The sale of Salt.  
OR The seasoning of Souls. Namely such, as for whom the Chapmen here do come, and whom the Author, which taketh the name of a Salter, is willing, what in him lieth, to season with the Salt of the Word, leaving the success to the Lord, without whose blessing in such works we can do nothing.  
Written by john Spicer, Minister of the word of God at Leckhamsteed in the County of Buckingham.  MARK, 9.50. Have Salt in yourselves, and have peace one with another. COLOS. 4.6. Let your speeches be gracious always, and powdered with Salt, that you may know how to answer every man. 
LONDON, Printed by Nicholas Okes, and are to be sold at the sign of the Crown in Paul's Churchyard, 1611.   

To the right Worshipful Knights, Sir Anthony Greeneway my very good Patron, Sir Francis Cheyney, and Sir Richard Ingoldsby, three of his majesties justices for the Peace in the County of Buckingham, I. S. wisheth continuance of God his blessings in this life, and afterwards everlasting rest and joy, through jesus our Saviour.  
ALbeit (right worshipful) Much reading (as wise Solomon saith) is a weariness of the flesh: 
Ecclesiastes 12▪ 12,  yet it is daily seen, that as many men's mouths love to taste of divers dishes, so many men's minds take delight in reading divers Books: especially if they find that they fit their humours. For some can away with no pen, but that which is dipped in gall: Other some like only of such pens as are dipped in honey. Some love that which tasteth sour: some that which tasteth sweet. Some in reading seek for profit, some for pleasure, and some for both; So that he laboureth in vain, that shall study to please all. What profit (with delight) the reader shall find here (I mean the unlearned reader, not the learned) when he hath read it over he shall see: and as he findeth, so let him report: always remembering that men have their infirmities, & that God only is wise. And because it is the part of us that are Ministers, to do what in us lieth to season men's souls with the Salt of the word, I was bold to take the name of a Salter, and with such Salt as I found in the Lord's Storehouse, to show myself willing to season (through God's help) such as shall stand in need hereof. I could wish with all my heart, that such as want any of this kind of salt would go themselves to the pits, and places from whence I had it. But for that some are ●●ke to sick Patients, which not being ●●ble to go themselves to the Apothecary's for Purges or Cordials, or what else they want, take them at the hands of the Physician: I have taken some pains to provide, and have in a readiness to serve such Chapmen as shall come unto me for themselves or their friends; and I trust it shall do them good, if they will suffer themselves to be seasoned with it. And because there be many which being terrified by jesuits and others, refuse to come to our Churches; and some, which though they do come, yet cannot away with some Rites and Ceremonies that are yet in use here: I have in the end of this Sale set down a familiar and charitable conference with both sorts. As for the more learned sort of Recusants, if that which is written by those Reverend and Learned Men now gone to God, B. jewel, Doctor Fulke, Master Nowell, and others, will not satisfy them, I know not what to say to them, but leave them to the Lord, who ordereth and disposeth all things in Heaven and Earth to his own glory.  
And now to end; I beseech your Worships, sith some (unknown to me I protest) have brought these my poor labours to the Press, be not offended with me for placing you in the forefront of them: but (like Courteous Knights) defend them, not with your keen Swords, but with your kind words.  
At Leckhamsteed, Novemb. 9 1611. Your worship's ready to do you what good I may, so long as the Lord shall lend life, john Spicer.   

The Contents of this Book.  

OF the Atheist, Pag. 1.  
2. The Recusants, and some others that set light by the King's laws, P. 43.  
●. Such as either talk or sleep in Sermon time, Pag. 71.  
●. 5 The Shepherd that is lame on both Legs. Pag. 80  
●. A certain dim-sighted Salter, and his bad Paymaster. Pag 109  
●. One that dareth for use, Pag. 155  
●. Such whose zeal is more in show then in substance: Pag. 157  
●. One that thinketh the wicked never prosper here. Pag. 172  
●0. The slothful, Pag. 177  
●1. One that is careless in becoming Surety. Pag 181  
●2. One that is more curious in cleansing the outside than the inside. Pag. 196  
●3. One whose heart is all upon his riches thinking that Corn is never dear enough. Pag. 199  
14. A Youth that haunteth Harlots Houses. Pag. 203  
15. A negligent Servant. Pag. 208  
16. A Traitor, Pag. 213  
17. A Witch-monger. Pag. 218  
18. Two that be ever jarring, whom the Salter leaveth to their own Minister: and other, who not only labour to make them friends, but also to satisfy them in those matters they stick at Pag. 220.    

The sale of Salt.  

The first Chapman.  
WHAT have you there my friend?  Salter: 
Sir I have here sundry sorts of seasoning salt.  Chap. 
From whence cometh it?  Salt. 
From the sacred salt-pits.  Chap. 
Is it that which is called Canonical?  Salt. 
Yes.  Chap. 
I would have such as is fit to season some, whose speeches and behaviour are such, as give occasion to many to suspect, that either they think there is no God, or if there be, that he regardeth not what is done among men.  Salt. 
A learned man in a preface of his maketh mention of a wicked wretch which promised to show how the Apostles and Evangelists have misapplied certain places of the old Testament, 
●un. in praefat. ●nte parallel.  no doubt but Satan seeing him, and such like, to stand in their own conceits, thought them fit instruments for him to continue a distasting of all spiritual things in such as set their affections on things that be earthly, but if such fellows, and the men you speak of, repent not, it will be easier in the day of judgement for Diagoras, Epicurus, and Protagoras then for them, because they saw not that light which these saw, or might have seen if they had not shut their eyes against the Sun of righteousness.  Chap. 
Friend Salter, I am persuaded there is none so stonyhearted, but our God, when he will, can make him a child of Abraham. The Lord useth means to convert such as he will save, therefore let me have some such Salt as you think fit to season these, whose state as yet is very fearful.  Salt. 
Assure yourself that they which think there is no God care little for any salt, or whatsoever is said to come from his sacred fountains.  Chap. 
How shall these then & others that scoff at all religious exercises be seasoned?  Salt. 
I know not, for if they believe not the holy Scriptures to be God's word, it is to be feared least through his judgements they be so witless, and so wayward, that they acknowledge not heaven, earth, and the sea, with the things therein contained to be his works: so that if neither his most holy word, which we may and aught to hear with our ears, nor his most wonderful and most glorious works, part whereof we see with our eyes: if these I say will not ●eason them, they must for aught I know remain unsavoury still.  
Alphonsus the tenth King of Spain spoke foolishly of God his works: 
Phill. of Mor. of the trueness of Christian Religion. chap. 11. Roderick of Toledo in his 4. b. c. 6.  yet he was not so foolish to say there was no God.  Chap. 
Why, what said he?  Salt. 
He said, as some writ, that if he had been with God at the creation of the world, it should have been much better ordered than it is, but God punished him for so saying.  Chap. 
I have not heard these men find any fault with the ordering of the world, but they think there be many things set down which are not likely to be true; 
Gen. 3.1.  as that the Serpent should speak to Eve, 
Num. 22.28  the Ass should speak to Balaam, 
jonas 1.17  that jonas should ●iue in the belly of a fish, that men's bodies should be the torments of eternal fire, 
jud. ver. 7.  and never die, but live still in them with pain.  Salt. 
The Emperor julian also thought that some talking of the Serpent, a strange thing, which is no more, saith the aforesaid Philip, but that the devil spoke by the Serpent, and what is there herein saith he, that befell not daily among the Gentiles? devils, to deceive men, spoke to them from out of Images. The fiend of Dodan spoke out of an Oak: Philostratus saith, that an Elm spoke to Apollonius of Thyaney. A river saith Porphyrius saluted Pythagoras. julian himself and his Philosopher Maximus heard the devil speak in divers voices, & in divers manners.  Chap. 
Do none of the ancient Fathers writ of the Serpents talking with Eve?  Salt. 
Yes I remember Saint Augustine saith, 
Lib. 2. de genesi. contra. Manich. ca 14.  that the Serpent signifieth the Devil, which surely was not simple, for in that he is said to be more wise than all the beasts, figurate insinuatur ei●s versutia, his subtlety is figuratively insinuated, & a little after he saith, Neither is it to be marveled how he coul● speak to the woman, when she was in Paradise and he was not, neither was she in Paradise, secundum locum, according to the place, but rather according to ●he love of blessedness, or if there were ●uch a place, which might be called Paradise ●n the which Adam and the woman dwelled corporally, ought we to understand the coming of the Devil also to be bodily? no ●erily, but spiritually, as the Apostle saith, ●ecundum principem potestatis aeris huius, 
Ephe. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  spiritus qui nunc operatur in filijs affiden●iae, according to the Prince of the power of this air, of the spirit which now works in the children of diffidence, or as some translate it, disobedience: did he then (saith Saint Augustine) appear unto them visibly, no verily, sed miris modis per cogitati●nes suggerit quicquid potest, But in a marvelous manner by thoughts he suggesteth whatsoever he can, the which suggestions they do resist which truly say that which the Apostle saith, 
2. Cor. 2.18 Aerasmus & the vulgar Editition joined with him translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitationes thoughts.  Non enim ignoramus astuti●s eius, for we are not ignorant of his wi●es for how came he to judas, when he persuaded him to betray (Dominum) the Lord his Master? was he seen of him in places, or ●yhis eyes? but even as it is said he entered ●nto his heart, so doth Saint Austin writ ●o show the meaning of Saint Luke, 
Luc. 22.3.  which ●aith Satan entered into judgement.  Chap. 
It seemeth then that by Saint Augustine's words, and by the places of holy Scripture which he citeth, that by the Serpents talking with Eve, he understandeth the suggestions and entice of the devil.  Salt. 
True, and in the same 14 chapter he saith, that even now that is wrought in every one of us when we fall into sin, which was then done in those three, the serpent, the woman, and the man: for first there is a suggestion, either by thought or by the sense of the body, either by seeing, or touching or hearing, or by tasting, or smelling, after the which suggestion, if our lust or desire be not moved to sin, the subtle or crafty enterprises of the Serpent shall be excluded, but if our lust be moved or stirred, now the woman, as it were, is persuaded, but sometime reason (viriliter) manfully bridleth and restraineth lust being stirred, which when it is done, we slide not into sin, but with some wrestling we are crowned. But if reason consent and decree that to be done which lust moveth unto, than man is driven out from all blessed life, as it were from Paradise, for now sin is imputed though the deed follow not, quoniam reatenetur in consensione conscientia, because the conscience is held guilty in consenting.  Chap. 
So, enough of that matter: now sith there be no more Chapmen yet come, I pray you ere you deliver the Canonical Salt, tell me what that Father saith of Balaam and the Ass.  Salt. 
Touching that he saith that Balaam was carried away with such a greedy desire, 
Quast. super Nun. q. 50.  ut nec tanti monstri miraculo terreretur, that he was not terrified with so monstrous and strange a miracle, but answered the Ass as if he spoke to a man, whereas God did not turn asinae animam in naturam rationalem, the sensitive part of the Ass into a reasonable nature, but made that to sound from her which pleased him, perhaps prefiguring this, 
1. Cor. 2.  that God would choose the foolish things of the world to confound the wise: for that spiritual and true Israel, hoc est, promissionis filijs; that is to say the sons of promise.  Chap. 
But what saith he of jonas his being alive in the Whale's belly?  Salt. 
Augustine in the last of the six questions against the pagans, 
Aug. de se●. quest. con. paganos expos. quaest. 6. ad Deo gratias.  who made themselves great sport in laughing at that which is written of his being three days in the Whale's belly, and of the Gourd, he saith that either all the divine miracles are not to be believed, or else there is no cause why this should not, and for that he knew jonas to be a figure of Christ, he affirmeth that we should not believe in Christ himself, if the faith of Christians should fear the scoffs of Pagans, 
Io. 11.35.44 Mat. 12.40. Acts 10.40  and he addeth that he much marveleth that since his friend made no question of the rising again of Lazarus the fourth day, or of Christ himself the third day, he would count that which is written of jonas a matter so uncredible, as if it were more easy for a dead man to be raised out of his grave, then for a living man to be preserved, in tam vasto ventre belluae, in that so large a belly of the Whale, then omitting to show how huge certain sea-beasts are judged to be, by such as have experience, he saith a man might guess by those ribs (which being fastened in a public place in Carthage were known to the people) how many men the belly of that fi●h might contain, and also how wide that mouth might gape which was as a gate to such a den.  Chap. 
What more?  Salt. 
A little after he saith that if it should be said that Apuleius Madaurensis, or Apollonius Tyaneus, (whom laudibly they name wise men and Philosophers) had done that which is written of jonas, they would not have made such a laughing, though the devils also do many things like to the holy Angels, not in truth, but in show, not by wisdom, but by plain deceit.  Chap. 
What are the last words Saint Austin useth in answering that question touching jonas  Salt. 
Quod autem latuerit, sine salutis dispendio tolerandum.  Chap. 
So now I see you had not this at the second hand: But what saith he to those that cannot be persuaded, that the bodies of the damned should always be in torments and never die?  Salt. 
First he saith, that those unbelievers, 
De civitate Dei, li 21. 〈…〉  will not have us to refer this to the power of the Almighty, but require us to persuade them by some example: unto whom if we shall answer, that there be some living creatures corruptible, because mortal, which yet live in the midst of the fire, & some kind of worms found in the breaking forth of hot waters, which no man can touch without some pain, the worms not only being there without hurt, but not able to be out of it: either they will not believe if we cannot show it, or if we be able to set the things themselves before their eyes, or bring forth fit witnesses, they will say this is not a fit example for the matter in question, because these creatures live not always, besides this, they live and grow without pain in that heat, as being agreeable to their nature: as if (saith Saint Austin) it were not more uncredible they should be lively and grow there, than not be tormented. It is a miraculous thing to feel pain in fire and yet live, but it is more marvelous to live in fire, and not to feel pain: if this than be believed, why not that also? In the 3 chapter of that book● he laboureth to prove that, 
Aug. de civit. dei l. 21. c 3.  Dolour is not, necessarium argumentem futurae mortis, that is to say.  
It doth not follow necessarily,  
That all that feeleth pain should die.  
And he giveth an instance in the soul: the soul (saith he) is grieved with the body in that place where it is pained, and it is grieved itself alone, though it be in the body, being itself sad for some cause invisible, the body being safe and sound. It is grieved and pained also, non in corpore constituta not being in the body, for the rich man (saith he) being in hell, was grieved and pained, when he said, I am tormented in this flame, 
Aug. de civit. dei l. 21. c. 4.  In the next chapter the same Father showeth of the Salamander that liveth in the fire, and of certain hills in Sicilia well known, which continued a very long time burning, and yet were not consumed in his time: For (saith he) integri perseverant, they continue whole, and these (saith he) are fit witnesses, that not every thing which burneth is consumed. In the same fourth chap. he speaketh of Peacock's flesh, which after long keeping (as he had tried) did not putrefy though somewhat shrunk, and of chaff keeping snow, and ripening apples: to omit other things, he cometh at last to the Loadstone, unto which he himself saw an iron ring put and there stay, and so a second ring put to the first, a third to the second, and a fourth to the third, one ring sticking (though not linked) to another, through the virtue of the same stone,  Chap. 
Doth he write any thing else of that stone in that Chapter?  Salt. 
Yes, he saith that one (whom there he calleth brother and fellow Bishop) told him that he saw one hold the Loadstone under silver, upon the which silver was put iron which moved too and fro, as he that held the stone under the silver moved his hand, the silver that was betwixt the Loadstone and the iron moving no whit at all, he saith also that he hath read, that if the Adamant be set near to the Loadstone, than the Loadstone doth not draw iron, 
De civitate dei, li. 21. c. 5.  and that if it hath plucked any iron to it before, it letteth it go when the Adamant appeareth. In the 5. chapter he speaketh of the salt of Agrigentum in Cicilie, which melteth in fire and cracketh in water: of a spring amongst the Garamantes that is so cold in the day time that it cannot be drunk & so hot in the night that it cannot be touched: of a stone in Arcadia called Asbeston, which being once set thoroughly on fire cannot be quenched, of another stone called Selenites whose inward whiteness increaseth and decreaseth with the the Moon, of Mares in Capadocia which conceive by the wind, and of Island in India called Tilon, the trees whereof never lose their leaves: these with others he setteth down, to show that the same divine power, that gave such properties to these things, can also bring to pass that men shall be in pain all ways and never die, and that their flesh shall ever burn & never consume.  Chap. 
I know not what reckoning the men I named will make of these things which you have mentioned, but I much marvel they will serve no God at all; sith all the heathen, for the most part (as I have heard) worship either one God or other, either the Sun, Moon and stars, or fire, or water, or the earth, or some other thing which did good to man, and was not made by man.  Salt. 
They did so, and therefore how wise soever your men think themselves to be, yet those other which took that which did give them light, either by day or night or did heat them or cool them, or yield any fruit unto them, and was not made by man, to be some God, that is some divine power worthy of worship, were in my judgement wiser than the Atheist: For though they failed in this, that they stayed in the creatures, worshipping them and searching no further for the Creator, that is invisible, as if one that cometh into a mill, and finding no man there but his grist ground in his sack, should put of his cap, make a leg, and thank the mill, and so take up his sack & go his way, never thinking on the milwright that made the mil, or on the miller that set it on work, though I say these erred, worshipping the creatures in steed of the Creator: yet in my simple judgement he that reasoneth thus: these things do me good and were not made by men, therefore they are Gods, doth reason more wisely than he, that saith Sun, Moon and stars keep their course, give us light; the fire doth heat me, the rain helpeth my corn & grass 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 than the latter?  Chap. 
The reason of the first seemeth to have more force than the latter, yet I may not grant it to be wiser, unless the first were wise, but I cannot grant the former to be wise, unless I would therewithal grant that there is wisdom in worshipping the works in steed of the workmaster: but I have no more reason to grant that, then to yield to the Atheist, that religion sprang from policy, for if that were true the inventors of it should be called fainers or liars.  Salt, 
Lactantius, 
De●lra dei cap. 10. versus finem.  an ancient and learned writer, saith that opinion is false, by which men think that religion was instituted by wise men, terroris & metus gratia 
* To keep men in awe as the vulgar Atheist speaketh.  for terror and fear sake, through which the ignorant might abstain from sin, which if it were true (saith he) then are we derided by ancient wisemen, who if they forged Religion to deceive us and all mankind, they were not wise, because a lie is not found in a wiseman, but how wise soever they were, how came they by so great felicity in lying, that not only they deceived the unlearned, but Socrates also and Plato, and so easily deluded Pythagoras, Zeno, and Aristotle, the Authors of the greatest sects.  Chap. 
Howsoever others might fain, 
Lact. de falsa Religione c. 4.  I do not think the Prophets were such,  Salt. 
To have a will to feign any lie (saith the aforesaid Author) belongeth to them which be still raking of riches and ga●ing for gain, 
Ibid paulo ante.  which things without doubt there far from those holy men, * which set forth one God, and being guided by the spirit of the same God spoke one thing: who not only had no gain (saith he towards the end of the same Chapter) but torments and death, and he addeth this reason: for the precepts of justice are bitter to the vicious and bad-livers, and therefore after they had cruelly tormented such as reproved and spoke against their sins, they killed them.  Chap. 
What if any Pagan should say to us, that profess the Christian Religion, you Christians have feigned that which you have set forth, and to the end men might more be moved to give credit, you do with one consent write, that all those things were foretold long before?  Salt. 
Saint Augustine upon the 8. 〈◊〉 john saith, 
Tract. 45.  that against such Pagan enemies the should so say, we have have the testimonies of other enemies, proferimus codices a judaeis, we bring forth books from th● Iewes. & we answer, both they & you ar● enemies to our faith, therefore are they dispersed amongst the nations, that we may convince one enemy by another. Let the book o● Esay be brought forth by the jews, let us se● if I do not read there. 
Isay 53.7.  He is brought, a●● sheep to the slaughter. Chap. 53.  Chap. 
Are there none that writ o● this one God but the Prophets and other holy men, named in the Scriptures?  Salt. 
You forget yourself, you told m● you would have Canonical Salt for your Atheist, why then do you ask for other? belike you mean to give him a preparative before you give him a quick purge: whom do you mean? The Fathers that wrote after the Apostles time or some other among the heathen before Christ his incarnation? if you mean these last-named, then know you that Lactantius setteth down some speeches of Trismegistus, 
De fall. 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 Stoics touching religions, and the varieties of the opinions which are wont to be concerning the Gods, there were (saith Cotta) five Mercuries whereof the first was he that slew Argus, and so fled into Egypt, and delivered unto them laws and letters: This man the Egyptians call Thoth, 
Some of our Prognost. say they call july Thoth. Prog. 1610.  of whom the first month of their year, that is September, is named, etc. This man being furnished of all kind of learning was for his great knowledge surnamed Trismegistus, thrice greatest, as some with us by such as dedicate books to them, are called thrice Noble, thrice virtuous etc.  Chap. 
Well, what saith that great learned man?  Salt. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But God is one, 
Lact. de fals. relig. ca 6. Lactantio de ver● sap. ca 6.  and one needeth no name, (and again saith he): 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Lord and Creator of all things, whom we think good to call God, etc.  Chap. 
Now to the Sibylls, what were they? and what say they?  Salt. 
Varro, who (as Lactantius saith) was as learned a man as ever lived among the Greeks' and Lattines, 
De fall. relig. ca 6.  affirmeth that the Sibylline books or works that bear 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 sybil that was at Delphis, or for the denouncing the counsel of the gods: For in Arolikes speech they call the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and counsel, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now there were ten of these Sibylls, whereof the fift was Erythraea. she in the verses that were brought to Rome hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
One God which alone passing all magnitude uncreated. These Sibylls have written many things touching our Saviour Christ his miracles, sufferings, resurrection, and coming to judgement, as is to be seen in the said Lactantius, out of whom Saint Augustine citeth many speeches of the said Sibylls, especially of Erythraea, the first letters of whose Greek verses touching Christ his coming to judgement, make these words in Latin. jesus Christus Dei filius salvator, jesus Christ the Son of God our Saviour.  Chap. 
Have you read these words in S. Augustine? or do you find them in Philip of Morney his book,  Salt. 
What if I had read it in any of his books, will you not give as much credit unto him as unto me, which in all respects am far inferior unto him; but the truth is I have read it myself in Saint Augustine his 18 book and 23 chapter of the City of God, the first word of which chap-chapter is eodem, and the last word scripserunt.  Chap. 
Are the verses you spoke of set down in that Chapter.  Salt 
Yes, in Latin, judicij signum, etc.  Chap. 
I would I had them in English,  Salt. 
If you will have them Englished in the best manner, you must crave it at the hands of some other, but if you will see the sense as I have given it after the plain fashion, thus it is.  

The earth itself shall sweat through fear,  
To show that judgement doth draw near,  
The eternal king from heaven shall come,  
In flesh to judge at day of doom.  
Faithful and faithless then shall see,  
The glorious God, and Saints set free:  
When earth untilled shall briars bear,  
Then souls with flesh, that judge shall hear  
Reijcient simulactra viri cunctam quoque gazam.  
Exuret terras ignis, pontunque polunque: inquirens, etc.  
Then shall men cast false Gods away,  
With treasures rich and jewels gay:  
The earth shall burn with fiery flame,  
That shall search sea and heavenly frame.  
The doors of dreadful devils then,  
Shall broken be in sight of men.  
The bodies of Saints in light shall shine,  
When wicked men in flame shall whine.  
Things done in secret and by night,  
Shall then be known and brought to light  
Then men shall cry alas and woe.  
And wailing gnash their teeth also.  
The Sun and Moon shall lose their light,  
The heavens dissolve, no star in sight.  
The hills shall down, the valleys rise,  
Each thing made even in wondrous wise.  
The course of all things than shall stay,  
The earth sore crushed shall quite decay.  
The fountains than shall dry be found,  
And Trumpets give a doleful sound,  
Bemoaning then man's misery,  
When hell shall gape most horribly.  
Before the Lord at that same hour,  
Shall Kings be brought and men of power,  
A fearful fire from heaven shall burn,  
With store of brimstone for that turn.   Chap. 
In whose time lived that sybil?  Salt. 
He that compareth the 23 Chapter of the 18 book De Civitate Dei, with the Chapter aforegoing, shall find that she was in the days of Romulus and Ezechias, 
Romulus was some 700 years before Christ.  but in the end of that Chapter he saith some wrote that she was, belli Troiani tempore, in time of the Trojan war.  Chap. 
Did she write such things so long before the Incarnation of our Saviour jesus Christ?  Salt. 
It should seem so by S. Austin, but since your coming was not for Sibyl-Salt, but for Salt Canonical, tell me how much you will have.  Chap. 
Marry friend Salter tell me first I pray thee what I shall say to these Atheists if they should ask me how I know that this Salt which cometh from Bible-Spring, doth pass all other.  Salt. 
He which for that matter hath not the inward testimony of the spirit which is the chiefest, must be exhorted to seek for some outward testimony in the fountain itself, whereof the first may be the majesty of the doctrine every where appearing in those sacred and Canonical books, 
Vide Whita. in dis. de sacr. Scrip. contren 1. Quaest 3. cap. 3. sect. 5.  The ●econd the simple, pure, and heavenly kind of writing, neither Plato, Aristotle, nor Demosthenes, nor Cicero, nor any other that wrote so purely, so holily, and so divinely. The third is the antiquity of them, for the books of Moses are more ancient than the writings of all men, other Writers were utterly ignorant of the History he deducteth from the creation, or had it from thence, or else be sprinkled with many fables. The fourth testimony is the Oracles which confirm the authority of those books to be very sacred, as the which must needs be divine, for that in them are foretold some things which came to pass man● ages after, and names were put upon som● men before they were borne, certain hundredth of years, as in 1 Kings 13 Chapter the man of God which came out of judah by the commandment of the Lord, cried against that Altar, in the presence of King jereboam, and said: O Altar, Altar, thus saith the Lord, behold a child shall be borne unto the house of David, josiah by name and upon thee shall he sacrifice the Priest's of the high places: this he spoke more ther● 300 years before josiah was borne, 
44.28. & 45. ●. , th●● Prophet Esaie in like manner nameth Cyrus some 100 years ere he was borne.  Chap. 
How can you prove that Iosia● and Cyrus were named so long before they were borne?  Salt. 
I find in the 2 Chronicles 13 20. that jeroboam, in whose days josiah was named by the man of God aforesaid, being plagued of God, died in the days of Abijah, who was then King of judah, now he that will reckon how many years each King of judah, from Abijah to josiah did reign, shall find the years when he setteth down the whole sumine to be more than 300. And as touching Cyrus named by the Prophet Isay; know you that this Prophet prophesied in the days of Vzziah, jotham, Ahaz, 
Isay. 1.1.  and Hezekiah Kings of judah, now presuppose that the Prophet Isay named not Cyrus till the last year of Hezekiah his reign, and that Cyrus was borne in the 11 year of jehoiakim, (about which time began the captivity of Babylon) if ye reckon the years of the reigns of the Kings of judah, that reigned betwixt Ezekiah, 
2. Chro. 26.6.  & jehoiakim, you shall find them as I said to amount to some hundred years lacking some nine months, for Manasses who succeeded Hezekiah, reigned 55 years, Amon two years, josiah 31 years, joachas 3 months. jehoiakim 11 years.  Chap. 
Go on now with the rest of the testimonies for the authority of the Scriptures.  Salt, 
The fift is the number of miracles.  Chap. 
What miracles? if you mean such are found in the Scriptures, assure yourself that they which doubt of, or set light by the Scriptures, make little account of the miracles or any thing else contained in them, though they were not feigned.  Salt. 
If that testimony seem weak take the sixth, 
Do. Whitak in dis. de sacr Scrip. contro. 1 Qu. 3. ca 3. sest. 5  which is the enemies themselves, who though they have oft gone about to take away all the Scriptures from the sight of men, yet they could never bring it to pass, but by their own pains and punishments understood, that it was the word of God that they oppugned.  
The seventh is the testimony of the Martyrs, which by their confession and death sealed the doctrine delivered, and set forth in those books,  
The eight the Writers themselves who wrote them, bring great credit unto them, for if ye consider what manner of men they were, before they were stirred up by the holy Ghost, to take this upon them we shall find that they were very unfit for such a business.  
Moses before he was made fit to be a Prophet and a guide to the people of Israel, 
Exod. 2.10. & 3.1.  was first a Courtier in Egypt, and after that a shepherd.  
jeremy before the Lord touched his mouth and said, 
jer. 1.6.  I have put my words into ●hy mouth, confessed himself to be as unfit ●o be a Prophet as an infant that cannot speak, for that was his meaning when he said: O Lord God I cannot speak for I am child.  
David when he was sent for to be anointed was called a little one, 
1. Sam. 16.11.  and we find ●hat he kept sheep also.  
Peter and john fishers and unlearned. 
Ma. 4.18.31. Acts 3.13. Acts 9.1.4 Col. 4.14.   
Matthew a Publican, Paul a persecutor ●f the same doctrine which after he professed, and Luke was a Physician, how could i● be that such manner of men should write so divinely, had they not as other holy men of God been moved (as Saint Peter saith) by the holy Ghost. 
2. Pet. 1.21.  And herein I may not forget one special thing, wherein these aforesaid differ from profane writers: They hide not their own infirmities, but set them down without partiality, which the other seldom or never do, lest that should take something from their glory: and now friend Chapman, to make an end of this in few words, know you, that though these outward testimonies may suffice to show that the holy Ghost spoke by the Prophets, and directed the writers of the holy Scriptures; yet those are not of sufficient force to persuade us to assent unto them, except we have also the inward testimony of the holy Ghost to work in us,  Chap. 
Doth the authority of the Church avail nothing in this matter?  Sal. 
You are good to go on a dead man's errand, you come for Salt to season the Atheist, but if you lead me thus from one thing to another, he may be dead and in hell ere you come at him.  Chap. 
He was in health and merry whe● I saw him going towards the Wine-taverne with his companions.  Salt. 
Many have fallen out when too much drink hath been in, and then they beastly, sometimes cowardly, and drunken stab, causeth some of the company turn up their heels, I would wish you to make haste to him, for as a man is but a bubble, so he is but a blow.  Chap. 
I pray you tell me ere you go what be the offices of the Church towards the Scriptures.  Salt. 
Some of the learned have set down four, whereof the first is to be a● witness and key of them.  
The second is to discern the true and natural Scriptures from the false and bastard  
The third is to publish and set forth the Scriptures, wherein she doth the office of a crier, which ought with a loud voice pronounce the decrees of the Princes without pretermitting, changing or adding any thing.  
The fourth office of the Church is to expound and interpret the Scriptures, wherein she is to forge nothing of her own but to expound Scriptures by Scriptures, but if you will have any Canonical Salt for the fool and his fellows for whom you came, tell me quickly, for I would be loath to stay other Chapmen to long.  Chap. 
Why do you call him fool?  Salt. 
Hear the cause why.  
The fool hath said in his heart there is no God, 
Psal. 14.  but your man if he be an Atheist, saith so, ergo, his is a fool and a wicked fool. 
Acts 16. Psal. 58.11.  The holy Ghost who (as Saint Peter saith) spoke by the mouth of David telleth us that without all doubt there is a God, and that he judgeth the earth: and the aforesaid Peter saith, but those things which God before had showed by the mouth of all his Prophets that Christ should suffer, he hath thus fulfilled, in which words he teacheth us four things.  

1 That there is a living God, else he could show nothing.  
2 That he hath spoken by the mouth of all his Prophets.  
3 That those prophecies foretold that Christ should suffer.  
4 That whatsoever they foretold touching that suffering is fulfilled.   Chap. 
Well let me have some more of this kind of Salt.  Salt. 
At Bible-Springs there are two Fountains, the one called the old, the other the new, you shall have some of both if you will.  Chap. 
Content.  Salt. 
Who would not fear thee o King of nations. 
her. 10.   
Wherefore Nabuchadnezzar spoke & said: 
Dan. 3.28. & ●9.  Blessed be the Lord God of Shadrach, Messach, and Abednego who hath sent his Angels and delivered his servants that put their trust in him: Therefore I make a decree that every people, nation, and language which speaketh any blasphemy against the God of Shadrach, Messach, and Abednego, shall be drawn in pieces, and there houses shall be made a jakes, because there is no God that can deliver after this sort.  
O King hear thou, 
Dan. 5.18.  the most high God gave unto Nabuchadnezzar thy father a kingdom and Majesty, & honour, and glory, etc.  
Behold God is excellent, and we know him not, neither can the number of his years be searched out.  
When I made the clouds as a covering thereof, 
job. 38.9  & darkness as the swaddling bands thereof.  

