Christmas and at our Wakes If that which Doctor Fulke Bishoppe Iuel Maister Nowell Doctor Reynolds and others haue written at large of the Popes either touching their supremacie their erring or their liues will not satisfie your Couzen and you I know not what to say to you yet because you refuse not to conferre with me I will tell you my mind plainely and that in fewe words First for Christs Vicar generall I know none worthie to be so called as the Holy Ghost whom Saint Austin calleth the Porter yea I cannot see how it can belong to any besides I prooue it thus He whome the Sonne Christ promised to send from his Father Nondedignater spirit as sanctus esse osâ—oarius in Io tract 4. not only to Peter but to the rest to comfort them and to abide with them for euer is only Christs Vicar generall Io. 14.16 But this was the Holy Ghost only 1. Argument Therefore he only is that Vicar For to be thus sent doth nothing diminish his deitie He which is the Spirit of trueth whom the world receiueth not 2 Argu. though he dwelleth with the faithfull is alone worthie to be called Vicar to him which is the trueth But such a one is the Holy Ghost 3. Argu. Ergo he whome the Father sent in Christs name to teach all thinges and to bring all thinges to remembrance that Christ told is Chrsts Vicar generall but such a one is the holy Ghost alone therefore he only is Christ his vniuersall Vicar Tell vs plainly Maister Tractable can you or any man apply these things to any Pope or to Peter himselfe if any of you would say yes then it should follow that Peter should not néed to haue béene comforted and confirmed himselfe ere hee went about to confirme others Tract But is it not some supremacy to be a strengthner of others after he himselfe was confirmed Guid. It is a good worke and a good fruit of repentance when a man hath shewed his weaknesse in denying his maister and that with cursing and swearing after his conuersion to exhort them to take héed they confesse Christ constantly lest with him they féele that which made him wéep bitterly This Apostle was forward in answering when our Sauiour asked any question forward in louing and no doubt forward in feeding Christs shéepe where he came as the rest did where they came But that hee had more authority to censure the other two Pillers Iames and Iohn then they him I cannot finde in the Holy Scriptures I bring not this as misliking degrées in gouernment thought fit for the better preseruing of the safety and peace of any land but as wishing you to remember to shew that Peter called himselfe and his fellowes witnesses of the resurrection of Christ Act 10 39.4â— but no Pastor of Pastors or head of the vniuersall Church Tract Christ bade him feede his sheepe Ergo that belongeth to him and his successors more then to others Guid. Christ bad Peter to pay that for tribute for them two as he should find in the Fish he said not so to the rest ergo if your argument halt not Christ and Peter with his successors to auoyd offences are more bound to pay tribute to Caesar then any others I thinke you will not grant this willingly Our Sauiour knowing that Peter had denyed him thrise Aug. in Io tract 1 2 3 though he promised to sticke to him though all the rest should forsake him bad him if hee loued him more then the rest did to shew it by his diligence in feeding his sheepe and his Lambes yet ye know these words Mat. 28.16 19 Mat. 27.5 Acts 1.11.22.26 Goe and teach all Nations were spoken to ten others besides Peter I say ten others because at that time there were but eleuen for Iudas had hanged himselfe before and Matthias was not chosen to bee a witnesse of the Resurrection of Christ with the rest till after Christ was taken vp from his Disciples into Heauen Tract Well let vs leaue this and returne from whence we digressed If you will haue the holy Ghost the Guide and Teacher of the whole Church militant for of that we spake where shall we finde the holy Ghost which is inuisible guiding and teaching that we might hearken vnto him Guid. In the holy Scriptures He shall testifie of me you shall beare witnesse also Io. 15.26.27 which are in the mind in the mouth of euery godly faithfull sound discréete zealous teacher that teacheth according to the same scriptures not séeking their owne glory but the glory of God and the edifying of his people S. Peter saith speaking of prophesie in the Scripture 2 Eph. 2. Peâ— 1.20.21 See the 2. of Tim. 3.16 that holy men of God spake as they were moued by the holy Ghost The Apostle to the Hebrews citing these words of the 95. Psalme To day if you will heare his voyce saith the holy Ghost spake them S. Peter saith Heb 3.7 2. Pet. 3 16. 