reputed iust Tract There be some which thinke that Saint Iames spake of iustification as it comprehendeth sanctification but go on Guid. The sixt meane is not onely to conferre like places with like but also vnlike with vnlike Except ye eate the flesh of the Sonne of man and drinke his bloud you haue no life in you let this place be compared with the like in the fourth of Iohn Whosoeuer shall drinke of that water which I shall giue vnto him there shall bee in him a spring of water rysing vp vnto life eternall This water is spirituall Eademratie and the manner of drinking of it is Spirituall And there is the same manner of eating his flesh for to eate and drinke are alike Therforeas that water is drunke after a Spirituall manner which maketh that wee neuer thirst euen so ought the flesh of Christ to be eaten and his bloud drunke but Spiritually Now for vnlike places compare that former place Except yee eate the flesh of the Sonne of man c. with the sixt commandement Thou shalt not kill for if it be a wicked deed to kil a man much more to eate and deuoure Therefore Saint Austin saith that those words Except yee eate the flesh Aug. li. 3. do doct Chr. c. 16. c. are to bee vnderstood and interpreted figuratiuely because otherwise they should command an heinous and wicked deed The seuenth helpe for the vnderstanding the darke places is to haue a care that all our expositions agree to the Analogy of our faith By Analogy is meant a constant and perpetuall sentence of the Scriptures in those places which are plaine and easy such as are the Articles of our faith and such things as are contained in the Lords prayer and the ten Commandements so that whatsoeuer â—pposition agreeth not with this Analogy is fals For examples sake our Aduersaries out of the words of the Supper This is my body picke a Transubstantiation giuing this sense this bread is changed into my body The Lutherans interpret them another way to wit vnder this bread is my body and here-hence they gather Consubstantiation Now both these expositions dissent from the Analogy of faith which teacheth Christ hath a body like to our bodies but such a body cannot either ly hid vnder the accidents of bread or be together with bread Secondly the Analogy of faith teacheth that Christ is in heauen therefore he is not in the bread or with the bread Thirdly the Analogy of faith teacheth that Christ shal come from heauen to iudgement and not out of a boxe The eighth meanes is when we féele not ourselues skilfull euough to vse the meanes to go to others that be more skilfull to reade other mens bookes to aske counsell of the Comentaries and expositions of learned interpreters alwaies prouided that wee attribute not too much to them and that wee thinke not their interoretations to bee receiued because they come from them but because they are either warranted by the authority of the holy Scriptures or vnderpropped with sound and substantiall reason Rom. You haue ledde my cozen along with these eight meanes but you haue not shewed any fault or any errour in any Pope Guid. I cannot shew all at once if wee liue wee will talke of that to morrow The Dialogue Guide-well HOe Who sits next the fire Rom. That doe I reading the Resolution though it grieue you Guid. It grieueth not mee so that you take heed of that which swerueth from the Analogy of faith whereof you heard yesterday Rom. I thinke you reade none of the books which are writen by those whom you call superstitious Catholickes Guid. Yes more then you doe of ours we are to try all things but wee must hold fast nothing but that which is good Rom. I will heare what you haue to say against any of the Popes ere I try what is in your bookes Guid. That which is written in the books of Bishop Iewel Doctor Reynolds and others shew farre more of their errours and wickednesse then I minde to rehearse though memory and time did serue If your cozen would buy those bookes you should heare their good dealings at large But to what end would you heare of errour sin Rom. Because if I shall see that any of the Popes were very had I will take heed how I call them the Vicars of him which was very good Tract Why cozen Iudas was one of the twelue though a traytor Guid. Do not you thinke that many of the Popes which seemed by their deeds rather to succéede Iudas then Peter cannot shew so good a warrant for their lawfull entrance into the Pope-ship as Iudas might shew for his entrance into the Apostleship Tract Though they bee not chosen to their office immediatly by Christ as Iudas was to the Apostle-ship yet I thinke none take that roome without election Guid. When there were two Popes at once which of them was Christs Vicar which of their elections was most lawfull Tract Let that go and let vs heare what you haue to say of any of their errours of liues Guid. Vincentius Lyrinensis giueth vs to vnderstand that there was a time