10  When I established my commandment ●pon it, and set bars and doors,  

11  And said, hitherto shalt thou come but ●o further, and here shall it stay thy proud waves.  
If I have lift up my hand against the fatherless, 
job 31.21.  when I saw that I might help him in the gate.  

22  Let mine arm fall from my shoulder, & mine arm be broken from the bone.  

23  For God's punishment was fearful unto me, and I could not be delivered from his highness.  
All they shall be ashamed and also confounded, 
Esay 45.10.  they shall go to confusion together that are the makers of images.  

17  But Israel shall be saved in the Lord, with an everlasting salvation, ye shall not be ashamed nor confounded, world without end.  

18  For thus saith the Lord that created heaven, God himself that form the earth and made it: he that prepared it, he created it not in vain, he form it to be inhabited, I am the Lord, there is none other.  

19  I have not spoken in secret neither in a place of darkness, I said not in vain to the seed of jacob seek you me, I the Lord do speak righteousness, and declare righteous things.  

20  Assemble yourselves and come draw near together, ye abject of the Gentiles, They have no knowledge that set up the wood of their idol, & pray unto a God that cannot save them.  

21  Tell ye, and bring them, and let them take counsel together, who hath declared this from the beginning? or hath told it of old? have not I the Lord? and there is none other God besides me, a just God and a Saviour, there is none besides me.  

22  Look unto me and you shall be saved: all the ends of the earth shall be saved, for I am God and there is none other.  
Woe unto them for they have fled away from me; 
Hosea 7.13.  destruction shall be unto them because they have transgressed against me, though I have redeemed them, yet they have spoken lies against me.  
God is very greatly to be feared, 
Palm 89.7.  in the counsel of the Saints, and to be had in re●erence of all them that are about him.  

●  O Lord God of hosts, who is like unto ●hee, thy truth most mighty Lord is on every side.  
O Lord the hope of Israel, all that for●ake thee shall be confounded, they that de●art from thee shall be written in the earth, because they have forsaken the Lord, the fountain of living waters.  Chap. 
This Salt is fit for such as fall away from God.  Salt. 
If they be confounded that fall ●rom God then there is a God. and the same 〈◊〉 terrible God to such as forsake him.  Chap. 
Go on then.  Salt. 
Their words have been stout against me, saith the Lord, 
Mal. 3.13.  yet ye say what ●aue we spoken against thee?  

●●  Ye have said it is in vain to serve God, ●nd what profit is it that we have kept his commandments, and that we walked hum●ly before the Lord of Hosts?  
This first understand that there shall come ●n the last days mockers which will walk ●fter their lusts. 
2. Pe●. 3.3.   
And say where is the promise of his coming, for since the fathers died all things continue alike from the beginning  
Thou believest that there is one God, the dost well, the devils also believe it and tremble, whereby we learn that they which believe not so much, are worse than devils  
Behold the Lord cometh with thousands of Saints, 
jud. 14.15.  to give judgement against all men, and to rebuke all the ungodly amongst them of all their wicked deeds, which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him.  
God will bring every work to judgement, 
eccle. 13.14  and every secret thing, whether it be good or evil.  
The Lord will try the righteous, 
Psalm 11.5.  but the wicked and him that loveth iniquity doth his soul hate.  

6  Upon the wicked he shall rain snares, fire and brimstone and stormy tempest, this is their portions of the cups  
In flaming fire rendering vengeance to them that do not fear God. 
●, Thes. 1.8.   Chap. 
If any of this biting salt, or the like should move either the Atheist (which saith in his heart there is no God) or the Epicure (which denieth his providence) or any of the wicked to come into the Church, and there by hearing of God's judgements, thundered out against them, begin to tremble and quake, is there any softer salt or any ware to be had at Bible-Spring that may serve to keep them from despairing.  Salt. 
When by preaching of the word, and fervent prayers of the righteous, which as Saint james saith availeth much, they be brought to a true feeling of their sins, and through the grace of God, which is given to the humble, have that godly sorrow that causeth repentance not ●o be repent of, and some measure of a sound faith in our Saviour jesus Christ, in whose name (for that he is the mediator between God and man) we ought to pray: when I say they are thus far reform, let them either publicly confess their sin in such sort, as authority shall appoint, or else privately say these or the like words. O Lord God which art great and fearful, 
A prayer.  and keepest covenant and mercy towards them that love thee and keep thy commandments, 
Dan. ●.  we have sinned and have committed iniquity, and have done wickedly, yea we have rebelled and departed from thy precepts and from thy judgements: O Lord righteousness belongeth unto thee, and unto us open shame: O our God we are confounded and ashamed to lift up our eyes to thee our God, 
Ezra. 9.6. Psalm 51.  for our iniquities are increa●ed over our head, and our trespass is grown up into the heaven: create in us clean hearts o God, wash us thereby from our iniquities, cast us not away from thy presence. Turn thou us unto thee O Lord and we shall be turned: 
Lame. 5.21. Hosea 14 2. Psal. 32 5.6 7  take away all our iniquity and save us graciously: O Lord we do find in thy word, which is written for our learning, that thy servant David confessed his sins unto thee, and thou forgavest him, and that every one that is godly maketh his prayer unto thee, in a time when thou mayst be found: and that as a father pitieth his own children, so thou art merciful unto them that fear thee, 
Psa. 103.13.145.18.  and thou art near to all them that call upon thee faithfully: we pray thee therefore for jesus Christ his sake to hear us now with sorrowful hearts confessing our Epicurism, Atheism, our gross impiety & wicked infidelity, whereby we became worse than the devils, for they believe there is a God, and tremble: but we f●ared no God at all, we were so led by our own lust, and so followed the fashions of the world, that we had no mind to call upon thee, but forsaking thee and thy word to keep company with the wicked, we were defiled in their pitch, corrupted in their ways, and sat down in the scornful seat wherein we so oft and so offensively scoffed at all Religion, and all show of devotion, that now through thy great mercy having some feeling of the burden of our sins, we do wonder that we with our houses have not long since felt that fearful fiery vengeance which Sodom and Gomorah felt, or that hell did not swallow us up quick, as the earth did Corah and his company: 
Num. ●6. ●2.  O Lord what have they done, that we have not done, we know not what to say, but that thy justice appeareth in destroying them, and thy unspeakable mercy is showed in sparing us, which sparing of us being now through thy grace (for which we give thee praise) so sensibly felt, doth put us in hope, that as thou hast begun to work a new birth in us, so thou wilt sanctify us more and more with thy holy spirit, and never leave us till by the fruits of a sound faith thou do assure us we are effectually called, and so are of the number of those that be elected in Christ to eternal life: Wherefore we pray thee dear father, sithence of thy goodness, thou shast taught us, and we have learned, not only that there is a God, but also that thou which art immortal, invisible and only wise, art the only true God whom we ought to fear, and in whom we must believe, and that thou art about our path & about our bed; spiest out all our ways, knowest all our words as being so resident every where by thy spirit, that we can go no where from thy presence: we pray thee have mercy upon us, to forgive us all that is past, to try us and seek the ground of our hearts, 
Psal. 139.23.  prove and know our thoughts, consider if there be any wickedness in us, rid us out of it, and lead us in the true way that bringeth to the true life: we beg these things and whatsoever thou knowest needful for us 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 us, Our father which art in heaven, etc.  Chap. 
When these or any other that have offended (as who hath not) have made these or the like prayers: confessing their sins with true sorrow of heart, what shall they take to comfort their hearts again? if you have no softer salt I must seek further, for I fear this salt will nothing but fret them.  Salt. 
There are divers sorts of Salt to be had at Bible-Spring, some is sharp, that serveth to consume gross humours, some is more mild & hath virtue to heal wounds, but because some Physicians setting down what is good for the heart, say maces is best of all; 
Hospit. p. 42. Cant. 2.5.  and the Spouse in the Canticles desireth to be comforted with apples: you may call that which I shall now deliver unto you apples, or maces, or wine and milk as the Prophet Esay calleth that which he delivereth, where he maketh his cry saying, Ho every one that is thirsty come ye to the waters, 
Esay 55.12.  and ye that have no silver come buy, and eat, come I say buy wine and milk without silver and without money.  Chap. 
If men must not pay money for this milk and wine: with what must they buy it?  Salt. 
He telleth them in the second and third verses saying: Hearken diligently unto me, and eat that which is good, & let your soul delight in fatness, incline your ears and come unto me, hear, and your soul shall live.  Chap. 
It should seem by his calling for hearing, and eating with delight, that it is the word of God, or some other spiritual gift, which is there meant by waters, wine, milk and fatness.  Salt. 
Some by waters understand the waters of grace in this present life, 
Nicola d●lyra.  and of glory in the heavenly City to be given by Christ himself, according as he himself saith.  
He which shall drink of the waters which I shall give him shall never be more a thirst, 
●oh. 4.14.  but the water which I shall give him shall be in him a fountain of water, springing up to eternal life.  
By wine and milk the same writer understandeth the good things of grace and glory, 
Benagr. & gl●●.  and by fatness the fatness of grace likewise.  Chap. 
Well, let me have some of this spiritual nourishing wine and milk, or whatsoever you list to call it.  Salt. 
Ye shall, and first I will begin where the aforesaid Prophet made his cry.  
Seek the Lord while he may be found, 
Esay 55.6.  call ye upon him while he is near.  

●  Let the wicked forsake his ways, and the unrighteous his own imaginations, & return unto the Lord and he will have mercy upon him, and to our God, for he is very ready to forgive.  
My soul praise thou the Lord, and all that is within me praise his holy name. 
〈◊〉. 103.8.   

●  My soul praise thou the Lord & forget not all his benefits.  

5  Which forgiveth all thine iniquities and healeth all thine infirmities.  

6  Which redeemeth the life from the grave, and crowneth thee with mercy and compassion.  

8  The Lord is full of compassion and mercy, slow to anger and of great kindness.  

9  He will not always chide, neither keep his anger for ever, he hath not dealt with us after our sins, nor rewarded us according to our iniquities.  

18  The loving kindness of the Lord endureth for ever & ever upon them that fear him, etc. & think upon his commandments to do them.  Chap. 
Yea, but these for whom I come have not feared the Lord nor made any reckoning of his commandments.  Salt. 
This which I deliver unto you now, as Apples for comfort, is to be set before them when, as I said, they are well seasoned with the salt of the law, containing a fearful curse against all the transgressors of the same, and so being brought unto a feeling of their sin, are entered into the fear of God which is the beginning of wisdom. 
Pro. 9.10.   Chap. 
Then belike those which fear not God, how wise soever they seem to themselves, have not trodden one step in the path of true wisdom.  Salt. 
No doubt of that.  Chap. 
On then.  Salt. 
Who is a God like unto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage: 
Mich. 7 18.  he retaineth not his wrath for ever, because mercy pleaseth him.  
He will turn again and have compassion upon us: he will subdue our iniquities and cast all their sins into the bottom of the sea.  
When the wicked turneth away from his wickedness that he hath committed, 
Ezek. 18.28.  and doth that which is lawful and right he shall save his soul alive.  

28  Because he considereth and turneth away from all his transgressions that he hath committed, he shall surely live and not die.  

32  I desire not the death of him that dieth saith the Lord God, cause therefore one another to return and live ye.  
She shall bring forth a son, 
Mat. 1.11.  and thou shall call his name jesus, for he shall save his people from their sins.  
And lo a voice came from heaven saying: 
3.17.  this is my beloved son in whom I am ●ell pleased.  
I am not come to call the righteous, 
9.13.  but ●●nners to repentance.  
Saint Paul saith, this is a true saying, 
Tim 1.15.  & ●y all means worthy to be received, that ●esus Christ came into the world to save ●●nners.  
Come unto me all ye that are laden (mea●ing with the burden of their sins) and will ease you, 
Mat. 11.28,   
Likewise, 
Luk. 15.10.  I say unto you there is joy in ●e presence of the Angels of God for one ●●nner that repenteth.  

31  It was meet that we should make merry & be glad, for this thy brother was dead & ●s alive again, and he was lost, but he is ●ound.  
As Moses lift up the serpent in the wilderness, 
joh. 3 14.  so must the Son of man be lift ●p, that whosoever believeth in him ●hould not perish but have everlasting life.  
We believe (saith Saint Peter) through ●he grace of our Lord jesus Christ to be saved even as they do. 
Acts 14 11.   
And it was the same Peter that said: 
Acts 10.43.  To ●im give all the Prophet's witness, that through his name all that believe in him, ●hall receive remission of sins.  Chap. 
Are those then that believe in Christ pardoned and saved, whether they fear God or fear him not, whether they serve sin or righteousness?  Salt. 
What friend Chapman dost thou think that Saint Peter speaks of such 〈◊〉 carnal faith as doth not carry about with it the fear of God? if there were some fear of God in Cornelius before Saint Pete● preached remission of sins unto him through faith in jesus Christ, as we may see in Acts the 10 the 2 verse, no doubt i● was in him much more abundantly afterward, Assure thyself therefore my good friend that where is a sound faith in our Saviour, there is also the fear of God, but each of those hath his proper office, for by faith we believe that Christ dying for our sins, ●rising again for our justification, 
Rom 4.25. & 3 25. & 5 9  hath reconciled us unto God, and that we, justified by his blood, shall be saved from wrath through him, and fear joined to love serveth to bridle our corrupt affections, that we might walk worthy of our vocation, to the glory of God, the good example of others, and to the assuring of our own selves, that we have that faith, whose end, as Saint Peter saith, is the salvation of our souls. 
1. Pet. 1.9.   2 Chap. 
Good Salter make an end with ●im, or else I will be gone.  Salt. 
I have done with him, if he have ●one with me,  1 Chap. 
If it be so I may departed without paying any thing for my Salt.  Salt. 
We will talk of that another time, ●ome now my second Chapman what ●ould you have?   

The second Chapman.  
Would have salt to season such as seem to me not to be so obedient to the King's majesties laws as they ought: Some will not come to Church, some will not communicate, some that be lusty and strong will ●ouch no fish on such days as flesh is forbidden by the laws, not as if it did defile ●s of itself any day, but that as God hath ●ent both, so both might be spent by strong bodies in fit time for the good of the commonwealth: I am in charity to judge the ●est of their love and affection towards his Highness, 
Tim. 1.2.  & such as be in authority under ●im, for whom we are bid to pray, but this 〈◊〉 certain many disobey, some in one thing, some in another.  Salt. 
Such as refuse to come to Chur●● are not of the Prophet David's mind, w●● in his Psalms showeth, that not only h● himself loved to be in the house of the Lor● but * rejoiced to see others there also, 
Psal. 122.  I● the Psalm 42 he showeth that he was mu●● grieved that he could not as aforetimes g●● with the multitude and lead them into th● house of God with the voice of singing an● praise. In the 84 he saith, his soul lo●geth, yea and fainteth for the courts of th● Lord, and that be had rather be a dorekeper in the house of God then to dwell in th● tabernacles of wickedness.  
In the 95 Psalm he doth as it were kno● the bell calling the people together wit● Come, come, come, In the first vers● come let us rejoice unto the Lord. In th● second verse, let us come before his fac● with praise, in the 6 verse, Come let v● fall down and kneel before the Lord ou● maker, not meaning by the word Maker 〈◊〉 Sacrament, which some in Popery hau● called their maker, saying: they had seen● there maker when they had seen the Hoa● lifted up, for the Psalms were made som● hundred years ere Christ took bread an● broke it, but by the Maker he meant th● invisible God, the Creator of all things, in●● whose gates in the hundred Psalm, he adds the people enter with praise, and ●nto his Courts with reioyeing, and in the psalm 122 he saith, he rejoiced when the people said unto him, not as some now frowardly say, we will not, but we will go up ●●to the house of the Lord: and who know●●h not it is a greater comfort to King He●●kiah to hear that the third day he should 〈◊〉 up to the house of the Lord. If they do 〈◊〉 forget these words, but think upon ●●em well enough, than belike they take ●ot our Church for the Lords Courts, because they see not Saint Dumbs' image in ●●ery Church, before whom they might, in ●●nour of some other, bend and how, but ●●are you friend Chapman, do you your ●●fe observe every jot and title of the law?  Chap. 
I am to crave pardon of God and ●●an for many things, and this I may say ●ith a safe conscience, that I was never, I ●aise God for it, so superstitiously bewit●ed but that understanding that our late ●●re Queen, of famous memory, was, and ●●is our right dread Sovereign Lord King ●ames (thanks be to the Almighty) is a fa●urer of that Gospel which Saint Paul ●●ith, 
Rom. 1.16.  is the power of God unto salvation to every one that believeth, & have been both of them very careful that the holy Scriptures concording to the skill of those within this land are best learned in the tongues might be faithfully and truly translated, the Sacraments rightly administered, and that all in the land both high and low might be edified, and live in peace, love, and unity, which are the badges of true Christianity, understanding this (I say) I saw not with what conscience I might refuse to go with my neighbours to the Church where the word of God is sounded out, and to join with them in prayers for all estates and degrees, for all graces needful, and for pardon for all our sins: I could never take him for a true Vicar of Christ, that would keep me from hearing the word of God in a tongue that I understood, or seemed more careful to feed our senses with needless and barren ceremonies, than our fowls with necessary and fruitful Sermons. Touching meats, though I have learned, that to the clean, whose hearts are purified by faith, all things that God hath cleansed, and appointed to be received with thanksgiving, are as pure and clean, as fish figs, and Almonds, etc. Yet for that God shall destroy both bellies and meats, and for that flesh by our ●●wes sometimes is forbidden, and fish ●●ommanded to be fed on (as I said before) ●or the common good of the land, I like not ●●at young lusty fellows which can well di●est any kind of fish, should in time of restraint, when they come to fairs or margets, seek always to places where the spits ●re loaden with roast, and the ovens full of ●●esh pies: this maketh the Butcher busy, the fishmonger fume, and addeth strength to sinful flesh, which is prone enough of it ●elfe to evil & needeth no flesh-pampering ●o work his own woe. If sometimes ●●en have found fish hurtful unto them, or ●ot having good flesh present, should in the ●eare of God, and without contempt of ●awes eat some flesh, it is to be thought ●hat as God preferreth mercy to sacrifice, so 〈◊〉 Christian Magistrate, which wisheth ashwell to all his loving subjects, as a father ●●oth to his children, will consider of cir●●umstances, and discern betwixt the aged ●nd some others that eat now and then, ei●her at home, or in travelling by the way for healths sake, warily and sparingly, and those ●hat do it commonly, offensively, and contemptuously, still refusing fish and calling ●or flesh.  Salt. 
Though gracious Princes no doubt of it as appeareth by licences, do wish those that rule under them, not to deal hardly with the weaker sort and such as fear God in things that be of themselves indifferent lest summum ius should become summa iniuria, too much law-pressing, too much life crushing: yet it is good for subjects both victuallers & their guests, not to presume too much on pardons, nor do any thing royoteously or in contempt of laws but if in any point they fail in their obedience, to examine themselves what reason they can re●der of their doing if they should be called to an account, and to take heed that their conscience condemn them not inwardly, for that which they seem to allow outwardly: but my good Chapman it should appear by your talk, you have been at Bible-Spring, where is store of the best salt, there I marvel you brought none from thence for your purpose, but come to me.  Chap. 
Hearing that you were in town, and had salt of sundry sorts, I thought good to try some of it, to see whether it were right or no.  Salt. 
Come on then take this first.  
Let every soul be subject to the higher powers, 
Rom. 13.1.  for there is no power but of God, & the powers that be, are ordained of God.  
Submit yourselves unto all manner ordinance of man, for the Lords sake, whether it be unto the King, as unto the Superior, or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well.  Chap. 
If as S. Paul saith, there be no power but of God; and if as S. Peter saith, we must submit ourselves to all manner ordinances of man, than it should seem we must obey them in every thing, least in disobeying them we disobey the ordinance of God.  Salt. 
You are to understand that if God, which hath the hearts of Kings in his hand, set up a power that regardeth not his laws, but commandeth that which is contrary unto them, hating his faithful messengers, and making much of faithless flatterers; that he doth this partly to make known his wrath towards such as make more account of ly●s, then of the truth, partly that there might be some trial whereby Mycheas with his plain speeches and bread of affliction, 
1 Kin. 22. 11.17.  might be known from Zedkijah and his false horns: and faithful Daniel discerned from those that drew on Darius to seal to their wicked decree. 
Dan. 6.8.9.   Chap. 
But when that decree was sealed, was it not to be taken as the King's ordinance.  Salt. 
Whose ordinance soever it was, Daniel was not to submit himself because such submission was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter saith, it was not for the Lord, it was not for his honour, it was not agreeable to his will, it was flat against the first commandment, and in very deed if he should have refrained from ask any thing at the hands of his God for the space of 30 days, yea, if in that captivity he should have asked any such petition of the King any one day, as he ought to have asked of his God; he had not only made the King an Idol, but also kept such a silence as had been more fit for one that faileth away from God, then for him, whom the King himself confessed to be a man that always served his God: 
●an. 6.20.  For you must understand that by petitions in that place, is not meant such as subjects make to their Princes, to move them to grant some thing, that is in their own power, as if Daniel had framed a petition or supplication to the King himself, to desire that of his Highness which he required of the chief of the eunuchs, that is that he might not defile himself with the portion of the King's meat, and wine, for that petition had been lawful. But if Daniel had yielded to make any such petitions to the King, as no doubt he used to make to the Almighty, praying either that he, or his brethren, might do nothing in that captivity that might offend his gracious Majesty, or that his anger and wrath might be turned away from his City jerusalem, 
Dan. 9.16.17.18.  that he would cause his face to shine upon his sanctuary for his great tender mercies, and that he would hear, forgive, consider, and do it without deferring, etc. If I say he had yielded to make, such or the like petitions to the King, it had been gross idolatry, and a token that he put his trust in man, which is forbidden, as in many other places; so in Psal. 146. v. 3.  
Put not your trust in Princes, nor in any child of man, for there is no help in him.  
In a word that man of God knew well, that such a yielding would have been a rejoicing to his enemies, and a greater torment to his conscience, than the Lions could have brought to his carcase,  Chap. 
But I marvel that Daniel should think the King's portions would defile him, sith our Saviour saith: 
Math. 15.110  That which goeth into the mouth defileth not a man.  Salt. 
It is true that meat, and drink, and such like, of themselves, as they are the creatures of God, do no more defile a man, than the torches, tapers, chrism, oil, tunicles, chisibles, holy-water, holybread, whereof a learned and reverend Father, 
In defence of the Apol p. 24. Printed 1570.  sometimes a Bishop in this land, writeth thus: Verily Master Harding, we hate not any of all these things, for we know they are the creatures of God, but you have so misused them, or rather defiled and bewrayed them, with your superstitions, and so have with the same mocked and deceived God's people, that we can no longer continue them without great conscience: It is the abuse then, of meats, drinks, garments and such like, that hurteth, not the lawful use of them.  Chap. 
It is not like that Daniel would have abused any meats or drinks whatsoever.  Salt. 
I grant it: But you must remember that Daniel lived in a time wherein the people of God were not permitted to eat of many things, which the Christian man is allowed to eat of: It was not said to Daniel, eat what thou wilt as to Peter, kill and eat, what God hath cleansed count thou not common or unclean: by which vision and voice Peter was given to understand, that not only meats forbidden by the Law, being now cleansed, and meateable might be used, 
Act. 9.13.15.  but also the Gentiles such as Cornelius, etc. whom before being uncircumcised, the jews counted unclean, were to hear of Christ, that through faith in his blood they might be purged and cleansed from their sins, Daniel I say had not this liberty.  Chap. 
Then it should seem that Daniel refused not that portion, because it was of the King's meat, but for some other matter.  Sal. 
Some writ that it was a custom in elder time to set some of those meats, which had been offered to Idols, on the Tables of great men; On which also sometimes was set Swines-flesh, and other Meats, forbidden by the law of Moses. Daniel fearing lest that some times such should be brought him, (perhaps also that he saw it was more fit in respect of the times, to take himself to a strait diet,) refused those Portions.  Chap. 
Was there nothing which had been sacrificed to Idols set on the Table before Christians in the Apostles times? 
1. Cor. 1. 1●.   Sal. 
It should seem that there was: For S. Paul saith: If any man see thee (which hast knowledge) sit at the table in the Idols Temple, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or Banquet, shall not the conscience of him that is weak be built? (For so it is in the original:) Meaning (as some translate) be boldened to eat those things which are sacrificed to Idols, and through thy knowledge, shall thy weak Brother perish, for whom Christ died. By which words of the Apostle, and others, in Rom. 14. We see what a grievous sin it is for a man to be puffed up, & so to seek to please himself with his knowledge, that he maketh no conscience of offending, or setteth light by wounding him, which for that he is somewhat lightened with the knowledge of God, and hath begun to hearken to the Doctrine of the Gospel, is to be counted a brother, & one of them for whom Christ died: And for that he is not yet settled, nor come to the full knowledge of that liberty which Christ hath brought us unto, is to be dealt withal not roughly, but tenderly, as being yet weak in the saith, and so either easily offended, or else drawn on to do this, or that, (which the stronger in faith knoweth to be lawful,) not having any other warrant but the others example: For if he were thoroughly persuaded in the matter, his conscience should take no hurt thereby.  Chap. 
What if there had been some Christian Magistrate amongst the Carinthians, that he had commanded the stronger in faith, and such as had more knowledge than others of the Christian liberty (touching the use of Meats, Drinks, and such like,) to eat and drink what they thought good, sacrificed, or not sacrificed, any man offended, or not offended? Ought such to have obeyed?  Sal. 
You presuppose that which could not be, for it there had been a Christian Magistrate amongst them, which had been a sound professer of the Gospel, he would have put down all Idols. So no Idols, no Sacrificing to them, no sacrafising no such meat to offend.  Chap. 
But what if a Christian Magistrate which tendereth the honour of the true God, the peace of the Church, and the tranquillity of the Kingdom, command any thing which of itself is counted of many great Clerks indifferent to be used in the Church, or else where, not attributing any holiness or special worthiness to the same, but for decency, gravity, and order, and some not only of the weakest sort, and such as have less knowledge, but also of the strongest, such as have less knowledge, but also of the strongest such as are known to have studied diligently, and laboured painfully, in some portion of the Lords harvest a long time, being also well reported of, for their life and conversation? What I say if these be offended to see such things used, should others that are not of their mind forbear the use of them for their sakes?  Sal. 
I cannot gather by any of the Apostles words, that the strongest, and such as knew well what belonged to the Christian liberty, were then offended with such external things as you speak of; no, not though they had been abused by Idolaters: But I find the Apostle forbidding the despising, and judging one an other. 
Rom 14.3.12.13.  I find him selling us, that every one of us shall give accounts of himself to God, that no man should put an occasion to fall, or a stumbling block before his Brother, that the weak conscience of those, that with conscience of the Idol did eat as a thing sacrificed unto it was defiled, 
1. Cor 8.7. Rom. 14.5. 1. Cor. 10.13.34.  that every man should be fully persuaded in his mind, that all things are not expedient, neither do edify, that he would have no offence given, neither to jew, nor Grecian, nor to the Church of God.  Chap. 
If the higher power command me to do that which my neighbour is grieved at; it cannot be, but I shall offend one of them, either the Commander, or my neighbour.  Salt. 
That is all one, as if you should have said, I shall offend either my neighbour or my neighbour: for my Prince is my neighhour, I prove it thus:  
He whom I ought to love as myself is my neighbour; but I ought to love my Prince as myself, for I ought to adventure my life for his safety, far more willingly then for myself: for that under God he is the light and peace of the whole land: ergo, he is my neighbour, and such a neighbour to whom I own more honour duty and obedience, then to any other on earth whosoever: So that if I be persuaded, that I may with a quiet conscience obey his commandments, and have the testimony of my conscience, that I have no mind to put any stumbling block before my brother, nor to do any thing of purpose to offend any God's servants: (for that deserveth the millstone about the neck, 
Mat. 18.6.  etc.) In this case my brother is rather, in my simple judgement, to prove his own works, and to look what reason he can render for his refusing, if he be commanded to do the like, then to be angry or offended with me, which though I framed myself to obedience, yet not as one willing to touch, much less to wound his conscience, be it never so weak, or strong: neither am I so free in this case, as they that did eat meat offered to Idols: for I am commanded by a Christian Prince to do that I do, but no man commanded them to do that.  Chap. 
So I see your mind, let me have some more of your Canonical salt, to see if that will season any of the Recusants, especially such as have more will then wit.  Salt. 
If that which they have had, to wit: Let every soul be subject to the higher powers, etc. And submit yourselves to all manner or dinance of man, for the Lords sake, etc. will not serve your turn, I know not what to say to you.  Chap. 
I know it is sound, but let me have a little more.  Salt. 
Then take it as I shake it.  
He whom we ought to fear and honour next to the Lord, is to be obeyed next unto him, and for him: but where the fear of God is required, the fear of the King is required next, both by Solomon, which saith:  
My son, 
Prou. 24.21.  fear the Lord and the King, ●nd meddle not with them that are seditious. And S, Peter also (after these words: 
1. Pet. 2.17.  Honour all men, love brotherly fellowship) ●aith: Fear God, honour the King: whereby he teacheth us, that though we own a ●inde of honour to all men, yet the King is to be honoured above all the rest: this being so, I may safely conclude, that the King is to be obeyed in the Lord, who commandeth us to honour him.  
The fifth Commandment also biddeth us honour Father and Mother: Now that stretcheth to the King, which is a father to the country: as a father then thinketh himself not to be honoured, if his son obey him not, which made Solomon say: 
Prou. 6.20.  My son, keep thy father's commandments. And Saint. Paul: 
Ephes. 6.1.  Children obey your parents in the Lord: So a King doth not think himself honoured of those that frame not themselves to obey him in the Lord. To command to go to Church, to hear God's word, to pray to him, to praise him, to show forth the Lords death, etc. is to command in the Lord: if then in this, and the like we stubbornly disobey him, we give him not the honour due unto him; to find fault with translations, and to say, we are cut off from the head, are stumbling-blockes of their own laying: for our tran●●slations which we have already, dare show their faces in any place in the world, wher● their old Latin vulgar edition dare, and s● long as the Apostle Paul teacheth, Tha● Christ is the head of the Church, 
Eph. 5.23. Contra Crescomum, lib. 3. cap. 5. Dix●plane & d●●o, ibid.  which lesson S. Augustine having learned, wrote thus: Christus Christianisit caput, let Christ be the Christian man's head. And S. Peter, that the King is the superior, (unto whose ordinances, if the Christians were to submit themselves in his time in civil matters, why should not we submit ourselves unto them in Ecclesiastical matters also, now when God in his mercy hath made them not only receivers of the saith, but also defenders of the same) so long I say as we are thus taught, and so have learned: why should any say, that we are cut off from the head, & seek to join the whole Church militant to one ministerial head: I must needs confess, that it were a blessed thing, and very comfortable to all that profess the religion of the crucified Christ, if when there be jars in the Church, we might find some one man, or many in Rome, or any where else, that were so assured of his or their not erring, 
M. Hard. in Confut.  as that whatsoever he or they said by way of judgement (to use their own words) and sentence definative in doubtful points touching religion might safely be taken for truth: for my part, if I ●ould meet with any such, I would give them as much reverence as were lawful to be given to any man.  Chap. 
What if they should put forth their feet to be kissed.  Salt. 
I find that our Saviour to teach humility, washed other men's feet, but I do not read that he required any either to kiss or wash his feet, though no man were too good to do it, and those that did it, were to be commended for their love, as she that powered ointment on him is to be remembered wheresoever the Gospel shall be preached; to be remembered, I say, not by painting her with a whip in her hand, 
Luke 7.38. Math. 26.13.  as if she were a jesuite, but her doing is to be spoken of.  Chap. 
Your talking of translations hath made you digress from the salt of obedience, return to it again.  Salt. 
I will: We are to obey those in God for whom we must pray, 
Tim. 1.2. Pro. 8. 15.1● Pro. 12.1.  which reign and rule by God, and for the glory of God, who turneth the hearts whithersoever it pleaseth him; but godly Kings are such, therefore so to be obeyed.  
We are to obey that Ruler which loveth him that speaketh right things, 
Prou. 16.13. Prou. 20.26.  scattereth the wicked, and causeth the wheel to go● over them: but this is done by a wise King therefore we are to obey him.  
We are to fear to offend him, whose wrath and fear is like the roaring of a Lion, 
Prou. 19.12. Prous 20 2.  and in the light of whose countenance is life: 
Prou. 16.15.  but such are these things in a King, therefore we should fear to offend him.  
We are to love, honour, and obey him who sitteth in his Throne, 
Prou. 20.8. Prou. 29.4.  chaseth away evil with his eyes, and by judgement maintaineth the Country: but so doth a King, as Solomon saith: ergo, we are to love, honour, and obey him.  
It is a shame for reasonable creatures having a King, not to do that which Grasshopper, swanting both reason and a King, do: 
Prou. 30.27.  The Grasshopper (saith the same Solomon) hath no King, yet go they forth all by bands, meaning they keep order, though they have no guide.  
The faithful subjects that seek the peace of the Church, the common good, their own good, and the favour of God, are to obey such commandments of their King, as are in the same predicament, (if I may so speak) in which were the commandments of that good King Hezechias; but these commandments: Go to Church, hear God's word, communicate, pray for unity, peace and concord, etc. are of the same kind as his were: therefore they are to be obeyed, etc.  Chap. 
What commandment of Hezechias do you speak of?  Salt. 
Such as are mentioned, 
Verse. ●.  2. Chron. 30. where it is said, that Hezekias sent to all Israel and judah, and also wrote Letters to Ephraim and Manasses, that they should come to the house of the Lord at jerusalem, to keep the Passover unto the Lord God of Israel: So the Priests went with Letters by the Commission of the King and his Princes, through all Israel and judah, and with the commandment of the King, saying: Ye children of Israel and judah, turn again unto the Lord God of Abraham, Isaac, and Israel, and he will return to the remnant that are escaped of you out of the hands of the King of Ashur.  

