mad. Satisfie her minde this once and it be but to let her see what weake foundations they build on Guid. Doctor Harding in the foresaide answere speaketh of a Gospell that should be written in the Hebrew by Saint Mathew in which it is reported that when our Lord had giuen his Shroude to the Bishops Seruant he went to Iames and appeared vnto him For Iames had made an oath that he would not eate bread from that hower he dranke of the cup of the Lord vntill he saw him raysed from the dead It followeth a litle after Afferte ait Dominus mensam et panem c. Bring the table and set on bread quoth our Lord And by and by it is added he tooke bread blessed it and brake it and gaue it to Iames the iust and sayd vnto him my brother eate bread for the sonne of man is risen againe from the dead No man can doubt sayth Maister Harding but this was the Sacrament Tract To what end doth he bring in this Guid. To shew that the Communion was receiued vnder one kinde as appeareth by his words following Fol 42. And Wine was there none giuen for any thing that may be gathered For it is not likely Saint Iames had wine in his house then sayth he for as much as Egesippus who was not long after him witnesseth of him that he neuer drunke Wine but at our Lords Supper Now tell me Maister Tractable whether this Storie goe for currant among you or no Tract Why should it not be currant doe you thinke there is no Gospell of Saint Mathew extant in the Hebrew Guid. I haue the Gospell of Saint Matthew in Hebrew with Munsters Annotations dedicated by him to King Henry the 8. From the which if that other swarue I dare not call it currant Did you euer reade in any of the Euangelists that Christ gaue away his Shroud Tract No indeed Guid. Do not you finde in S. Matthew that our Sauiour being risen from the dead Mat. 28.1.9.10.16 met with Mary Magdalene and the other Mary and after that with the eleuen Disciples which were appointed to goe into Galilee that they might see him there Mark 1â— 9 Doth not S. Marke say that the first he met with was Mary Magdalene I know not whom he should meane by the Bishops man vnlesse it were Caipha's man For Caiphas saith Saint Iohn was high Priest that same yeare Ioh 18.13 If hee ment by that Bishop Saint Iames he calleth him so in some future respect for that hee was called
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
God Tract I haue thought that the Pope hath beene very carefull to winne our Soules to God and therefore we should be at peace with him Guid. His care for our Soules I leaue to God but I see cleerely if that which is written of some of them be true as I haue no reason to doubt they haue great care to haue our Gold and Siluer In the defence of the Apologie Def. of Apol pa. 794. I read thus The Pope sayth he meaning Mathias Parisienfis being diseased with a spiritual dropsey that is to say with an vnquenchable thirst of money shooke out all the Priests purses Anno. 1215. spoyled the Abbies of all their Treasures Againe The Pope made a decree in Rome 1246. that the goods money of all Bishops and Priests deceased within England should be taken to his vse The Pope gaue straight commandement to the Bishops of England that all Parsons and Vicars being resident vpon their Benefices should pay to him yerely the third part of all the valewes of their saide Benefices And that all Parsons and Vicars being not resident should pay vnto him yeerely the one full halfe part of their Benefices All these payments to continue for the space of three whole yeers which amounteth at the least to the summe of an hundred threescore and tenne thousand pound The Bishops of England after some great and forcible intreaties agreed together 1247. to giue the Pope a contribution of eleuen thousand marks At that time the Pryor of Winchester was forced to pay yéerly thrée hundred threescore and fiue marks Bodē Anno. towards the furniture of the Popes table The Pope made a straight decree that all Bishops elect should imediatly trauell out of England to Rome to atend vpon his Holynesse as Mathias sayth Vt Romanorum loculos impraegnaret in ruinam regni Angliae To stuffe the Romans purses to the decay of the Kingdom of England The Pope had the Tenthes of all the spirituall liuings in England during the space of ten whole yeeres Tract Enough of this for this may suffice to shewe that the Pope had a great stroke heere Guid. A great stroke in deed and yet I saide nothing of many thousands of Florenes which the Archbyshops and Bishops of England payed to the Pope at euery vacation for their Anuales of first fruits If you list to see more of this matter turne to the 794. 