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
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
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
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
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
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
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
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
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