1. Cor. 7.40 Ioh. 14 17. that S. Paul wrote according to the wisedome giuen vnto him S. Paul himselfe saith I thinke that I haue also the Spirit of God Our Sauiour told his Disciples that the Spirit of truth should dwell with theÌ„ be in them Wicked men by the help of some Spirituall gifts prophesie 1 Cor 6.19 oâ— and yet profit no more themselues then the bell that calleth others to hearing heareth nothing it selfe But if the body of each faithfull Christian bee the Temple of the Holy Ghost which they haue of God then no doubt he is also in that teacher which hath a care of these things following First not only to leade into some truth but into all truth I meane that is reuealed in the word S Paul saith Act. 20. that he kept nothing back For in fit time place euery thing reuealed in the holy scripture as occasioÌ„ serueth is to be laid open in a discréet maner Secondly as the holy Ghost extolleth not the wisdome power and merits of man but glorifieth Christ so doth euery good teacher according to that is measured vnto him endeuour to glorify the son of God Ioh. 16.13.14 yea the blessed Trinity whose loue is made manifest in Christ not only by his doctrine but also by his déeds Thirdly as the holy Ghost sheweth things to come so doth the true teacher tell what the holy Ghost saith shal be in the later daies 2. Thes 2 for this is part of the truth as to tell that the man of sin shall be disclosed 1. Tim. 4. Some shall speake lies through hypocrisie 2 Tim. 3. forbidding to marry Some creeping into houses shall leade captiue simple women â—ou 18.21 The great Cittie Babylon shall bee Cast downe Reu. 21 2. The new Ierusalem shal be prepared as a Bride for her husband c. These and the like things such as bee guided by
grownd in his sacke should put of his cap make a legge and thanke the mill and so take vp his sacke go his way neuer thinking on the mil-wright that made the mil or on the miller that set it on worke though I say these erred worshipping the creatures in steed of the Creator yet in my simple iudgement hee that reasoneth thus these things do mee good and were not made by men therefore they are Gods doth reason more wisely then he that saith Sun Moone and starres keepe their course giue vs light the fire doth heate mee the raine helpeth my corne grasse to grow these are not Gods therefore there is no mighty power that worketh by them How sayest thou Chapman doth not the first reason more wisely then the latter Chap. The reason of the first seemeth to haue more force then the latter yet I may not grant it to be wiser vnlesse the first were wise but I cannot grant the former to bee wise vnlesse I would therewithall grant that there is wisedome in worshipping the workes in steed of the worke-maister but I haue no more reason to grant that then to yeeld to the Atheist that religion sprang froÌ„ policy for if that were true the inuentors of it should be called fainers or lyars Salt Lactantius Deâ—lra dei cap. 10. versus finem an ancient and learned writer saith that opinion is false by which men thinke that religion was instituted by wise men terroris metus gratia * To keepe men in awe as the vulgar Atheist speaketh for terrour and feare sake through which the ignorant might abstaine from sinne which if it were true saith he then are we derided by ancient wise-men who if they forged Religion to deceiue vs and all mankinde they were not wise because a lye is not found in a wise-man but how wise soeuer they were how came they by so great felicity in lying that not onely they deceiâ—ed the vnlearned but Socrates also and Plato and so easily deluded Pithagoras Zeno and Aristotle the Authors of the greatest sects Chap. Howsoeuer others might fayne Lact. de falsa Religione c. 4. I do not thinke the Prophets were such Salt To haue a will to faine any lye saith the aforesaid Authour belongeth to them which be still raking of riches and gaâ—ing for gaine Ibid paulo ante which things without doubt there far from those holy men * which set forth one God and beeing guided by the spirit of the same God spake one thing who not onely had no gaine saith hee towards the end of the same Chapter but torments and death and he addeth this reason for the precepts of iustice are bitter to the vitious and bad-liuers and therefore after they had cruelly tormented such as reproued and spake against their sinnes they killed them Chap. What if any Pagan should say to vs that professe the Christian Religion you Christians haue fained that which you haue set forth and to the end men might more bee moued to giue credit you do with one consent write that all those things were fore-told long before Salt Saint Augustine vpon the 8. 