795 page of the Apology Tract Not I I had rather haue peace of conscience and that I knew in what Church God is best honoured that I might ioyne to that so liue dye that I may liue for euer Guid. Indeed that you speake of is more worth then ten thousand worlds Sith thē in our Church are found the holy Scriptures which teach men in whom to beleeue how to beléeue and how to liue that we may liue with Christ our life and light that lasteth lighteth euer I maruaile why you should not frame your selfe to come among vs. If the Byshop of Rome be haue himselfe like a good Shepheard feeding the Romans with sound fodder it is the better both for himself and them if not it is the worse for both howsoeuer he be he is far from vs but the Testament of Christ thankes bee to God is neere vs and we finde our Sauiour in that Testament saying Where two or three are gathered together in my name there am I in the midst of them Now what is it to bee gathered together in his name who is call'd Iesus Christ but to come in sincerity beléeuing in him with a minde to please him the beareth that name confessing him to be our Iesus that is our Sauiour to be Christ that is the annointed King to gouerne and defend vs annoynted Priest to offer himselfe a Sacrifice once for all and a Prophet yea greater then all Prophets yea then all Angels as being the Sonne of God Heb. 1. by whom in the last dayes God hath spoken and made knowne vnto vs his will to come I say beleeuing in him calling vpon God for mercy in his name to come with a mind to obey his voyce to come with charitable hearts one towards another so far from seeking the destruction one of another that though any of vs tooke another for his enemy yet if we saw him hunger or thirst wee should so refresh him and so pitty his misery that by our charitable dealing we might do what in vs lay to quench the fierie coles of his wrath and turne it into hot burning loue towards vs. If thus wee come together we be gathered together in Christ his name then he will bee among vs and no doubt but where such a head is the body cānot want life neither doth any sound member of such a body deserue to be or wish to be cut off from the whole Good M. Tractable be tractable be not wifull doe not condemne the Doctrine taught in our Churches vpon heare say come your selfe and you shall heare such as haue knowledge teach that there is one true liuing and eternall God immortall inuisible only wise which made al things by that logos or word which was in the beginning with God being the onely naturall Sonne of God Ioh. 1.14 I i◠before all worlds which word or Son at the appointed time was made flesh that is became man when he was conceiued by the holy Ghost borne of that most blessed and most holy woman the Virgin Mary not by turning the Godhead or diuine nature which he had before all time into the manhood but by taking of the manhood which consisteth of a reasonable soule and humane flesh into the Godhead and so in the same flesh without sinne dyed for our sins and rose againe for our iustification reconciling vs vnto God sanctifying and comforting with his holy Spirit all the Elect Ephe 1. whō the Father hath chosen in him before the foundation of the world that they should be holy and without blame before him in loue who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherwith he hath made vs accepted through his beloued in whom we haue redemption through his bloud euen the forginenesse of sins according to his rich grace c. Which things as also the assuring vs of our resurrection to life euerlasting when the same Christ our Sauiour who now sitteth at the right hand of Maiesty on high shall come to iudge quicke dead are sealed to the strengthening and comforting of our soules Not onely in baptisme were we are dedicated to the seruice of the blessed Trinfty by dying to sinne and walking to newnesse of life but also in the Lords Supper where by eating and drinking that holy Sacrament we are more effectually stirred vp through faith to féed spiritually on the very body of Christ crucified and to drinke his most precious bloud shed for remission of our sins Which great loue of his we ought to remember with thanksgiuing vntill his comming againe endeuouring to assure our selues of our effectuall calling and so of our election by bringing forth the fruits of