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
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
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
to come to the right washing Chap. Blessed be the Lord Iesus which hath loued vs Reue. â— and washed vs in his owne bloud Salt Amen and God giue the Iewes grace to repent of their errours which are set downe by Munster in Hebrue and Lattine before S. Matthew his Gospell in Hebrew dedicated to King Henry the Eighth The ninth Chapman I Pray you make an ende with him for I cannot stay long Sal. What would you haue Chap. Salt to season one that can not be perswaded that God suffereth the Wicked to prosper and florish at any time Sal. Hold heere is for him spill it not Among my People there are found wicked Persons 〈…〉 that lay waite as he that setteth Snares They haue made a Pitte to catch men â—â— As a Cage is full of Birds so are theire Houses full of deceite thereby they are become great and wax ritch 2â— They are waxed farte and shining they oueâ—passe the deeds of the wicked the excâ—ntâ— no iudgement no not the iudgement of the Fatherlesse yet they prosper though they execute no iudement for the Poore Wherefore do the wicked liue 〈…〉 and waxe olde and growe in wealth theire seede is â—stablished in theire sight with them and theire generations before theire eyes 9 Theire Houses are peaceable without feare and the rod of God is not vpon them Theire Bullocke gendereth and fayleth not theire Cowe calueth 10 and casteth not her Calfe c. And in Ecclesiastes we finde that no man heere vnder the Sunne can discerne by prosperitie or aduersity whom God loueth or hateth and therefore it is there sayde All things come a like to all Eccle. 9.2 He speaket not of their state in the life to come for the vnbeleeuers impenitent dy eternally and the same condition is to the Iust and to the Wicked â—o the good and pure and to the polluted and to him that sacrificeth and to him that â—â—crificeth not as is the Good so is the Sinner he that sweareth as hee that feareth an oath By Sacrificing heere he meaneth a religions and sincere worshipping of God â—or many bad men did fill the Lord with â—â—crifices Which he loathed seeing no â—â—â—dement Chap. Though the wicked many times â—â—â—rish heere as much as or more then 〈◊〉 righteous yet there shal not be one conâ—â—â—ion to them both afterward Sâ—l No neyther while the Body lyeth in the dust nor after the Resurrection for the Soules of such as depart hence faythlesse and fruitlesse are tormented with such torments as cannot of vs that liue heere be comprehended and therefore for our capacitie they are expressed by bodily paines as appeareth by these wordes Send Lazarus that he may dip the tip of his finger in water and coole my tongue for I am tormented in this flame Saint Augustine in one of his Bookes of the City of God sheweth by the example of the rich man in Hell who spake the foresaid words that the soule sometimes féeleth paine not in corporâ— constituta not being in the body as I shewed to the first Chapman Chap. Are not the bodies of the wicked tormented before the resurrection Salt The same Augustine writing on S. Iohns Gospell hath these words Habent omnes animae cum de seculo exierint diuersas receptiones suas 〈…〉 â—raâ—â— 49. habent gaudium boni mali tormenta sed cum facta fuerit resurrectio bonorum gaudium amplius erit malorum tormenta grauiora quando cum corpore torquebuntur All soules when they go out of this world haue their diuers receptacles the good haue ioy the bad haue torments but after the resurrection the ioy of the good shal hee more and the torment of the wicked more grieuous when they shall bee tormented with the body So that the bodies are not tormented before the resurrection there can be no paine where there is no feeling Chap. What saith the Salter and seasoner of all Salters touching the Resurrection for no mans Salt is to be esteemed if it fauour otherwise then his dooth Salt He sayeth The hower shall come Ioh. 5. â—8 1. Thes â— â—â— in the which all that are in the Graues shall heare his voice which voice the Appostle calleth the voice of the Archangell And they shall come foorth that haue don good vnto the Resurrection of life But they that haue done euill vnto the Resurrection of condemnation Chap. Shall all be condemned that haue done euill Sal. Heare what the sonne of God sayth to Idolaters vnder the name of Iesabell which laboured to deceiue Gods Seruants Aug in Apocal hom 2 to make them committe fornication and to eate â—eates sacrificed to Idoles Which Iesabell the Gouernour of the Churches doe then suffer sayth Austin when vpon the â—yotous the Fornicators and other ill â—oers they lay not the seueritie of Ecclesâ—â—â—â—icall discipline I gaue her space to repent for her fornications Reu. 2. â—â— and she repented not By which words we learne that euill not repented of bringeth condemnation