〈◊〉 Iohn saith Tract 45. that against such Pagan enimies the should so say we haue haue the testimonies of other enemies proferimus codices a Iudaeis we bring forth bookes from thâ— Iewes wee answere both they you arâ— enimies to our faith therefore are they dispearsed amongst the nations that we may conuince one enemy by another Let the booke oâ— Esay be brought forth by the Iewes let vs seâ— if I do not read there Isay 53.7 He is brought aâ—â— sheepe to the slaughter Chap. 53. Chap. Are there none that write oâ— this one God but the Prophets and other holy men named in the Scriptures Salt You forget your selfe you told mâ— you would haue Canonicall Salt for your Atheist why then doe you aske for other belike you meane to giue him a preparatiue before you giue him a quicke purge whom do you meane The Fathers that wrote after the Apostles time or some other among the heathen before Christ his incarnation if you meane these last-named then know you that Lactantius setteth downe some spéeches of Trismegistus De fal relig ca. 6. and the Sibylls touching one God Chap. What was that Trismegistus and those Sibylls Salt Cicero bringeth in Cotta disputing against the Stoicks touching religions and the varieties of the opinions which are wont to bee concerning the Gods there were saith Cotta fiue Mercuries whereof the first was he that slew Argus and so fled into Egypt and deliuered vnto them lawes and letters This man the Egyptians call Thoth Some of our Prognost say they call Iuly Thoth Prog. 1610. of whom the first moneth of their yeare that is September is named c. This man being furnished of all kind of learning was for his great knowledge sur-named Trismegistus thrise greatest as some with vs by such as dedicate bookes to them are called thrise Noble thrise vertuous c. Chap. Well what saith that great learned man Salt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But God is one Lact. de fals relig ca. 6. Lact de verâ— sap ca. 6. and one needeth no name and againe saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord and Creator of all things whom we thinke good to call God c. Chap. Now to the Sibylls what were they and what say they Salt Varro who as Lactantius saith was as learned a man as euer liued among the Greekes and Lattines De fal relig ca. 6. affirmeth that the Sibylline bookes or workes that beare the name of Sibilla were not made of one Sibylla but were so called because all Prophetesses in time of old were called Sibylls either from the name of one Sibyll that was at Delphis or for the denouncing the counsaile of the gods For in Arolikes speech they call the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and counsell not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there were tenne of these Sibylls whereof the fift was Erythraea shee in the verses that were brought to Rome hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One God which alone passing all magnitude vncreated These Sibylls haue written many things touching our Sauiour Christ his miracles sufferings resurrection and comming to iudgement as is to be séene in the said Lactantius out of whom Saint Augustine citeth many spéeches of the said Sibylls especially of Erythraea the first letters of whose Greeke verses touching Christ his comming to iudgement make these words in Lattin Iesus Christus Dei filius saluator Iesus Christ the Sonne of God our Sauiour Chap. Haue you read these words in S. Augustine or do you finde them in Phillip of Morney his booke Salt What if I had read it in any of his bookes will you not giue as much credit vnto him as vnto me which in
saued for I am God and there is none other Woe vnto them for they haue fled away from me Hosea 7.13 destruction shal be vnto them because they haue transgressed against mee though I haue redeemed theÌ„ yet they haue spoken lies against me God is very greatly to bee feared Palme 89.7 in the â—ounsell of the Saints and to be had in reâ—erence of all them that are about him â— O Lord God of hostes who is like vnto â—hee thy truth most mighty Lord is on eueâ—y side O Lord the hope of Israell all that forâ—ake thee shall be confounded they that deâ—art from thee shall be written in the earth â—ecause they haue forsaken the Lord the founâ—aine of liuing waters Chap. This Salt is fit for such as fal away â—rom God Salt If they bee confounded that fall â—rom God then there is a God and the same 〈◊〉 terrible God to such as forsake him Chap. Go on then Salt Their words haue beene stout aâ—ainst me saith the Lord Mal. 3.13 yet yee say what â—aue wee spoken against thee â—â— Yee haue said it is in vaine to serue God â—nd what profit is it that wee haue kept his â—ommandements and that we walked humâ—ly before the Lord of Hostes This first vnderstand that there shal come â—n the last dayes mockers which will walke â—fter their lusts 2. Peâ— 3.3 And say where is the promise of his â—omming for since the fathers died all things continue alike from the beginning Thou beléeuest that there is one God the dost wel the diuels also beleeue it and tremble whereby wee learne that they which beleeue not so much are worse then diuels Behold the Lord commeth with thousands of Saints Iud. 14.15 to giue iudgement against