that Faith which worketh by loue which is then done when we flie from euill and do that which is good walking in our vocation as becommeth vs first calling vpon God without whose blessing and fauour all labour and watching is in vaine Psal 127 then hauing a care to giue euery man his due whether he be superiour equall or inferiour to hurt none Rom 12 to do good to all to reioice in hope to be patient in tribulation to distribute to the necessity of such as want according to our ability especally to the houshold of faith to loue without dissimulation to pray for our persecutors Mat. 5 44 that it would please God to conuert them as he conuerted Saul to take heed of recompencing euill for euill to remember that vengeance belongeth to God to beware of being wise in our owne conceite to confesse that none but God is free from sinne and errour Mat. 11.29 and that those which be gone to rest are frée through Christ of whom it we that be here learne to bee humble and méeke wee shall through the same blessed Sauiour if we continue to the end be exalted to that life ioy that hath no end And so I leaue you to God to whom be all praise and glory now and euer through Christ who grant vs all to farewell FINIS
Moses Dauid and those Shepheards to whom the Angell of the Lord on a time brought tidings of great ioy The first of these Gen. 30.29 to witte Iacob sayth thus to Laban his Wines Father Thou knowest what seruice I haue done thee and in what taking thy Cattle haue beene vnder me for the little that thou hadest before I came is increased vnto a multitude and the Lord hath blessed thee by my comming c. This twenty yeeres haue I beene with thee Gen 31.38.39.40 thine Ewes and thy Goates haue not cast their young and the Rammes of thy Flockes haue I not eaten c. I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eyes Moses â—â—od 2 17. â—1 after he had succoured the seuen Daughters of the Priest of Midian defending them from the downish and clubbish Shepheards that would not suffer them to mater their Fathers Sheepe at the Troughs which they themselues had â—â—iled marryed one of those Sisters and hauing agreed with Iethro his Father in law to look to his Sheepe he did not to the ende he might follow his owne pleasure or prosâ—ite committe them to a carelesse and vnskilfull Ladde but followed them himselfe through the desert and that a long time enduring many stormes no doubt eare he came to the mountaine of God Exod 31. Horeb. Chap. And what say you of Dauid Sal. He sayth of himselfe to King Saule Thy Seruant kept his Fathers Sheepe 1. Sam. 17.34 and theâ—e came a Lyon and likewise a Beare and tooke a Sheepe out of the flocke and I went out after him smote him tooke it out of his mouth when he arose against me I caught him by the beard and smote him and slew him So thy Seruant slew both the Lyon and the Beare Chap. It should seeme that this Dauid was a couragious and a carefull Shepheard Sal. The Seruants of Saule sayd He was strong valient and a Man of warre wise in matters and a comely person and that the Lord was with him Chap. Was it his trusting to his strength then that made him leaue his sheepe with a Keeper and goe within the compasse of the Host Sal. I did not say he trusted to his strength though he were strong yet he was the least of his Brethren And Saule in comparison of Goliah thought him but a Boy He left not his Sheepe as he himselfe sayd without a cause for his Father sent him the Lord no doubt had decreed that he though vnllkely in mans iudgement should kill that great man of warre 1. Sam. 17.46 47. that all men might know that Israell had a God Psal 78.70 and that the battle is the Lords This is that Dauid of whom it is sayd in the Psalme that God Tooke him from the Shepe-foldes euen from behind the Ewes with young brought he him to feede his People in Iacob and his inheritance in Ifraell so he fed them according to the simplicitie of his heart and guided them by the discretion of his hands Cha. This was a great prefermeÌ„t to come from feding of sheepe to gouerne Israell a greater blessing of God that he had wit will to guide theÌ„ so well But what haue you to say of those other Shepheards to whome the Angell brought such ioyfull tydings Sal. Saint Luke sayth Luk. 2.8 They abode in the field and kept watch by night because of theire flocke Cha. I promise you these Shepheards were worthie to be wel rewarded whom neither the night which is vncomfortable nor the Beare which roareth nor the Lyon