Chap. So this shall suffice for that matter let me haue a little more of that Salt I came for and then I will giue place to an other Sal. Hold then I fretted at the foolish 4. Psal when I sawe the prosperity of the wicked for there are no bands in theire death but they are lustie and strong They are not in trouble as other men neyther are they plagued with other men Chap. Yet many times the Lord sheweth tokens of his wrath vpon the wicked in this life Salt They which marke not that marke nothing many ruffâ—nly swearers kill one an other and so do many drunkards Many Traytors make pittes to catch themselues Many filthy Fornicators are plagued with poxe and pining Many which haue deuoured others haue beene deuoured themselues and become starke Beggers Many which haue taken a pride in their beauty haue become so deformed that they haue hid theire faces for shame Many Theeues and Murtherers which haue bound and spoyled true men haue themselues in their most lusty time mette with Fetters and Halters So that though these vngodly Persons flourish for a time yet they wither away on a sodaine for they care not a Fly for this which God threatneth by his Prophet The bloud-thirsty and deceiptfull men shall not liue out halfe their dayes The tenth Chapman VVHo comes next Chap. I doe Salt For what Chap. For Salt to season one that is giuen to sloath sleepe and idlenesse Salt I haue heere that is fitte for him Chap. What do you call it Salt It is called Salomons Salt A slouthfull hand maketh poore but the hand of the dilligent maketh ritch He that gathereth in summer is the sonâ—â— of wisedome but he that sleepeth in harâ—â— is the Sonne of confusion He that tilleth his Land shall be satisfied with Breade â—â—ou 1â— 11 but he that followeth the idle is destitute of vnderstanding The Sluggard lusteth but his Soule hath
the land tremble for this 8 and euery one mourne that dwelleth therin When wee haue foode and rayment Tim. 16.8 let is therewith be content For they that will be rich fall into temptation and snares 6 and into many foolish and noysome lusts which drowne men in perdition and destruction 10 For the desire of money is the roote of all euill which while some lusted after they erred from the faith and pierced themselues through with many sorrowes 11 But thou ô man of God slee these things and follow after righteousnesse godlinesse faith loue patience meekenesse 17 Charge them which are rich in this world that they be not high-minded and that they trust not in vncertaine riches but in the liuing God which giueth vs al things aboundantly to enioy Will you haue any more Chap. Not at this time onely I desire to know what the Lord meaneth by the excellency of Iacob Salt In that place which I cited out of the eighth of Amos. ver 7. by the excellency of Iacob is ment the Lord himselfe for he vseth not to sweare by any other but in Chap. 6. ver 8. it is taken for the power and riches of that people in which things they did glory the words be these The Lord God hath sworne by himselfe saith the Lord God of Hostes I abhorre the excellency of Iacob and hate his Pallaces The fourteenth Chapman IF you haue don with him I pray you serue me next Salt What kinde of Salt would you haue Chap. I would haue Salt for an vnseasoned Youth that haunteth Harlots houses not regarding his Parents precepts Sal. If he regard not the Commandement of the eternall God who sayth Thou shalt not commit adulterie threatning to wound the hearie Scalpe of such as goe on still in their wickednesse No meruaile if he regard not his Parents who cannot if they would wound so deepe as the most Mighty who can cast Bodie and Soule into Hell vnto that same gnawing worme that neuer dyeth and into that burning fire which no man can quench Chap. Well let me see what else you haue besides this Salt I promise you if this will not serue I know not what will serue for what will he feare that feareth not Hell But because you are desirous to haue more you shall haue more but none more sharpe My Sonne Pro 6.20 keepe thy Fathers commandements and forsake not thy Mothers instruction Chap. What if some superstitious Father or Mother which thinke none to be the true members of the Catholike Church but such as follow the Pope and obey him in whatsoeuer he cōmandeth should charge theire Sonne to go to Remes or Rome and there stay till he shall be thought fit to retourne hether againe to teach men how to worke mischife by blowing vp not one or two but the whole Parliament-house Ought such a Sonne to obay such a Parent Sal. God forbid be should or that any should be so sottish as to thinke that the wisedome of God that spake by Salomon should commande to do that which God forbad when he said Thou shalt do no murther shed no inocent bloud touch not mine Annointed doe my Prophets no harme Chap. Say on then Sal. Binde them alwaies vpon thy heart Pro. 6.21.22 and tye them about thy necke it