7  And be not you like your Fathers, & like your brethren, which trespassed against the Lord God of your Fathers, and therefore he made them desolate as ye see.  

8  Be not ye stiffnecked like your Fathers, but give the hand to the Lord, and come into his sanctuary, which he hath sanctified for ever, and serve the Lord your God and the fierceness of his wrath shall turn● away from you.  
For if you return unto the Lord, your brethren and your children shall find mercy before them that led them captives, and they shall return unto this land: for the Lord your God is gracious and merciful, and will not turn away his face from you, if you convert unto him.  Chap. 
What entertainment had those Posts in the the land of Ephraim, Manasseth and Zabulom.  Salt. 
Some laughed them to scorn, and mocked them, and some submitted themselves, and came to jerusalem.  Chap. 
And what did they of judea?  Salt. 
The hand of God was in judah, so that he gave them one heart to do the commandment of the King, and of the Ruler, according to the word of the Lord, and when it shall please the same God that gave them one heart, to give us in this land one heart also, we shall do the Commandment of our King and Rulers, according to the word of the Lord: for if we had all that heart, if there were unity, then as they in judea came into the house of the Lord to serve him and to keep the Passover unto him: so should all we in this land go to the Church, serve God, and in communicating show forth the death of our Saviour with thanksgiving, until he come. 
1. Cor. 11.26  We should not be some in the Church, and some in the chamber; Some doing that which Christ commanded to be done in remembrance of him, & some kneeling before some work of Man's hand; 
Luke 22. 1●  Some hearkening to the preaching of Christ crucified, & some contenting themselves with hearing a Mass, and looking on a Crucifix; Some through faith, feeding in Christ, which is above, sitting (as Paul saith) at the right hand of God, 
Col. 3.1. Heb. 1.3.8. Ca 8.5.1.  which to the Hebrues is called, the right hand of Majesty in the highest places, and other some after certain words spoken, and grossly understood, seeking for him in form of bread, as if our Saviour when he said: This is my body, had either two bodies, or else one and the same body, at one and the same time, seen and heard at the Table, and hid and silent in the bread.  Chap. 
I wonder that they holding a bodily presence, will themselves be bodily absent.  Salt. 
They absent themselves from our Church, not only in body but also in Spirit, they have no mind to us, nor to our congregations.  Chap. 
It may be they think there be as many things that need cleansing, as needed cleansing in jerusalem, when Hezechiah began to reign, at which time, as I have heard, there were many things amiss.  Salt. 
Indeed that godly King found high places, images, and groves, all which he took away; and when he had brought the Priests and Levites into the east street, he said unto them: Hear me you levites, sanctify yourselves, 
2 King. 18 4 3. Cro. 29.5.  and sanctify the house of the Lord God of your Fathers, and carry forth the filthiness out of the Sanctuary: For our Fathers have trespassed, and done evil in the eyes of the Lord our God, and have forsaken him, and turned away their faces from the Tabernacle of the Lord, and turned their backs.  

7  The have also shut the doors of the porch, and quenched the Lamps, and have neither  Incense, nor offered burnt offerings in the Sanctuary, unto the God of Israel.  Chap. 
I think our Recusants have Lamps and Incense still.  Salt. 
They have, or would have, and Images too, but they forget that those lamps, and those offerings, were signs of our Saviour Christ, which is called the light of the world, and was once offered to take away the sins of many, 
Heb. 9.28.  as they may read in the Epistle to the Hebrues: where also they shall find, that the Priests, 
Heb. 8.4.  according to the Law, offered gifts, which serve unto the Pattern of heavenly things. 
Reu. 8.3.  And in the Revelation they may read of an Angel that had a golden Censer, & much odours were given unto him, that he should offer with the prayers of all Saints, upon the golden Altar, etc. Whereby we are given to understand, that even the prayers of the faithful, are no other ways accepted then through the sweet smelling merits of our Saviour Christ, who having brought the light of the Gospel, given himself to death for us, and finished whatsoever in the Law was figured; Lamps, incense, and burnt offerings and such like, must now cease.  Chap. 
May not the Preachers of the truth be called Lamps and Lights?  Salt. 
Yes, so long as they lead us to Christ which is the true light of the world, and many such Lamps were put out, not quenched with water, but consumed with fire in the Bonerian days: God grant all Princes to take heed how they put out such lamps as show the way to life eternal. The same Spirit that said: Touch not mine anointed, said also: Do my Prophets no harm, 
Psa. 105.5.  the learned know who are meant by anointed in that place.  Chap. 
Do not you think that many of the superstitious Catholics (for by that word I distinguish them from such Catholics as are sincere) did not murmur in the days of our late Sovereign, when they saw the pictures of Lions & Dragons painted where they were wont to see such pictures as bare the names of Christ, Mary, and john?  Salt. 
I know not whether they did or no, but if they did, they had no reason for it, sith the Arms of Princes, which profess the Gospel, with the supporters, whether they be lions Dragons, or Unicorns, being painted in Churches, do signify, that the Prince, whose Arms those are, is a defender of the faith, and of the pure worship of the living God, and that he is supreme Governor in all causes, and over all persons not only Civil, but also Ecclesiastical, next and immediately under Christ in his own Dominions: who knows not the simple people are more easily drawn to make Idols of the pictures of Saints, then of beasts? and therefore the removing of their pictures, and the placing of Arms in their room, is no sufficient cause to keep them from Church, as if Christian Princes were to be reckoned amongst those that set up their banners for tokens. 
Psal. 74.4.   Chap. 
Sure I think some of them could frame themselves to come to Church, notwithstanding the want of Images, but that they have been away so long.  Salt. 
This is no good excuse for a man to say, I cannot do this or that, because I have not done it in a great time, for then Israel, and judah, might have made that excuse for not coming to jerusalem, to keep the Passeover in the second month, for that it is said, they had not done it in a great time, as it was written. 
2 Chro. 30   Chap. 
I will trouble you no more about this matter.  Salt. 
My good friend talk not of troubling me, it is the King and those that govern under his Majesty, that are troubled, they see there be sundry opinions, and that the favourers of each would be tolerated to have their own way, which if it should be granted, than the land, though it have a godly King, should appear as if it had none. But wise and godly Kings, which make much of them that are known to fear the Lord, suffer not every man, especially the idolaters, to do what seemeth good in their own eyes, but do what in them lieth: that first God, by whom they reign, be purely worshipped, and then that the land be quietly governed, and as they no doubt pray for their subjects after the example of Ezekiah (who praying for such as were not thoroughly cleansed) said: The good Lord be merciful towards him that prepareth his whole heart to seek the Lord God of his fathers, 
2. Chron. 30.18.19.  though he be not cleansed according to the purification of the sanctuary: So ought all loving and faithful subjects hearty to pray for their Princes, that it would please the Almighty to direct their words, thoughts, and deeds, to his glory and good of the Church, and to give them wisdom whereby they may discern betwixt those that prepare their hearts to serve God in sincerity according to his word though they have their faults (as who hath not too many) and those that serve him superstitiously according to their own fantasies, though they have heard, or might have heard a thousand times, that whatsoever is not of faith is sin, 
Rom. ●4. 23.  and that we must not be wise in our own opinions.  Chap. 
For my part I have so prayed, and by the grace of God will pray so still, and I beseech him for his sake that shed his most precious blood for us on the cross to frame such obedience in us all (first towards his own divine Majesty, and then to our good King) as shall be most acceptable in his sight, that such as be in authority, for whom we are bound to pray, may govern us with comfort, and not with grief, and thus I leave you, because here is one looketh as if he thought us long.   

The third Chapman.  
I Have thought you long indeed.  Salt. 
Your long tarrying shall be recompensed with a quick serving: what would you have?  Chap. 
I would have salt to season some which seem not to give so good ear to Sermons as they have done.  Salt. 
How doth that appear?  Chap. 
By there talking and sometimes sleeping in time of the Sermon & prayers.  Salt. 
When one beginneth to shrink from that whereto God hath called him, he shall have means ready at hand to further him therein: If jonas will fly to Tarshish he shall find a ship ready at japho, to carry him from the presence of the Lord, that is, from presenting himself to the place, whether the Lord sent him to cry against it. otherwise, as appeared by the mighty tempest, he could not fly from the presence of him that is every where: Tell me I pray, are the men you come for any thing learned?  Chap. 
Yes they can read well.  Salt. 
Then they know what Salt is good in such a case.  Chap. 
We have have not always that in remembrance which we know.  Salt. 
Indeed I remember S Paul saith to the Romans: Nevertheless brethren I have somewhat boldly, 
Rom. 15.15.  after a sort, written to you, as one that putteth you in remembrance, etc. Saint Peter also seemeth to be of that opinion, 
●. Pet. 12. 1●.  saying: Wherefore I will not be negligent to put you always in remembrance of these things, though ye have knowledge and be established in the truth, for I think it meet, so long as I am in this Tabernacle, to stir you up by putting you in remembrance, And our Saviour Christ though he knew that they to whom he spoke were not ignorant of that which is written of Lot's wife, how, after he looking back, she was turned into a pillar of salt: Yet he said: remember Lot's wife.  Chap. 
If some Recusant were here, he or she would say this of Lot's wife is a good watchword for us to take heed of you, and your Salt.  Salt. 
If I or any other would have them look back with an affection to any thing that God doth abhor, they should do well to take heed of such looking back: but for as much as the going back from gross superstition is a going forward in a sincere religion, they need not fear the Salt, which I or any other, shall bring to that end.  Chap. 
For my part I fear not your Salt, but I fear I shall be called fool of those for whom I fetch it.  Salt. 
He that is fainthearted before he comes to the battle, were better to stay at home, then go to discourage others, pluck up your heart man and remember, that wise men suffer fools gladly: if a wiseman's foot should slip, and some simple fellow should stay him from falling, would that wiseman think you, frown upon the poor man, that thought him no hurt but good?  Chap. 
Since you so encourage me, let me see what I shall carry.  Salt. 
Take heed that no man fall away from the grace of God: 
〈◊〉. Cor. 10.12. Heb. 5.15. & 10.38.  if any withdraw himself, my soul shall have no pleasure in him.  
My sheep hear my voice. joh. 10.  
Hear my doctrine o my people, 
Prou. 5.1.  incline your ears unto the words of my mouth.  
There are many disobedient and vain talkers, 
●●r. 1.10.  chiefly they of the circumcision.  Chap. 
I do not think that the Apostle in those words findeth fault only with such as by their vain talk go about to deceive men's minds at Sermons.  Salt. 
Neither do I cite that place as if I so thought, but thus I gather from those words, if such deserve reproof, and to be shunned, as labour to deceive men's minds at any time, then chiefly such as do so in time of Sermon, or reading of the holy Scriptures, which are means to reform & not to deceive.  Chap. 
Well go on.  Salt. 
Behold a Sour went forth to sow, 
Math. 13.38.4.  & as he sowed, some fell by the ways side, and the Fowls came and devoured ●hem up, etc.  
I have somewhat against thee, 
Reu. 2.4.  because ●hou hast lost thy first love.  
Remember therefore from whom thou ●rt fallen, and repent, etc.  
No man that putteth his hand unto the ●low, 
Lam, 9.62.  and looketh back, is apt to the kingdom of God.  
Finally, my brethren, be strong in the Lord, 
Ephe. 6.10.  and in the power of his might put on the whole armour of God, that ye may be able to stand against the assaults of the Devil.  Chap. 
They are not acquainted with this armour, which arm themselves to destroy the Lords anointed.  Salt. 
No indeed Chapman, for their loins be not girded with the verity, but with vanities, superstition, and idolatry, they have not put on the breast plate of righteousness but of sin & wickedness, 
Psal. 124.6.  they be armed with volumus hos spoliare, & with the pride of nolumus hunc regnare, the would give the crown the foil, to the end they might come to the spoil, but praised be the Lord yea an hundred thousand tunes blessed be his holy name, which hath not given his Majesty, his Progeny, his Nobility, & other faithful Subjects as a prey unto the teeth of such blout thirsty men, whose feet be not shod with preparation of the Gospel of peace, but wi●● a mass of massacres battle and blood: the● have not the shield of faith to quench the fie●● darts of the wicked, but of some Popish dispensation or of some fond imagination, unto 〈◊〉 which while the trusted thinking thereby to b● advanced, they threw themselves down head long into perpetual confusion: many things are laid to the charge of such as wish Papish gone, with bag & baggage: as that they are a with soning crew, quarrelsome, sectaries, agree with the Annabaptists, etc. but for aught that I ca● see, they are so far from thinking on any such hellish stratagems, that for the defence of our right dear Sovereign, the Gospel, & their country, they would spend each drop of blood in their bodies, God grant all those that profess the Gospel sincerely, so to love one another, that if need require we may fight together against the common enemy.  Chap. 
Alas how should they fight that have lost their livings, though a man had money to buy him a weapon, yet if his body be weak for want of nourishment he will scarce be able to kill a frog.  Sal. 
It were good they had maintenance, ●nd weapons too, to defend themselves ●om their Enemies: I know the Lord is ●ur best Buckler, he is only our support, 
Psal. 23.  ●hat Horses, Bowes▪ and Swords, can not ●●ue men, yet he that said so, 
1. Sam. 40.45.47.  had a Sling ●nd a Stone, though he trusted not in them, ●ut in the Lord of Hosts, who the very ●ame day that the Philistine had thought to ●aue given David's flesh unto the Fowls of ●●e Heaven, and to the Beasts of the field, ●losed him in David's hands, and so his own ●ead was cut off with his own Sword: Such as make pits for such as fear God, ●oe oft-times fall ints the same themselves.  Chap. 
But how fell we to talk of this, from talking of such as talk in time of Sermon?  Sal. 
I cited that place in Saint Paul, where he biddeth the Ephesians put on all the Armour of God, and so we digressed to the Armour of the wicked; who if they made any reckoning of the Scriptures, they would bread them oftener than they do, and in reading, note that David was touched in his heart, when he had cut off but the ●lappe of Saules Garment, that though Amon worshipped his Father's Idols, yet by the just judgement of God, 
2. King. 21. 2●.23.  the people of the Land slew all those that conspired against him, and that though King Pekaiah did evils in the sight of the Lord, yet Captain Peka●● that slew him to reign in his steed, wa● himself slain by Hosea, the Son of Ela● If these wicked Walkers (for I have don● with the Church talkers, hoping I shal● need to say no more of that matter,) would remember those histories, and the fall o● Traitors in all ages, and how that th● Lord hath not only forbidden to touch, wil● bloody hands, his Anointed, and the heri●tage of his Prophets, but also threatne● that the bloodthirsty, and ungodly men● whom he abhorreth, shall not live out halfa their days, they would not imagine suc● mischitfe upon their beds, and conceive much less bring forth such monstrous fruit. 
Alar▪ Lib. univer. iuri. Histor. des●●ip, pag. ●5.  The day in which proud Tarqui●● was banished, was called Regifugium, I● were well if the fifth of November wer● called Papae-fugium, for that I wish 〈◊〉 reigned no longer in any man's heart here, 〈◊〉 these be their fruits.  Chap. 
If they escaped not that conspired against bad Kings, how shall they be fre● that rise up against a good King, which by his calling of a Conference, and by his Proclamations, and by his Books, hath mad● 〈◊〉 known to all that will not be willfuly ignorant, that he hath great care that all things may be well ordered, both in Church, and Common wealth? If any have Popish Pardons for such pestilent plots, they came not from the Chair of Peter, who sayeth even in that translation which they most esteem, Fear God, honour the King. But from some other bloody bench where Satan hath a throne, I think few of these we speak of come to our Churches.  Sal. 
I think so to, but if they would come with a mind desirous to find the truth, and pray from their hearts, that it would please God to deliver them from whatsoever offendeth his Majesty. If they would call afterknowledge, 
Pro. 2.3.4.  and cry for understanding; If they would search for her as they would for silver, and treasure, than (as Solomon saith) they should understand the fear of the Lord, and find the knowledge of God.  Chap. 
The Lord for his tender mercies grant that both we, and they, may so seek for the true knowledge of God, and of his true worship, as that we may find it, and finding it, may hold it fast unto the end; and so I leave you, making room for the next Chapman.   

The 4. and 5. Chapmen.  
WE would be the next if we might.  Sal. 
What would you have?  Chap. 
We would have Salt for two Shepherds.  Sal. 
shepherds use Tar, and not Salt, as I think.  Chap. 
As Tar is good for some Sheep, so is this Salt which you bring, good for the Shepherd.  Sal. 
How know you that before you have tried it?  Chap. 
They say that your Salt is Canonical, and that being sound, must needs be good.  Sal. 
True, if it be well used, but what is amiss in the Shepherd for whom you come?  Chap. 
The one is either so lame, or so lither, that he will not feed his Flock: And the other, though he fodder his Sheep, yet he doth not look well to his way, and that makes him stumble very much.  Sal. 
If I thought they would esteem of it, and take it in good part, and not snuff at it, as if you sought and brought this Salt rather to frecte them to their heart, then to whet them for their good. I would gladly help you to that you come for, but I marvel you seek not first for yourself, but begin with your Shepherds?  Chap. 
I am persuaded, that if they were sound, we should all do the better.  Sal. 
You do well to seek to have your Shepherd sound, so that you remember there was never any perfectly sound but one called Archipoimen, 
The chie● Shepheard  who gave his life for his Sheep, 
1. Pet. 5.4.  and fitteth now at the right hand of Majesty, in the highest place.  Chap. 
That Shepherd was peerless, 
Reu. 1.5.  for as some writ of him, he washed them in his own blood: But our Shepherd, I fear me, hath more fellows; though some say, a lame Shepherd hath no fellow.  Sal. 
Not only your Shepherd, but myself (for I am a Shepherd also.) and all Sepheards have their infirmities, more, or less, and it were to be wished we could; and would, all of us take as great pains for the good of the Flocks committed to our charge, as did jacob, Moses, David, and those Shepherds, to whom the Angel of the Lord on a time brought tidings of great joy: The first of these, 
Gen. 30.29.  to wit jacob, saith thus to Laban, his Wines Father: Thou knowest what service I have done thee, and in what taking thy Cattle have been under me, for the little that thou haddest (before I came) is increased unto a multitude; and the Lord hath blessed thee by my coming etc.  
This twenty years have I been with thee, 
Gen 31.38.39.40.  thine Ewes, and thy Goats have not cast their young, and the Rams of thy Flocks have I not eaten. etc. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes.  
Moses, 
●●od. 2 17. ●1  after he had succoured the seven Daughters of the Priest of Midian, (defending them from the downish and clubbish Shepherds, that would not suffer them to matter their Father's Sheep at the Troughs which they themselves had ●●iled;) married one of those Sisters, and having agreed with jethro, his Father in law, to look to his Sheep, he did not, to the end he might follow his own pleasure or pros●ite, commit them to a careless and unskilful Lad, but followed them himself through the desert, and that a long time, enduring many storms no doubt, ear he came to the mountain of God, 
Exod 31.  Horeb.  Chap. 
And what say you of David?  Sal. 
He saith of himself to King Saul: Thy Servant kept his Father's Sheep, 
1. Sam. 17.34.  and the●e came a Lion, and likewise a Bear, and took a Sheep out of the flock; and I went out after him, & smote him & took it out of his mouth; & when he arose against me, I caught him by the beard, and smote him: and slew him, So thy Servant slew both the Lion, and the Bear.  Chap. 
It should seem that this David was a courageous and a careful Shepherd.  Sal. 
The Servants of Saul said; He was strong, valiant, and a Man of war; wise in matters, and a comely person, and that the Lord was with him.  Chap. 
Was it his trusting to his strength then, that made him leave his sheep with a Keeper, and go within the compass of the Host?  Sal. 
I did not say he trusted to his strength, though he were strong yet he was the least of his Brethren: And Saul, in comparison of Goliath, thought him but a Boy: He left not his Sheep (as he himself said) without a cause, for his Father sent him, & the Lord, no doubt, had decreed that he (though unllkely in man's judgement) should kill that great man of war, 
1. Sam. 17.46 47.  that all men might know that Israel had a God, 
Psal. 78.70.  and that the battle is the Lords: This is, that David, of whom it is said in the Psalm, that God took him from the Shepefoldes, even from behind the Ewes with young brought he him to feed his People in jacob, and his inheritance in Ifraell; so he fed them according to the simplicity of his heart, and guided them by the discretion of his hands.;  Cham 
This was a great preferment, to come from feeding of sheep, to govern Israel, & a greater blessing of God that he had, wit, & will, to guide them so well: But what have you to say of those other Shepherds, to whom the Angel brought such joyful tidings?  Sal. 
Saint Luke saith, 
Luk. 2.8.  They abode in the field, and kept watch by night, because of their flock.  Cham 
I promise you these Shepherds were worthy to be well rewarded, whom neither the night (which is uncomfortable,) nor the Bear which roareth, nor the Lion which devoureth, could drive from their flocks: We of our town would be glad if our shepherd were half so painful, and courageous.  Sal. 
It is marvel if he want pain, being lame; but what may I call the Town where you dwell?  Chap. 
It is called Little-taught, a pretty Town, if it were well taught.  Sal. 
If it had neverso much teaching, it were never the better, except there be following.  Chap. 
True, but rather the worse, because it should be beaten with more stripes; but I pray you let me have some sharp Salt, that may stir up our Sepheards to feed us, and I doubt not, if God bless his labours, you shall find us in better plight when you come this way again.  Sal. 
What will you do with the Salt when you have it?  Chap. 
I will carry it to him, and pray him to lay it to his eyes, or if any of this kind hath been laid to them heretofore, that he would now at length lay it to his heart.  Sal. 
On the condition the you will do the like when he shall wish you, I will serve you presently.  Chap. 
I hope I shall.  Sal. 
Hold then, & as I deliver it with goodwill, so do you carry it which goodwill, & I pray god to stir up your shepherd, according unto that which shall be measured unto him to feed you with goodwill.  Chap. 
Amen.  Sal. 
Thus saith the Lord God unto the Shepherds: 
Ezek. 34. ●.  Woe be to the Shepherds of Israel, that feed themselves: should not the Shepherds feed the flocks? Yea eat the Fat, and ye  you with the Woll● yea kill them that are fed, 
3  but ye feed not the sheep: The weak have ye not strengthened, the sick have ye not healed, neither have you bound up the broken, 
4  nor brought again that which was driven away, neither have sought that which was lost: but with cruelty and rigour have you ruled them. 
5   
And they were scattered without a Shepherd, and when they were dispersed, they were devoured of all the Beasts of the field.  Chap. 
I perceive a shepherd hath work enough to keep him from idleness, he had not need be lame or lazy, that must feed, strengthen, heal, bind up the broken, bring again sheep that be driven away, and seek about for such as be gone astray, but if I should desire to know, who they be that feed and cloth themselves, and do not that which is here required, would you not do so much as tell me?  Salt. 
If other Chapmen will stay so long you shall hear, not what I say, but what I find in a book that beareth the name of an ancient and famous shepherd, 
Aug. d●. pastoribus.  that lived in Africa more than twelve hundred years ago: how say you my Masters are you conent to stay while I show what I find here?  Other Chap. 
Yes if you stay not too long, as one forgetting that we come for that which is Canonical.  Salt. 
If I bring any that agreeth not with that, you may leave it where you find it.  
In the first chapter of that book he asketh this question: 
Aug. de Pastoribus cap.  Where are they which feed themselves? and answereth.  
All that seek their own and not the things that are of jesus Christ: for we (saith he) whom the Lord according to his vouchsafing, and not according to our merit hath set in this place, for which a dangerous account is to be given: are both Christians & Rulers: In that we are Christians we are for ourselves, 
Phil. 2.21. So the sam● Augustine also in Folly▪ 21. tract. 123. si●ut meas pasce, non sicut tuas, gloriam mearnin cis quere, non tuam, domimium meum non tuam, lucra mea, non tua ne sit in eorum societate quipertin●n● ad tempora periculosa se●psos amantes. Tim, 3. ●.  in that we are Rulers it is for you, etc.  
In the second Chapter having affirmed that be milk, whatsoever is given of the people to their guides for temporal food, he saith: That albeit the Apostle had rather labour with his hands, then to take the milk of the flock: yet he said he had power to take it, & that the Lord had so expounded, that they which preached the Gospel▪ should live of the Gospel, And in the end of that Chapter he concludeth, that they are reproved, which taking the milk and the wool, neglected the sheep.  
In the third chapter he saith: These be the two things, which they that feed themselves, and not the Sheep, do seek: the commodity of satisfying necessity and the favour of honour and praise, For by clothing, which covereth nakedness, may well be understood honour: such manner of honour (saith he, a few lines after) the same Paul had received from the good people of God, when he said: Ye received me as an Angel of God, I bear you witness, that if it might be done, you had plucked out your eyes, & given them to me: But when as so great honour was given unto him, did he for this spare those which erred, and went astray, lest perhaps it should be denied him, when he reproved them, and he himself should have less praise & commendations, if he should so have done, he should have been reckoned amongst those that feed themselves & not the Sheep, and he would have said within himself what doth this concern me, let every man do as best liketh him, I shall be sure of my maintenance, I shall have milk and wool enough, let every one shift for himself? etc. And a little after in the same Chapter, the same Saint Augustine saith: God forbidden that we should say unto you, live as you list, God destroyeth no man, only hold fast the Christian faith, he will not destroy that which he hath redeemed, he will not see those perish for whom he hath shed his blood, if you be disposed to delight your minds with shows and sights (meaning such shows, 
De sin. ●d catlin. 2. ca 2.  as I take it as are spoken of by him in another place, where chastity by their own filthiness is violated) go your way, what hurt is it, go celebrate those feasts, which are frequented in ●●ery City, in the merry meeting of such as feast together at the common tables, where men thinking to sport and cherish themselves do rather spoil & perish themselves, the mercy of God is great which may pardon all, crown yourselves with roses before they whither, etc. Which thing ●f we shall do (meaning if by such speeches we should encourage men in evil, as if we should teach that Christ died to the end we should not die to sin, but live in it still) these not being the words of God, not the words of Christ's, we are (saith he) Shepherds feeding ourselves, and not the Sheep.  
In the fourth Chapter of that book he saith: 
De Pastor.  There be very few Sheep that be fat that is, sound in the word of truth, using well the food they have by the gift of God, but those had Shepherds spare not these▪ it is not only a small matter with them to neglect the sick, the weak, the wandering and lost Sheep, but therewithal as much as in them lieth kill the strong and fat: those fed Sheep shall live through the mercy of God, yet those naughty Shepherds kill them by their evil life, and by giving an evil example, for shall we think that it was in vain said to that servant of God which was eminent & famous among the members of the chief Pastor * Above all things show thyself an example of good works. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ti●. 2.7.   
For even the strong Sheep, for the most part marketh whether his naughty living guide turneth away his eyes from the rules of the Lord or not, and so looking upon the man beginneth to say in his heart: if my ginde feed this life, what am I, that I may not do as he doth? If then he kill a strong Sheep what work will he make with the rest, which by his evil life hath destroyed that, which he himself had not strengthened, but perhaps found strong before? I say unto your charity though the Sheep live and be so strong in the word of the Lord, holding fast that which they have heard from the Lord: do as they say, but not do ●s they do, yet he which is a bad liver in ●he sight of the Lord, as much as in him is, 
Math. 23.3.  ●illeth him that hath an eye to his life.  Chap. 
Saith he nothing of the weak & sick, 
34.4.  and the rest spoken of in the fourth ●erse.  Salt. 
Yes, in the fift chapter of the said ●ooke, he saith: the Sheep hath then a weak ●eart when he believeth not that temptations ●hall profit him, and when such a weak ●●e doth so believe, the negligent Pastor ●oth not say unto him, son, come to the service of God, stand in righteousness and ●eare, and prepare thy soul unto temptation: And a little after, having set down what Christ hath suffered for us, he citeth other places of holy Scripture as he thought fit, ●o strengthen the weak, and such as be rea●y to faint in afflictions.  
All that will live godly in Christ shall suffer persecution, 
2. Tim. 3.  he scourgeth every son whom he loveth.  
God is faithful and will not suffer you ●o be tempted, above that which you are ●ble to bear, etc.  Chap. 
Doth he make any difference in ●hat Chapter, between the sick, and the weak.  Salt. 
Yes; he saith: Such as seem to be fervent in good works, but yet not willing or not able to bear imminent passions, are infirm and weak, & such as love the world, and by some evil desire or lust are called back from good works, they languish & are sick.  Chap. 
Have not others besides S. Augustine expounded that place of Exekiell.  Salt. 
Yes, divers, and namely one Nicholas de Lyra, many of whose exposi:ions are approved of the learned.  Chap. 
I pray you let me hear what he saith of this matter.  Salt. 
He calleth the Pastors which be there reproved, Princes, meaning evil Prophets, and false Prophets, and saith, that they then feed themselves, when they so set their minds on carnal delights that they care not for such as be committed to their charge, that they eat the milk & cloth themselves, when they snátch away their goods to maintain their own diet, and raiment, that they kill the fat when they lay heinous matters and capital crimes to the charge of the richer sort, that so they may come by their substance, that they feed not the flock by example of good life, & with the word of sound doctrine, that they strengthened not the weak when they laboured not to hinder those which are prone & apt to vice, the they healed not the sick when they did revoke & call back such as were accustomed to evil, the they bond not up such as were broken through impatiency, when they did not kindly comfort them, that they caused not such as went astray to return, when they brought not again to the true worshipping of God that which was driven away from it by idolatry: that they sought not that which was lost, when they did not raise up such as despaired, by promising them par●on through the mercy of God: that they ruled them with cruelty when they laid such burdens upon them as they were not able to bear; that the Sheep were dispersed without a Shepherd, when they were scattered through divers vices, wanting good government & teaching, & that they were devoured of all the beasts of the field when they became a prey for devils, & cruel adversaries, such as were the Assyrians and Chaldeans.  Chap. 
I see divers men have divers expositions.  Salt. 
They may so, and all profitable, so long as they swerver not from the Analogy of that faith and doctrine which is taught in holy writ: but if you will have any more 〈◊〉 Ezechiels' salt, here it is.  
Thus saith the Lord God: 
Eze. 34.10.  Behold, I come against the Shepherds, and will require the sheep at their hand, and cause them to cease from feeding the sheep.  Chap. 
Stay salter, stay.  Salt. 
Why so?  Chap. 
Tell me, I pray thee, why doth the Lord say, he will cause them to cease from feeding, if they feed themselves and not the flock, they need not be stayed, but rather spurred.  Salt. 
If one should take upon him to make you a watch, which when you have tried it, you find to be stark nought, would not you say, this man shall make me no more watches?  Chap. 
Yes.  Sal. 
But your meaning is, he should mar you no more: for though he took upon him to make a good one, yet he made 〈◊〉 had one and that is marring.  Chap. 
True.  Salt. 
So, many stand in the place of watchmen, which wink when they should wake: and many in the room of feeders, which rather serve then feed, the meaning therefore of the Lord is this, he will not suffer them to feed his Sheep in such sort any longer.  Chap. 
Answer 〈◊〉 to one question more, than I will trouble you with no more questions: In the foresaid Chapter (as I remember) the Lord saith: And ye my sheep, the sheep of my pasture, are men: are all men the Lords sheep?  Salt. 
Hearken what he himself hath said by the mouth of his only Son: 
Io, 10, 27, 28  My sheep hear my voice, and I know them, and they follow me.  Chap. 
No doubt but it shall go well with such sheep.  Salt. 
Mark what followeth: And I will give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand.  Chap. 
I see then, if one will be a true member of Christ, and enjoy life everlasting, he must hear Christ his voice, and follow him. But what if some judas preach, must I follow him?  Salt. 
See, you forget yourself, you told me you would trouble me with no more questions, take heed you be not one of those that are more forward in ask questions, then obeying precepts: They which heard judas, were not to follow him in treason, 
Math. 10.4. Mat, 14.17,  he wrought to his own condemnation, but in the doctrine he taught for their salvation: for he was sent 〈◊〉 ●●ch as well as Peter, 
Math. 6.16  who was not to be followed when he cursed and swore that he knew not the man, but in confessing Christ to be the son of the living God.  Chap. 
If Peter be not to be followed when he did evil, why should we follow any man that is a Deputy for the Devil. If any man dispensed with this late pestilent practice with powder, he deserveth rather to be called a searcher for saltpeter, than a successor of Peter, and not a Vicar of Christ, but an aid to Antichrist; but let these Salt-peter-men go, or rather shut them up, lest they work our woe, and let me have some more of that salt for which I came.  Salt. 
You shall.  
I will give you pastors according to mine heart, 
jet. 3, 15,  & they shall feed you with knowledge and understanding: happy are they (friend Chapman) that have such Pastors: These are not like those watchmen and Pastors which are pictured by the Prophet Isaiah, 
Isai, 56, 10.  where he saith, their Watchmen are all blind, 
11  they have no knowledge, they are all dumb dogs they cannot bark; they lie and sleep, and delight in sleeping, and these greedy dogs can never have enough, and these Shepherds cannot understand, for they all look to their own way, every one for his advantage, and for his own purpose.  Chap. 
If any man in the fear of God, & in a charitable sort should cast this salt upon any to season them, being drowsy, dumb, and too greedy, ought any man in anger to call him barking dog, and to reckon him in the number of those, whom the Apostle meaneth, when he saith: Beware of Dogs.  Salt. 
To this I answer, that I fear me there is too much doggishnesse every where: For God for his tender mercy's sake, give us more charitable hearts one towards another. Love, which is the badge of Christianity, is lost, we had need make haste to seek it, lest the anger of God take us away before we can find it.  Chap. 
You say well, but let me have a little more.  Salt. 
Take heed therefore unto yourselves, 
Act. 10. 2●.  and to all the flock whereof the holy Ghost hath made you overseers to seed the Church of God, which he hath purchased with his own blood.  
Let no man despise thy youth, but be unto them that believe, an example in word, 
1. Tim. 4. 1●.  in Conversation, in Life, in Spirit, in Faith, and in pureness.  
Till I come, give attendance to reading, to exhortation, to doctrine: take heed unto thyself & unto learning, continue therein, for in so doing thou shalt save thyself, and them that hear thee.  Chap. 
If it be so, it is good for a Pastor to be painful and careful to bring men to Christ which saveth, but go on.  Salt. 
I charge thee therefore before God and before jesus Christ, 
2. Tim. 4. ●.  which shall judge the quick and the dead, at his appearing, and in his Kingdom.  
Preach the word, be instant in season (to the willing, saith the former book, de Pastoribus) and out of season (that is to the unwilling saith the same book) improve, rebuke, exhort, with all long suffering and doctrine.  Chap. 
Is it with all long-suffering, or with all long-silence.  Salt. 
The word in the original is Macrothumia, which some translate lenity, some patience, and some long, suffering, but why do you ask?  Chap. 
If it be long-suffering, than I gather that though the Shepherd should see many things that grieve him, or that he liketh not, yet he must not cast of his burden then but bear, and bear long to.  Salt. 
It should seem so, but let me go on without interrupting, you shall now have some Peter-Salt, which if your Shepherd, and all others lay to their souls, they shall have less cause to fear the saltpeter men, which can but kill the body.  
The Elders or Priests (as some translate) which are among you (saith Saint Peter) I beseech, 
1. Pet. ●  which am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.  
Feed the flock of God which dependeth upon you, caring for it, not by constraint but willingly, not for filthy lucre but of a ready mind; not as though ye were Lords over God's heritage, but that you may be an example to the flock.  
And when the chief Shepherd shall appear you shall receive an incorruptible crown of glory.  Chap. 
Stay there; this shall suffice for this time, now tell me what I have to pay.  Salt. 
I will tell you anon, but first you shall have some Salt for advantage, which may be profitable both to yourself and your Shepherd also, and that is this.  
Obey them that have the oversight of you, 
Heb. 3.17.  and submit yourselves, 
18.  for they watch for your souls, as they that must give accounts, that they may do it with joy & not with grief for that is unprofitable for you.  
Pray for us for we are assured that we have a good conscience in all things, desiring to live honestly: So much for the vantage; now for the payment: Wish your Shepherd from me not to set light by this Salt in regard of my rudeness, which have shaken it forth according to my homely manner, but to consider who made it, and to what end, my desire is it may do him good, and this is all the payment I look for.  Chap. 
I thank you.  Guid. 
Let God have the thanks, for the Canonical Salt is his, and not mine, come now who is next.  Chap. 
Nay stay a little, and answer me to one question more ere I go, I had forgot to ask you, who they were, and where they dwelled, whom Saint Peter besought to feed God's flock, did any feed Christ his Sheep while 3. Peter lived but himself?  Guid. 
Yes all the rest of the Apostles, for Christ our Saviour meeting them on a mountain in Galilee, before his ascending into heaven, 
Math. 28.16.18.19.  said to the eleven Disciples, All power is given to me, in heaven and earth go therefore and teach all nations, etc.  Chap. 
Why is there mention made but of eleven, Disciples where was the twelfth?  Guid. 
The twelfth which was judas the fraytor having thrown down himself headlong, braced asunder in the mids and all his bowels gushed out, 
Acts. 1.18.  and Mathias was not chosen in his room till after the Ascension.  Chap. 
But who were they to whom Saint Peter wrote and beseeched to feed the flock of God.  Guid. 
Saint Peter himself calleth them, to whom he wrote, strangers, which then dwelled here and there throughout Pontus Galatia, Cappadocia, Asia, and Bithinea: among whom no doubt but there were some that could or should feed, 
1. Pet. 1.1.  for the Apostle would never have besought them to do that which belonged not to them.  Chap. 
So now I pray let me have some of that Salt as is good to clear the sight of our Shepherd that stumbleth so often in his going. 
The fift Chapman.   Salt. 
The very heathen may be one Schoolmasters, as in many other things so in this also, and namely Cicero, who saith, qui sibi hoc sumpsit ut corrigat mores aliorum, etc. He the hath taken upon him to correct other men's manners, and to reprehend their faults, who will pardon him, if in any point he fail, as not regarding his duty: these and the like speeches of Heathen men, if there were none other, might be motives to stir both myself and all other spiritual Salters to take heed our life be not offensive, for the which matter among others-that be not Heathen, but godly learned Christians. 
In his Epist. to the chief governor of the School of Argent. set before his comment on they udges. Though he excludes works from justification which is free: yet he requires a pure life, & holy actions in him which is justified, thereby lively to express God himself, etc.  Peter Martyr seemed to be very careful, who as he himself saith, reasoned thus with himself: If unto all men, being justified only by the mercy of the true God, through jesus Christ our Saviour, not undoubtedly by works, but freely receiving forgiveness of sins, there remaineth no other thing in the course of this short life, then that having obtained the holy Ghost, and nature being somewhat relieved from his proper corruption, they should, by pure life and holy actions, lively express God himself their regenerator, and Christ their redeemer: The same thing without coubt is much more required of men of my profession, whom the Ecclesiastical Spirit hath appointed to administer lively doctrine unto other men, that whilst they teach uprightly, by their evil deeds they deface not the weight and authority of their doctrine, which thing if they do (meaning if they have a care to live well) they shall in the darkness of this world most brightly give light unto others, and cause them to lift up the eyes of their minds unto God, the chief fountain, head and beginning of all good things, and to honour him with praise and most upright religion. But though the Salt of Cicero, a wise man among the Heathen, and also this of Peter Martyr, a godly and learned Divine among the Christians, be wholesome and fit to season, yet sithence you came for Salt Canonical, take this.  
Therefore the sin of the young men was very great before the Lord, 
1. Sam. 2.17  for men abhorred the offerings of the Lord.  Chap. 
Who were those young men.  Salt. 
The sons of Eli, who were called wicked men, and such as knew not the Lord.  Chap. 
So now go on.  Salt. 
Wherefore the Lord God of Israel saith, that thine house and the house of thy fathers, should walk before me for ever, but now the Lord saith it shall not be so, for them that honour me I will honour, and they that despise me, shall be despised, and vers. 30.  