when almost all the Latine Byshops fauoured Arrianisme And if you would reade but Byshop Iewel his preface to the defence of the Apology you shall finde these wordes Where I say Pope Liberius was an Arrian herritick Maister Harding answereth or else you are an errant slanderous lyer iudge thou vs indifferently good Christian Reader and let the lyer haue his meede This is not my iudgement of Pope Liberius It is written and reported by sundry others euen by such as Maister Harding cannot condemne for errant liers Here wil I speak nothing of S. Hierome for Maister Harding vtterly refuseth his iudgement in this behalfe and saith hee was much deceiued how be it errant lyer I trow hee will not call him for his authorities sake But Sabellicus saith Liberius vt quidam scribunt ex confesso factus Arianus Liberius as some men say by open profession became an Arrian Alphonsus de castro saith in plaine words De Liberio Papa constat fuisse Arianum For Pope Liberius it is well-known that he was an Arrian heritick The same is auouched by Rhegino by Platina by Cardinall Cusanus by Anselmus Rid. and others Laurentius Valla a Chanon of the Church of Rome saith thus Papa Caelestinus sensit cum haeretico Nestorio Pope Caelestine agreeth in iudgement with the hereticke Nestorius The same reuerend B. touching Pope Hildebrand in the said preface saith Nauclerius hereof writeth thus The Cleargy said that Pope Hildebrand had defiled the Apostolique See with Simony heresie murder and adultery that he was degenerate and had forsaken the faith of Christ and that therefore hee was for good causes iustly excommunicate by all the Byshops in Italy Sigibertus Gemblacensis saith Pope Hildebrand in his time troubled all the States in Christendome and for his out-rage and cruelty being banished and driuen
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
Cornes that is bread without the very meale or very substance of the very Corne. I call it meale for their sakes who do not well vnderstand the difference betwixt the substance accidents although I know that neither the meale nor the bread is séene but ratione accidentis by reason of the colour c. Tract I grant it is Bread and Wine before the blessing and consecrating not after Guid. This answere will not serue your turne nor yet your saying It is done by miracle and power diuine which is your vltimum refugiuÌ„ your last refuge for Christ commended not his Body to his Disciples till after hee had blessed and broken as you may sée in that vulgar Edition which you chiefely regard Et manducantibus illis accepit Iesus panem benedicens hee vseth the present tense because Latine Articles haue no Participles Preters or Aorists as the Gréeke hath Fregit dedit eis And they eating or as they did eate Iesus tooke bread and blessing or hauing blessed hee brake and gaue to them Et ait sumite hoc est corpus meum And he said Take yee this is my body Where you sée that transstation leaueth out the word Comedite Eate yee Mar. 14.22 which Erasmus hath because hee findeth in that place of Saint Marke not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take yee eate yee Tract But I maruell Erasmus translateth Eulogesas cum gratias egisset Guid. It may be for that hee found the word Eulogesas hauing blessed but once to wit in Saint Marke Eucharistesas hauing giuen thankes Mar. 14.22 Mat. 26 26.27 Mar. 14.23 Luke 22.17.19 1. Cor. 11.24 some some sire times twice in Matthew once in Marke before the giuing of the Cuppe where your vulgar Edition also hath gratias ageÌ„s giuing thanks twise in Luke and once in Saint Paul I meane where all these speake of the Lords Supper Rom. I maruell why you call it the Lords Supper rather then the Masse Guid. Because it was instituted at supper time and that which Saint Paul calleth Curiacon Deipnon your vulgar Edition translateth Dominicam Coenam the Lords Supper Rom. Is that true Cozen Tract Yes Guid. He may not deny it no more then he may deny that Saint Austin saith Locutio de gen Multum haec locutio notanda est c. This maner of speaking is much to bee noted when some things signifying are called by the names of the things which they signifie Herehence it is that the Apostle saith 1. Cor 10.4 and the rocke was Christ hee doth not say the rocke doth signifie noting that to bee his meaning that the rocke doth signifie Christ though he said the rocke was Christ euen as though it bee said This is my Couenant Gen. 17 10. it is the Lords Passeouer Ex. 12 11 Gen. 41.26 The thrée branches are thrée dayes Gen. 40.12 Eze. 37 11 Reu. 1 20 Reu 12.15.16 The seuen Starres are the Angels of the seuen Churches The seuen Candle-stickes are the seuen Churches The ten hornes which thou sawest are ten Kings The waters which thou sawest c. are people multitudes The ten Hornes c. are they that shall hate the Whore The Woman which thou sawest is the great Cittie which reigneth