shall leade thee when thou walkest it shall watch for thee when thou sleepest and when thou wakest it shall talke with thee 23 For the Commandement is a Lanthorne and instruction is light and corrections for instructions are the way of life 24 To keepe thee from the wicked woman and from the flatterie of the tongue of a strange Woman 25 Desire not her beauty in thine heart neyther let her take thee with her eye liddes 26 For because of the Whorish Woman a Man is brought to a morsell of Bread and a Woman will hunt for the pretious life of a man c. 32 He that committeth adulterie with a woman is destitute of vnderstanding he that doth it destroyeth his owne Soule And in the sixth Chapter after he hath set downe the intising speaches of the Adultresse He saith 12 Thus with her great craft she caused him to yeeld 7 and with her flattering lippes she entised him And he followed her straight waies as an Oxe that goeth to the slaughter and as a Foole to the stockes for correction 22 Till a Dart strike through his Liuer as a bird hasteth to the snare not knowing that he is in danger 23 Heare me now therefore O Children and hearken to the words of my mouth 25 Let not thine heart decline to herwaies wander thou not in her pathes 26 For she hath caused many to fall downe wounded and the strong men are all slaine by her 27 Her house is the way vnto the graue which goeth downe to the chambers of death Know ye not that your bodies are the members of Christ 1. Cor. 6.15 shall I then take the members of Christ make them the members of a Harlot God forbid 26 Do ye not know that he which coupeleth himselfe with an Harlot is one bodie for two saith he shall be one flesh 17 But he that is ioyned to the Lord is one spirit 18 Flee fornication euery sinne that a man doth is without the bodie but he that committeth fornication sinneth against his own body Know ye not that your body is the Temple of the Holy Ghost 19 which is in you whome you haue of God and now are not owne 20 For you are bought for a price therefore gloryfie God in your bodie and in your spirit for they are Gods This I thinke may suffice to draw him from that haunt but tell me one thing did you neuer heare this Youth speake of marriage Chap. I remember once I heard him say that if euer he married he would haue one that should please his eye and bring good store of money let her qualyties and religion be what they will therefore he had need be seasoned for this point Sal. Heere is for that matter Fauor is deceitfull and beauty is vanity Pro. 31.30 but a Woman that feareth the Lord she shall be praysed As a Iewell of Gold in a Swines snowt 11.22 so is a faire Woman that lacketh discretion Who shall finde a verteous Woman 30.11 for her price is farre aboue the Pearles House and ritches are the inheritance of the Fathers 19.14 but a prudent Wife commeth of the Lord. 16.18 Pride goeth before destruction Pride and an high minde before the falle Thou shalt make no couenant with them Deut. 7.2.3.4 c. speaking of the Hittites c. Neither shalt thou make marriages with them Neither giue thy Daughter to his Sonne nor take his Daughter vnto thy Sonne for they will cause thy Sonne to turne away from me and to serue other Gods then will the wrath
these such like ought to praise God for his mercies but none of all these are appointed to kneel neere the Minister to heare that Psal read or any thanks to be giuē for their deliuerance there are indeed in the latter cōmunion booke generall thanks-giuing for raine for faire weather for plenty for peace and victory and for deliuerance from the plague all which are fit and due Mad. If this were commanded to bee done for those you speake of I meane the Marchant the Souldier and the sicke man vnto whom you may adde if you list such as be crept out of debt and such as be come out of prison they had no cause to refuse I say nothing of the Minister for if he be appointed to giue thanks for others I hope he will not forget himselfe Cath. If he may giue thankes for himselfe why not we for our selues Mad. We may priuately but sith wee are not allowed to do it publikely I meane to reade aloude that Psalme and such prayers as the Minister is appointed to reade we shall do well to be quiet and to shew our selues obedient because we are not called to make lawes but to obey them it is more fil we should consider what is commanded vs then what is or is not commanded to other Cath. But the woman that goeth to her thanks-giuing must offer the accustomed offerings and that me thinkes is somewhat Leuiticall Mad. Alasse neighbour that is but some little helpe towards the Ministers maintenance You know in some places they payd two pence halfe-peny and a crisom for both which some Ministers take some sixepence and so the woemen are not troubled to buy crisoms Cath. If there should be no crisom some would thinke all is not well Guid. Such as be ignorant and superstitiously