30  There shall not be an old man in thy house.  
And this shall be a sign unto thee that shall come upon thy two sons Hophni and Phyneas, 
1. Sam. 3●. 4.  in one day they shall die both.  
Now therefore I have sworn unto the house of Ely that the wickedness of Elies' house shall not be purged with sacrifice, 
34  nor offering for ever.  
And he (that is Ezekias) brought in the Priests and the levites and gathered them into the East street. 
2. Chro. 29.4   
And said unto them hear me ye levites, sanctify yourselves and sanctify the house of the Lord God of your fathers, 
5  and carry forth the filthiness.  
And they gathered their brethren and sanctified themselves, 
15  and came according to the commandment of the King, and by the words of the Lord, for to cleanse the house of the Lord.  
Their Priests have broken my law and have defiled my holy things, 
Ezek. 22.16.  they have put no difference between the holy and profane, neither discerned between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them.  
If you will not here it, etc. I will curse your blessings, 
〈◊〉. 2.3.  etc.  
Why seest thou thy moat in thy brother's eye and perceivest not the beam that is in thine own eye. 
Math. 7.3.   
Or how sayest thou to thy brother, suffer me to cast out the moat that is in thine eye, 
4  and behold a beam in thine own eye.  
Hypocrite first cast out the beam out of thine own eye, 
5  and then shalt thou see clearly to cast out the moat out of thy brother's eye.  Chap. 
I will carry this to him though perhaps I be browbeaten for my labour.  Salt. 
If you be more faulty herein then he, I cannot blame him though he frown upon you.  Chap. 
Leave that to him that judgeth righteously, and tell me what I have to pay.  Salt. 
That which I say to you, I say to all the rest, that I be troubled no more about the payment: the price of the Salt, whether you take much or little; for yourselves or others, is this, use it well that it may do you good, and give God the glory: if you contemn this or the like the shall be brought home to you, by what Salter so ever, you shall pay dearly for it to the Salt-maker, to whom every one of us, must give account for himself, at the day appointed.  Cham 
Shall no man give account for others?  Salt. 
It is not said, every one of us shall give an account for himself only; there be some that shall give account for others also. The Maigistrate shall give account for his governing or misgoverning the people: the Pastor for not feeding or mis-feeding his flock: fathers and masters of families if, with Abraham, they command not their household to keep the ways of the Lord: 
Gen. 18.19.  nor exhort them to take heed they deserve no evil report, as did the sons of Eli, 
1. Sam. 2.23.  All these should be as watchmen to sound the Trumpet when they see dangers at hand, and they which are warned must learn this lesson. 
Ezek 33. ●.  He that receiveth warning shall save his life: But if these men see the wrath of God hanging over the heads of such as be committed to their charge, by reason of their sins, and give no warning; then the blood of their charge will be required at their hands, and the other shall be taken away for their iniquities.  Chap. 
This may seem hard not being warned.  Sal. 
You must understand that this was not spoken of such as might plead ignorance, if that might excuse, as indeed it cannot in this case, because the heavens declaring the glory of God, and the firmament, with other of his works, have (as it were) sounded out unto all lands, that Man having not only eyes, with the Beasts, to gaze upon these things, but also reason, and understanding with Angels, (though not so perfect) to consider that these works being so pure, excellent, and glorious, must needs be created, governed, and preserved, by some most pure, wise, pourefull, and glorious Spirit: If he dishonour this Divine Majesty, he must not look to be free from all stripes, though he deserve not so many, as when besides the fight of the mighty works, he heareth also the sound of his most holy word, as no doubt they to whom Ezekiell was sent, did, or might have done. For they had the writings of Moses, and others, whereby they might discern good from evil, light from darkness, humble obedience from wilful transgression. So that though the Prophets, & watchmen of their time had kept silence; yet they themselves had knowledge sufficient to take from them all excuses: And so had all other Nations no doubt some light left, whereby they knew that great wickedness doserued great punishment, otherwise the Lord, which is most righteous, would not have destroyed Cities, and common weals, for neglecting to give the wicked that which they had deserved.  Chap. 
Can you name any Commonwealth that hath gone to wrack, for winking at wickedness? If you can, let me hear something of one, and I will be gone?  Salt. 
I have read of one Scedasus, who though he were of little wealth, yet neat, in his House, 
Os●rius de Regis ●ns●it. 2●3.  and Hospitable, according to his ability; this man had two fair Daughters, which were deflowered in his absence, by two young men of Sparta, in their return from Boetia, these ungrations youths, after they had deflowered them, slew them, notwithstanding their most grievous lamentation, and threw them into a Well: When their Father came home, a Welpe took him oft times by the Coat, and ran crying, and making mo●e towards the Well; whereupon he searching, found their Bodies, and went strait to Lacedaemon in great heaviness complaining, and requiring justice of the Governors▪ called Ephori, and others, and seeing no man regarding his heaviness, he ran (at last being out of his wits) through the midst of the City, lifting his hands towards the Sun, sometimes striking the earth, sometimes calling on the Furies for revengement; And so at last killed himself: But in short space that Commonwealth, Sceleris atque flagitij illius paenas exoluit, was by God's just judgement paid home, for suffering such horrible wickedness to go unpunished.  Chap. 
So now I leave you.   

The sixth Chapman.  Chap. 
I am next.  Sal. 
You should say, I would be next, as he said that offered largely for the Benefice, before the bell rang out for the old Parson. What salt would you have?  Chap. 
I would have Salt, to season a pinching Patron.  Sal. 
Verily I do hear many complain of the unconscionable dealing of many Patrons, some care not for the feeding of souls, so their bodies may have the greatest portion, of that which in time of less light was allotted to the Church ministers: A modicum must serve many Ministers now, for fear of surfeiting: Some others would seem willing to have a preaching Minister, and to give the Benefice freely; But their Wives, or some of their Children, must see more Angels than one descend, ere the Scholar that hath been long pained with poverty, be put into the Pool of Bethesda to be cured: If Homer come thither empty-handed, there is no place for him, or if they refrain to covenant with him, because of his oath, which he is to take before the Bishop: yet some of his Friends must promise, or enter into bands, to pay a round sum of money, and that he which would be the next incumbent, must not look for such and such commodities, & this is not only a shrewd pinching of purses, but also a great trouble of mind to him that must take an oath to perform none of their promises; for he is in a strait on both sides, i● he pay not, than his friends must pay, or lose their credit: if he pay the which he promised, than he is forsworn, but he that feareth God, howsoever he be willing to be thankful, yet in no case will he be found perinred.  Chap. 
A number care not what becomes of the Parson and people, so they may pocket the pounds, but therein they walk not in the steps of Abraham, for he said to the King of Zodom: Give me the persons, take thou the goods.  Salt. 
It should seem that such Patrons do not, 
Gen, 14.  or will not know, what belongeth to a good Patron.  Chap. 
Whom do you think to be a good Patron?  Salt. 
He that is careful to present such a Pastor as hath a good report, both for his learning and life, and that is so far from reserving any commodity, that belongeth to the Minister, to himself, that he doth what in him lieth to keep him from taking any wrong: he will cause his Tenants to make known all the glebe, and all the customs of the Parish for paying of tithes, calleth on the incumbent to repair the houses, forbiddeth him to make any spoil of any thing that is on the ground, and seethe the his Executors carry away no Tables, Forms, Graners, Glass, nor any thing that was given to the Parsonage, neither doth himself desire to have any of his own Tithes, without recompense.  Chap. 
If the Patron should be so careful, for the Parson, and have nothing for his labour, but a power to present, he may seem to be worse dealt with, than a Gentleman's Bailiff for he hath something for his pains.  Sal. 
So hath every good patron, for he is honoured of men, and beloved of God, as every Magistrate is that doth good in his place.  Chap. 
True, but yet few delight in worship, without wealth: If Patrons reserve their ownetithes, will not their wealth be the more?  Chap. 
If the Patron without contenting the incumbent, will keep his own Tithes to himself; men will say he gives nothing to the Lecher for his pains: The maintenance he hath, is from the rest of the Parish. Many think to thrive, by withholding that which by the Laws is due to an other, and by shifting their Cattle out of one ground into an other, to save some Lambs, & Fleeces, which might fall to Tithes, not regarding that saying of S. Paul: If we sow unto you spiritual things, is it a great matter if we reap your carnal things? I should think that all such as think to thrive by covetousness, and fraud, have good cause to amend, lest their thriving be like theirs that neglected the building of the Lords house, to whom the Lord said: Consider your own ways in your hearts: You have sown much, 
●●agg. 1. vers. 7▪ 6.  and bring in little: Yea eat, but you have not enough: yea drink, but you are not filled: yea cloth you, but you be not warm: and he that earneth wages, putteth the wages into a broken bag. Yea looked for much, & lo it came to little: & when ye brought it home, I did blow upon it. etc. Meaning that he would curse their blessings, as he threateneth those Priests in Malach, which gave not glory to his name. 
Mal. 2.2.  I tell thee friend Chapm●n, there is neither Prince, Priest, nor people, the God regardeth, if they regard not his wo●●. If we would believe the word of god, we ●ould hate wrong, and do right to every ma●; we would not make love to give place to our stomachs; we would not think to thrive by gripping, but believe the blessings are upon the head of the Righteous, 
Pro. 10. vers. 6.7.22.  and that the memorial of the just shall be blessed, but the name of the wicked shall rot, and that the blessing of the Lord maketh rich, 
Pro. 15.8.  And that better is a little with righteousness, then great revenues without equity. And that a man with a wicked eye hasteth to riches, 
Pro 28▪ 22.  and knoweth not that poverty shall come upon him.  Cham 
These, and the like places, should move men to love just dealing, but would you not have Ministers show kindness to them that presented them, and be careful to please his neighbours.  Sal. 
That Pastor may seem a very Churl, and void of all humanity, that will not show himself thankful to his Patron which preferred him, and very troublesome, if he love not quietness: But if he should let every one have his way, he should have but a little money in store to pay Tenths, & Subsidies, to repair the Chancel, and other Houses; to buy Books, and to relieve the poor. etc.  Chap. 
Truly it is fit (that sith the Patron's Soul, as well as others, is committed to the Pastor's charge,) the Pastor should do what in him lieth, to reform him, and the rest, in a charitable sort.  Sal. 
You say well, in a charitable sort: yet so, as he speak home to their conscience, lest he daub (as the Prophet saith) with untempered mortar.  Chap. 
Well, since the word of God is fit Salt to season men's Souls, let me have some that is good: First to stir up the Patron I come for to be more careful to provide a good Pastor, and then some to move him to deal more liberally with him, than his present greediness will suffer him.  Sal. 
Here is for him, if he will suffer it to come near him. 
Mat. 15.14.  If the blind lead the blind, both fall into the ditch.  
Pray the Lord of the Harvest that he would send forth Labourers into his Harvest. 
●●at. 9.38.   
Where there is no vision, 
Pro. 19.28.  the people decay. Where no Counsel is, the People fall: 
Pro▪ 11. 1●.  But where many counsellors are, there is health.  
Whosoever shall call upon the name of the Lord shall be saved: 
Ro. 10.14.  But how shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a Preacher: And how shall they preach, except they be sent? 
Isaiah. 52.7 Ro. 10.15.  as it is written.  
How beautiful are the feet which bring glad tidings of peace, & bring glad tidings of good things.  Chap. 
Many say, that their Preachers bring not tidings of peace to them, but troubles of conscience.  Sal. 
As the Pool, into the which the Diseased were put, did not cure before the Angel of the Lord had troubled the Water: 
Io. 5.4.  So the conscience of him that is in error, and out of the way, can have no true peace before it be well shaken and sifted with the word of God: It is good rubbing on the Gall, if so be that men do heal withal: But as I wish your Paymaster more liberal; so would I wish your Levite to take heed he complain not without cause, lest it turn to his own hurt.  Chap. 
You say well, but this Salt which you have delivered, may serve to teach men, that unless their guides have the eyes of knowledge and understanding, and with the same guide them in the right way, they are like to fall into the ditches of error, heresy, superstition, idolatry, and all kind of iniquity: It serveth also to teach that if we will be reaped, and made ready for the Lords Barn, we must not think it sufficient that our harvest-men come in their jackets or wastcoates, (which Workmen in Harvest commonly lay a side because they bring more heat, and sweat) but also pray that they may come, not with blunt, but with sharp Sickels, and work with them discreetly, and painfully: But now let me have some Salt to season him for dealing so hardly with his Pastor, that he is not able to hold out, his maintenance is so small. In many places there is little paid out of Parsonages to the Colleges, in respect of value, nor to the Minister, in respect of his labour, and charge: What is seven pound in pecunijs to the Minister, or sixteen pound to the College, out of seven score?  Sal. 
You shall have the best I can help you to.  
The Labourer is worthy of his Wages: 
〈◊〉 10.7.  who goeth a warfare. etc.  
Who feedeth a flock, 
1. Cor. 9.7.  and eatheth not of the milk of the flock?  
If we have sown unto you spiritual things, is it a great thing if we reap your carnal things.  
Do you not know that they which minister about the Holy things, eat of the things of the Temple. They which weight of the Altars, (he meaneth not Mass Priests, nor their Altars, but jewish Priests, in time of the Law) are partakers with the Altar.  
So also hath the Lord ordained that they which preach the Gospel should live of the Gospel: 
Gal. 6▪ 6.  let him that is taught in the word, make him that hath taught him, partaker of all his goods.  
Now we beseech you brethren, 
1. Thes. 5.11.  that you know them which labour among you, and are over you in the Lord & admonish you.  
That you have them in singular love, for their work sake, be at peace among yourselves.  
Will you have any more?  Chap. 
I think this be more than our Saltmans' paymaster can well digest, therefore let us try first how this will work.  Sal. 
Well, let charity rule your thoughts, hope the best, and assure yourself, that they which have more care of their four-footed sheep then of their own Souls will bring their repenting oil when the deores be shut. what a lamentable blindness is this, that men when they see any of their Sheep in an evil taking should check, and chide their Shepherd in such sort, as they do, saying, come on you idle Lubber, the lazy Fellow, a rope on thy hide, here be Sheep in a trim pickle indeed; thou comest Cloaked, and Hooded, as if thou didst watch among them day and night, armed for all stormen and tempests, and thou carriest thy Tarre-boxe to dingle to dangle upon thy hook, and thy bow of thy Shears peep out of thy scrip, as though thou wouldst do a great act; but look upon these Sheep here, dost not see what a wriggling they make, and how of● they lie down, biting and gnawing where they are pained; put off your cumbersome Cloak, youly their marrhant, lay hands on these poor Seepe, searrh them well, shed the wool, and where thou findest any scurse scrape it off, and cut away those dirty daglockes with thy Shears, and do not tar them as if thou wert afraid to hurt them, but make it to give to the skin, and labour by diligence to save that which is ready to perish by thy negligence. It is lamentable I say, that a man should so take on with his Shepherd for a silly sheep, and have not the wit or the will to speak thus to his spiritual Pastor, if he find him negligent: Sir you reap our carnal things, to the end you should do what in you lieth to make us sound Sheep, and to bring us to Christ's fold, therefore I pray you if you can do more than read, and be allowed to preach, stir up your gift, and when you have ●●ne reading, gather some profitable notes from your text, and exhort us to carry them away; apply the word to our consciences, spare us not, tar us not slightly, search us thoroughly, though we strive and struggle, do you your duty; if we crush our poor neighbours, if our lives be licentious, if we be slack in hearing, or whatsoever is a miss, tell us of it privately, and if we hold on as not regarding your counsel, lay before us the judgements of God, due to such sins as you shall find among us, that it may may appear, that you would not have us perish, and if you see any of us overladen with the burden of sin, and thoroughly grieved for the same, then take pains to ease and comfort us with the sweet promises of the Gospel, promised to the penitent.  Chap. 
Alack, alack, these thoughts are far from our Saltmans' paymaster, he looketh strait to the neighbours for the ●ithing of corn, milk, wool, lamb, etc. he passeth not whether the Salt-man can or will season him, so that he be content to take ten in the hundred, on this condition, that he never look for the principal.  Salt. 
It is marvel if your Salt-man have any good skill in seasoning that he will yield to so little maintenance.  Chap. 
Alas friend Salter what would you have men to do, when they have overcharged their friends, and oft emptied their purses, few Patrons send unto the Universities, to seek for the skilful, and if any such seek to the patrons (I speak not of all but of the greater part) they must yield to their conditions, or else if Peter-Preacher will not, Rowland-Reader will, and so it is wrapped up with omnia bene, for that men have not eyes to see, what in the sight of God, is done, male, or else have forgotten that it is appointed unto men that they shall once die: 
Heb 9  and after that cometh judgement: But I pray you before you go any further give me leave to ask one question.  Salt. 
Nay first I pray thee answer me to one thing while it is in my head.  Chap. 
What is that?  Salt. 
As you asked me what I would have Students to do, when they have overcharged their friends: so I ask you if the reverend fathers before they admit any to take an oath of them, and require them upon their oath to make it known, whether they were presented freely or not, would you have them run into perjury.  Chap. 
God forbidden I should be of that mind, having learned that the Lord himself will be a swift witness as against soothsayers, adulterers, 
Mal. 3.5.  such as wrongfully keep back the hirelings wages, vex the widow and the fatherless, oppress the stranger, etc. so also against such, as be false swearers, therefore I hold if they have no other means to live by, better a thousand fold, go to plough then to perjure. But as he that is presented must beware of this, so others must take heed that neither for gain nor malice they draw that into the compass of Simony, which the Law will not suffer to be drawn so far, and that they discourage none from being thankful to their benefactors.  Salt. 
Now I have heard your answer, let me here your question, for I shall have leisure to talk with you till more Chapmen come.  Chap. 
You said even now, that if a man should see his Sheep in ill plight, he would reprove his Shepherd for his negligence, and that notwithstanding he met him, having his cloak on his back, his hook in his hand, his shears in his scrip, etc. as if he were a right skilful Shepherd, yet all this would not satisfy the master, but the Shepherd must put off his cloak, & fall to work. But what if some skilful or painful Shepherds, who seldom or never use to fodder & tar their Sheep cloaked, for that they thought it would be cumbersome, and a hindrance unto them, nor ever used to crosse-brand their Lambs, because they would not seem to be of their mind which think that this mark hath force and virtue▪ to drive away the wolf? What I say if such Shepherds, should be commanded by the Sheepe-reeve (whom the Lord had charged to see all things ordered) that always when they come into the fold, they come in white cloaks, and that when they washed their Lambs, they would crosse-brand them, not meaning thereby to fear the Wolf (who, if being permitted he durst set upon the owner, by all likelihood would not shrink from that brand) but to show that the owner, to recover his Sheep from the Wolf, and other wild beasts, 
Math. 4.  had put himself in great danger, and endured grievous things, would you have such Shepherds, (who might not stay except they yielded) to obey, or fly the field, and so leave both flock and maintenance?  Sal. 
Do you know any such Shepherds?  Chap. 
It may be I do.  Salt. 
If they be so skilful as you say, what should you ask me being but a silly Salter, what is best for them to do, they know better than I what to do in such a case, for mine own part if I found these things so troublesome to me, that by no means I could frame myself to yield, and that the Shéepe-reeve would not be entreated to bear with me (though I brought all the reasons that are against them) I would resolve with myself to departed quietly and commend my Flock to him to whom one the is now a Saint in heaven commended the Shepherds of Ephesus, 
Act. 20.32.  but if I felt them not so cumbersome, as belike some have done, who as I have heard, after they had yielded to the cloak, and the rest yielded up the Ghost, I would choose rather to stay & fodder my Flock cloaked, then for a matter not so heavy to me, to leave both them & the maintenance which God had provided for me and mine.  Chap. 
But they will say▪ the same God which provided for them before, can provide for them after.  Sal. 
True, but for my part if I may enjoy the old provision with any quietness, I think not good to seek for a new, but sith those Shepherds which cannot frame themselves to yield, have been so diligent in their calling as you say, some man perhaps would marvel why authority should be so loath to tolerate them.  Chap. 
This noble Sheepe-reeve, having hereunder the owner of the Sheep the chiefest stroke, and being appointed high Steward of the whole household, thinketh it more reason the shepherd should yield to him, than he to them, in that which he is persuaded to be most convenient, for that not they, but he, with the advise of the wise, etc., hath authority to order the whole as he shall think good, having always an eye to the will of the chief Lord. Now as the rest of the officers are known by their apparel, so he would have the Shepherds discerned from others, by the garments appointed for them also, only as an outward mark, otherwise he knoweth well that the chiefest note of a good Shepherd is his diligence in feeding.  Salt. 
So it is for the owner of the Sheep to teach all Shepherds what is their chiefest duty, said not to one of the chief Shepherds, if thou lovest me, were such a cloalt but feed my Sheep: but as you said the white cloak was appointed for an external note, so I say there may be other causes why this noble and wise Shéepe-reeve doth s● straightly require the same and the like, as to try men's obedience, to draw those the be divided to more unity, which if we do embrace (as an ancient Shepherd saith) tenemus charitatem, 
Aug. con. lit. potil l. 2. cap. 77.  we hold fast charity, so that if unity & uniformity be herein respected, we may not think it is done to try men's constancy, as did the Emperor Constantinus father of Constantine, who on a time feigned that he would put out all the Christians which would abide in their Religion, from their honours and offices: but they which are in very deed, godly of their own free-will, gave over their dignities, choosing rather to give place to dignities, then to departed from Christ: but it turned to good unto them, for the Emperor embraced them, and those which denied Christ, to keep their dignities, he utterly removed them from himself, saying: that they would not be faithful unto him, which had broken their faith unto God.  Chap. 
Our Sheep-reeve feigneth no such matter in requiring these things, but doth indeed seek uniformity.  Sal. 
He doth it not then as one superstitiously addicted unto them, or putting any holiness in them?  Chap. 
No friend Salt-man he is counted, of all them that know him, so far to hate superstitious vanities, that if he should see any to make more account of shadows, then of matters of substance, he would either take away the abuse, or deal with them as that noble Sheepe-reeve Ezekiah did with the brazen Serpent.  Salt. 
He broke it in pieces when he saw men burn incense unto it.  Chap. 
True, and he is said to have done uprightly in the sight of the Lord, so that after him was none like him among all the Kings of juda, neither were any such before him.  Salt. 
You say right, and this sanctified commendation moved a learned shepherd, 
●●il● con ●es. ●a▪ pa● 365.  yet living in this land, to say, a figure of Christ erected by Gods own commandment: and serving to put all Israel's posterity in mind of the wonders, which their fathers saw in the wilderness, when it was abused, defaced, and the fact allowed by Gods own mouth.  
And herein he agreeth with another famous shepherd, more ancient than he, by more than twelve hundred years, who speaking of the same Serpent amongst other miracles saith: 
Aug. de ●iu●e. Dei. l. 10. ●. 8.  Quem sane serpentem propter facti memoriam reseruatum, cum ●upulus postea errans tanquam idolum colere caepisset, Ezekias Rex, religiosa potestate Deo seruiens, cum magna pietatis laud contrivit: which Serpent surely being reserved for a remembrance of that which was done, when afterward the people erring began to worship it as an idol, King Ezekiah serving God with a religious power broke it in pieces, with great commendation of piety. But sith you have put me in mind of some speeches of that learned shepherd which yet liveth in the land: give me leave to call to mind what the same man in the same book under the name of Theophilus, saith to Philander, touching such as would subdue men's consciences to that which was flat against the express word of the eternal God, we must not rebel, saith he, and take arms against the Prince, as you affirm we may, but with reverence and humility serve God before the Prince, and that is nothing against our oath.  
And again he saith: if you can excuse us before God, when you mislead us, we will serve him as you shall appoint; otherwise if every man shall answer for himself, good reason he be master of his own conscience, in that which toucheth him so near, and no man shall excuse him for; and a little after he hath these words: The poorest wretch may be supreme governor of his own heart. Prince's rule the public and external actions of their Countries, but not the consciences of men.  Chap. 
But the words of that reverend & learned Pastor are not so be taken as if he thought it not lawful for Christian Princes by laws to urge such as have been misled in superstition and Idolatry to be hearers of God's word, which ought to guide our consciences, and by which they may be better instructed, & brought to a more sound and pure worshipping, etc.  Salt. 
No, he is rather to be thought in this case to agree with another learned pastor, 
Meet Mo●●y 〈…〉 1.  who speaking of such men, saith: When they are well instructed and taught, the Magistrates must compel them to sound and pure worshippings which are prescribed in holy Scriptures, for the Magistrate may not suffer his Citizens to live without exercises of godliness, for the end of civil rule is, that the Citizens should live both virtuously and happily: and who seeth not but that godliness, and the worshipping of God is the chief of all virtues. But peradventure some will say, if a Prince should compel those to the right use of the Sacraments which are not persuaded of the truth, he should drive them headlong into sin, so far is it off from setting forward their salvation, wherefore I think it good to make a distinction between that which is off, or by itself, and that which is at adventure & by hap, or as they are wont to speak in schools, that which cometh per accident, that is by chance: the Magistrate in this thing which we have now in hand, setteth forth to his subjects that thing which is of itself right, good, and just: but that sin thereby cometh that happeneth nothing at all by his default, but rather by those men's incredulity or misbeléefe, whereof he is not to be accused: when as he hath diligently laboured to have his Citizens well instructed, neither the Papists which at this day are suffered of Christian Magistrates are ignorant that we ought to have in use the Sacraments instituted by the Lord: wherefore they cannot justly complain of their Magistrates, if they will have them uprightly and in due honour ministered unto them: moreover they which object these things unto us must diligently mark this, that by the same way we may cavil against God, for he hath set forth unto men his law, which is most perfect, to be kept of them: shall we say unto him? we are weak and of a corrupt and vicious nature, neither can we perform thy commandments as thou commandest, whether we do against that which thou hast commanded, or whether we endeavour ourselves to perform, that which thou hast bidden, we shall ever sin because we shall faint, neither can we obey as we should do, wherefore whatsoever we dee we shall not avoid sin: If any br●●●lingly should speak these things against God, might not he by good right answer: they be just and right which I have set forth unto you to her observed, but in that you are feeble and we●ke, it ought not to by counted a fault in me, for I have excellently helped your weakness, which for your sakes have given my Son unto the death, if you shall believe only in him, whatsoever you shall not accomplish in performing my precepts, it shall not be imputed to you to everlasting death. So also may a good Prince answer, I require of you those things which are written in the word of God, and which are decent and 〈◊〉 edify, wherefore if your opinion or conscience be against it, that is not to be ascribed unto me, which have diligently laboured that you might not be ignorant of the truth and miserably perish, for I have diligently seen unto that you should be taught and instructed in the truth, and so will I still go forward in exhorting, admonishing and commanding you, but read you the holy Scriptures, hear your teachers, and pray unto God to open the eyes of your minds: these things if the Prince shall say unto those men which do so cavil against him, I do not see by what right or by what means he can be reprehended.  
But it return to the Shepherds that refuse or at least be loath to use the white cloak, (which hath another name usurped by carmen and carters, when they put on their savecoates) I pray thee tell me are they married.  Chap. 
Yes, neither is it to be thought (marriage being honourable among all men, and the forbidding of it a point of devilish doctrine) that the shepherd doth mislike that, only he would have them to make choice of such as be modest, and virtuous, without greedy scraping, or taking any man's house over his head, or bestowing more upon them than is decent and necessary, that by their good carrying they may do what in them lieth to stop the mouths of such as swell against them, as misliking their marriages more than any other. Not any families of Bearwards, Tinkers, peddlers and Hog-heards, so trouble the commonwealth, belike as the children of these married Shepherds, some as it should appear by their books have studied Arithmetic to learn to multiply, and by multiplying to set down how many thousands of such men's children might be borne since the beginning of Queen Elizabeth reign, they are afraid belike that the professors of the Gospel should become mightier than they: 
Though some grudge at increase: 〈◊〉 S●lomon ●aith: In the ●●●●●●de of 〈◊〉 ●●ple is 〈◊〉 ho●●●r of a King. Prou. 1.1.28.  I hope they be not so cruel as in their hearts to wish that our midwives would do with them as they did in Egypt with the males of the Hebrews.  Salt. 
Surely I think that if in the house of any of our Shepherds, some maid the live unmarried should prove with child, these multiplyers would say it was the masters deed: If there Shepherds in times past had no more children of their own than they had wives of their own, it is well for them, I judge them net, I remember an old fellow came divers times to my door, with these speeches: I was borne in this town, 
id est Rector,  and the Shepherd had me call him uncle, but the townes-folke said he was my father,  Chap. 
Yea, but such fellows come not within the multiplyers account, but I pray you tell me why did you ask whether the Shepherds we talked of before were married.  Salt. 
You shall hear: what if the laws were such, that whosoever would not feed his Sheep and far them in the attire of Turkish Shepherds, should be divorced, ought any whom God hath coupled together to be separated, rather than this should be yielded unto?  Chap. 
I think no, for whatsoever the attire were, there dealings otherwise would sufficiently declare that they were no Turks nor worshippers of Mahomet.  Salt. 
Well then do you not think that when men that fear God having will & skill do take pains with their flocke-feeding, both Sheep and Lambs, do you not think I say, that such men loving their flock, and the Flock hearing their voice, are coupled to their Flocks by the Lord himself?  Chap. 
Yes.  Salt. 
Why then should not they choose to wear their white garments (though Turkish Shepherds should wear, or the Shepherds of the Idol His in Egypt had worn it) rather than for this and such like matters, be as it were divorced from their Flocks, May not we use myrrh, aloes, & cinnamon, 
E●on. 7.17.  because the woorish woman persumeth her head therewith.  Chap. 
She abused those things and the ornaments named in the 16. vers. to serve sin in the chamber not in the Church.  
May not we sweeten the Church with frank incense and use such things as our governors call decent, because these things were abused to superstition do you think that any of those Shepherds which use these cloaks here, make such account of them as the Shepherds in Italy made of their apparel, touching whom a skilful shepherd writeth thus.  Salt. 