all men and to rebuke all the vngodly amongst them of all their wicked deedes which they haue vngodly committed and of all their cruell speakings which wicked sinners haue spoken against him God will bring euery worke to iudgement â—ccle 13.14 and euery secret thing whether it be good or euill The Lord will try the righteous Psalme 11.5 but the wicked and him that loueth iniquity doth his soule hate 6 Vpon the wicked hee shall raine snares fire and brimstone and stormy tempest this is their portions of the cups In flaming fire rendring vengeance to them that do not feare God â— Thes 1.8 Chap. If any of this biting salt or the like should moue either the Atheist which saith in his heart there is no God or the Epicure which denieth his prouidence or any of the wicked to come into the Church and there by hearing of Gods iudgements thundred out against them begin to tremble and quake is there any softer salt or any ware to bee had at Bible-Spring that may serue to keepe them from dispairing Salt When by preaching of the word and feruent prayers of the righteous which as Saint Iames saith auaileth much they bee brought to a true feeling of their sinnes and through the grace of God which is giuen to the humble haue that godly sorrow that causeth repentance not â—o be repented of and some measure of a sound faith in our Sauiour Iesus Christ in whose name for that he is the mediator betweene God and man we ought to pray when I say they are thus farre reformed let them either publickely confesse their sinne in such sort as authority shall appoint or else priuately say these or the like words O Lord God which art great and fearefull A prayer and keepest couenant and mercy towards them that loue thee and keep thy commandements Dan. â— wee haue sinned and haue committed iniquity and haue done wickedly yea we haue rebelled and departed from thy precepts and from thy iudgments O Lord righteousnesse belongeth vnto thee and vnto vs open shame O our God wee are confounded and ashamed to lift vp our eyes to thee our God Ezra 9.6 Psalme 51. for our iniquities are increaâ—ed ouer our head and our trespasse is growne vp into the heauen create in vs cleane hearts o God wash vs thereby from our iniquities cast vs not away from thy presence Turne thou vs vnto thee O Lord and we shall bee turned Lame 5.21 Hosea 14 2. Psal 32 5.6 7 take away all our iniquity and saue vs graciously O Lord we doe finde in thy word which is written for our learning that thy seruant Dauid confessed his sinnes vnto thee and thou forgauest him and that euery one that is godly maketh his prayer vnto thee in a time when thou maist bee found and that as a father pittieth his owne children so thou art mercifull vnto them that feare thee Psa 103.13.145.18 and thou art neere to all them that call vpon thee faithfully we pray thee therefore for Iesus Christ his sake to heare vs now with sorrowfull hearts confessing our Epicurisme Atheisme our grosse impiety wicked infidelity wherby we became worse theÌ„ the diuels for they beleeue there is a God and tremble but wee fâ—ared no God at all we were so led by our owne lust and so followed the fashions of the world that wee had no minde to call vpon thee but forsaking thee and thy word to keepe company with the wicked wee were defiled in their pitch corrupted in their wayes and sate downe in the scornefull seate wherein wee so oft and so offensiuely scoft at al Religion and all shew of deuotion that now through thy great mercy hauing some feeling of the burthen of our sins we do wonder that we with our houses haue not long since felt that fearefull fiery vengeance which Sodom and Gomorah felt or that hell did not swallow vs vp quicke as the earth did Corah and his company Num. â—6 â—2 O Lord what haue they done that we haue not done we know not what to say but that thy iustice appeareth in destroying them and thy vnspeakeable mercy is shewed in sparing vs which sparing of vs beeing now through thy grace for which we giue thee praise so sensibly felt doth put vs in hope that as thou hast begunne to worke a new birth in vs so thou wilt sanctifie vs more and more with thy holy spirit and neuer leaue vs till by the fruits of a sound faith thou doe assure vs we are effectually called and so are of the number of those that bee elected in Christ to eternall life Wherefore wee pray thee deere father sithence of thy goodnes thou shast taught vs and we haue learned not only that there is a God but also that thou which art immortall inuisible and onely wise art the onely true God whom wee ought to feare and in whom wee must beleeue and that thou art about our path about our bed spiest out al our waies knowest all our words as being so resident euery where by thy spirit that wee can goe no where from thy presence we pray thee haue mercy vpon vs to forgiue vs all that is