which deuoureth could driue froÌ„ their flocks We of our town would be glad if our shepheard were halfe so painefull and couragious Sal. It is meruaile if he want paine being lame but what may I call the Towne where you dwell Chap. It is called Little-taught a pretty Towne if it were well taught Sal. If it had neuerso much teaching it were neuer the better except there be following Chap. True but rather the worse because it should be beaten with more stripes but I pray you let me haue some sharpe Salt that may stirre vp our Sepheards to feede vs and I doubt not if God blesse his labours you shall finde vs in better plight when you come this way againe Sal. What will you doe with the Salt when you haue it Chap. I will carry it to him and pray him to lay it to his eyes or if any of this kinde hath beene layed to them heeretofore that he would now at length lay it to his heart Sal. On yâ— conditioÌ„ the you wil do the like wheÌ„ he shall wish you I will serue you presently Chap. I hope I shall Sal. Hold then as I deliuer it with good-will so do you carry it which goodwill I pray god to stir vp your shepheard according vnto that which shall be measured vnto him to feed you with goodwill Chap. Amen Sal. Thus sayth the Lord God vnto the Shepheards Ezek. 34. â— Woe be to the Shepheards of Israell that feede themselues should not the Shepheards feede the flockes Yea eate the Fatte and ye cloath you with the Wollâ— yea kill them that are fed 3 but ye feede not the sheepe The weake haue ye not strengthned the sicke haue ye not healed neyther haue you bound vp the broken 4 nor brought againe that which was driuen away neither haue sought that which was lost but with crueltie and rigor haue you ruled them 5 And they were scattered without a Shepheard and when they were dispearsed they were deuoured of all the Beasts of the field Chap. I perceiue a shepheard hath work enough to keepe him from idlenesse he had not neede be lame or lasy that must feede strenghthen heale bind vp the broken bring againe sheepe that bee driuen away and seeke about for such as be gone astray but if I should desire to know who they be that feede and cloth themselues and do not that which is here required would you not do so much as tell me Salt If other Chapmen will stay so long you shall heare not what I say but what I find in a booke that beareth the name of an ancient and famous shepheard Aug. dâ— pastoribus that liued in Africa more then twelue hundred yeares ago how say you my Maisters are you conent to stay while I shew what I finde here Other Chap. Yes if you stay not too long as one forgetting that wee come for that which is Canonicall Salt If I bring any that agréeeth not with that you may leaue it where you find it In the first chapter of that booke hee asketh this question Aug. de Pastoribus cap. Where are they which feede themselues and answereth All that seeke their owne and not the things that are of Iesus Christ for we saith he whom the Lord according to his vouchsafing and not according to our
with pouerty be put into the Poole of Bethesda to be cured If Homer come thither empty-handed there is no place for him or if they refraine to couenant with him because of his oath which he is to take before the Bishoppe yet some of his Friends must promise or enter into bands to pay a round summe of money and that hee which would bee the next incumbent must not looke for such and such commodities this is not onely a shrewd pinching of purses but also a great trouble of minde to him that must take an oath to performe none of their promises for he is in a straight on both sides iâ— he pay not then his friends must pay or loose their credit if hee pay the which he promised then hee is for-sworne but he that feareth God howsoeuer he bee willing to be thankfull yet in no case will he be found perinr'd Chap. A number care not what becoms of the Parson and people so they may pocket the pounds but therein they walke not in the steps of Abraham for hee faid to the King of Zodom Giue me the persons take thou the goods Salt It should seeme that such Patrons do not Gen 14. or will not know what belongeth to a good Patron Chap. Whom doe you thinke to bee a good Patron Salt He that is carefull to present such a Pastour as hath a good report both for his learning and life and that is so farre from reseruing any commodity that belongeth to the Minister to himselfe that hee doth what in him lyeth to keep him from taking any wrong he will cause his