〈…〉 in preparation the Mass. ca 4.  Where good is hourers are wont to cast of their clothes, when they go about their work: the B. and Priests do clean contrary, putting garment upon garment, when as they go to work: and a little after he saith, that the Aube upon the gowns, is, as they interpret it, in steed of a shirt of male, and therewith representeth the gown which Herod gave to jesus Christ in a mockery, the girdle signifieth a bow, and the scourge wherewith they scourged Christ, and the little cord wherewith the stole is tied to his girdle signifieth his quiver, the stole, that is to say the breastplate, which goeth about the neck, and is crossed over the belly like a S. Andrews cross, etc. serveth for a lance to shake against the enemy, and also in steed of the cord wherewith jesus Christ was bound when they scourged him, the maniple is his mace, etc. the chisible is his bucklea, etc.  Chap. 
To my remembrance I have heard a Preacher say, that one Doctor Durand, hath some significations too.  Salt. 
Yes, he saith Amictus est pro galea, 
In ration. li. ●●. cap. 3. See defence of Ap. p. 39●.  etc. his amice is his headpéece, his Albe is his coat of male, his girdle is his bow, his subsingle is his quiver, his stole is his spear, his maniple is his club, his chisible is his Larget, and in the end he saith. Haec sunt arma quibus pontifex, vel sacerdos armari debet contra spirituales nequitias pugnaturus. These be the pieces wherewith the B. or Priest must he harnessed, that will fight against the spiritual wickedness.  Chap. 
Have you read any speeches of any of the Pope's touching appparell?  Salt. 
Some writ that Pope Caelestinus the first saith, Discernendi sumus a plebe doctrina, 
Cae●e, 1. in Epi. ad Epis● Galli●. cap. 1. ●i●ed in deafen. Apo. p. 401.  non vest: conversatione, non habitu: mentis puritate non cultu: Si enim studere cuperemus novitate traditum nobis a patribus ordinem calcabimus, ut locum vacuum superstitionibus faciamus, docendi potius sunt rudium animi quam illudendi, nec imponendum est illorum occulis sed mentibus infundenda praecepta sunt: We must be known from the lay people by our doctrine, not by our coat: by our conversation not by our apparel: by the pureness of our mind, not by the attire of our body: for if we once begin to devise novelties, wè shall tread our father's orders under foot, and make room for superstition, the minds of the ignorant aught to be taught and not to be mocked, neither may we go about to dazzle their eyes, but rather ought to pour wholesome doctrine into their hearts.  Chap. 
I take this to be his meaning, that if one came in a shepherds weed, and do not feed he doth nothing but mock them with shows, and not that he would have a Bishop go like a butcher, or a Minister like a milner.  Salt. 
You may be sure he had no such meaning deither do I think that the Ministers of the Church of Bethelem, were so undiscreet: though Saint Jerome describing the orders of that Church saith, 
Hieroni. ad Marcell.  In vest nulla discretio, utcunque placuerit incedere nec detractionis est nec laudis: In apparel there is no difference, there is no wondering, howsoever a man list to go, it is neither slandered nor praised.  Chap. 
But our Shepherds may not go as they list, 
In Q. M. time  but according to the orders set down, and they say they are the more unwilling to yield, for that some wolves which did devour not only many poor Sheep, but also some worthy Shepherds in this land, did use some apparel suitable to this that is appointed to be worn.  Salt. 
Unless I be deceived some of those Shepherds that were burnt to ashes did wear the same.  Chap. 
If they did I think it was more for the peace of the Church then for any fancy they had to it, otherwise they might have devised decent apparel differing from that of their enemies, the knew well if Saul had joved Steven he would never have kept the clothes of him that stoned him.  Salt. 
Saul kept the persecutors clothes as one consenting to his death: and he did it willingly, and as one that hated Steuens doctrine, but these reverend fathers, whose love to the Gospel and suffering for the same, is worthy to be remembered, while the Sun and Moon keèpe their course (though some whose filthy idolatry cannot be but hated of the jealous God, do call them stinking Mattyrs) these godly and true zealous men I say, did not consent but lament for the bloody butchering of all that trusted to be saved by the mercy of God towards them through the merits of jesus Christ our only redeemer: so the howsoever some of them thought good not only to keep them, but also to were such things for a time, yet it is well known they did as much detest their adversaries cruelty, as Saul converted was sorry for his persecuting: as those grave, wise, and godly men, thought good to bear with the weakness of men then, hoping that in time they would become perhaps stronger, though things fell not out to their expectations, so now it may be those that are in authority think that the wearing of ●his coat, would be a politic kind of shewing-horn (if I may so call it without offence) to draw such as are backwards to ●●ng another note: so that the Shepherds ●ou speak of, if they may with any quiet●●esse of conscience, shall do well, as I think ●eing now urged, to obey, lest they seem ●o such as be in authority rather opiniative, ●hen zealous.  Chap. 
It may be these Shepherds are persuaded that it is no more expedient for 〈◊〉 professor of the Gospel to wear these ●hings, 
Tertul. de Coron. millitis.  then in Tertullians' judgement (as I ●aue heard) for a Christian to go as the ●leathen did with a laurel garland upon their head.  Sal. 
It was meet that the Christians should abstain from that, 
Beatus Rhenanus in argu●●●●●● in libro Tertul. de Conron. iml.  as Beatus Rhenanus saith, for these causes; Partem ne infir●nior ex Christianis offenderetur, partim ●e echunici in suis erroribus confirmarenter, dum rectius putant esse quod etiam Christianos observare vident: partly lest any of the weaker Christians should be offended, partly lest the Heathen also should be encouraged in their errors thinking that thing, for that the Christians themselves do it to be the better, but if you have any more to say touching these Shepherds, speak quickly for I would feign make an end of this matter.  Chap. 
What if some of their Sheep should judge according to the outward appearance, and say if our Shepherds yield to any thing which heretofore they have misliked, we will come to the fold with the inside of our cloaks outwards, do you think it would not grieve our Shepherds to hear this?  Salt. 
If they have fed their Sheep with sound fodder heretofore, let them do so still, let them in that point use the same whistle; and the same note, and the wiser sort (things being as they be) will think never that worse of them. Hungry Sheep that be not wanton, will hearken to the note, & not stand staring on the coat, they séed upon fodder & not upon colour, upon substance and not upon shows.  Chap. 
But it may be if they should yield to this, they should be urged further.  Salt. 
And it may be if they could or would yield so far, they might find such favour: being skilful and painful Shepherds, that they should be urged no further: Howsoever it be, God grant for Christ his sake, that both commanders, and such as be commanded may do his will: But now I see more Chapmen therefore tell me quickly what ●isease he hath whom you called a man of my ●oate, for our digressing to others, hath ●ade us almost forgetful of him, for whom you came.  Cham 
It may be ere I come home to that man, I may meet with some of those Shepherds we have talked of, therefore if you have any Salt to season them, let me ●aue some.  Salt. 
I know there is not any Canonical Salt that savoureth of obedience, but they have it already, and know how to use ●t.  Chap. 
Have you no other Salt here?  Sal. 
If Canonical Salt will not serve, what do you ask for other, I have but a ●ittle other Salt here, and touching these matters, I remember I have some in a Latin box, made by one, whose labours in searching for the truth, all that love the truth are to praise God.  Chap. 
I pray let me have that box, and if it be too heard for me to open, I will get some that have skill to help me.  Salt. 
I know by some of your former speeches, that you can make a shift to open a harder Latin box then this.  Chap. 
Well let me see it.  Sal. 
Si non licet obtinere quod cupimus, fe●ramus illos defectus non approbemus, modo 〈◊〉 subsit illic impietas, aliudue dei verbo repugnans, ut si quod, 
Cal. in quadam Epistola.  verbi gratia, idolatriae specime● existeret illi ad mortem usque resisti a nobi● oporteret, ubi verò Doctrina ipsa sana at que pura est ac ceremoniae ad civilem quandam honestatem vel decorum usurpantur, silentio nobi● praetereunda sunt ista magis quam ut corum occasione ad disceptationes et graviores motus veniendum sit.  Chap. 
Will you give me leave to open it here before I go hence?  Sal. 
Yes.  Chap. 
If we may not obtain that which we desire. let us bear those defects, not approve them, see that no impiety be there under, or any other thing repugnant to the word of God, as if for example's sake thereshould be any kind of Idolatry, we ought to resist it, even to the death; But where the Doctrine itself is sound and pure, and the ceremonies used for some civil honesty, and decency; these things are rather to be passed over of us with silence, then that for their cause we should come to wrangling, and more grievous broils: now if you have any more Boxes of this kind, I pray you let me have one more.  Sal. 
Itaque primum respondemus, 
The. Beza Epist, 12.  etc. quum non sint ex earum rerum genere quae per se impiae sunt, non videri nobis tanti momenti, ut propteria Pastoribus descerendum sit potius Ministerium, quam ut vestes illas assumant vel gregibus omittendum publicum pabulum potius quam it a vestitos Pastores audiant. Open it now?  Chap. 
Therefore first we answer, etc. Scythe these things be not of that sort which are of themselves impious, they seem not to us to be of so great moment, that for them, either the Pastors should choose to forsake their Ministry, rather than take to themselves those garments, or that the flock should omit the public fodder, rather than hear the Pastors so clothed: I think some had rather yield to such clothing then to crossing, because there be some that do worship that sign, and say they will do so still, but that I came for an other, & have troubled you so long, I would feign have some Salt for such.  Sal. 
The second Commandment forbiddeth such kind of bowing, and worshipping, for that is to make an Idol of an Image, and if we may not make an Idol of an Image, why should we make an Idol of the Cross?  Chap. 
Some say, Love me, and love my Hound.  Salt. 
True, but the Hound is loving to his Master, and doth him no hurt, but rather in hunting helpeth to recreate him after he hath wearied himself about such matters as his calling hath tied him to: But the Hammer, nails, and Cross, were no loving Hounds to Christ, unless they be loving that hunt one to death.  Chap. 
Though Christ felt great pain there, and thereon ended his life, yet we have a great benefit thereby.  Sal. 
True but tell me this; If a man by treason hath deserved death, and a friend of his (whom the King's Majesty favoureth) entreateth or pardon; and the King granteth the Rebel his life on this condition, that he which sued for his pardon would lose his right hand; would you have the Rebel or Traitor to kiss, and to thank the Axe, and him that chopped with it, or his Friend that felt the pain, and lost his hand?  Chap. 
Me thinks a man should have little list to kiss the Axe, or the Chopper; but rather with all thankfulness embrace such a dear Friend; unless such a Friend would have such a man to esteem such an Axe more than an other.  Sal. 
Let our blessed Saviour then (which gave his life for us) have the honour; let neither the Nails wherewith (nor the Cross whereunto) he was fastened; nor judas that betrayed him; nor he that entered into that Traitor; nor they that said, crucify him, rob this our Redeemer of any part of his honour and glory: And note this, that as the sign of the Cross was much in use, and much regarded amongst the auneient Christians: whereby they declared that they were not ashamed of that crucified Christ, whom the Heathen scorned: So sometimes they give the name of the Cross to the sufferings of Christ, and sometimes the name of blood to the Cross: For when Augustine upon john sayeth: Last of all, he chose a kind of death, 
Aug. in. ●●. 8. tract. 43.  that is (saith he) to hang on the Cross; and ●ould fasten the cross in their hearts, that the Christian might say, God forbidden that I should rejoice but in the Cross of our Lord jesus▪ Christ. etc. It is not to be thought, that by fastening the Cross in the heart, and by rejoicing in the same is meant the wooden Cross itself, whereon our Saviour Christ was fastened, but rather that which he suffered thereon: Again when he saith: 
Aug in ●● 12. tract. 50.  Sanguine occisi pecoris judeorum posts signati sunt, sanguine Christi frontes nostrae fignantur. The posts of the jews were signed with the blood of the same lamb, our foreheads are signed with the blood of Christ: Doth he not there call the sign of the Cross Christ his blood: yes no doubt, for they signed themselves with that sign, and not with his blood: but because his precious blood was shed on the cross, therefore he giveth it the name of his blood, as the sacramental wine representing his blood, is called blood in the Supper.  Chap. 
It should seem then that in Saint Augustine's time the Christians did use that sign: but were they all good Catholics, or sound Christians which so signed their foreheads?  Salt. 
Saint Augustine saith no: for some there were whom he calleth Agitatores, which signifieth drivers, vexers, or troublesome fellows, which saith he, facile habent in front signum Christi, & cord non recipiunt verbum Christi, have easily the sign of Christ in their forehead, and receive not the word of Christ in their heart: 
Aug 10.12. tract. 50.  But how do you know that some do worship the Cross?  Chap. 
Besides those that have written in defence of it, whose doings are in print: there came of late into my hands, a wild welcome home set down in Meeter, by some that are to wilful, as it should seem, in this Crosseworship, regarding that more, it is to be feared, than the book of God, wherein the true worship of God is taught and the sufferings of Christ our Saviour at large set forth.  Sal. 
I pray you let me see it.  Chap. 
Hear it is.  
To the Parson of Enborne, our hearty commendation.  
Wishing him a Catholic mind, or no salvation.  
NOw Master Parson, for your welcome home,  
Read over these lines, you know not from whom  
A holy Cross, for an outward token and sign,  
And remembrance only of that religion of thine:  
And of the profession the People do make,  
For more than this comes to, thou dost it not take.  
Yet holy Church tells us of holy Cross, much more  
Of power and virtue, to heal sickness and sore,  
Of holiness, to bless us from all enil,  
From foul fiend fend us, and save us from Devil.  
And of many a miracle which holy Cross hath wrought,  
And which into light holy Church hath brought.  
Wherefore holy Church holy worship doth it give,  
And sure so will we so long as we live.  
Thou than sayst it is idolatry and superstition,  
Yet we know it is holy Church's tradition?  
Holy church then disgrace not, but bring it to renowns,  
For up shall Holy-crosse, and you shall go down.  
And now what we are, if any will know,  
Catholics we are, and so do enough.  
Thy service book here scattered all,  
Is not divine, but heretical.  
So is thy Bible of false translation,  
To ●ut it and mangle it, is no damnation.  
Thy Register also, if so we it serve,  
We give it no more than it doth deserve:  
For why should new heretics be thus in●old  
With good Catholics, being dead of old?  
Out with new Hereticques, hence let them go,  
Register good Catholics, and register no more?  
For Catholics be worthy only of record,  
And into Church-register to be restored.  
To the Parson of Enborne give this with speed,  
The carrier is paid already, as much as he looks for,  
And so it shall cost you nothing but the reading,  
And would you have it better cheap?  Chap. 
Have you framed any answer to this well come home?  Salt. 
Yes, but not as one that cannot away with that sign, but as misliking such as make an Idol of it.  Chap. 
I pray you let me see it.  Sal. 
If you will give it the reading here it is.  To Master Mar-bible. One that favoureth the Bible, wisheth a Christian mind, that he may come to salvation. 
IF Master Parson returned well home to his house,  
He hath cause to thank God, and not wanton Mouse●  
Which in his absence his Books did so gnaw,  
No Cat being present to keep them in awe.  
If name of a Mouse you think nothing fit,  
Then take you the name of a Man, void of wit:  
For what man is there that hath his right mind,  
And not with Idolatry, dim-sighted, and blind  
Would make such a stir to set up a Cross,  
And mangle the Bible as if it were dross.  
If Cross be so holy, whereon jesus felt pain,  
Why do Hammers, and Nails unholy remain?  
If the Smith want Cross to stand him before,  
He may worship his Nails: And Hammers adore:  
And Hedgors, and Ditchers, must not take scorn,  
Instead of a Cross, to Bless them with Thorn.  
I pass over Scourges, for this may suffice,  
To show these men's follies that seem holy wise:  
And eke so forward in Crosses behalf,  
As to make of the same a right Golden Calf,  
I speak not as Heathen, contemning this Sign,  
But as ●illing to worship, what is no divine:  
If I could be persuaded that he which all sees,  
With crosseworship were pleased, I would creep to it on knees.  
Worship God (quoth the Angel that talked with john:)  
But of worshipping Crosses I find not word one.  
Old Christians did cross them; it is not denied,  
To show they believed in Christ crucified:  
But if they adored it, what warrant they had  
If once you would tell me, I should be right glad.  
If your answer be thus; It came by tradition:  
That will will not free it from gross superstition.  
Thou shalt no more worship the work of thy hand  
Saith God: Look in Micha, and there understand.  
If Crosses were made by hand of a man,  
If you do them worship you cross God, and then  
You show yourselves wilful, not like that good King,  
Which could not endure any such kind of thing.  
Though old Brazen Serpent had warrant in word,  
Yet King Ezechias did not afford,  
That men should burn Incense unto the same,  
But broke it in pieces, and so far from blame,  
That he is much commended by God's holy Pen,  
To work the like zeal in such kind of men.  
As God would have carry the Sceptre and Crown,  
To set up the Gospel, and pluck Idols down:  
Such is the Cross if you to it bow,  
For no place of Scripture doth so much allow,  
Nor Crosses at all command 〈◊〉 to make,  
But in cause of Christ jesus, our Cross up to take.  
Not meaning by Cross, your guilt Crucifix,  
Nor Crosses of Stone, Copper, or Sticks,  
But that Christians should choose, much rather to die,  
Then Christ to refuse, or once him deny.  
But this doth not please you, for you will have more,  
Holy Cross hath power to heal sickness and sore:  
You are not content to use it as sign,  
But as though it were sent with a power divine.  
You say it can bless us from all kind of evil,  
From foul Fiend defend us, and save us from Devil,  
If I could find this in any old Creed,  
I think I should not miss, but say so indeed.  
Lactantius I know doth write some such thing,  
To let others go which Harp on that string.  
But if men might not err in word nor in act,  
Then Austin need nothing in writing retract.  
Nor note any error, in Origen old,  
But what if the Serpent superstition to uphold,  
At sign of the Cross would seem for to flee,  
Shall we believe him, and yet know that he,  
To tempt the most holy, was not afraid:  
Ye know that same Spirit that was in the Maid;  
(Which to her Masters brought in much gain,)  
Was not driven out, by crossing, 'tis plain,  
But by commanding, Paul made him to flee;  
As in the scripture if you list you may see,  
I command thee (saith he,) in jesus Christ's name,  
From her to come out: And so out he came.  
Though Elisha had Mantle, and Moses had rod,  
Wherewith they wrought wonders, yet these men of God,  
Did never put trust in these outward things,  
But in the most Mighty, the ruler of Kings.  
A shadow had Peter, and Napkins had Paul,  
But I can not find they had cross great, or small▪  
I read of Aftiction, for Gospel they taught,  
That God by their hands, the Miracles wrought.  
Aeneas which eight years kept bed very weak,  
Herd not S. Peter at Lidda, thus speak:  
Come near to my Shadow, or Sign of Cross take,  
But jesus Christ doth thee cure, arise and Bed make.  
By the grace of which Christ (as the same Peter saith)  
We believe to be saved: And this is the faith,  
Which such as do preach, you say must go down,  
And crossing go up: But jesus would frown,  
Which said not make Crosses, and then bow the knee,  
But Preach, and do this in remembrance of me,  
When he said, Take, eat this: Also ye know  
He said, Harvest is great, and labourers sew.  
But you would have fewer if so that you might,  
For dumb cross will serve to put sin to slight,  
Yourselves you avow to be Catholics,  
And us you do hold, for right Heretics.  
If they be good Catholics which saved shall be,  
Then we are no Heretics, and that prove will we▪  
Who so will be saved Quicunque vult, saith,  
Must see that he hold the Catholic faith.  
Meaning that whoso holdeth fast this,  
Is sure to attain the Heavenly bliss.  
But Catholic faith, which there is set down,  
We read, and believe in Country, and Town.  
Catholics then, and saved be we,  
Though you do condemn us uncharitably.  
That Creed may be found in that Service Book,  
Which you threw to ground, when you did on it look,  
You say 'tis scattered all, as Book heretical▪  
The reason why, well know not I:  
Unless it be this, in that Creed you do miss,  
Your transubstantiation, and gross superstition:  
Which though it be not there, Athanasius doth not fear:  
But constantly saith, this is the Catholic faith:  
So then by that Creed, we be Catholics indeed:  
And you go awry, when this you deny.  
But is it a trifle? no point of damnation,  
To mangle the Bible, as if our translation▪  
Were nothing so sound as vulgar edition,  
In which there are found, if you come to repetition:  
Or rather it compare with Hebrew and Greek,  
You shall see that there are, if dispensation you seek,  
Such a number of faults, that if you had shame,  
You would correct your own, ear ours you blame.  
Well you may deceive the ignorant sort,  
In making them believe, it is a true report,  
That vulgar edition must needs be the best,  
In every condition, yet to let go the rest:  
In the nineteenth Psalm, more faults some men find  
Then there be verses: But you are so blind,  
That no fault you can see in that you do favour,  
This is your old wont, and common behaviour.  
What you do well like, hath no spot at all,  
But what you mislike is strait heretical,  
And then you must tear it, though Bible it be,  
The beams in your own book you cannot espy.  
But that in our register Protestants be enrolled,  
With those whom you call good Catholics old.  
This you can espy, and put us out of doubt,  
That this you do envy, and would have them thrust out.  
●u● why should not we those, remember, and record  
Which always repose their trust in the Lord.  
And not in their works, for though they could do all,  
Unprofitable servants themselves they must call.  
God grant us his grace, that faith so may work,  
That we may have place where no sin doth lurk.  
Though carrier be paid, you come not in sight,  
●●●●ke you are afraid you have not done right:  
For such as do evil, do still hate the light,  
As serving the Devil by day or by night:  
God guide you and us, while here we take breath,  
That with our Lord jesus we may live after death.  Chap. 
To this your prayer I say Amen, and so I bid you farewell.   

The seventh Chapman.  
FRiend Salter tell me quickly whether you have any Salt to season an Usurer.  Salt. 
An Usurer, what kind of Usurer?  Chap. 
Why do you ask that question? is not all kind of Usury unlawful?  Sal. 
All men be not of one mind in this matter, some mislike it altogether, some do not so, and the Lord allowed that to be taken of strangers, which he forbade to be taken of brethren. Deut. 23.19.20. The Apostle saith: Love hurteth not, 
Rom. 13.10.  or doth not evil to his neighbour: By which words some gather, that if a man so lend, that his neighbour, notwithstanding the paying of Interest, hath good and not hurt by that borrowing, it is not unlawful. You know there be some widows that have many children left with portions, & there are many weak and sickly, and neither of these can well follow any trade of buying or selling, or if they may have others to do it for them, yet hearing that many have been deceived, they dare not commit their money into their hands. If such as these lend some hundred pound or whatsoever to any tradesman, to any that hath a ground to store▪ to any that is to purchase or take a lease, etc. and they the received it, do find that it hath done them a great pleasure▪ and be willing to pay the I●●erest admitted, do you think it a sin to take it.  Chap. 
It is no matter what I think, or you think, what saith the Lord in his word, doth he allow to lead upon Usury, to 〈◊〉 poor man, or keep his pawn if he cannot keep touch?  Salt. 
No indeed, we should lend to such, yea give to such of charity, and as pitying their necessity, for no doubt our Saviour chief respacteth such▪ 
Math 5.42.  when he saith, Give to him that asketh, and from him that would borrow of thee, turn not away And the Lord by Moses said: Thou shalt not harden thine heart, 
De●●. 15.7.  nor shut thine hand from thy poor brother.  
And touching Usury (under correction be it spoken) there is a place in Exodus, which may well serve to make known what Usury is forbidden in other places of holy Scripture, and this is it.  
If thou lend money to my people, 
〈◊〉 22.25.  to the poor with thee, thou shalt not be as an Usurer unto him, you shall not oppress him ●ith Usury, Where we see that to take V●ry of a poor man, is a crushing & an oppressing of him: And touching the keeping 〈◊〉 his pledge, 
Levit. 35.25.36.37. Devi. 23.19.20.  we read thus Exod. 22.26. ●f thou take thy neighbour's raiment to ●ledge, thou shalt restore it unto him be●re the Sun go down, for that is his co●ering only, and this is his garment for his ●kinne, wherein shall he sleep? therefore ●he he crieth unto me, I will hear him, for ●am merciful, 
Luk. 6.36.  And therefore our Saviour ●aith: Be you merciful as your Father also 〈◊〉 merciful.   