ouer the Kings of the earth Yet by is and are is ment doe signifie Rom. But what do you bring out of any Fathers touching This is my Body Saint Augustine sayth The Lord doubted not to say Hoc est Corpus meum Cum signum darit Corporis sui This is my Body when he gaue a signe of his Body Tract I thinke you found these words in the conference had in the Tower with our Campion the 23. of September in the afternoone 1581. Guid. Though I haue seene that conference yet I found these words not onely there but in S. Austin his own booke against Adimantus a disciple of Manicheus chap 12 The Manichies as apeareth by the chapter would needs find a â—arre betwixt that place in the old Testament where bloud is forbidden to be eaten because it is Anima the life or the soule of the flesh and that place of the new Testament where we are forbidden to feare them the kill the Body but cannot hurt the Soule herehence they reason thus If the bloud be the soule how is it that men haue such power ouer it c. they cast it to Dogges to Foules they poure it on the ground they mingle it with dirt and mire They adde also this that the Apostle saith Flesh Bloud shall not possesse the kingdome of God Then if the bloud be the soule say they then no Soule shall be found able Regnum dei adipisci to attaine to the Kingdome of God To this cauill S. Austin answereth first in effect thus That they cannot shew in any booke of the old Law where the Soule of man is said to be Bloud And afterwards towards the middle of the Chapter he hath these words For of that which is written Sanguinem pecoris animam eius esse that the bloud of a Beast is the Soule thereof besides that which I haue said before the it pertayneth nothing to me Quid agatur de pecoris anima what becoÌ„meth of the soule of a Beast I may also interpet that precept In signo esse positum to be put in the signe or to be vnderstod of the signe as it S. Austin should say whereas it is forbidden in the lawe to eate bloud because it is the life or soule By saying it is the life he meaneth it is the signe of life Nonenim dubitauit dominus dicere hoc est corpus meum cum signum daret corporis sui For our Lord doubted not to say this is my Body when he gaue a signe of his body touching that other place Flesh and bloud shall not inherit the kingdome of God After he hath saide somewhat of the change which shall be in the resurrection where they marry not but are as the Angels he commeth at length to these words of the Apostle For this corruptible must put on incorruption and this mortall immortality Tract I should be more easily drawen to fauour this your opinion if I could heare that Christs Vickar did fauour it Guid. You talke much of Christ his Vicar Doe you receiue or refuse any doctrine according as this or that man of whome you haue a good opinion liketh or disâ—yketh it You should rather search whether the word of God whereon your faith ought to be grounded doth warrant it yea or no As all Kings so all Bishops of Rome are not of one minde in euery thing If you tye your faith to the Coach of mens opynions then when that Coach runs eastward your fayth must runne with it if that runne westward then your faith must runne with it if that runne westward then your faith runneth the way vp hill and downe hill turning winding as the
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
snátch away their goods to maintaine their owne diet and rayment that they kill the fat when they lay heinous matters and capitall crimes to the charge of the richer sort that so they may come by their substance that they feede not the flock by example of good life with the word of sound doctrine that they strengthned not the weake when they laboured not to hinder those which are prone apt to vice the they healed not the sicke when they did reuoke call backe such as were accustomed to euil the they bound not vp such as were broken through impatiency wheÌ„ they did not kindly comfort them that they caused not such as went astray to returne when they brought not againe to the true worshipping of God that which was driuen away from it by idolatry that they sought not that which was lost when they did not raise vp such as despared by promising them parâ—on through the mercy of God that they ruled them with cruelty when they laid such burthens vpon them as they were not able to beare that the Shéep were dispersed without a Shepheard when they were scattered through diuers vices wanting good gouernment teaching that they were deuoured of all the beasts of the field when they became a prey for diuels cruell aduersaries such as were the Assirians and Chaldeans Chap. I see diuers men haue diuers expositions Salt They may so and all profitable so long as they swerue not from the Analogy of that faith and doctrine which is taught in holy writ but if you will haue any more 〈◊〉 Ezechiels salt here it is Thus saith