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
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
Rom 15 4 whatsoeuer things are written are written for our learning Tract But Sir Thomas Moores bookes and the Golden-legend and such like are written ergo for our learning Guid. Soft Maister Tractable you are too forward for you minor or assumption if I had bene disposed to make a sillogisme I would haue done it without your helpe if the Apostle had meant whatsoeuer was written in any booke you had concluded well but he meant not so for if he had then we should reade for our learning Huon of Burdeaux Beuis of Hampton all bookes of fables errours and lies whatsoeuer but he speaketh of the holy Scriptures for immediately after the former words he hath these that we through patience comfort of the Scriptures might haue hope And when hée saith as it is written I haue made thee a father of many Nations and againe now it is not written for him only Gen. 17.4.15.6 that it was imputed to him Abraham for righteousnesse but also for vs c. he meaneth writteÌ„ in Genesis And when he writeth to the Corinthians touching the Death and Resurrection of Christ our Redéemer hee saith 1. Cor. 15.3.4 that Christ dyed for our sinnes according to the Scriptures Exo. 12.6 7 Ps 22 15.16 17. and that he was buried and that hee arose the third day Esa 34 53. Zach 13 7 according to the Scriptures And Saint Peter writing to those that had obtained like precious faith c. saith Wee haue also a more sure Propheticall word to the which you do well that yée take héed as vnto a light that shineth in a darke place Dan. 9.26 Ionas 1.17 2. Pet. 1 19. vntill the day dawne and the Day-starre arise in your hearts not meaning that the words of the Prophets in themselues were more firme or of greater credit then the Gospell of Christ or that voyce of God the Father Math. 17.5 This is my beloued Sonne in whom I am well pleased heare him Tract Saint Peter saith hee heard that voyce when hee was with him in the Holy mount but he saith nothing of these words heare him Guid. No more doth hee mention his owne words spoken a little before that voyce came Rom. What words were those Guid. Maister it is good for vs to be here c. we may not thinke that Saint Mathew reporteth an vntruth because Saint Peter spake not all at once there was a voyce also from heauen when Christ was baptized but then neither Mathew Mark nor Luke mentioned those words heare him But to returne to the matter we haue in hand you sée by the places I cited that for the guiding of our faith and bringing of vs to the true knowledge of our saluation purchased by Christ we are sent to the Scriptures therefore Mistresse Romana and you Maister Tractable if you will build surely build your faith on the holy scriptures let no mens writings carry you any whither without this good guid If you would take as great delight in reading the Bible as you do in the books you speak of pray God heartily in al humility of spirit to giue you such mesure of knowledge as may suffice to bring true comfort to your soule and therewithall bee willing and diligent in hearing the Word taught which is a special ordinary means to plant in you a sound Faith in Christ our Wisedome Righteousnesse Sanctification and Redemption I doubt not but in short space you should sée how fowly you were deceiued in thinking you might go to heauen by obseruing mens Traditions stumbling in the darke without the word of God which the Prophet Dauid calleth a Lantherne to his feet and a light to his pathes Ps 119.105 Rom. If I should giue eare vnto you M. Guidewell and such as you are would you bring me to any other faith theÌ„ that which is called Catholike Guid. The summe of the ancient Catholicke faith to be receiued of all that will bée saued is set downe in the Créede called the Apostles Créed which beginneth thus I beleeue in God the Father Almighty c. And in the other receiued Créed Whosoeuer will be saued c. Which Créed is read diuers times in our Churches yeerely Rom. Is there no mention in that ancient Creed of praying to saints of going a Pilgrimage of worshipping of the Crosse and Images of Purgatory praying on Beades and such other matters as are receiued of vs which go to Masse Guid. Aske your Cozen. Rom. What say you Cozen are they Tract No what then shall we not vse Baptisme and the Supper of the Lord because they are not mentioned in that Creed Guid. Christ commanded the vse of them but not of the other yea rather hee forbiddeth the other for that they are repugnant to that which he commandeth and teacheth Mad. Most of your side M. Tractable are found to be far more forward in obseruing that which man requireth then that which the Almighty commandeth Many especially the ignorant sort talke much of the Catholike Faith but if one should aske them what is the true iustifying faith how it is wrought in vs