Tenants to make knowne all the glebe and all the customes of the Parish for paying of tithes calleth on the incumbent to repaire the houses forbiddeth him to make any spoile of any thing that is on the ground and seeth the his Executors carry away no Tables Formes Graners Glasse nor any thing that was giuen to the Parsonage neither doth himselfe desire to haue any of his owne Tithes without recompence Chap. If the Patron should be so carefull for the Parson and haue nothing for his labour but a power to present he may seeme to be worse delt with then a Gentlemans Bailiffe for he hath somthing for his paines Sal. So hath euery good patron for he is honoured of men and beloued of God as euery Magistrate is that doth good in his place Chap. True but yet few delight in worship without wealth If Patrons reserue their ownetithes will not theire wealth be the more Chap. If the Patron without contenting the incumbent will keepe his owne Tithes to himselfe men will say he giues nothing to the Leacher for his paines The maintenance he hath is from the rest of the Parish Many thinke to thriue by withholding that which by the Lawes is due to an other and by shifting their Cattle out of one ground into an other to saue some Lambes Fleeces which might fall to Tithes not regarding that saying of S. Paule If we sowe vnto you spirituall things is it a great matter if we reape your carnall thinges I should thinke that all such as thinke to thriue by couetousnesse and fraude haue good cause to amend lest theire thriuing be like theirs that neglected the building of the Lords house to whome the Lord saide Consider your owne waies in your hearts You haue sowen much â—â—agg 1. vers 7 6 and bring in little Yea eate but you haue not ynough yea drinke but you are not filled yea cloath you but you be not warme and he that earneth wages putteth the wages into a broken bagge Yea looked for much loe it came to little when ye brought it home I did blow vpon it c. Meaning that he would curse their blessings as he threatneth those Priests in Malach which gaue not glory to his name Mal. 2.2 I tell thée friende Chapmâ—n there is neither Prince Priest nor peopâ—e the God regardeth if they regard not his woâ—â— If we would beleeue the word of god we â—ould hate wrong and do right to euery maâ— wee would not make loue to giue place to our stomacks we would not thinke to thriue by griping but beleeue the blessings are vpon the head of the Righteous Pro. 10. vers 6.7.22 and that the memoriall of the iust shall be blessed but the name of the wicked shall rotte and that the blessing of the Lord maketh ritch Pro. 15.8 And that better is a little with righteousnesse then great reuenues without equitie And that a man with a wicked eye hasteth to riches Pro 28 22 and knoweth not that pouertie shall come vpon him Cha. These and the like places should mooue men to loue iust dealing but would you not haue Ministers shew kindnesse to them that presented them and be carefull to please his neighbours Sal. That Pastor may seeme a very Churle and voide of all humanity that will not shew himselfe thankefull to his Patrone which preferred him and very troublesom if he loue not quietnesse But if he should let euery one haue his way he should haue but a little mony in store to pay Tenths Subsidies to repaire the Chauncell and other Houses to buy Bookes and to relieue the poore c. Chap. Truly it is fitte that sith the Patrons Soule as well as others is commited to the Pastors charge the Pastor should do what in him lyeth to reforme him and the rest in a charitable sort Sal. You say well in a charitable sort yet so as he speake home to their conscience least he daube as the Prophet sayth with vntempered morter Chap. Well since the word of God is fitte Salt to season mens Souls let me haue some that is good First to stirre vp the Patron I come for to be more carefull to prouide a good Pastor and then some to mooue him to deale more liberally with him then his present greedines will suffer him Sal. Here is for him if he will suffer it to come neere him Mat. 15.14 If the blinde leade the blinde both fall into the dytch Pray the Lord of the Haruest that he would sende foorth Labourers into his Haruest â—â—at 9.38 Where there is no vision Pro. 19.28 the people decay Where no Counsell is the People falle Pro 11 1â— But where many Councellers are there is health Whosoeuer shall call vppon the name of the Lord shall be saued Ro. 10.14 But how shall they calle on him in whom they haue not beleeued And how shall they beleeue in him of whome they haue not heard And how shall they heare without a Preacher And how shall they preach except they be sent Isaiah 52.7 Ro. 10.15 as it is written How beautifull are the feete which bring glad tydings of peace bring glad tydings of good things Chap. Many say that theire Preachers bring not tydings of peace to them but troubles of conscyence Sal. As the Poole into the which