The eighth Chapman.  
S●r if you stand so long in serving every one of us, as you have done with that fift chapman, it will be night ere we be all served you came so late to market.  Sal. 
Time enough my good brother, vn●sse this Salt which I bring be better re●arded, than a great deal of that which ●as uttered by other manner of Salt-men ●en I am, or ever shall be, in the days of our most gracious Queen Elizabeth, in whose times we enjoyed many great blessings, never to be forgotten.  Chap. 
Yet there were some that thought something amiss, in those days, & sought for a reformation, I remember well, that once I saw in a certain book the names of some that met to confer about such matters.  Sal. 
A certain Minister that feareth God, and hath good report of all the know him, thought good when he came to be deposed, not only to show the cause of such meetings, but also to name those whom he saw at any conference, unto which divers were requested to come, and asked whether they would put their hands to certain supplications: so that though in that book you saw divers named, yet not all there blamed, as authors of any sect, or maintainers of any dangerous position, neither were all that are named by that Minister present at all conferences in the Dioces wherein he dwelleth, some of them which were thought to be the authors of such meetings, lie now in their graves: If the discipline they sought and their manner of seeking for it, did please God, it is the better for them, if not, they have the more to answer for; As touching myself, I think good, having cause, to say thus much before I be laid in my coffin, (which being under my writing table, I touched with my knees when I wrote this) that I always used that book of common-prayer which was set forth by authority, I always loved the peace of the Church, prayed for an unity in the verity, hated brawling and jars, always feared to give any just occasion of offence, to any, especially such as were then, or be now in authority for whom, as also for the amending of whatsoever the Lord seethe to be amiss in any of us, namely in myself, and those that be committed to my charge, by God's help I will pray hearty, as I have done, and so prepare myself to go to him which died for me, even to the place of true rest, where through him I shall be free from error, sin, and sorrow, which will not be in this world.  Chap. 
I am of your mind for that, but now I pray you, serve me of that I come for quickly, that I may be gone, for a stranger is come to our town, who mindeth by God his grace to speak soon, and I purpose to hear him.  Salt. 
To speak where?  Chap. 
In the Pulpit.  Sal. 
Why do you not say Preach?  Chap. 
It was out ere I was aware, I have been oft quipt for it, and yet I forget myself, but sith you moved this question, I pray you, if I shall not trouble you, tell me whether you think it a sin, to use the word speaking for preaching?  Sal. 
I do not think that any account it a sin, no more then to call Sunday the Lord's day, though they like the usual words, for the word speak is often found in the Acts of the Apostles, for setting forth the word of God, 4. Acts, and as they (meaning Peter and john spoke unto the people, etc.)  
Now what they spoke we shall see if we read the third of the Acts from the 12. ver. to the end of the Chapter, where is set down the sum of that Sermon or speech which Peter made to the men of Israel, 
〈◊〉  which were astonished at the curing of the cripple; which Speech being called speaking in the first verse of that fourth Chapter, is called Teaching and Preaching in the second verse: Thus taking it grievously (meaning they Priest's) that they taught the people and Preached in jesus the resurrection, etc. in the 17. verse of Act. 4, Let us threaten & charge them (Lalein) to speak henceforth to no man in this name, And in the 20 verse Peter and john saith: We cannot (me Lalein) but speak the things which we have seen a and heard: 
Lalounto●. Act. 10.44  And Acts 5. the Angel saith: Go your way, and standing speak in the Temple, all the words of this life, meaning they should set forth that doctrine whereby the way to true life is declared, while Peter yet spoke, the holy-Ghost fell on all them that heard the word, And Acts the thirteenth and the forty two, The Gentiles besought that the next Sabbath that they would Lalethenai, speak, which some interpret preach, etc. And Act. 14.1. and so Lalesai speak, that a great multitude both of the jews and Grecians, believed: 
Act. 18.9.  Then said the Lord unto Paul, etc. fear not but speak, etc. now what the Lord meant by bidding him speak appeareth in the 11. verse of that 18. of the Acts: so he continued there, (meaning at Corinth) a year and six months, and taught the word of God among them: But least the stranger you speak of be gone out of the place ere you come there, tell me quickly what you would have?  Chap. 
My coming hither is for some such Salt as is fit to season some that seem ●ery devout, and religious outwardly, and yet are reported to be hardhearted, and full of fraud, pinching both Teacher, and Tenant, little regarding the tears of the fatherless and widow, nor to walk in the steps of their fathers, who kept good houses, and brought up many children, without such grinding of lean faces, that would be glad to live under them, if they might with any reason.  Sal. 
God forbidden all reports should he true▪ evill-will never said well: but howsoever it be, friend Chapman, know this for certain, that a man may seem to be sound in profession outwardly, and yet be hallow and rottten inwardly: to profess to be one of Christ's Sheep, and that whosoever will be saved most repent, and believe the Gospel, and bring forth the fruits of repentance, is a sound profession in word, but he that professeth not this by deeds, but biteth & gripeth by usury, to men's undoing, pincheth with hard payments, overloadeth poor men with heavy burdens, keepeth no measure in his enclosing, maketh no conscience of swearing, perjury, profaning the Saboth, lying, stealing, stabbing, whoring, and such like, he is in God's sight, a very hypocrite, and a hellhound, till he amend, howsoever in mean time he beguile those which lend their ears to his talking, and have no eye to espy his walking: but to be short, if there be any such hollow hearted-man with you, I fear me if you be his tenant, you dare not carry any such Salt to him as is fit for him.  Chap. 
The truth is I am a freeholder, and therefore may with less danger do it, than a Tenant,  Salt. 
You say true, but yet, to the end you may carry it in good sort, you shall first have a little Salt to season yourself, and that is,  
Let all your things be done in love.  
Now for those you speak of, here is for them, I pray God they may take it in good part, and that it may do them good.  
Hear the word of the Lord, 
Isai. 1, 11.  o Princes of Sodom.  Chap. 
Stay, stay.  Salt. 
Why so?  Chap. 
Because I made you no promise to ●arry Salt to Princes.  Salt. 
No matter, for that, if the men you come for, have any understanding, they will reason thus with themselves, if the highest Majesty spare not to reprove the mightiones, when they deserve it, why should we, that be inferior to them think to escape, if we be as faulty in our places as they in theirs? but if you had not stayed me, you should have heard the Lord rebuking the inseriours aswell as the superiors, in these words.  
Hearken to the law of our God, 
〈…〉  o people of Gomorah: Now these both high and low, were indeed by profession and by covenant, Gods own peculiar people, for in the first verse I ●●ade, that the vision of Esai did concern judah, and jerusalem, and in the third verse the Lord calleth them whom he reproveth Israel and his people, and in the righth verse the daughter of Zion, so that in respect of the covenant, which God made with their fathers, they were and in regard of their outward worship they would seem to be Princes, and people of judah and jerusalem, but in regard of their had fruits, the Lord calleth them Princes of Sodom and Gomorah, giving them by those terrible 〈◊〉 to understand, that if he should deal with their according to their deserts, they should be destroyed with as fearful a fire as were they of Sodom and Gomorah, where Lot himself (whose righteous soul is said to have been vexed amongst them) by reason of his prolonging, had been like, with his wife and two daughters, to have ●●r●shed in the punishment of those cities h●● not the Lord been merciful unto him. For the most high and holy one, did so abhor the sins of those places, that Lot's wife looking back was turned into a pillar of Salt, to the end saith Saint Austin, 
De cant, no●o cap 4.  that by her example, she might season fools: this our Saviour would not have forgotten, and therefore said: Remember Lot's wife. 
Luk. 17.32.   
For indeed the remembrance of that Slat-stone, if there be any grace in us, might serve very well to season our souls in such sort, that it should stir us up daily to pray, and that hearty, that when temptations come it would please his goodness so to assist us, and lead us forward in his ways that we never return with the dog to the loathsome vomit, or with the swine to wallowing in the most filthy and stinking mire, but that through his grace, endeavouring to serve his Divine Majesty in holiness and righteousness all the days of our life we may be counted fit Temples for the Holy Ghost to be resident in, until we (being set free from all temptations, and delivered from all our troubles) may quietly and ●●e●refully possess the inheritance which our blessed Saviour, with the shedding of his most precious blood, hath purchased for all them, that repent, and through a lively saith, bring forth fruits of true repentance, cleave steadfastly to him unto the end.  Chap. 
Friend Salt-man you forget yourself.  Sal. 
Why my good Chapman?  Chap. 
I came not to hear you Preach, but to have some Canonical Salt, fit for the men you wots of.  Salt. 
If you had not interrupted me, you had been gone ere this, take now the rest of the Salt, & say nothing till you have sufficient.  
What have I to do with the multitude of your sacrifices, 
〈…〉.  saith the Lord, I am full of the burnt-offerings of Rar●s, and of the fat of fed beasts, and I desire not the blood of Bullocks, nor of Lambs, nor of Goats.  

12  When you come to appear before me, who required this of your hands to tread in my Courts.  

13  Bring no more oblations in vain, Incense is an abomination unto me, I cannot suffer your new Moons, nor sabboth's, nor solemn days, it is iniquity: nor solemn Assemblies.  

14  My soul hateth your new Moons, and your appointed Feasts, they are a burden to me, I am weary to bear them.  

●●  And when you shall stretch out your hand, I will hide mine eyes from you, and though you make many prayers, I will not hear, for your hands are full of blood.  

16  Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil,  

17  Learn to do well, speak judgement, relieve the oppressed, judge the fatherless, and defend the widow.  

18  Come now and let us reason together, saith the Lord, though your sins were as crimson, they shall be made white as snow, though they were red like scarlet they shall be as wool.  

19  If ye consent and obey, ye shall eat the good things of the land.  

20  But if ye refuse and be rebellious, ye shall be devoured with the sword, for the mouth of the Lord hath spoken it.  
See also Esai. 58. what Fast pleaseth God: see also jeremy 7.9.10. against stealing, murder, etc. and such men standing in Gods-house, and jer. 22.15. Did not your fathers, etc.  
Whosoever then heareth of me these words and doth the same (saith our Saviour) I liken him to a wiseman, 
Mat. 7.24.  which hath builded his house on a rock, 
25  and the rain tell, and the floods came, and the winds blue, and beat upon that house, and it fell not, for it was grounded on a rock.  

26  But whosoever heareth these my words, and doth them not, shall be likened to a foolish man, which hath builded his house upon the sand, and the rain fell, & the floods came, 
27  the winds blue, and beat upon that house, and it fell, and the fall thereof was great.  
Then began he to ubraide the Cities wherein most of his great works were done. 
Mat. ●●. ●●. 21.  Woe be to thee Corazin, woe be to thee Bethsaida, for if the great works which were done in you, had been done in Tirus & Sidon, they had repent long ago, in sackcloth and ashes, etc.  
O Hypocrites, 
〈◊〉. ●9. 7.  Esaias prophycied well of you, saying:  
This people draweth near unto me with their mouth, 
〈◊〉. 29. 1●.  and honoureth me with their ●ippes, 
●ath. ●●. 3.  but their hearts is far from me.  
Be ye doers of the word and not hearers only. 
〈◊〉 ●. ●2.   
Pure religion and undefiled before God even the Father, is this, to visit the fatherless and widows in their adversity, & to keep himself unspotted of the world.  Chap. 
This shall suffice for this time, but I pray you tell me why doth the Lord reject ●hose oblations, and say their feasts were a burden unto him, were they not appointed by the Law?  Salt. 
Yes, but the Lord doth hate this pleasing of ourselves, with outward shows, and ceremonial service, for when there is no inward reformation; The sacrifice of the wicked is an abomination. 
Prou 27, 21.  Therefore I may well say.  
To kill an harmless beast, and nourish hurtful sin,  
To keep a solemn feast, and no sound saith within.  
To come with fat of Rams, and make the poor look lean.  
To offer up young Lambs, with bloody hands unclean.  
In sight to fast and pray, and make the Tenant cry,  
To hear the word all day, and put the widows by.  
Such incense hath a smell, like brimstone burnt in hell.  Chap. 
I would ask you one question more if I might,  Salt. 
What is that?  Chap. 
Why doth the Lord say, wash you, make you clean? can we cleanse ourselves? 
Act. 2.40.   Salt. 
Saint Peter saith to some in the Acts of the Apostles, Save yourselves from this froward generation.  
And Saint Paul after he had exhorted Timothy to take heed unto himself, 
1. Tim. 4.10  and unto learning and to continue therein saith.  
For in doing this thou shalt both save thyself, and them that hear thee.  
By which places we are given to understand, that as such as teach, if in their calling they labour to bring men to Christ their Saviour, may assure themselves to be in the way to salvation: if they believe and have a care to follow that word of God, which they set before others: So if others also which be exhorted to wash and save themselves, shall after such exhortations, through the grace of God (by which as the Apostle saith we are made safe) reason thus with themselves, 
〈…〉  we use to wash that which is soul, and cleause places that are filthy, surely whatsoever cleaveth to me, that the Lord, which is only perfectly pure, and holy, hath forbidden in his word, and in justice from time to time punished, threatening eternal death and destruction to such as die uncleansed, that must needs be foul and filthy in his sight till it be washed away: but he hath forbidden, threatened and punished idolatry, witchery, blasphemy, perjury, contempt of the sabboth's, treason, resisting authority, wilfull-muether, filthy fornication, adultery, incest, theft, fraud, wrong, lying, covetousness, & such like, therefore these, with all their branches, and roots, are most foul & filthy in God's sight, If thus I say, they reason with themselves, & being pricked in their hearts, through the feeling of their own filthiness, humbly fall down before the Almighty, judging, & condemning themselves, confessing the to them belongeth shame confusion, death, and damnation, for that they have sinned against heaven and earth, and shall therewithal pray to God to have mercy on them, according to his loving kindness, and according to the multitude of his mercies, to do away theiriniquities, to wash and cleanse them thoroughly from them, in the blood of his Son; to create in them & a new heart, and to renew a right spirit within them, having therewithal a steadfast purpose to walk in newness of life; thus if they do, they may be said, after a sort, to wash themselves, because as people earnestly desiring to serve God, from henceforth in newness of life, they have used the means to come to the right washing.  Chap. 
Blessed be the Lord jesus which hath loved us, 
reve. ●.  and washed us in his own blood.  Salt. 
Amen, and God give the jews grace to repent of their errors, which are set down by Munster, in Hebrew and Latin, before S. Matthew his Gospel; in Hebrew, dedicated to King Henry the Eighth.   

The ninth Chapman.  
I Pray you make an end with him, for I cannot stay long.  Sal. 
What would you have?  Chap. 
Salt to season one that can not be persuaded, that God suffereth the Wicked to prosper, and flourish, at any time.  Sal. 
Hold here is for him, spill it not. Among my People there are found wicked Persons, 
〈…〉  that lay wait, as he that setteth Snares: They have made a Pit to catch men.  

●●  As a Cage is full of Birds, so are their Houses full of deceit; thereby they are become great, and wax rich.  

2●  They are waxed far, and shining, they oue●passe the deeds of the wicked, the exc●nt● no judgement, no not the judgement of the Fatherless, yet they prosper, though they execute no iudement for the Poor.  
Wherefore do the wicked live, 
〈…〉  and wax old, and grow in wealth? their seed is established in their sight with them, and their generations before their eyes▪  

9  Their Houses are peaceable without fear, and the rod of God is not upon them.  
Their Bullock gendereth and faileth not, their Cow calveth, 
10  and casteth not her Calf. etc.  
And in Ecclesiastes we find, that no man here under the Sun, can discern by prosperity, or adversity, whom God loveth, or hateth, and therefore it is there said▪  
All things come a like to all, 
Eccle. 9.2. He speaketh not of their state in the life to come, for the unbelievers, & impenitent die eternally.  and the same condition is to the Just, and to the Wicked, ●o the good and pure, and to the polluted, and to him that sacrificeth, and to him that ●●crificeth not, as is the Good, so is the Sinner, he that sweareth, as he that feareth an oath.  
By Sacrificing, here he meaneth, a religions, and sincere worshipping of God: ●or many bad men did fill the Lord with sacrifices: Which he loathed, seeing no ●●●dement.  Chap. 
Though the wicked many times ●●●rish here, as much as, or, more than 〈◊〉 righteous, yet there shall not be one con●●●ion to them both afterward.  S●l. 
No; neither while the Body lieth in the dust, nor after the Resurrection; for the Souls of such as departed hence faithless, and fruitless, are tormented with such torments, as cannot of us that live here be comprehended, and therefore for our capacity, they are expressed by bodily pains, as appeareth by these words.  
Send Lazarus that he may dip the tip of his finger in water, and cool my tongue: for I am tormented in this flame. Saint Augustine in one of his Books of the City of God, showeth by the example of the rich man in Hell (who spoke the foresaid words) that the soul sometimes feeleth pain, not in corpor● constituta, not being in the body, as I showed to the first Chapman.  Chap. 
Are not the bodies of the wicked tormented before the resurrection?  Salt. 
The same Augustine writing on S. john's Gospel, hath these words:  
Habent omnes animae, cum de seculo exierint, diversas receptiones suas, 
〈…〉 ●ra●●▪ 49.  habent gaudium boni, & mali tormenta: sed cum facta fuerit resurrectio, & bonorum gaudium amplius erit, & malorum tormenta graviora, quando cum corpore torquebuntur. All souls when they go out of this world, have their divers receptacles, the good have joy, the bad have torments: but after the resurrection, the joy of the good shall he more, and the torment of the wicked more grievous; when they shall be tormented with the body: So that the bodies are not tormented before the resurrection there can be no pain where there is no feeling.  Chap. 
What saith the Salter and seasoner of all Salters, touching the Resurrection; for no man's Salt is to be esteemed, if it favour otherwise then his doth.  Salt. 
He sayeth:  
The hour shall come, 
joh. 5. ●8. 1. Thes, ●. ●●.  in the which all that are in the Graves shall hear his voice: (which voice the Apostle calleth the voice of the Archangel.)  
And they shall come forth that have done good unto the Resurrection of life: But they that have done evil unto the Resurrection of condemnation.  Chap. 
Shall all be condemned that have done evil?  Sal. 
Hear what the son of God saith to Idolaters under the name of jesabel; which laboured to deceive God's Servants; 
Aug▪ in Apocal. hom▪ 2▪  to make them commit fornication, and to eat ●eates sacrificed, to Idols: Which jesabel, the Governor of the Churches do then suffer (saith Austin,) when upon the riotous, the Fornicators, and other ill ●oers, they lay not the severity of Ecclesiastical discipline.  
I gave her space to repent for her fornications, 
Reu. 2. ●●.  and she repent not.  
By which words we learn, that evil not repent of, bringeth condemnation.  Chap. 
So, this shall suffice for that matter, let me have a little more of that Salt I came for, and then I will give place to an other.  Sal. 
Hold then.  
I fretted at the foolish, 
4. Psal.  when I saw the prosperity of the wicked, for there are no bands in their death, but they are lusty, and strong.  
They are not in trouble as other men, neither are they plagued with other men.  Chap. 
Yet many times the Lord showeth tokens of his wrath upon the wicked in this life.  Salt. 
They which mark not that, mark nothing, many ruff●nly swearers, kill one an other; and so do many drunkards.  
Many Traitors make pits to catch themselves: Many filthy Fornicators are plagued with pox, and pining.  
Many which have devoured others, have been devoured themselves, and become stark Beggars.  
Many which have taken a pride in their beauty, have become so deformed, that they have hid their faces for shame.  
Many thieves, and Murderers, which have bound, and spoiled true men, have themselves, in their most lusty time, met with Fetters, and Halters: So that though these ungodly Persons flourish for a time, yet they whither away on a sudden, for they care not a Fly for this which God threateneth by his Prophet.  
The bloodthirsty, and deceitful men, shall not live out half their days.   

The tenth Chapman.  
WHo comes next?  Chap. 
I do.  Salt. 
For what?  Chap. 
For Salt to season one that is given to sloth, sleep, and idleness.  Salt. 
I have here, that is fit for him?  Chap. 
What do you call it?  Salt. 
It is called salomon's Salt.  
A slothful hand maketh poor, but the hand of the diligent maketh rich.  
He that gathereth in summer is the son●● of wisdom, but he that sleepeth in har●● is the Son of confusion.  
He that tilleth his Land shall be satisfied with Bread, 
●●ou, 1●. 11.  but he that followeth the idle is destitute of understanding.  
The Sluggard lusteth, but his Soul hath nought, 
Prou. 1 3.4.  but the hand of the diligent shall have plenty.  
The hand of the diligent shall bear rule, but the idle shall be under tribute. 
Prou. 12, 14.   
Love not sleep lest thou come unto poverty, 
Prou. ●0. 13.  open thine eyes, and thou shalt be satisfied with bread,  
Go to the Pismire thou sluggard, behold her ways, 
Prou. 6.6.7.  and be wise, for she having no guide, governor, nor ruler, prepareth her meat in summer, and gathereth he● food in harvest.  
How long wilt thou sleep, thou sluggard? When wilt thou arise. etc.  

13.  The slothful man saith, a Lion is without, I shall be slain in the street.  
Thou seest that a diligent man in his business standeth before Kings, and standeth not before the base sort.  Chap. 
Yet I may say to you, friend Salter, 〈◊〉 have seen many diligent Preachers, take ●●ines in congregations, that consist for the ●●ost part of rude and base hearers, which ●●●e to note the end of each sentence, with ●●●●ng, as singing men keep time by moving of their hand.  Sal. 
And I may say to you friend Chapman, if there noting be nothing but nodding, they will be found in the end, rather noddified then edified, and the seats they nod on, if it be a willing or an usual nodding shall be in better case than they, for the seats wanting ears shall not be called to an account, but the drowsy nodders, that make no difference betwixt their beds, and their seats, shall know to their cost if they amend not, that God hath not sent men to labour amongst them, some ten, some twenty, some thirty, or forty years, to the end to lull them asleep, but to rouse them & wake them out of their drowsy sleep of gross ignorance, superstition, idolatry, and as much as may be, to shake off all sin and iniquity, to bring them to the true knowledge of God and themselves, and to open their eyes, that they may see what danger they be in if they should die without repentance and faith in jesus Christ, which is not said to come by nodding, but by hearing.  
But to return to the Salt you had from a King's Storehouse, touching the diligent standing before Kings: know ye that it is not so to be understood, as though none were diligent or careful in their places, but those only that are in King's Courts: but to show that wise Kings do not place such near unto them, as give themselves to idleness and wantonness: but such as be diligent and careful in searching out from time to time what is best to be done to the glory of God, for the safety of their Prince, the peace of the Church, and the profit of the Commonwealth: such are fittest to stand before Kings. This I take to be that wise King's meaning, and not that all those that stand before the meaner sort are loiterers: for it is well known that many of them, thanks be to God, be faithful labourers, though many times they be much crossed.  Chap. 
It may be if they would cross more, they should be crossed less.  Sal. 
God give us all grace to rejoice in him which was crucified, that is, was fastened to the cross for us, and make us all willing, when need shall require, to take up our cross and follow him, that is, to bear that which he shall lay upon us patiently.  Chap. 
Amen, for if we will reign with him, 
●▪ Tim. 11.12.  we must suffer with him, and not deny him: But tell me now what I have to pay, or will you be ruled by me, if I tell you what you were best to take for each measure of this kind of salt?  Salt. 
No.  Chap. 
Why?  Salt. 
Because the son of Sirach which was a man, 
Eccl. 37.11.  forbiddeth to ask counsel of the buyer for the sale.  Chap. 
Doth not the same man in the same place forbidden also to ask Council for religion of him that is without religion, or of justice of him that hath no justice?  Salt. 
Yes, what then?  Chap. 
Then we had need take heed whom we make our Teacher in matters of religion, and our Counsellor in matters of justice.  Salt. 
No doubt of that.   

The eleventh Chapman.  
NOw serve me.  Salt. 
What salt would you have?  Chap. 
Such as is fit for one that is ready to give his word, or become surety for such as speak him fair, suspecting no fraud, nor considering his own ability.  Salt. 
If he be ●uch a one, it may be you come too late for him, if the Sergeants have had him by the back already; many make no conscience to leave their sureties in the briars, when they have had their own desires: therefore men must join discretion with their kindness, lest by bringing themselves in bondage to set others free, they deserve the name, not of kind friends, but of kind sooles, it were good for a man to eat a bushel of salt with one ere he come to be his surety.  Chap. 
What mean you by that?  Salt. 
I mean he should be well acquainted with him before.  Chap. 
It is fit for a Christian to carry a charitable mind.  Salt. 
True but yet he must remember, that all is not gold that glistereth.  
Some make thee believe, they love thee at the heart,  
Which laugh in their sleeve, when thou feelest the smart,  
H●●●l'd by thy father, ere surety thou be,  
Except thou hadst rather, thy country to flee.  Chap. 
Sir I came not for your raw rhymes, but for your Canonical salt.  
Hold then: 
P●●●. ●. 1. 2,  My son, if thou be surety for thy neighbour, and hast stricken hands with the stranger, thou art snared with the words of thy mouth.  
Do this my son, 
3  and deliver thyself, seeing thou art come into the hand of thy neighbour: Go and humble thyself, and solicit thy friends.  
Give no sleep to thine eyes, 
4  nor slumber to thine eyelids, deliver thyself as a Do from the hand of the Hunter, and as a Bird from the hand of the Fowler.  
Be not of them that touch the hand, nor among them that are surety for debts: 
Prou. 22.26.  If thou hast nothing to pay, why causest thou that he should take thy bed from under thee.  Chap. 
I perceive then that that surety which suffereth his word to run beyond his wealth, is in great danger, else he should not be compared to hunted Does, and silly birds, for whom the Fowler setteth his Nets.  Salt. 
He is so compared you see, and the rather because many Creditors, wanting compassion, regard no circumstances; as whether their debtor be young beginners, or men of long continuance; whether unacquainted with cozening tricks, or such as by long experience have been taught to take heed; whether they be such as break through poverty, or such as shut up windows of policy, to bring their Creditors to take 10. pounds for 20. pounds, and so enrich themselves by other men's losses: which to do is sin, and shame, seeing the Apostle saith: Own nothing to any man, but love. 
Rom. ●3. 8.   
And the Almighty forbidding to steal in the eighth Commandment, condemneth all fraudulent dealing: But if some green head being more kind to others, then careful for himself, and more fed with promises then fearful of perils, be drawn into a desperate suretyship, out of the which he can by no means rid himself being never so willing: In this case, if the Creditor deal with extremity, take him by the throat, or at least by the coat, and cast him into prison, he shall show himself to be no good Christian, because he wanteth charity, without which if a man had all faith, so that he could move mountains, he were in the Apostles judgement just nothing. 
1, Cor. 13.2.   Chap. 
It may be I shall meet with some such Creditors ere it be long, therefore I will crave some salt to season them ere I go; but first I pray you let me hear your mind touching those words, (all Faith:) may a man have all faith, and want charity; doth not faith work by love, 
Galla. 5.6. 1. Cor. 13.9.  and love believe all things?  Salt. 
No doubt but faith when it worketh any thing sincerely to show itself by works, as by good fruits, unto such as are desirous to know what they are before they keep company with them: 
Psal. 119.63.  (For the godly are companions with such as fear God) doth work by love: And when the love of a true Christian, is said to believe every thing (meaning that is to be believed:) otherwise Solomon saith: 
Prou. 14.15.  The fool believeth every thing (meaning without examining) that love undoubtedly believeth through Faith: so that Faith working by Love, and Love believing through Faith, must needs keep house together, not to save charges, as many do, but to the end their hospitality may be the greater, I mean, that they may work the more effectually.  Chap. 
I think you say true: but yet you have not showed me your mind touching these words: If a man have all faith.  Salt. 
What mean you to be so desirous to know my mind, which am but a poor Salter? ache men of greater judgement.  Chap. 
Do not you remember what any of those have said in this matter?  Salt. 
When M. Sherwin in the Tower, the last of August, 1601. did very vehemently urge those words, All faith, all faith, without charity is nothing worth, one of his favourites said afterwards in a certain phamphelet, here silence was the answer, But how truly say the grave and learned men which conferred with Master Campion, 
See the first days conference with Master Campion.  let himself see, for it was strait answered, Master Sherwin you may see the Apostle speaketh there of faith in working miracles, even by the words of the Apostle himself, who saith, If I should have all saith, so that I could remove mountains, and have no charity, I am nothing, and when he cried still, omnem fidem, all faith, and that therefore it must contain our faith also, else we had none at all, It was answered by us, if you will not believe us, yet let S. Chrisostomes' exposition be of some authority with you, who calleth it faith, not of doctrines but of miracles.  Chap. 
Are there more faiths than one?  Salt. 
Peter Martyr on the judges saith there are three kinds of faith found, for there is a faith which consisteth of humane opinion & persuasion, whereby those things which are written in holy Scriptures are believed to be no less true, then the Histories of Livi, Suetonius, and those things which are written, of the new Islands. This kind of faith, as touching many things, is common to the Turks and jews: There is another faith, whereby we being stirred up, by the heavenly inspiration, do lively and with efficacy cleave to the promise of the mercy of God, by this faith certainly is attained justification. The third faith is called the faith of miracles, whereby we are neither changed nor made the better by a hair, for as much as it is the moving of the Spirit of God, wherewith men are stirred up, to desire miracles, utterly believing that it is the will of God, they should be done, and that which is required should have success, wherefore whilst they lean unto this faith, sometimes they obtain that which they desire, which I therefore speak, because not always they do so, neither are they always illustrate with that inspiration.  
If so be thou will demand (saith he) how this kind of faith can be proved, let Chrysostome answer, which upon the 17. of Matthew maketh mention of it, There Christ saith: If you have faith so much as is a grain of mustardseed, you shall say to this mountain, throw thyself into the sea, and it shall do it.  
In expounding these words, this Father saith, because at this day these things are not done in the Church, shall we therefore say that Christians are destitute of faith, God-forbid that we should judge so evil of the people of God, the faith which justifieth is present, but that which is called the faith of miracles hath now ceased. This kind of faith also is showed by the words of the Apostle. 1. Cor. where he saith, although that I have all faith, so that I can remove mountains, and have not charity, I am nothing, neither let that trouble us, in that he saith all for the distribution is to be drawn to the faith of miracles. But that is more manifestly proved by the same Epistle, where the Apostle maketh mention, of free gracious gifts, saying, to some is given the word of wisdom, to other the word of knowledge, to some the power to heal, and to other some faith in the same Spirit, etc. That faith cannot in this place be understood, whereby we are justified, for it (meaning the justifying faith is not reckoned among gifts, which are privately distributed to some, but is common to all true Christians.  Chap 
What if I should not content myself with that exposition of Saint Chrisostome and others, but still urge the words (all faith) if you were to answer, would you not have a care to satisfy me?  Sal. 
I have a care? if such men cannot satisfy you, how should I hope to do it?  Chap. 
If you would say nothing, I would go home, and say you were silent.  Salt. 
And I might go home and say you were troublesome and froward, but rather than you should put me to a non plus, I would shape you another answer.  Chap. 
You're a Salter and not not a Tailor, and therefore you should rather say, you would season, then shape me an answer.  Salt. 
No man useth that phrase, beside I must be sure that mine answer must be of some force to season you in this pointer I make that promise, lest if it should have no strength, the learned say I have answered insulsé, unsavourly, undiscreetly, but such as it is take it.  
The Apostle seemeth to me to labour to set forth the excellency of charity, which is the badge of true Christianity, and to the end he might stir up men to be more careful to possess it he speaketh by way of supposition, supposing that which cannot be; saying that I may utter it Paraphrastically, If I had all faith, not only that faith by which men work miracles, but also (if it were possible it might be separated from charity) that faith by which we apprehend Christ jesus, our justification and righteousness, and had it without love, 
1. Cor. 13.4 5 6 7 8  it would profit me nothing towards long suffering bountifulness, the audiding of envy, boasting, disdaining, etc. no more than either feeding of the poor with all my goods doth profit me, if I do it for vain glory not of compassion, pittiing the miserable estate of the needy, or yielding my body to the fire, not for love of truth (which cannot but be in him that hath the justifying faith) but because I would be reckoned in the number of the Martyrs, if I say it were possible to have all kind of faith, and had not love, I were nothing. Thus you see a man might make a shift to say something to such as will needs have all faith to comprehend the justifying faith also: but I like S. Chrysostom's exposition best.  Chap. 
But if men been so froward that they will not admit his exposition, than some other must be framed, and that of yours would (perhaps) be the better liked, if such as so earnestly urge Omnem fidem, all faith, if in some other place the same Apostle doth presuppose a thing unpossible.  Salt. 
In the 1. to the Galath. he saith: Though we (that is, 
Gal. 8. ●.  if it were possible) that we, or an Angel from Heaven preach unto you otherwise then that which we have preached, let him be accursed.  Chap. 
I pray tell me what you do note in those words: Though we, or an Angel, etc.  Salt. 
You shall hear what Saint Austin (expounding that Chapter) saith: the truth is to be beloved for itself, not for the man or Angel by whom it is set forth, for he that loveth it propter annuntiatores, for their sakes which show it, may also love lies, if perhaps they will bring any of their own.  Chap. 
I perceive this Father would have truth to be liked, and lies to be loathed for themselves, and not to be received or refused according as we like or dislike the men that bring them.  Salt. 
True: yet this fault is too common, to hear or not hear the Sermons, to read, or not read the writings, to receive, or not receive the Sacraments at the hands of men, but as we like them; it is great weakness that the faults of men, but greater weakness that the coats and colours should drive us from hearing and receiving that, which in itself is sound and faultless, wholesome and harmless: the word of God is most pure, the Sacraments full of comfort, though we be sinful men, and unworthy to minister such holy things. The teacher and hearer are to pray one for another, that the one may minister, the other receive, in some measure, worthily, and as is fit for their calling, lest both smart for their negligence herein.  Chap. 
Some say where teachers vary, it is hard for the unlearned to judge what Doctrine is to be followed, and which Teacher is true.  Salt. 
None are allowed to set forth any doctrine that is not warranted in the word of God: if any do, he which is called the truth, showeth how we shall know the true teacher in these words: If any man will do his will.  Chap. 
Doth the mean the Pope's will?  Salt. 
I marvel why you interrupt me, I am sure you are not so ignorant, to think there were Popes in our saviours time. He meaneth by his will his father's will, 
joh. 7.16.  that sent him, as appeareth by the verse aforegoing.  Chap. 
Say on then.  Salt. 
If any man will know his will, he shall know the doctrine whether it be of God, or whether I speak of myself.  
He that speaketh of himself seeketh his own glory, but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. Now albeit our Saviour speaketh chief of himself, in whom is no unrighteousness, yet he setteth down these as notes, whereby we may know, both who shall find the ●●ue doctrine, even he that doth his will, and also how we shall know the true teacher, which is not he that seeketh his own glory, but the glory of him that sent him.  Chap. 
But how shall we know the Fathers will?  Salt. 
The voice that came out of the cloud at the transfiguration, 
Math. 17▪ ●  (where Moses the Minister of the Law, and Elias, a chief man among the Prophets appeared, as it were to resign the right, and to show that Christ, whose face did then shine as the Sun, etc. was he that must fulfil the Law, and the Prophets: that voice I say, did make known the Father's will, saying:  
This is my beloved son in whom I am well pleased, hear him. If then we will give ear to the Son, he will teach us what we should do: It is the will of his Father we should hear his Son, and his Son teacheth us in his Testament, that we must amend our lives, believe in him, and love one another. But by digressing to speak of all faith, I think you have forgotten all cruel Creditors, for the seasoning of whom you said you would crave some Salt ere you went.  Chap. 
I would have some, not only for them, but for all such as are so carried away, with hatred that they cannot frame themselves to forgive such as have offended them, though when they say the Lords prayer, if the searcher of hearts could be mocked, they would make him believe they forgive, like good charitable people.  Salt. 
Here is very good Salt for such, if they would taste it, and not spit it out again, as many do, whatsoever their sick taste liketh not.  
Then came Peter to him, 
Math. 18.21.  and said, Master, how oft shall my brother sin against me, and I shall forgive him, unto seven times?  