the Lord God Eze. 34.10 Behold I come against the Sheepheards and will require the sheepe at their hand and cause them to cease from feeding the sheepe Chap. Stay salter stay Salt Why so Chap. Tell mee I pray thee why doth the Lord say hee will cause them to cease from feeding if they feede themselues and not the flocke they need not be stayed but rather spurred Salt If one should take vpon him to make you a watch which when you haue tryed it you finde to bee starke nought would not you say this man shall make me no more watches Chap. Yes Sal. But your meaning is hee should marre you no more for though he tooke vpon him to make a good one yet hee made 〈◊〉 had one and that is marring Chap. True Salt So many stand in the place of watchmen which winke when they should wake and many in the roome of féeders which rather serue then féede the meaning therfore of the Lord is this he wil not suffer them to féede his Shéepe in such sort any longer Chap. Answere 〈◊〉 to one question more then I wil trouble you with no more questions In the foresaid Chapter as I remember the Lord saith And yee my sheep the sheepe of my pasture are men are all men the Lords sheep Salt Hearken what hee himselfe hath said by the mouth of his onely Sonne Io 10 27 28 My sheepe heare my voyce and I know them and they follow me Chap. No doubt but it shall go wel with such sheepe Salt Marke what followeth And I will giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hand Chap. I see then if one will bee a true member of Christ and enioy life euerlasting he must heare Christ his voyce and follow him But what if some Iudas preach must I follow him Salt Sée you forget your selfe you told mee you would trouble mee with no more questions take heed you be not one of those that are more forward in asking questions then obeying precepts They which heard Iudas were not to follow him in treason Math. 10.4 Mat 14.17 he wrought to his owne condemnation but in the doctrine he taught for their saluation for he was sent 〈◊〉 â—â—ch as well as Peter Math. 6.16 who was not to be followed when hee cursed and sware that hee knew not the man but in confessing Christ to be the sonne of the liuing God Chap. If Peter bee not to bee followed when he did euill why should wee follow any man that is a Deputy for the Diuill If any man dispensed with this late pestilent practise with powder hee deserueth rather to be called a searcher for salt-peter then a successor of Peter and not a Vicar of Christ but an aid to Antichrist but let these Salt-peter-men goe or rather shut them vp lest they worke our woe and let me haue some more of that salt for which I came Salt You shall I will giue you pastors according to mine heart Iet 3 15 they shall féede you with knowledge and vnderstanding happy are they friend Chapman that haue such Pastors These are not like those watchmen and Pastors which are pictured by the Prophet Isaiah Isai 56 10. where hee saith their Watchmen are all blinde 11 they haue no knowledge they are all dumbe dogges they cannot barke they lye and sléepe and delight in sléeâ—ing and these gréedy dogges can neuer haue inough and these Shepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Chap. If any man in the feare of God in a charitable sort should cast this salt vpon any to season them being drowsie dumbe and too greedy ought any man in anger to call him barking dogge and to reckon him in the number of those whom the Apostle meaneth when he saith Beware of Dogges Salt To this I answere that I feare me there is too much doggishnesse euery where For God for his tender mercies sake giue vs more charitable hearts one towards another Loue which is the badge of Christianity is lost wee had néed make haste to séeke it lest the anger of God take vs away before we can finde it Chap. You say well but let mee haue a little more Salt Take heede therefore vnto your selues Act. 10 2â— and to all the flocke whereof the holy Ghost hath made you ouerseers to seede the Church of God which he hath purchased with his owne bloud Let no man despise thy youth but be vnto theÌ„ that beleeue an example in word 1. Tim. 4 1â— in Conuersation in Life in Spirit in Faith and in purenesse Till I come giue attendance to reading to exhortation to doctrine take héede vnto thy selfe vnto learning continue therein for in so doing thou shalt saue thy selfe and them that heare thee Chap. If it bee so it is good for a Pastour to bee painefull and carefull to bring men to Christ which saueth but go on Salt I charge thee therefore before God and before Iesus Christ 2. Tim. 4. â— which shall iudge the quicke and the dead at his appearing and in his Kingdome Preach the word be instant in season to the willing saith the former booke de Pastoribus and out of season that is to
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
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