of his most precious bloud hath purchased for all them that repent and through a liuely saith bring forth fruites of true repentance cleaue stedfastly to him vnto the end Chap. Freind Salt-man you forget your selfe Sal. Why my good Chapman Chap. I came not to heare you Preach but to haue some Canonical Salt fit for the men you wot of Salt If you had not interrupted mee you had beene gone ere this take now the rest of the Salt say nothing till you haue sufficient What haue I to do with the multitude of your sacrifices 〈…〉 saith the Lord I am full of the burnt-offerings of Rarâ—s and of the fat of fed beasts and I desire not the bloud of Bullocks nor of Lambs nor of Goates 12 When you come to appeare before mee who required this of your hands to tread in my Courts 13 Bring no more oblations in vaine Incense is an abhomination vnto me I cannot suffer your new Moones nor Sabboths nor solemne dayes it is iniquity nor solemne Assemblies 14 My soule hateth your new Moones and your appointed Feasts they are a burthen to me I am weary to beare them â—â— And when you shall stretch out your hand I will hide myne eyes from you and though you make many prayers I will not heare for your hands are full of bloud 16 Wash you make you cleane take away the euill of your workes from before mine eyes cease to do euill 17 Learne to do well speake iudgement relieue the oppressed iudge the fatherlesse and defend the widdow 18 Come now and let vs reason together saith the Lord though your sinnes were as crimson they shall be made white as snow though they were red like skarlet they shall be as wooll 19 If yee consent and obey yee shall eate the good things of the land 20 But if yee refuse and bee rebellious yee shall bee deuoured with the sword for the mouth of the Lord hath spoken it See also Esai 58. what Fast pleaseth God see also Ieremy 7.9.10 against stealing murder c. and such men standing in Gods-house and Ier. 22.15 Did not your fathers c. Whosoeuer then heareth of mee these words and doth the same saith our Sauiour I liken him to a wise-man Mat. 7.24 which hath builded his house on a rock 25 and the rayne tell and the flouds came and the windes blew and beate vpon that house and it fell not for it was grounded on a rocke 26 But whosoeuer heareth these my words and doth them not shal be likened to a foolish man which hath builded his house vpon the sand and the raine fell the flouds came 27 the winds blew and beate vpon that house and it fell and the fall thereof was great Then beganne hee to vbraide the Citties wherein most of his great workes were done Mat. â—â— â—â— 21 Woe bee to thee Corazin woe bee to thee Bethsaida for if the great workes which were done in you had bene done in Tirus Sidon they had repented long ago in sackcloth and ashes c. O Hypocrites 〈◊〉 â—9 7 Esaias prophycied well of you saying This people draweth neere vnto me with their mouth 〈◊〉 29 1â— and honoureth mee with their â—ippes â—ath â—â— 3 but their hearts is farre from mee Bee ye doers of the word and not hearers onely 〈◊〉 â— â—2 Pure religion and vndefiled before God euen the Father is this to visite the fatherlesse and widdowes in their aduersity to keepe himselfe vnspotted of the world Chap. This shall suffice for this time but I pray you tell me why doth the Lord reiect â—hose oblations and say their feasts were a burthen vnto him were they not appointed by the Law Salt Yes but the Lord doth hate this pleasing of our selues with outward shews and ceremoniall seruice for when there is no inward reformation The sacrifice of the wicked is an abhomination Prou 27 21. Therefore I may well say To kill an harmelesse beast and nourish hurtfull sinne To keepe a solemne feast and no sound saith within To come with fat of Rams and make the poore look leane To offer vp yong Lambs with bloudy hands vncleane In sight to fast and pray and make the Tenant cry To heare the word all day and put the widdowes by Such incense hath a smell like brimstone burnt in hell Chap. I would aske you one question more if I