22  jesus said unto him, I say not unto thee, unto seven times, but unto scutcheon times seven times.  

●3  Therefore is the kingdom of heaven likened unto a certain King, which would take account of his servants, & when he had begun to reckon, one was brought unto him which ought him ten thousand talents: and because he had nothing to pay, his Master commanded him to be sold, and his wife, and his children, and all that he had, and the debt to be paid.  
The servant therefore fell down and besought him saying: Master, appease thine anger towards me, and I will pay thee all. Then that servants master had compassion, and loosed him, and forgave him the debt, etc. to the 32. verse, where it is said, that:  
Then his master called him, and said unto him: o thou evil servant, 
32  I for gave thee all that debt, because thou praiedst me, oughtest not thou also to have had pity on thy fellow, even as I had pity on thee? So his master was wroth, and delivered him to the jailers, till he should pay all that was due to him.  
So likewise shall my heavenly Father do to you, 
Note.  except you forgive from your hearts, each one to his brother their trespasses.  
Blessed be the merciful, 
Math. 5.7.  for they shall obtain mercy.  
Be ye courteous one towards another, 
Eph. 4. 3●.  & tender hearted, forgiving one another, even as God for Christ's sake forgave you.  
Whatsoever you would that men should do unto you, even so do ye to them, for this is the Law and the Prophets.  
If you do forgive men their trespasses, your heavenly father will also forgive you your trespasses. 
Math. 6▪ 14.   

●●  But if you do not forgive men their trespasses, no more will your father forgive you your trespasses.  
Now therefore as the elect of God, 
●ol. 3.11,  holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering.  
Forbearing one another, and forgiving one another, 
1●  if any man have a quarrel to another: even as Christ forgave, even so do ye.  

●4  And above all things put on love, which is the bond of perfectness.   

The twelfth Chapman.  
NOW come I  Salt. 
For whom?  Chap. 
For one that is very curious in washing his hands, and in cleansing the outsides of all his vessels, but if one look into the inside of them, he shall find them so foul and filthy, that it would loathe a man to eat any thing that cometh out of them.  Salt. 
I have some for you, besides that which I delivered to the eight Chapman, & that is this.  
Woe be to you Scribes and pharisees, 
Mat. ●3. 25.  hypocrites, for ye make clean the utter side of the cup and platter, but within they are full of bribery, and excess.  

26  Thou blind Pharisie cleanse first the inside of the cup, and platter, that the outside of them may be clean also.  
Woe be to you Scribes and pharisees, 
27  hypocrites, for you are like unto whited tombs, which appear beautiful outward, but are within full of deadmen's bones, 
28  & of all filthiness: so are ye also, for outward ye appear righteous unto men, but within ye are full of hypocrisy, and iniquity, ye lay the commandments of God apart, and observe the traditions of men. 
Mark. 7.28.   Chap. 
This is somewhat a biting Salt.  Salt. 
It is such as is fit for the men you come for, therefore if you like it take it, and give place to another.  Chap. 
I like it well, but I would have some more of it, for such men cannot, have too much of this kind of Salt  Sal. 
Then you make a great difference betwixt this Salt, and that which is commonly set on the Table, the which although it be commodious and necessary for many things: yet S. Augustine saith thus of it. Salem immoderatius acceptum, 
De moribus Manicheorum cap. 8.  quis non venenus, esse clamaverit? who crieth not that salt immoderately taken is poison?  Chap. 
But store of Canonical Salt, well given, and well taken doth not poison but season, therefore I pray you let me have some more.  Salt. 
Every one will deceive his friend, 
jer. 5.4.  and will not speak the truth, for they have taught their tongues to speak lies, and take great pains to do wickedly, etc.  
Therefore thus saith the Lord of Hosts, behold I will melt them, 
7  and try them, etc.  

8  Their tongue is as an arrow shut out, and speaketh deceit, one speaketh peaceably to his neighbour, with his mouth, but in his heart he layeth wait for him.  

9  Shall I not visit for these things, saith the Lord, or shall not my soul be avenged on such a nation as this?  Chap. 
Past grace be they that make light of this Salt, but I will give place.   

The thirteenth Chapman.  
I am glad I have his room.  Sal. 
You would be more glad if you had all Rome.  Chap. 
What it hath been in times past, I know not, but since I can remember, I can see no such good come from thence, as should move any wiseman to be in love with it, I cannot be persuaded that superstition, idolatry, gazing on babies, roarinig bulls conspiracies, undermining of states, monstrous cruelty, etc. come from Peter's chair, such Babylon's cannot but fall and come to confusion, the English pillars of it begin to totter already, thanks be to God, God grant that the Preachers and professors of the Gospel, may love one another, and that every one may keep his standing, as contented in his place, to help what he may, to bear up the roof of so much of the Lords house, as is here amongst us.  Salt. 
Chapman I will be your Clerk this once, and say Amen to your prayer, but tell me now what you come for.  Chap. 
I would have Salt to season one, that trusteth to his riches, and is so carried away with covetousness, that he thinketh corn is never dear enough.  Salt. 
Take this, 
jam. 3 24.  The Lord is my portion, saith my soul, therefore I will hope in him.  

25  The Lord is good to them that trusteth him, and to the soul that seeketh him.  

26  It is good both to trust and to wait for the salvation of the Lord.  
If riches increase set not your hearts upon them. 
Psal. 62, 10.   
Doubtless man walketh in a shadow, 
Psal. 39.6.  and disquieteth himself in vain, he heapeth up riches and cannot tell who shall gather them.  
And he that receiveth the seed among thorns, 
Mat. 1●. 22.  is he that heareth the word, but the care of this world, and the deceitfulness of riches, choke the word, and he is made unfivitfull.  
Children, 
Mark. 10.24.  how hard is it for them that trust in riches, to enter into the Kingdom of God.  
Riches avail not in the day of wrath, 
P●ou, 11.4.  but righteousness delivereth from death.  
The liberal person shall have plenty, 
〈◊〉. ●●, 25.  and he that watereth shall also have rain.  
He that withdraweth the corn the people will curse him, 
Prou.  but blessing shall be upon the head of him that selleth corn.  
The grave and destruction can never be full, 
22.9.  so the eyes of men can never be satisfied.  
He that hath a good eye he shall be blessed for he giveth of his bread to the poor. 
27.20.   
Hear this ye that swallow up the poor, 
Amos. 8.4.  that ye make the needy of the land to fail.  
Saying, 
5  when will the new month begin that we may sell corn.  
And the Sabbath that we may set forth wheat, and make the Ephah (that is the measure) small, and the shekel (that is the price) great, and falsify the weights of deceit.  
That we may buy the poor for silver, 
6  and the needy for shows, yet sell the refuse of the wheat.  
The Lord hath sworn by the excellency of jacob, surely, 
7  I will never forget any of their works.  
Shall not the land tremble for this, 
8  and every one mourn that dwelleth therein?  
When we have food and raiment, 
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 noisome lusts, which drown men in perdition and destruction.  

10  For the desire of money is the root of all evil, which while some lusted after they erred from the faith, and pierced themselves through with many sorrows.  

11  But thou o man of God slay these things and follow after righteousness, godliness, faith, love, patience, & meekness.  

17  Charge them which are rich in this world that they be not highminded, and that they trust not in uncertain riches, but in the living God which giveth us all things abundantly to enjoy. Will you have any more?  Chap. 
Not at this time, only I desire to know what the Lord meaneth by the excellency of jacob.  Salt. 
In that place which I cited out of the eighth of Amos. ver. 7. by the excellency of jacob is meant the Lord himself, for he useth not to swear 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 sworn by himself, saith the Lord God of Hosts, I abhor the excellency of jacob, and hate his Palaces.   

The fourteenth Chapman.  
IF you have done with him, I pray you serve me next.  Salt. 
What kind of Salt would you have?  Chap. 
I would have Salt for an unseasoned Youth, that haunteth Harlots houses, not regarding his Parents precepts.  Sal. 
If he regard not the Commandment of the eternal God, who saith, Thou shalt not commit adultery, threatening to wound the hairy Scalp of such as go on still in their wickedness: No marvel if he regard not his Parents, who cannot (if they would) wound so deep as the most Mighty, who can cast Body, and Soul into Hell, unto that same gnawing worm that never dieth, and into that burning fire which no man can quench.  Chap. 
Well, let me see what else you have beside this.  Salt. 
I promise you if this will not serve, I know not what will serve; for what will he fear that feareth not Hell? But because you are desirous to have more, you shall have more, but none more sharp.  
My Son, 
Pro 6.20  keep thy Father's commandments, and forsake not thy Mother's instruction.  Chap. 
What if some superstitious Father or Mother, (which think none to be the true members of the Catholic Church, but such as follow the Pope, and obey him in whatsoever he commandeth,) should charge their Son to go to Rheims, or Rome, and there stay till he shall be thought fit to return hither again, to teach men how to work mischief, by blowing up, not one, or two, but the whole Parliament-house? Ought such a Son to obey such a Parent?  Sal. 
God forbidden be should, or that any should be so sottish, as to think that the wisdom of God (that spoke by Solomon) should command to do that which God forbade, when he said:  
Thou shalt do no murder, shed no innocent blood, touch not mine Anointed, do my Prophets no harm.  Chap. 
Say on then.  Sal. 
Bind them always upon thy heart, 
Pro. 6.21.22.  and tie them about thy neck, it shall lead thee when thou walkest, it shall watch for thee when thou sleepest, and when thou wakest, it shall talk with thee.  

23  For the Commandment is a Lantern, and instruction is light, and corrections, for instructions are the way of life.  

24  To keep thee from the wicked woman, and from the flattery of the tongue of a strange Woman.  

25  Desire not her beauty in thine heart, neither let her take thee with her eye lids.  

26  For because of the Whorish Woman, a Man is brought to a morsel of Bread, and a Woman will hunt for the precious life of a man. etc.  

32  He that committeth adultery with a woman is destitute of understanding, he that doth it destroyeth his own Soul.  
And in the sixth Chapter after, he hath set down the enticing speeches of the adulteress: He saith:  

12  Thus with her great craft she caused him to yield, 
7  and with her flattering lips she enticed him: And he followed her strait ways, as an Ox that goeth to the slaughter, and as a Fool to the stocks for correction.  

22  Till a Dart strike through his Liver, as a bird hasteth to the snare, not knowing that he is in danger.  

23  Hear 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 paths.  

26  For she hath caused many to fall down wounded, and the strong men are all slain by her.  

27  Her house is the way unto the grave, which goeth down 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 forbidden.  

26  Do ye not know that he which coupeleth himself with an Harlot is one body? for two, saith he, shall be one flesh.  

17  But he that is joined to the Lord is one spirit.  

18  Flee fornication, every sin that a man doth, is without the body, 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, whom you have of God? and now are not own.  

20  For you are bought for a price, therefore glorify God in your body, and in your spirit, for they are Gods.  
This I think may suffice to draw him from that haunt, but tell me one thing, did you never hear this Youth speak of marriage?  Chap. 
I remember once I heard him say, that if ever he married, he would have one that should please his eye, and bring good store of money, let her qualities and religion be what they will; therefore he had need be seasoned for this point.  Sal. 
Hear is for that matter.  
favour is deceitful, and beauty is vanity, 
Pro. 31.30  but a Woman that feareth the Lord, she shall be praised.  
As a jewel of Gold in a Swine's snout, 
11.22.  so is a fair Woman that lacketh discretion.  
Who shall find a virtuous Woman, 
30.11  for her price is far above the Pearls.  
House and riches are the inheritance of the Fathers, 
19.14.  but a prudent Wife cometh of the Lord. 
16.18   
Pride goeth before destruction, 
Pride.  and an high mind before the fall.  
Thou shalt make no covenant with them. 
Deut. 7.2.3.4  etc. (speaking of the Hittites, etc.) Neither shalt thou make marriages with them: Neither give thy Daughter to his Son, nor take his Daughter unto thy Son, for they will cause thy Son to turn away from me, and to serve other Gods; then will the wrath of the Lord wax hot against you to destroy thee suddenly.  
And Ahab the son of Omri did worse in the sight of the Lord, than all that were before him: for was it a light thing for him to walk in the sins of jeroboam the son of Nebat, except he took jesabel also the daughter of Ethbaal King of the Sidonians to wife, and went and served Baal, and worshipped him?  Chap. 
If the youth have any wit, or any care of himself, this may serve to make him take heed whom he matcheth.   

The fifteenth Chapman.  
THen you may departed that I may have your place.  Salt. 
What lack you?  Chap. 
I would have some Salt to season certain servants, which are negligent, froward, untrusty, and careless in their masters business, especially in their masters absence, when they ought to be most diligent and careful.  Salt. 
These are fowl faults, much hurt hath been done in this land by negligence, (though not so much as was intended by devilish diligence, and likely to have been effected, had not our good God, by their own letters revealed it) servants and other have been too careless in looking to their fire and candle.  Chap. 
Indeed (as you say) there hath been a devilish diligence, of Popish pioneers, and bloody underminers in their lurking, working more than monstrous mischief, their words smother than Oil, Charity, Charity: but their deeds sharper than swords: Crucify, Crucify: pleasant names, Catholic, Catholic: piercing natures, Caine-like, Caine-like; but God turn their hearts. But whereas you said much hurt hath been done in this land by such as have been so careless in looking to their fire and candle: many have found it too true. Some stick their candle upon a wall, and so fall asleep before they put it out: some go to seek this or that where there is straw, flax, or powder, and because they more mind the thing they look, than the candle they look with, on a sudden mar all: some laying a heap of straw in the Kitchen, making fire under a pan, being called away in haste, make great waste, in that they forget to make all sure before they go: others being drowsy, standing by, undo their masters and many others.  Salt. 
If they had water it would little avail. if they have so little wit, that they put by the haircloth, thinking by their so doing to save a little malt: for the flame flieth up to the thank, which not being lined with lath and lime, is soon set on fire.  Chap. 
There is also much hurt done by carrying fire in wisps of straw, or dishes not covered, especially when the wind is busy: some Stewards which have kept Courts, have set down penaltties for such negligence, it were well if all would do so.  Salt. 
Well, whatsoever faults the Servants have, it shall be good for them to taste of this which now I deliver unto you.  
A discreet servant shall have rule over a lewd son, 
Prou. 17.2.  and he shall divide the heritage among the brethren.  
Who then is a faithful servant, and wise, whom his master hath made ruler over his household, 
Mat. 24. 4●  to give them meat in due season, blessed is that servant whom his Master when he cometh shall find so doing.  

46  Verily I say unto you, he shall make him ruler over all his goods.  Chap. 
This may seem to encourage a discreet and diligent servant, to continue in well doing: I would have salt to season such as be not so quick and diligent: for if they were, they should not need quickening: for that horse which of himself will stir, needs not be quickened with the spur.  Salt. 
Why then take this, apply it where need requireth.  
But if that evil servant shall say in his heart: 
Mat. 24.48  My Master doth defer his coming, and begin to smite his fellows, 
49  and to eat and drink with the drunken.  
That servants master will come in a day when he looketh not for him, 
51  and in an hour that he is not ware of, and will cut him off, and give his portion with hypocrites, there shall be weeping and gnashing of teeth.  
Servants be obedient unto them that are your masters according to the flesh, 
Eph. 6, 5.  with fear and trembling in singleness of heart, 
6  as unto Christ, not with service to the eye, as men-pleasers, but as the servants of Christ, doing the will of God from the heart, 
7  with good will, serving the Lord, and not men. And know ye, that whatsoever good any man doth, that same shall he receive of the Lord, 
8  whether he be bond or free.  
Let servants be subject to their masters and please them in all things, 
Titus 2, 9  not answering again: neither pickers, but that they show all good faithfulness, that they may adorn the Doctrine of God our Saviour in all things.  Chap. 
This is a good lesson for our country servants, which be ever gadding to games, and wandering to wakes, and that on the Lord's day, where either they play away their money at Nine-holes, or else cudgel one another so long, till some of them go home with broken pates, or loss of an eye, and then if their Masters find fault with them, and tell them that they spoil their horses by letting them stand so long without water and meat, they will give a snappish answer, and at Midsummer give them warning to provide themselves of another against Michaelmas, and how little care they have to adorn the doctrine of God, appeareth both by this, that they will be covered in the Church, as if they were aged, or sickly: and also by this, that of all places by their good will, or rather bad will, they would not dwell where there is catechizing.  Salt. 
If may be, when their own rod or cudgel hath well beaten them, they will become better, and in the mean time stand more in awe, if Minister, Master, Constable, or Churchwardens do their duties: and so you may departed.   

The sixteenth Chapman.  
GLad am I  Salt. 
And tell me why.  Chap. 
Because I have stayed a good while, I am weary with standing so long, & here was no place to sit.  Salt. 
Come you for yourself or for others?  Chap. 
I come not for myself, but for Traitors.  Salt. 
I have not for you, you must go to the Tower.  Chap. 
I have heard indeed that there is good rough Salt, it will search into the bones, and through the bones, but that Salt is cast upon them that be convicted, unless there be some pardon upon unfeigned repentance, I would have some Salt as is good to preserve men from becoming such unsavoury monsters as stink of gunpowder, weresoever they go.  Salt. 
I think I have some here fit for that purpose, if it be well mingled with herbe-grace,  
Curse not the King, no not in thy thought, 
Eccle. 10.20  neither curse the rich in thy bedchamber, for the foul of the heaven shall carry the voice, and that which hath wings, shall declare the matter.  Chap. 
The Lord cause one of the chiefest of the fowls to declare dangerous designs of late.  Salt. 
What call you that fowl?  Chap. 
Eagle which mounted and made haste to the Court (some say) as soon as he espied a show of blood, upon a piece of paper, I mean, when he suspected some bloody plot, or at least was amazed.  Salt. 
Blessed be God that made that Eagle make such speed after the sight of the paper: there is good hope that the devil hath but a short time, he thareth so sore and would have roared more, if God had not stopped his mouth in time, but if you will have any more of this kind of Salt here it is.  
Let them be confounded and put to shame that seek after my soul, 
●sal 35.4.  let them be turned back, and put to confusion that imagine mine hurt.  

5  Let them be as chaff before the wind, and let the Angel of the Lord scatter them.  

6  Let there way be dark and slippery, and let the Angel of the Lord persecute them.  

7  For without cause they have hide the pit, and their net for me, without cause have they digged a pit for my soul.  
And David said to Abishai destroy him not, 
1. Sam. 26.9.  etc. for who can lay his hand upon the Lords Anointed, and be guiltless.  

11  The Lord keep me from laying my hand upon the Lords anointed.  
This know all that in the last days shall come perilous times, 
2. Tim. 3.1.  for men shall be lovers of their own selves, covetous, boasters, proud, etc.  

2  Without natural affection, truce-breakers, false accusers, etc. Traitors, heady, highminded, etc. turn away therefore from such.  
Then when judas which betrayed him saw that he was condemned, 
Mat. 27.3.  he repent himself, and brought again the thirty pieces of silver to the chief Priests and Elders.  

4  Saying, I have sinned betraying the innocent blood, but they said, what is that to us, see thou to it.  
And when he had cast down the siluer-plates in the Temple, he departed and went and hanged himself.  
And so did Achitophel in David's time, 
●. Sam. 17.23.  when he saw his counsel against the King was not followed.  Chap. 
If we would believe indeed that these things are true, we should instead of being slaves unto such sins, strive against them with all the might we had, yea we should pray hearty for strength to withstand such horrible wickedness, and hold this for a truth, that it is not nobleness, but haughtiness, not piety but pride, not religion but rebellion, that makes such kind of men, so stubbornly refuse to obey, such as the King of Kings hath placed over them.  Salt. 
If such Parents and Tutors, as are so addicted to Popery, would, instead of feeding their children with beads and babies, call them to read some chapter of the Bible, either in the old or new Testament morning and evening, superstition, and rebellion would be loathsome unto them in short space, especially if they would use prayer, and frequent the Church, in which such as be wise will do what in them lieth, to have wise and sober guides, lest through ignorance and ill behaviour they rather offend then amend, such as come to hear them.  Chap. 
It were great happiness, yea a great blessing of God indeed, if every Teacher could do as he teacheth, but there is no man living I think without some fault, do none of the ancient fathers acknowledge this in their time?  Salt. 
You shall hear what one of them wrote more than twelve hundred years past: who dare assign to himself, that he doth all things that God commandeth? Nemo prosus nemo, no man, no man, at all, predicamus, & non facimus, we Preach and do not, you hear and regard not, merito omnes sumus sub flagello, we are all worthily under the whip doth Teacher and doer, hearer and contemner, we study to find fault one with another, we do not study to sift our own works, one neighbour backebyteth another: one Clerk backebyteth another Clerk, and one lay-man another, certainly, I see men accusing one another, but I see no man, justè se excusantem, justly excusing himself.   

The seventeenth Chapman.  
I Pray you sir if you have any Salt, (for so I understand you call the holy Scripture) that is fit to season such as seek to charmers, Sorcerers, and witches, let me havesome.  Salt. 
Our Saviour 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 mean the holy Scriptures, Salt, & for your purpose take this.  
And he (meaning Manasseh who reigned in juda, after his father Ezekiah) did evil 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.  
He cause his sons to pass through the fire in the valley of Benhinnon, he gave himself to witchcraft, 
●  and to charming, and to sorcery, and he used them that had familiar spirits, and soothsayers: he did very much evil in the sight of the Lord, to anger him.  
And the Lord spoke to Manasseh and to his people, but they would not regard, 
20  Wherefore the Lord brought upon them the captains of the host of the King of Ashur, which took Manasseh, and put him in fetters, and bound him in chains, 
11  and carried him to Babel.  
You shall not use witchcraft, etc.,  
You shall not regard them that use wit-craft, neither soothsayers, 
Levit. 19, 26  ye shall not seek to them, to be defiled by them, 
31  I am the Lord your God.  
If a man or woman have a spirit of divination in them, or soothsaying in them, they shall die the death, they shall stone them to death, their blood shall be upon them.  
In the Epistle to the Galathians, witchcraft is reckoned among those deeds of the flesh, that hinder us from inheriting the Kingdom of God. 
Gal. 5.20.   Chap. 
Shall none in whom such works of the flesh have been found, be saved?  Salt. 
Yes if they strive to enter in at the strait gate our Saviour speaketh of in the 13. of Saint Luk. which is not only to say Lord, Lord, or to hear a Sermon, or to come to eat and drink at the communion unprepared, but depart from iniquity, to repent truly, to cleave to Christ unfeignedly, and to show forth fruits of asound faith continually: but I never heard of any witch, that thus returned.   