addicted to externall things might be weaned from their fond opinions if they would come where they might bee taught you for your part know that the booke saith nothing of crisoms vailes comming with many or few nor of making any dinner wise and modest woemen will haue a care of their health howsoeuer they come and if neighbours that haue mourned with her that trauelled wil reioyce with her also whē time serueth and accompany her going forth to declare her thankefulnesse in the Church which is required in the said book thrre is no cause why any should be offended therewith Cath. But these Churching dinners pincheth the poore sort their husbands labour some three-weekes or a month to get some noble and that must be spent vpon one dinner to keepe custome and because they will do as others do and so after they haue done groning their husbands must grone too Mad. If any forgetting their owne abillity will striue to bee as plentifull as such as bee farre beyond them in wealth they deserue the coat with foure elbowes whether they dwell in towne or country in some places the wealthier wiues send the poore woman at such times in a manner sufficiēt for that dinner so that vnlesse they will play the foole shee need charge herselfe but little and whereas Mistris Rosamond hath espied some washing of bucks and fetching of fier very spéedily that might bee remedied if one poore neighbour at such times especially would help another it becommeth woemen to bee modest and shamefast in all their behauiour Rom. Now let Maister Say-well chide her for not kneeling at Communion Guid. I had more neede chide you for nicke-naming me and for not comming thither at all you know nothing what she doth but by heare-say Rom. I heare say shee despiseth your order Cath. That is not true I despise none of the order Guid. It is euill to despise order I meane any good order Beza in the treatise of the true and visible note of the Catholicke Church some graue and well-learned Diuines say whosoeuer where there is place for order despiseth that order he declareth by this very thing that hee is not of God and therefore not to be heard Cath. I take it hee meaneth despising through pride Guid. But to say something touching kneeling you know neighbour Cathara that when the Minister deliuereth vnto you the Sacramēt of Christ his body which was crucified for vs he prayeth thus The body of our Lord Iesus Christ which was giuen for thee preserue thy body and soule into euerlasting life which is all one as I take it with this The Lord Iesus Christ which suffered for thee in the flesh preserue c. Ioh. 3 16. Surely hee himselfe saith So God loued the world that hee gaue his onely begotten Sonne to the end that whosoeuer beleeueth in him should not perish but haue life euerlasting if then the Minister in saying the body of our Lord Iesus Christ c. prayeth that Christ which was giuen to the death for you preserue your body and soule c. may you not say amen to it and giue thankes kneeling you know when the Minister saith Lift vp your hearts the people answere not wee lift them vp to the boord but to the Lord neither doth hee afterwards say glory bee to Christ in forme of bread but glory bee to God on high Cath. To receiue a Sacrament is one thing and to pray is another thing wee doe not kneele but stand when the Minister saith I Baptize thee c That seruice which hath no probable reason why it should bee done may seeme blind obedience Mad. It shall well beseeme vs neighbour kneeling before an outward shew of the reuerend regard we haue of that Sacrament and being so straightly required and commanded by some as make no idoll of the same to frame our selues to obedience and enterprete all things to the best The Minister deliuereth vnto vs from the Lord a pledge of his loue a Sacrament to confirme our faith in the crucified Christ on whom the soule feedeth and to whom the knee boweth hee being in glory Cath. The Popish sort when they saw the Sacramēt thought their maker to be really present in forme of bread in a grosse manner by meanes of transubstantiation and so bowed and knocked at the fight therof And therefore I haue refrained knéeling at that time not as thinking wee can bow too much or too oft to God but because I would bee loath to do any hurt by mine example Guid. In time of Popery the Priests taught the people so to do I meane to worship Christ in forme of bread but the Ministers of the Gospell teach their charge to worship him sitting in the glory of the Father If Catechising and Preaching cannot turne the minds of the wilfull your sitting or standing cannot do it Cath. But what say you to the ring giuen in solemnizing of Matrimony and to these words With this ring I thee Wed and with my body I thee worship Guid. That also must haue a fauourable interpretation I meane wee ought to construe this to the best That which is there spoken briefly and in few words if a-any