might Salt What is that Chap. Why doth the Lord say wash you make you cleane can we cleanse our selues Act. 2.40 Salt Saint Peter saith to some in the Acts of the Apostles Saue your selues from this froward generation And Saint Paul after he had exhorted Timothy to take héed vnto himselfe 1. Tim. 4.10 and vnto learning and to continue therein saith For in doing this thou shalt both saue thy selfe and them that heare thee By which places we are giuen to vnderstand that as such as teach if in their calling they labour to bring men to Christ their Sauiour may assure themselues to bee in the way to saluation if they beléeue and haue a care to follow that word of God which they set before others So if others also which bee exhorted to wash and saue themselues shall after such exhortations through the grace of God by which as the Apostle saith we are made safe reason thus with theÌ„selues 〈…〉 wee vse to wash that which is soule and cleause places that are filthy surely whatsoeuer cleaueth to mee that the Lord which is onely perfectly pure and holy hath forbidden in his word and in iustice from time to time punished threatning eternall death and destruction to such as dy vncleansed that must needes bee foule and filthy in his sight till it be washed away but he hath forbidden threatned and punished idolatry witchery blasphemy periury contempt of the Sabboths treason resisting authority wilfull-muether filthy fornication adultery incest theft fraude wrong lying couetousnes such like therfore these with all their branches and rootes are most foule filthy in Gods sight If thus I say they reason with theÌ„selues being pricked in their hearts through the féeling of their owne filthinesse humbly fall downe before the Almighty iudging coÌ„demning themselues confessing the to theÌ„ belongeth shame confusion death and damnation for that they haue sinned against heauen and earth and shall therewithall pray to God to haue mercy on theÌ„ according to his louing kindnesse and according to the multitude of his mercies to do away theiriniquities to wash and cleanse them thorougly from them in the bloud of his Sonne to create in them a new heart and to renew a right spirit within them hauing therewithall a stedfast purpose to walke in newnesse of life thus if they do they may be said after a sort to wash themselues because as people earnestly defiring to serue God from hence-forth in newnesse of life they haue vsed the means
meaning Christ was a Sheepeheard hee gaue it also to his members for both Peter was a Shepheard and Paul was a Shepheard and the rest of the Apostles were Shepheards and good Byshops are Shepheards Tract Why then the Byshops of Rome if they bee good Byshops they bee good Shepheards Guid. No doubt of that but if you list to reade you shall find some too too bad that many of them haue erred fouly Tract As men but not as Popes Guid. These be nice distinctions and sophistical shifts Hath their Popeship more force to keep them from errour then Peters Apostle-ship to keepe him from denying Christ Tract That was before the holy Ghost sate on him and the rest at Pentecost see Austin de cor do ad Bon. ca. 27. Guid. Then you goe not about to excuse him Sicut eum quidam saith Austin fauore peruerso excusare nituntur As some men of a peruerse fauour endeuour to doe Tract No for I remember what the same Father sayth in the leafe foregoing Quid festinas Petre nondùm te solidauit Petra Why art thou so hasty Peter the Rocke meaning Christ hath not yet staide thee or made thee sound but did he any thing worthie of blame after he wept bitterly and after the receiuing of the holy Ghost and after Christ had him feede his Sheepe commaunding him so thrise as he had denyed thrise to the end as I take it he might thencefoorth be as earnest in feeding as before in denying Did he I say deserue blame after this Guid. Or else Paule was too blame to withstand him to his face for withdrawing himselfe fearing those that were of the circumcision and in that dissimulation not going with a right foote to the trueth of the Ghospell Gal. 2.11 12 13 14 Tract That was at Antioch not at Rome Guid. I did not say it was you know there is no mention in all the Bible of his being at Rome Tract Well though he fayled in that point yet his saith in Christ fayled him not Christ prayed it might not Guid. I do not say that holy Apostles fayth in Christ fayled him I say he did something worthy blame in Saint Paules iudgement but you would conclude hereon