to what end it is giuen vs I feare they would make but a simple answere Rom. If one should aske you Madame what would you answere Mad. Maister Guidewell is present therefore it is fit that he should answere Guid. Nay pray you let her heare what you can say Mad. This then vnder correction I say that Faith is a sure perswasion wrought in the hearts of the elect by the Spirit of God together with his word truly taught reuerently heard and well vnderstood by the which faith the soule beléeueth that it repenting and stedfastly cleauing vnto Christ her head and Sauiour hath all her sinnes throughly remitted and is reconciled to God to the end shee should bring forth the fruites of Repentance and in loue doe the workes of a sound faith to the glory of God the good example of others and the assuring her selfe of her effectuall calling and so of her election to life euerlasting Rom. I promise you Madam I take it to be farre more easie to kisse a Crucifixe to heare a Masse to goe to shrift to say dayly twenty Auo maries besides De profundis and to fast the Imber dayes from flesh hauing other good fare to serue the turne then to learne and practise this which you haue spoken of faith and workes I had thought you Protestants had shut good workes cleane out of your doores Guid. You and others are told many things which you should finde false if you would be one of our hearers for we teach that as that sonne which will dwell in his fathers house which is bought for him must go the right way vnto it So though Christ hath bought a resting place for vs in heauen with his blâ—ud yet if we will enioy it wée must walke the right way to it dye to sin and lead a new life 2. Tim. 2 19.
is in request with vs. Guid. I feare mee you are more carefull for shales then kirnels for that which feedeth your sences then that which feedeth your soules and more in loue with fables and Frierly fictions then with the doctrine of saluation Your teachers are no niggards of their old-wiues-fables I speake not now of crosses but of other matters Tract Can you shew vs any fable or fained story that is allowed of our Teachers if you can let vs heare it Guid. Maister Harding in his answere to B. Iewels chalenge to proue priuate Masse telleth this story out of Amphilochius which seemeth to me scarce currant The holy Bishops Basill besought God in his prayers he would giue him Grace Wisdome and vnderstanding so as hee might offer the sacrifice of Christs bloudshedding proprijs sermonibus with praiers and Seruice of his own making and that the better to atchieue that purpose the Holy Ghost might come vpon him After sixe dayes he was in a traunce for cause of the Holy Ghosts comming when the seuenth day was come he began to minister vnto God that is he sayd Masse euery day After a certaine time thus spent thorough faith and prayer he began to write with his own hand Mysteria Ministrationis the Masse or the seruice of the Masse Whome the heaueÌ„ must contain c. Act. On a night our Lord came vnto him in a vision with the Apostles and layd bread to be consecrated on the Holy Altar and stirring vp Basil saide vnto him Secundum postulationeÌ„ tuam repleatur os tuum laude c. According to thy request let thy mouth be filled with praise that with thine owne words thou maist offer vp to me Sacrifice He not able to abide the vision with his eyes rose vp with trembling and going to the holy Altar began to say that he had written in paper thus Repleatur os meum laude et hymnÌ„u dicat gloriae tuae Domine Deus creasti nos et adduxisti in vitam hanc et caeteras orationes sancti ministerij Let my month be filled with praise to vtter an himne to thy glory Lord God which hast created vs and brougt vs into this life and so foorth the other prayers of the Masse Et post finem orationum exaltauit panem sine intermissione orans et dicens Respice domine Iesu Christe c. After that he had don the prayers of consecration and lifted vp the bread praying continually and saying looke vpon vs Lord Iesus Christ out of thy holy Tabernacle and come to sanctifie vs that fittest aboue with thy Father and art here presently with vs invisible vouchsafe with thy mightie hand to deliuer to vs and by vs to all thy people Sancta Sanctis the holy things to the holy The people answered One holy one Lord Iesus Christ with the Holy Ghost amen After this Maister Harding goeth ou saying now let vs consider what followeth pertaining most to our purpose Et diuidens panem in tres partes vnam quidem coÌ„municauit timore multo alteram autem reseruauit consepelire secum tertiam verò imposuit columbae aureae quae pependit super Altare He diuideth the bread into 3. parts of which he receiued one at his communion with great feare reuerence the other he reserued that it might be buried with him the 3. he caused to be put into a golden Pix that was hanging vp ouer the Altar made