if his faith fayled not no Popes faith hath fayled but if you would reade that conference betwixt Maister Reynolds and Maister Hart you should not only see the reason why this Argument is denyed but what soeuer is built for the Popes supremacie vpon any these speaches Thou art Peter c. Whatsoeuer thou wilt binde c. I will giue thee the Keyes I haue prayed for thee Strengthen thy Bretheren Feede my Sheepe Or whatsoeuer is brought for that purpose fully answered And surely whosoeuer will not acknowledge how that reuerend godly learned and humble spirited man hath taken great paines and dealt faithfully in searching for the trueth of the matters there handled is very vnthankefull and doth what in him lyeth to discourage that good man He is not at â—est and all others from dealing any further in these pointes Euery man according to his hability should labour to bring the trueth to light and doe as the Shepheards did Luk. 2.17 when they had found Christ they did not hide the matter but published abroad the thing that was told them of that Child Search at Bethelem Maister Tractable for Christ Search the House of Bread for the Bread of life Search the Scriptures sayth our Sauiour Doe not feede your Couzen with superstition Controuersies in high points should not seperate Christians nor keepe any from that congregation where no Idol but the liuing God is worshiped and called vpon in the name of Christ Doe not vrge olde obiections but seeke for the answeres and when you haue found them and finde them sound and substantiall doe not hide them from other but make them acquainted with them What a number of you haue contented your selues with Masses Pictures Agnus-dei's Crucifixes and such like and through your owne willfulnesse robbed your selues of a number of Sermons which you might haue heard in London and in many other places of this Land since that good Queene Elizabeth came first to the Crowne Rom. We could not robbe our selues of that we neuer had There I caught you once Maister Guidewell Guid. Yea Mistres Romana I know you and my Lady such a one are full of your catches you haue witte enough to quippe and catch but I like not such catching as catcheth a consumption starueth your Soules and purchaseth the displeasure of the Almighty such wittnesse is wickednesse in his sight Rom. You say well Maister Guidewell But to tel you my mind in a word I would be more willing to come to your Church if I did heare that M. Do-wel did vse to come thither Guid. If hee doe not I pray you doe you come and learne both to beleeue well and doe well and then we shall finde mistres Doe-well there Rom. Wee are not to learne now wee haue Sermons more then you know of I would be ashamed there should be any such fruits found in vs as are in a number of you Scripture men Guid. It may bee you are so seasoned now with salt-peter that you cannot doe amisse Rom. Tush Let bloud goe and talke of other bad fruite as incontinency or such other Guid. Let bloud go quoth you you were best indeed not to thirst for it for the Prophet faith The Lord abhorreth the bloud-thirsty and deceitfull man Rom. That is against men and not women Guid. Do not dally with the Scriptures Saint Paul saith Let a man examine himselfes and so let him eate of that bread c. Will you say this pertaineth not to Women Tract The Greeke word Anthropos comprehendeth both Masculine and Feminine Guid. Why then what say you to those words in the first verse of the first Psalme Blessed is the man that doth not walke in the Councel of the wicked nor stand in the way of sinners nor sit in the seate of the scornefull Is not the woman that shunneth such company blessed as well as the man Though the Hebrew word bee Ish the Latine Vir a man I thinke Iesabell had as fearefull a downe-fall as Achab. And whereas you Mistresse Romana thinke that none of your fide haue beene found so loose in life as some Professors of the Gospell I could say something if I either tooke delight in rehearsing other mens faults or thought the sinne of some a sufficient argument to proue the doctrine which all of that side holde to bee corrupt Rom. You cannot finde any such grosse faults in any that be or haue beene in this Land of our side as wee doe finde among you Guid. There bee too many faults euery where God amend vs all But sith you vrge mee so much I will tell you what I heard a Sonne report of his owne Father I protest I will speake no vntruth I heard this as I shall tell you with mine owne eares