in forme and shape of a Doue Out of the same Amphilochian Story M. Harding setteth downe this also that one Eubolus and others the cheife of the Clergy standing before the gate of the Church whiles this was in doing saw lights within the Church men cloathed in white heard a voice of people glorifying God c. what say you to this dreame M. Tractable Tract Do you call it a dreame Verily Doctor Harding thought that this Story would make Ma. Iewell and his consacramenta â—es to stagger Guid. If you and others of your side would reade and in reading note well what that reuerend and learned Byshop hath answered to D. Harding you would leaue staggering and go more stedfastly in the paths of the Gospell Tract It may be if I come to Church I will reade some of his answers at leasure But I would see what you your selfe haue to say to this story if you remember not his answere Guid. In truth it is so long since I read that answere that I not hauing now that book remember not what he saith to it For mine owne part I maruaile if the Pope that liued in Saint Basils time were Christs Vicar and guided by his Spirit that he did not appoint such prayers and seruice to be vsed in the offering of that Sacrament so you call it as all men that tooke him for supreame head of the Church should be content with Tract No doubt but he did Guid. If he did so and S. Basill tooke him to be such a one as I said I wonder hee should not content himselfe with that forme of seruice which the Pope allowed but would offer with prayers of his owne making If the Holy Ghost had taught the Pope before what forme of prayer should be vsed what needed the Holy Ghost to be wisht for againe to teach S. Basil how to pray in that seruice Rom. Answere him cozen Tractable Tract Though hee misliked not the set prayers yet he was desirous to vse his own Guid. Why should he desire that if the prayers appointed were sound and sufficient or if the Holy Ghost did teach him to pray how can they be called prayers of his owne making Our Sauiour hath taught vs to pray Our Father which art in heauen c. Shall we call this a prayer of our owne making Rom. Answere him cozen sticke to him cozen Tract What a cozening kéepe you I will answere him when I see my time Though the Holy Ghost taught Saint Basil yet they might bee called his prayers because it is said hee wrote them with his owne hand Guid. The the Pater noster or Lords Prayer shall bee called Saint Matthews because hee wrote it with his owne hand for ought we know to the contrary Rom. Quicke cozen quicke Tract Your tongue is so quick in troubling me that it puts me out of my answere if you haue any thing else that you maruell at in this Story say on for I will stand no longer about this Guid. Sith it is called a vision a man might aske this question in what bodies our Sauiour and his Apostles appeared whether the Apostles in their own bodies I meane such as they had when they liued and were in Saint Basils time very dust or some other formes of bodies taken for that time or some like their owne though no resurrection of their owne Also what néed they bring bread with them to lay on the table as if S. Basil were vnprouided Moreouer if he knew Christ to be there with his Apostles
charge vs with it Rom. What the English of that speech is my cozen can tell but I cannot nor I care not but I see you are not greatly in loue with traditions Mad. As to reiect all traditions were rashnesse so to féede vpon them as substantiall foode and néedfull to eternall life the written word being left for that purpose is méere folly and a meanes to deceius vs. Rom. All your talke Madame is of the written word and your Churches are decked with nothing but Bibles Paraphrases the Creed the ten Commandements and such like but I see no Altars and Images no Crosses no Ashes nor any of our deckings vnlesse it be a surplesse and that to many of you is as welcome as snow in Haruest Guid. What say you mistresse Romana haue we neither Crosses nor Ashes had the bodies of those which were burnt in Quéene Maries dayes no Crosses nor Ashes Rom. Yes but not for the Popes sake Guid. You say true for it was for Christs sake that they suffered their flesh bloud sinewes artires and veines bowels mary-bones and braines to be burnt to Ashes which burning though it were a cruell torment considering who felt it yet nothing so horrible as fierie Fauxe his burning would haue beene because the other gaue some warning he would haue giuen none Tract Truly I for my part doe vtterly mislike that any religion should set in her foote by such diuelish deuises but my Couzen sayd your Churches wanted Altars and Images Guid. What should we doe with Altar or super-Altars we haue no such vse for them now as in the lawe Christ Iesus our Sacrifice hath offered vp himselfe once for all on the Altar of the Crosse Tract Did not he say Leaue thine offering vpon the Altar And againe Whether is greater the Offering or the Altar which sanctifieth the Offering Guid. Hee spake according to the time The Temple and the Altar were standing Christ was not come to the Crosse Rom. What say you to Images Guid. I say it is good not to be too farre in loue with them least wee make Idols of them As I feare me one Garnet did of that Image which I my selfe with two or three more that were appoynted to search that Colledge whereof the said Garnet was a member some 40 yeares agoe found in his study the which Image of Alablaster I hauing in my hand standing in the said Garnets study he said vnto me I pray you handle it reuerendly To whom I answered That I would handle it with as much reuerence as was due to a stone and so let it fall to the ground before his face What warrant hee had so to esteeme of it I know not but my warrant euen then was this thou shalt not make to thy selfe any grauen Image Exod. 20. Babes keepe your selues from Idols 1. Ioh. 5.11 They that make them are like â—o â—em and all that trust in them Psal 115.8 with vs part of the 113. Psal according to their diuiding it is the 16. verse of Psalm 113. to my remembrance Gregory Martin whom also I knew in Oxford would not haue any of these places vnderstood of Images of Saints but of the Idols of the Heathen But all that liued here in time of Popery or haue trauelled where such Images be much regarded must needes confesse that they haue beene and are made very Idols and that a number goe a whooring after them as the Heathen did after theirs They that tare the Church bookes heere and said Vp shall holy Crosse and you shall goe downe were not farre from this But howsoeuer other places of holy Scripture touching Images may bee vnderstood of heathen mens idols I can hardly be perswaded that S. Iohn in the place I cited before meant such only because he wrote to such Fathers as knew him that was from the beginning to such yong men as were stroÌ„g and had the word of God abiding in them and knew the truth And in the fifth chapter v. 13. he saith that they to whom he wrote beleeued in the name of the Sonne of God and therefore it is very likely that such were weaned from heathenish idols Rom. But what say you to our Sencings Offerings and such like Guid. You are so in loue with such matters that you giue vs occasion to suspect that you thinke God and the Saints are as well pleased with such things as the Heathen thought their Gods were with the bloud of Beasts Touching which Lactantius hath these words Quid enim Coelestis in se boni potest habere pecudum sanguis effusus quo aras inquinant Lactan dâ—uero cultu ca. 2 nisi forte deos existimaut eo vesci quod homines aspernantur aetingere c. For what Heauenly good thing can the bloud of Beasts haue in it wherewith being shed they pollute their Altars except perhaps they thinke the Gods doe eate that which men disdaine to touch and whosoeuer can make such a Feast though he be a Cutthroate an Adulterer a Sorcerer a Parricide he shall be a happy man him they loue him they defend he shall haue what he will worthily therefore doth Perseus after his manner deride this kinde of superstition Qua tu inquit mercede Deorum emeris auriculas pulmone c. With what wilt thou hire the Gods thee to heare With Bowels of Beasts and other like cheare So it should seeme that you thinke to winne Gods fauour by outward seruice shewes of deuotion If any of your family will go to Masse and carry a Crucifixe hee shall be your white sonne hee shall haue a farme but if he looke on a Bible or go now and then to a Sermon then out with the Hereticke he hath forfeited his lease Tract The carying of a crucifixe is but a badge of our profession Guid. Our Sauiour you know said all men should know his Disciples by louing one another Tract May not one carry a Crucifixe and loue to a Catholicke also Guid. You should loue those also whom you take for your enemies Christ saith sinners loue their louers Tract How do you know we loue theÌ„ not Guid. In that you go about to kill them Tract May not hereticks be put to death Guid. Do you accompt them Heretickes which hold that Athanasius faith is the Chatholicke faith and shall men dye ere they come to their answere Tract Athanasius saith Christ descended into hell what thinke you of that Guid. I do not onely think but stedfastly beleeue that as he suffered so farre forth in soule and body for the redemption of his people as his Father thought was sufficient for such an holy redeemer as he was to suffer So also in such sort hee hath descended into hell and lockt vp the power of the diuell for he hath the keies of hel of death and hee hath triumphed Reu. 1. hauing gotten the victory that none which repent and beleeue in him shall neede to feare the fiery force thereof
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