The eighteenth Chapman.  
IF you have done with him, hearken a while unto me.  Salt. 
What news bring you?  Chap. 
I come with no news, but to end an old quarrel 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 have not heard of many, if any of that name but she that was famous in the days of Henry the second.  Chap. 
Saving your tale: did not that king cause his eldest son to be crowned in his life time, thinking it would have been an occasion of great quietness, as well to himself as to the whole realm?  Sal. 
Graston, 
Graston in Abridg.  who had it from Fabian, doth report so, adding, that as it proved, it was to the utter destruction of them both.  
It is a saying old and true: Man purposeth, and God disposeth, therefore it is the part of all faithful and loving Subjects, to pray, as for themselves, so for their Sovereign, that it would please the most mighty to protect and direct him in all that he takes in hand. But sith you have put me in mind of Rosamund, I will tell you what verses I read some forty years ago upon astone cross (as I remember) not far from Oxford.  
Qui meat hac or et, signumque salutis adoret,  
Vtque tibi detur requies Rosamunda precetur.  Chap. 
I pray you do so much as English them.  Salt. 
Let him that sign of health goeth by Pray and adore it reverently,  
And that thou Rosamund mayst rest,  
Let him in praying make request.  Chap. 
By your leave a little.  
To worship cross Christ backnot me,  
But take up cross when need should be,  
To pray for dead I would not fail,  
If I were sure it might avail.  
Foolish Virgins came too late, 
Ma. 25.11.12   
And so could not come in at gate.  
Dead in the Lord are blest for ay,  
They rest from labour John doth say. 
Reu. 14, 13.   
But were there no verses upon that Rosamunds' Tomb?  Salt. 
Some say these:  
Hic jacet in tumba Rosa mundi non Rosamunda,  
Non redolet, sed olet, quae redolere solet.  
Which I English thus:  
Entombed low now lieth here,  
A withering Rose, not Rosamund clear  
Not well, but ill, now savoureth she,  
That was wont to smell most daintily.  Chap. 
Now hear me.  
Though musk do make some Dames smell sweet  
to carnal men as Rose,  
Yet God doth count all filth unmeet,  
To come near to his nose.  
He is provoked every day,  
By sinners that transgress.  
But if they make of sin a play,  
God will them curse, not bless.  Salt. 
Well, let us leave that Rosamund to him that knoweth best what end she made: Now let me hear what you have to say of your neighbour Romana.  Chap. 
She, when her anger is kindled, will call Cathara, Bookish: and Cathara will call her Romish.  Salt. 
About what do they fall out?  Chap. 
About Churching, Crossing, May-Ales, etc.  Salt. 
Why, what saith Cathara for Churching?  Chap. 
Nothing for it, but something against it; and to the end you may be the better acquainted with their jarring, if you will go with me into my garden, it is ten to one but we shall hear them chatting apace.  Salt. 
Where be they when you hear them?  Chap. 
They sit sowing at their own doors, when the Sun shineth, and the streets being narrow, and they overthwart neighbours may easily hear each other.  Salt. 
Is your garden far hence?  Chap. 
No, it is here hard by.  Salt. 
Come on let us go, it should seem your Garden is near them, if you may so well hear them: or else they talk very loud.  Chap. 
When they wax hot, they are three notes above La, and Law too, forgetting that the field hath eyes, & the wood ears.  Salt. 
But your garden is no wood.  Chap. 
No, but there be trees hard by, besides the Fence, which is sufficient to keep them from espying me.  Salt. 
Is there never an ancient Matron in your Town, that laboureth to make them friends?  Chap. 
Yes, there is a very good Lady, called Madam Make-peace, which taketh great pains to bring them to some quiet, and it is marvel but she will be there anon: but now we are come into the garden, let us sit down under this barbery tree.  Salt. 
Hushed, they be at it already.  Cathara. 
I marvel Mistress Romana, you make so much ado about these matters, doth it offend you, if after my lying in, I come to Church when I see my time, and in such sort as I best like?  Rom. 
Yea marry doth it: why should not you come as your neighbours do?  Cath. 
So I do, is there any of them that ride to Church?  Rom. 
No, if they dwell near, what then?  Cath. 
If they go on their feet I go so too.  Rom. 
They go with the midwife and other women, who as they took pains with her that traveled, so do they give thanks with her.  Cath. 
So they may at home.  Rom. 
And why not in the Church?  Cath. 
So I do.  Rom. 
I hear what you do: you follow your husband to Church, and so go to your own seat, you go not up as you be commanded.  Cath. 
No more do my neighbours: for they should kneel near to the Communion Table, but they (at such times) kneel near to the Ministers seat in the body of the Church.  Rom. 
It may be they are appointed to kneel near to the communion table, if there be a Communion: but you never change your seat, no stranger can tell whether you go forth to your thanksgiving, or no: for you use not the lose kerchief, that men may know what you are.  Cath. 
If God see that my life be not lose, nor the Law require that kerchief, why should I use it? it doth me no good.  Rom. 
What do you account them lose the use it: I have heard that some of you talk much of Thamar, the sat veiled, I would you should know there be as honest women use it, as refuse it.  Cath. 
I do not deny it, though, as I have heard you call them flirt's that go without it: but whereas you say no man can tell whether I go forth to thanksgiving or no, I ask you whether it be fit I should draw strangers eyes after me by any unwonted attire: what are you the better if a stranger know of your Churching?  Rom, 
I think I am somewhat the better, because he that knoweth it, will say: that woman is churched to day, God give her a good forth-gate.  Cath. 
And I pray you now should not we pray one for another, as well at other times as then?  Rom. 
Yes, but the weaker our bodies be, the more we are in danger.  Cath. 
That is one of your follies, you will go to Church at your Month's end, though you faint by the way: or else you will be churched, or rather housed at home▪ your kerchief (in which you put such womanhood, and which you put off so soon as you come home) hanging dangling behind, will not keep the air from your month.  Rom. 
I cry you mercy I killed your Cushion, our kerchief is a great mote in your eye: but some of your crew, ere a week be at end, will be washing their bucks, and come skipping over the streets for fire, as if some Maid-marian were running in haste to borrow a glass.  Cath. 
What tell ye me of Maid-marian, she is none of my crew, that Tomboy and her Fellows, be encouraged in their fooleries, by such as you are; it is you, and not we, that lend them Glasses, Ribbons, Laces, with Cap and Feathers, and Calls for their faces: You suffer you Daughters to be May-ladies so long, that shortly after you find their Laces to short: And then, arrant Whore out of my doors, (when it is too late:) But all the while my Lady hath a Velvet Cap on her head, a brave borrowed Gown on her back, and a Nosegay in her hand, You be as merry as Pies, though the name of God be blasphemed, the Sabaoth, profaned, the Minister contemned, your Daughter defiled: All is well so long as the Ale lasteth.  Ro. 
Have you seen any of our Daughters in that case?  Cath. 
Did you ever see a Nose in a man's Face?  
Madam Make-peace.  
How now Neighbours, still jarring? have you not yet eased your stomachs?  Sal. 
Now there is a third Woman come, that is Madam Make-peace.  Madam. 
Truly this is not well: Christian Women should strive to excel in sobriety, modesty, and mildness of spirit; and not in nipping, and quipping, and loudness of tongue: If you should is contend, and brawl with your Husbands as you us one with an other, then in salomon's judgement, It were better for them to dwell in the wilderness: 
Pro. 21.19.12.13.21.9.  or to stand in a house that is ever dropping on their heads, then to dwell with you. I pray you agree, for shame agree.  Cath, 
Why Madam? What would you have me to do? I have heard Midwives bid some Women put on the lose Kerchief, and it be but to honour God, and our Lady; you know that it is no part of God's honour, he is not honoured with clouts, he is to be worshipped in Spirit, and truth: And the best honour that we can give to the blessed Virgin, the mother of our Saviour, is to follow her virtues. Mistress Romana which never cometh to Church herself, is ever snuffing at me, because I frame not myself to please her humour, she is ever stumbling at Straws, and leaping over Blocks.  Ro. 
If I stumble but at Straws, I shall not hurt my Toes, & if I leap over Blocks, I shall not break my shins.  Cath. 
You know my meaning; You catch at our Moats, and wink at your own Beams.  Ro. 
I pray you Madam Make-peace, mark their Moats, when others be merry, they must be mourning; when we fast, than they feast; when they lyin, there must be no white-sheete, for fear of superstition; their Husbands holy day Cloak will serve the turn well enough; If we go to Church veiled, they ask us if we be ashamed of that we have done. forgetting that some of their humour will wash Bucks, ear their Child be Christened: If any woman follow her that is Churched, than they say, our Lady must have her train; If there be a Psalm read, (as they say your Ministers do read over when a woman is Churched,) then forsooth the Psalm is abused; If the woman make her neighbours a dinner, they say it pincheth the poorer sort. Moris-dauncers be Rogues, if they go to the next Town: Christmas-pies be superstitious, in the cold winter, when your neighbours lacking food, should be refreshed, and wanting Wood, should be warmed: Then up to London if not to save charges, or for some other cause, I know not what. Thus you see their Moats, and Beams.  Cath. 
It were well, if these were your Beams: Kerchief, White-sheete, Churching, Dinner, Morris-belles, Christmas-pies, Feast, and warmings of the Poor; There be other matters that I call Beams, you Whitson-lady, & some of her Maids, were dismaid; your Morris-dancers, and their followers, profane the Sabaoth; they have misused such Ministers as have reproved their vices, by cutting off their Horse tails, breaking their Windows, plucking up their Orchard Plants. They pour in as much drink in one day, as would suffice a temperate man ten days: Look where is most misrule, there with you is the best Christmas kept: If some of you could cut the throats of all that favour not your customs, than they would keep, a merry Christmas, then swear, stare, and a pox of all Puritans.  
I will stir your powder-plots, because the more they be stirred, the more they will stink; yea they will stink in the nostrils of all such as follow Saint Peter's counsel; Fear God, Honour the King: while Sun and Moon endureth: It is not your Keir-cheife, Bells, and Pies, that I stand so much upon: It grieveth me to see how careful you be for such matters, and how careless in coming to Church, in sending your Children to be Catachised, in having an eye to them in their meryments, in exhorting them to take heed of going forth with Dina, to see faces, and fashions, and to behave themselves honestly, and soberly, in all companies, and to come home in due time: My Neighbours going to thanks giving, with few, or many, shall not offend me, so that you control not me for going as I think good: And whereas you have so often told me of our washing of Bucks, and coming so soon into the street; it may be some poor body wanting help, is driven to do that which is neither healthful, nor seemly; but you have no reason to charge all of us with that which is done by some few, and that upon necessity. But touching these, and such like matters, let Madam Make-peace judge what is best to be done.  Ro. 
Content, but first here me a word or two: As you would not have me charge all precise women, with that which is done by some of the poorer sort; so I hope you will not charge all of us that have been brought up in Popery, with those powder-plots you speak of, God forbidden we should all have such murdering minds.  Cath. 
If you have not, it is the better for you, but I pray you Madam speak your mind.  Mad. 
My coming hither was to make you friends, but your jars be so great, and my brains so weak, that I doubt I shall need help, therefore I will go home now, and to morrow (if God lend life) I will bring our Minister with me.  Ro. 
Whom do you mean, Master Guide-well?  Mad. 
So indeed I have heard you have used to call, not only him, but all other of his profession, for you think none do well but Seminaries and jesuits.  Ro. 
When you come, bring Dame Cathara with you, and you shall find me, and a Kinsman of mine, walking in my Garden.  Salt. 
Sith they be gone, let us departed also.  Chap. 
Shall I have none of your Salt for these Women?  Sal. 
If the Minister, and Madam Make-peace can do them no good, I know not what to say to them: and so far you well.  Chap. 
And you also.  
Now returneth Madam Make-peace, with the Minister, and Cathara.  Mad. 
God be here, and peace.  Ro. 
You are welcome.  Mad. 
I have brought him whom you call Master Guide-well with me.  Ro. 
I would you had brought Master Doe-well also.  Mad. 
He cometh limping after, he is not so quickfooted, you know, as Master Guide-well.  Ro. 
I would he were, and my Cousin here as quicke-tongued: But what do you call this Man?  Mad. 
We call him Master Guide-well.  Ro. 
I pray you Master Guide-well talk with my Cousin a little.  Guid. 
May I be so bold Sir as to crave your name.  Tract. 
My name is Tractable.  Guid. 
If your nature be answerable to your name, I hope I shall not find you obstinate.  Tract. 
Obstinacy is a Companion of Heresy. I may err, but I would not be an Heretic.  Guid. 
If you may err, than a Catholic may err.  Tract. 
An ancient Catholic said so.  Guid. 
The Catholic you name, was ancient, & learned indeed, but if his own Books be discerned from those which are fathered on him wrongfully (as some hold) you shall find him differ in many things from yourself, and such other latter superstitious Catholics.  Tract. 
Doth any man doubt of any books, that bear the name of Saint Augustine?  M. Guid. 
As the learned do hold many of those books to be dubij, 
M. Perk. in Prob. Pa. 28.  such as are to be doubted of: so do they affirm many of them to be spurij. plain bastards, and not only do they doubt of many books that bear his name, but of many that carry the name of ancient Christians: namely Dionysius, and if you list to see what reasons are set down to prove those works of the heavenly Hierarchy, etc. not to be framed by Dionysius Aerop. read M. Perkins his Prob. I name this Dionysius, 
Pag. 8.9.10.  because I have heard some find great fault with such as deny those Hierarchies to be his. 
See P. Mart. on jud. c. 1. confer. R. & Pag. 485. whit. in disp. Pag. 432.   Mad. 
I pray you talk of those matters some other time, I requested you to come hither with me, to help to make peace, betwixt these two women, which have jarred a long while about Churching, and other matters appertaining to women.  M. Guid. 
If it be woman's matters. I hope you, Madam, being a grave Matron, and not altogether unlearned, may serve to end this quarrel without me.  Mad. 
My learning is little, yet this I remember I have learned of Solomon, 
Prou. 6 16.  that ●●ere be seven things which God abhorreth: ●●rst, haughty eyes: secondly, a lying tongue: ●●irdly, hands that shed innocent blood: ●●urthly, a heart that imagineth wicked enterprises: fifthly, feet that be swift in run●ing to mischief: sixtly, a false witness that ●●eaketh lies: seventhly, a raiser of contentions among brethren. Now by the last of ●hese seven I gather, that if the Lord abhor ●uch as raise contentions among brethren, ●r Christians, which as S. Paul saith, should ●oue as brethren, than no doubt he favoureth and blesseth such as labour to make ●hem friends, according to that saying of ●ur Saviour, Blessed are the Peacemakers, 
Math. 5.9.  etc. I therefore believing this to be true, ●o for my part exhort you both, if I may be ●o bold in the presence of our Minister, to remember, that as God is one, so he would have us to be one, and not rend in sunder: 
Ezek. 11.19.  He doth promise this as a blessing, to give ●his people one heart, and a new spirit. 
2, Cor, 13, 11,  And the Apostle biddeth us to be of one mind, and to live in peace, that the God of love and peace, may be with us: But yet you must note, neighbour Romana, that we cannot be of one mind with you, if you do any thing that is contrary to the Lords mind: we cannot agree with you therein. 
Esai 56.7. Mat. 21.13. Psal. 100.4.  The Lord calleth the place, where his people assemble to hear his word, to praise him for his mercy, and to call upon his name, etc. the house of prayer. And we are commanded to enter into his gates, with praise, sith than we go to Church, to hear his word, to call upon his name, to show ourselves thankful for his blessings, etc. What should hold you or any other, from joining with us in such holy exercises? or how can you find fault with Cathara for going thither with one or two? when yourself goes thither, neither with few nor many, or with what conscience can you find fault with her, for omitting some trifles, when as you omit matters of weight? Do not you think you may ere, as well, or rather as much as your kinsman Master Tractable, or if you think you may err, why do you not come and pray with us, that it would please God to bring into the way of truth, all such as have erred and are deceived?  Rom. 
Have they such prayers, cousin?  Tract. 
So they say.  Rom. 
But what should I hear if I came among you?  Guid. 
That Christ his Sheep hear his voice. joh. 11.  Rom. 
I would hear that voice from his Vicar the Pope.  Mad. 
Did you ever hear him? or do you think you shall ever hear him?  Rom. 
No, but I have heard them that came from him as they say.  Mad. 
If God send his word home to us, what need we go beyond seas to fetch it? why do you judge so hardly of our Ministers, as to think they will not tell you what Christ said.  Rom. 
Why what did he say?  Guid. 
He said, I am the way, the truth, 
joh. 14.6.12.36.  and the life, he said, while you have light believe in the light, that you may be the children of the light: He said, as Moses, lifted up the Serpent in the wilderness, 
3.14.15.  so must the Son of man be lift up, that whosoever believeth in him, should have everlasting life, and I will raise him up at the last day, This is the will of him that sent me, 
6.40.  that every one that seethe the Son and believeth in him, should have everlasting life, etc.  Cath. 
To my remembrance I heard one Preacher, say, that to see, in that place doth signify plainly to know, and that the obedience of faith is joined in the children of God, with that feeling which they have of the divine power in Christ.  Rom. 
I think Madam, Make-peace and you dame Cathara, do spend as much time in reading the Bible, and hearing of Sermons, as my cousin and I do in reading Sir Thomas moors books against Frith, and his Utopia, wherein he girdeth at such as maintain Sheep to devour men.  Guid. 
Our Saviour Christ, said: search the Scriptures for they testify of me, 
joh. 5, 39,  and to the Sadduces which deny the resurrection: he said, 
Mat, 22, 29:  ye are deceived, not knowing th● Scriptures.  
Saint Luke saith: he opened their (meaning his Disciples) understanding, 
Luk, 24.45,  that they might understand the Scriptures, and before in the 27 verse: that he began at Moses, and at all the Prophets, and interpreted unto them (that is to Cleophas and his companion) in all the Scriptures, the things which concerned him: And Saint john saith, 
joh. 20, 31,  These things are written that ye might believe, that jesus is the Christ, the Son of God, and that in believing ye might have life through his name: S. Paul saith, 
Rom, 15, 4,  whatsoever things are written, are written for our learning.  Tract. 
But Sir Thomas moors books, and the Golden-legend, and such like are written, ergo, for our learning.  Guid. 
Soft Master Tractable, you are too forward, for you minor or assumption, if I had been disposed to make a syllogism, I would have done it without your help, if the Apostle had meant whatsoever was written in any book, you had concluded well, but he meant not so, for if he had, than we should read for our learning Huon of Bordeaux, Bevis of Hampton, all books of fables, errors, and lies, whatsoever, 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 have hope. And when he saith, as it is written, I have made thee a father of many Nations, and again, now it is not written for him only, 
Gen. 17.4.15.6.  that it was imputed to him (Abraham) for righteousness, but also for us, etc. he meaneth written in Genesis.  
And when he writeth to the Corinthians touching the Death and Resurrection of Christ our Redeemer, he saith, 
1. Cor. 15.3.4  that Christ died for our sins, according to the Scriptures, 
Exo. 12.6, 7▪ Ps. 22, 15.16 17.  and that he was buried, and that he 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, etc. saith: We have also a more sure Prophetical word, to the which you do well that ye take heed as unto a light that shineth in a dark place, 
Dan. 9.26. jonas. 1.17, 2. Pet. 1, 19  until the day dawn, and the day-star arise in your hearts: not meaning that the words of the Prophets in themselves were more firm, or of greater credit than the Gospel of Christ, or that voice of God the Father: 
Math. 17.5.  This is my beloved Son in whom I am well pleased, hear him.  Tract. 
Saint Peter saith, he heard that voice when he was with him in the Holy mount: but he saith nothing of these words hear him.  Guid. 
No more doth he mention his own words, spoken a little before that voice came.  Rom. 
What words were those?  Guid. 
Master, it is good for us to be here, etc. we may not think that Saint Matthew reporteth an untruth, because Saint Peter spoke not all at once, there was a voice also from heaven when Christ was baptised, but then neither Matthew, Mark, nor Luke mentioned those words, hear him. But to return to the matter we have in hand, you see by the places I cited, that for the guiding of our faith, and bringing of us to the true knowledge of our salvation, purchased by Christ, we are sent to the Scriptures: therefore. Mistress Romana, and you Master Tractable, if you will build surely, build your faith on the holy scriptures, let no men's writings carry you any whither, without this good guide: If you would take as great delight in reading the Bible, as you do in the books you speak of, & pray God hearty, & in all humility of spirit, to give you such measure of knowledge, as may suffice to bring true comfort to your soul, and therewithal be willing and diligent in hearing the Word taught, which is a special ordinary means to plant in you a sound Faith in Christ, our Wisdom, Righteousness, Sanctification and Redemption, I doubt not but in short space you should see how foully you were deceived, in thinking you might go to heaven by observing men's Traditions, stumbling in the dark without the word of God, which the Prophet David calleth a lantern to his feet, and a light to his paths. 
Ps. 119.105   Rom. 
If I should give ear unto you M. Guidewell, and such as you are, would you bring me to any other faith, than that which is called Catholic?  Guid. 
The sum of the ancient Catholic faith to be received of all that will be saved, is set down in the creed, called the Apostles Créed, which beginneth thus, I believe in God the Father Almighty, etc. And in the other received Créed, Whosoever will be saved, etc. Which creed is read divers times in our Churches yearly.  Rom. 
Is there no mention in that ancient Creed of praying to saints, of going a Pilgrimage, of worshipping of the Cross, and Images: of Purgatory, praying on Beads, and such other matters, as are received of us which go to Mass.  Guid. 
Ask your Cozen.  Rom. 
What say you Cousin, are they.  Tract. 
No, what then? shall we not use Baptism and the Supper of the Lord, because they are not mentioned in that Creed?  Guid. 
Christ commanded the use of them, but not of the other: yea rather he 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 observing that which man requireth, then that which the Almighty commandeth: Many, especially the ignorant sort, talk much of the Catholic Faith: but if one should ask them what is the true justifying faith, how it is wrought in us, & to what end it is given us, I fear they would make but a simple answer.  Rom. 
If one should ask you Madam, what would you answer?  Mad. 
Master Guidewell is present, therefore it is fit that he should answer.  Guid. 
Nay pray you let her hear what you can say.  Mad. 
This then, under correction, I say, that Faith is a sure persuasion wrought in the hearts of the elect by the Spirit of God, together with his word truly taught, reverently heard, and well understood: by the which faith the soul believeth, that it repenting, and steadfastly cleaving unto Christ her head and Saviour, hath all her sins thoroughly remitted, and is reconciled to God, to the end she should bring forth the fruits of Repentance, and in love do the works of a sound faith, to the glory of God, the good example of others, and the assuring herself of her effectual calling, and so of her election to life everlasting.  Rom. 
I promise you Madam, I take it to be far more easy to kiss a Crucifix, to hear a Mass, to go to shrift, to say daily twenty Auo maries, besides De profundis, and to fast the Imber days from flesh, having other good fare to serve the turn, then to learn and practise this which you have spoken of faith and works, I had thought you Protestant's had shut good works clean out of your doors.  Guid. 
You, and others, are told many things which you should find false, if you would be one of our hearers: for we teach that, as that son which will dwell in his father's house, which is bought for him, must go the right way unto it▪ So, though Christ hath bought a resting place for us in heaven with his blaud: yet if we will enjoy it, we must walk the right way to it, die to sin, and lead a new life: 
2. Tim. 2, 19 Rom. 22 9 Eph. 2.10. Tit. 2.11.22.13.  we teach with the Apostle, that every one that calleth on the name of Christ, must departed from iniquity, abhor evil, and cleave to good, for that God hath ordained good works, that we should walk in them: and that the grace of God, that bringeth salvation to all men, hath appeared, and teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, righteously, and godly in this present world, looking for the blessed hope and appearance of the glory of the mighty God, and of our Saviour jesus Christ: therefore neighbour do not think th●t we shut out good works from the life of a Christian, or that we commend that kind of dead faith whereof S. james speaketh that believeth there is a God, but will do no good for God's sake, do not condemn us before you hear us.  Rom. 
I have heard that you Protestants discern the just from the unjust by the law of Faith, and not of works, did ever any of the ancient Catholics so discern the one of these from the other?  Guid. 
Hearken what Saint Augustinesaith: Nostra Fides, etc. that is (saith he) the Catholic faith discerneth the just from the unjust, not by the law of works, 
Contra duas epistolas, pelag ad Bonifacium lib. 3 cap. 5. Abac, 2,  but by the very law of faith, because the just liveth by faith: By the which discerning it cometh to pass, that a man living without Man-quelling, without Theft, without false-witness, without coveting that is another man's, rendering due honour to his parents, be so chaste, that he containeth from all coupling even in wedlock, be very liberal in giving Alms, suffering injuries with all patience, which not only taketh not away which belongeth to another, but requireth not his own being taken from him; or having sold all that he hath, and given it to the poor, possesseth nothing of his own: yet with all these his laudable manners, as it were, if he hold not the right & Catholic faith towards God, he may departed out of this life to be damned.  
Now there is another which hath indeed good works out of a right faith, which worketh by love: but yet he is such a one, as matcheth not the other in manners, he sustaineth his incontinency with the honesty of marriage, he rendereth and requireth the debt of carnal copulation, not only for propagation, 
1. Cor. 7.  but also for pleasure: so as yet he lieth with his only wife, (which thing the Apostle granteth to the married, secundum veniam, according to leave;) yet he beareth not injuries patiently, but in his anger is carried with a desire of revenge; yet so, as being requested, he forgiveth, that he may say: 
Math. 6.  As we forgive our debtor; he possesseth goods, and of them giveth Alms, not so largely as the other: he taketh not away that which is another man's: but seeketh to have his own, though not at the Common Law, 
Ecclesiastico iudic●o non forens●●  yet by judgement Ecclesiastical.  
This man, though he seem inferior to the other in manners: yet for the right Faith which he hath in God, by the which Faith he liveth, and according unto which he accuseth himself in all his faults, praiseth God in all good works, giving ignominy to himself, glory to him, and receiving from him both pardon of sins, and love of well-doing: he departeth to be delivered from this life, and to be received into the fellowship of such as are to reign with Christ: Why, but for Faith? the which, albeit it saveth none without works (for that is no reprobate faith which worketh by love;) yet by it also sins are loosed, 
Abac. 2,  because the just live by faith: but without it, even those works which seem good, are turned into sin: 
Rom. 14.  For all that is not of faith is sin.  
Thus far Saint Augustine, where we find him twice citing the Prophet Abacuk, to prove that even the just man doth live by Faith, and that the Catholic Faith in his time, and which he calleth our Faith, discerneth the just from the unjust, by the Law, not of works, but of Faith.  Tract. 
Yet that faith which which he speaketh of, worketh by love.  Guid. 
True, for if it were idle or dead, it could not apprehend Christ, which is our righteousness, nor assure us that we are especially called to Salvation through him.  Rom. 
You have brought all this out of Saint Augustine to move me to make more account of faith, and to that end belike you would have me to be one of your hearers: but if I should frame myself, or rather if God should move me to hearken to your doctrine, you must have a care that your life be answerable thereto, otherwise if you preach against swearing, tippling, dicing, whoring, covenant-breaking, unmercifulness. etc. and be stained with any of these fowl spots yourself, I assure you, though I make some account of Cap and Surplice, and such like, yet I shall think that you deserve to be deprived rather for being blotted with these deformities, then for omitting these formalities.  Tract. 
All your talk is to me, and my Cousin, to have us come to Church; but you say nothing to Cathara, which hath no mind to be churched, to kneel at Communion, to the Ring in Marriage, nor to have her child crossed after baptism.  Cath. 
How do you know what I do, yourselves not being seen in the Church of a long time, I believe if Tom Piper would play there once in seven days, with his puplets, we should have you there weekly.  Rom. 
How say you by that lo? your good word is ready at all times.  Madam. 
Well, let this prying into one another's doing pass, and pray God to give you charitable hearts one towards another, and remember that when the Lord saith, he will give his people one heart, as you have heard, he doth promise it a blessing, pray therefore that you may have an unity in the verity. We live here (God be praised) under a Christian magistrate, which no doubt is grieved to see his subjects thus divided: he would feign have an unity, and the same declared by an uniformity, and that in some external things. In which though he do not, yet your Priests seem to put a kind of holiness and religion; and all (as I think) to draw you to feed on matters of better quality, that will indeed nourish: But we see by a fearful experience, that the more our church yieldeth to the formal coats, the readier some be to cut our throats, whether we mourn or pipe, you will neither weep nor dance with us, God turn your hearts if it be his will, that you may come pray, and praise God with us.  
Truly Mistress Romana, your Papists are in a drowsy dream, you think you see S. Peter (whom some of you make porter) stand ready to let you into Heaven, for being so willing to destroy those which say with him, speaking of jesus Christ; there is no other name given under Heaven, 
Act, 4.12.  whereby we might be saved.  
Awake yet at last, and shake off your blindness, and frowardness, lest you bring both yourself, & your Children to confusion, they think they do well in obeying you, but that can not be, unless you obey the Lord, and bid them do that which he alloweth; you laugh at such counsel as this, because you take yourselves to be wise, & indeed, as it should seem, you are wise, some of you, to plot mischievous matters, and to keep it very close; but such are not wise to do good, this is no sanctified wisdom, it is foolishness, yea a damnable wickedness in the sight of God.  Rom. 
All your talk is to me Madam, you say nothing to Cathara the Puritan.  Mad. 
Though she be precise in some points, yet she prayeth for the King, Queen, and Prince, she giveth good care to the Teacher, she cometh to the communion, and I am persuaded there is not any one in the land of those whom you call Puritances, which wish so many of you, as will not convert, gone with bag and baggage, which in defence of the Gospel, and his Majesty would not lose each drop of his blood, though some on the Stage have derided them, 
Eastward ho.  saying their smooth skins will make the best Vellum.  Rom. 
Did you see that Play played?  Mad. 
No, but I have heard of it.  Guid. 
Mistress Romana, you call your Neighbour Puritan: do you know who were the ancient puritanes?  Ro. 
Though I do not, my Cousin doth: Tell them Couzen.  Tract. 
Saint Augustine in his Book of Heresies, to one called, Quod vult Deus: which in our tongue, is as much to say, as (What God will) rehearseth some 88 heresies, whereof the 38. was the heresy of those, who are there called Cathoroi, which we may English Puritan.  Guid. 
Will you call all those Puritans, which are any where called Cathoroi?  Tract. 
If I did, what then?  Guid. 
Then you must call Saint Paul Puritan, and those whom he calleth Clean, Puritan.  Tract. 
Why so?  Guid. 
In the twentieth of the Acts, where Saint Paul saith, I am clean from the blood of all. The Greek word which he useth, is Catharos: and when he saith, All things are clean, to the clean. He useth the word Cathara, and Catharois: Yet I hope you will not picture him a Puritan.  Tract. 
The Catharoi, named by Saint Augustine, took to themselves that name, Superbissune atque odiosissime, 
A●g. de here. sibus ad quod vult deum her. 38.  most proudly, and most odiously, as it were for some cleanness: they admitted no second marriage, they deny repentance, following the Heretic Novatus. etc.  Rom. 
I know not what those here in England hold in other matters, but sure I am that some of them that are so called, having buried their first Wives, have been married again, and therefore they are not Puritans in that point.  Guid. 
Of all generations that deserve the name of Puritans, they most deserve it of whom Solomon speaketh, 
Pro. 30.12.  saying, There is a Generation that are pure in their own conceit, and yet are not washed from their filthiness. I trust you Neighbour Christianus be none of those, yet I marvel why (touching this public testimony of thankfulness) you will not obey the order appointed, and so keep yourself from trotting to the three weeks Court to pay fees. You know, or should know, that a woman after Childbirth, when she first goeth to Church, should kneel in some convenient place, near to the Communion-table, (if there be a Communion) otherwise, they use to kneel near to the Ministers seat, who is to exhort her to give hearty thanks to God, and pray, and to the end she should acknowledge help to come from God, who is able, yea and doth, when it pleaseth him, defend his from all evil, (which is meant as it seemeth by these words: The Sun shall not burn thee by day. etc.) he is appointed to read the hundred twenty and one Psalm: not that any should think it was appointed to be read in time of the Law, when women offered either a Lamb, or two young Pigeons, 
Levit 12.  on the day of their purification, for that Psalm was made long after such purifiing begins; but to teach women which were wont to call on the Virgin; that the same God which kept David, & his company, in time of war, both day, and night, in heat, and cold, is able to preserve them: Also as I said, for shall we think that he which layeth a burden upon a man's back is not able to take it off. The same God that said to the Woman, I will greatly increase thy sorrows, and thy conceptions, 
Gen. 3.16.  in sorrow thou shalt bring forth children, etc. preserved the same woman and thousands more in their travel, none of all them ever calling on the blessed Virgive for help, or desiring her to pray to God to help them, yea David saith to God; Thou art he that took me out of my mother's womb.  Rom. 
How know you that none of them called on our Lady?  Giud. 
Because thousands of them brought forth, ere she did bear Christ.  Rom. 
Is that true cousin?  Tract. 
Yes.  Rom. 
But did not David make that Psalm to assure women that are purified, or Churched, that the Sun shall not burn by day, nor the Moon with her coldness hurt them by night:  Tract. 
If women were Churched by Moonshine it might seem probable, 
Aug. in Epis. joan. tract. 1.  that it was made for them chief, but none are Churched in the night time, so far as I know. S. Augustine touching the burning of the Sun, etc. saith, if thou hold charity thou shalt suffer no scandal in Christ, nor in his Church, nor forsake Christ, nor his Church.  Rom. 
On then M. Guide-well.  Guid. 
After the Psalm and the Lords prayer, there be certain prayers for the woman, the God would save her, be unto her a strong tower from the face of her enemy, and the through Gods help she may both faithfully live and walk in her vocation in this life present, and also may be partaker of everlasting glory in the life to come through jesus Christ our Lord.  Cath. 
I do acknowledge that it is the part, not of women only, but of all other to give God hearty thanks, when he hath delivered them out of any danger, trouble, or whatsoever was grievous unto them: if a learned and godly Minister, which conformed not himself to some order, set down touching the wearing of some apparel, etc. that is much esteemed and in a manner religiously regarded, by the Romish Salt-peter-men, should be put from his Ministry and maintenance, and at last find such favour at the hands of the higher powers, as to be restored again (which were much to be wished) such a Minister, with his flock, had good cause to be thankful: In like manner if a Merchant return safe from the seas, a Soldier from wars, a sick man from deaths door: all these, & such like aught to praise God for his mercies, but none of all these are appointed to kneel near the Minister, to hear that Psal. read, or any thanks to be given for their deliverance, there are indeed in the latter communion book general thanksgiving for rain, for fair weather, for plenty, for peace and victory, and for deliverance from the plague, all which are fit and due.  Mad. 
If this were commanded to be done for those you speak of, I mean the Merchant, the Soldier, and the sick man, unto whom you may add, 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 give thanks for others, I hope he will not forget himself.  Cath. 
If he may give thanks for himself, why not we for ourselves?  Mad. 
We may privately, but sith we are not allowed to do it publicly, I mean to read aloud that Psalm, and such prayers as the Minister is appointed to read, we shall do well to be quiet, and to show ourselves obedient, because we are not called to make laws, but to obey them, it is more fill we should consider what is commanded us, than what is, or is not commanded to other.  Cath. 
But the woman that goeth to her thanksgiving must offer the accustomed offerings, and that me thinks is somewhat Levitical.  Mad. 
Alas neighbour, that is but some little help towards the Minister's maintenance. You know in some places, they paid two pence halfpenny, and a crisom, for both which some Ministers take some sixpences, and so the women are not troubled to buy crisoms.  Cath. 
If there should be no crisom, some would think all is not well.  Guid. 
Such as be ignorant and superstitiously addicted to external things, might be weaned from their fond opinions, if they would come where they might be taught; you for your part know that the book saith nothing of crisoms, veils, coming with many or few, nor of making any dinner. wise and modest women will have a care of their health howsoever they come, and if neighbours, that have mourned with her that traveled, will rejoice with her also when time serveth, and accompany her going forth to declare her thankfulness 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 poor sort, their husband's labour some three-weekes or a month, to get some noble, and that must be spent upon one dinner to keep custom, and because they will do as others do, and so after they have done groaning, their husbands must groan too.  Mad. 
If any forgetting their own ability, will strive to be as plentiful, as such as be far beyond them in wealth, they deserve the coat with four elbows, whether they dwell in town or country, in some places the wealthier wives send the poor woman at such times, in a manner, sufficient for that dinner, so that unless they will play the fool, she need charge herself but little: and whereas Mistress Rosamond hath espied some washing of bucks, and fetching of fire very speedily, that might be remedied, if one poor neighbour, at such times especially, would help another, it becometh women to be modest and shamefast in all their behaviour.  Rom. 
Now let Master Saywell chide her for not kneeling at Communion.  Guid. 
I had more need chide you for nicke-naming me, and for not coming thither at all, you know nothing what she doth but by hearsay.  Rom. 
I hear say, she despiseth your order.  Cath. 
That is not true, I despise none of the order.  Guid. 
It is evil to despise order, I mean any good order, 
Beza in the treatise of the true and visible note of the Catholic Church.  some grave and well-learned Divines say, whosoever, where there is place for order, despiseth that order, he declareth by this very thing that he is not of God, and therefore not to be heard.  Cath. 
I take it he meaneth despising through pride.  Guid. 
But to say something touching kneeling, you know neighbour Cathara that when the Minister delivereth unto you the Sacrament of Christ his body which was crucified for us, he prayeth thus: The body of our Lord jesus Christ, which was given for thee, preserve thy body and soul into everlasting life: which is all one (as I take it) with this: The Lord jesus Christ which suffered for thee in the flesh, preserve, etc. 
joh. 3, 16.  Surely he himself saith: So God loved the world, that he gave his only begotten Son, to the end that whosoever believeth in him should not perish but have life everlasting: if then the Minister in saying: the body of our Lord jesus Christ, etc. prayeth that Christ which was given to the death for you, preserve your body and soul, etc. may you not say amen to it and give thanks, kneeling? you know when the Minister saith, Lift up your hearts, the people answer not, we lift them up to the board, but to the Lord, neither doth he afterwards say, glory be to Christ in form of bread, but glory be to God on high.  Cath. 
To receive a Sacrament is one thing, and to pray is another thing, we do not kneel but stand, when the Minister saith: I Baptize thee, etc., That service which hath no probable reason why it should be done, may seem blind obedience.  Mad. 
It shall well beseem us (neighbour) kneeling before an outward show, of the reverend regard we have of that Sacrament, and being so straightly required and commanded, by some as make no idol of the same, to frame ourselves to obedience, and interpret all things to the best. The Minister delivereth unto us from the Lord a pledge of his love, a Sacrament to confirm our faith in the crucified Christ, on whom the soul feedeth, and to whom the knee boweth, he being in glory.  Cath. 
The Popish sort when they saw the Sacrament thought their maker to be really present in form of bread in a gross manner by means of transubstantiation, and so bowed and knocked at the fight thereof. And therefore I have refrained kneeling at that time, not as thinking we can bow too much, or too oft to God, but because I would be loath to do any hurt by mine example.  Guid. 
In time of Popery the Priests taught the people so to do, I mean to worship Christ in form of bread; but the Ministers of the Gospel teach their charge to worship him sitting in the glory of the Father. If catechizing and Preaching cannot turn the minds of the wilful, your sitting or standing cannot do it.  Cath. 
But what say you to the ring given 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 have a favourable interpretation; I mean we ought to construe this to the best. That which is there spoken briefly and in few words, if any open them paraphrastically using more words, containeth thus much.  
I have taken thee before God and this congregation to my wedded wife, I have promised to keep thee in sickness and in health, to love and to cherish thee till death, and to the end thou mayst have some token to testify this my promise made unto thee, I give thee this ring, promising to esteem of thee as mine own body, and to honour thee, in bearing patiently with thy weakensse, and in acknowledging that though I be thy matrimonial head, yet if thou fear God, and believe the Gospel, cleaving steadfastly unto Christ the Mystical Head of his Church, 
● Pet. 3.7.  thou art, as the Apostle saith, heir together with me of the grace of life.  Cath. 
Why then he might say, if there must needs be a ring, I give this ring in token that I take thee to my wedded wife, promising to esteem thee as mine own flesh.  Mad. 
Hark in your ear neighbour, when we women are chosen clerk of the convocation, our voices perhaps would be heard, for setting down of orders, but until then we shall do well to be ordered by our governors.  Cath. 
Be it so, but why doth the man endow his wife with his goods? In the name of the Father, & of the Son, & of the Holy Ghost, in the name of which Trinity, we are commanded to be baptized not Wedded.  Guid. 
That also must be interpreted to the best; thus: with all my worldly goods I thee endow, The blessed Trinity approving this my doing.  Cath. 
But why do you cross my child, after you have baptised it, sith Christ gave you no such commandment.  Guid. 
Why do you ask me this question? (which am commanded to do it) rather than those that command me, since you have no more commandment from our Saviour to ask me, than them? Truly, but that I see there be many jars, about these and such like matters, and much trotting to the Courts for the same, I would not stay so long in answering you to these questions: I am persuaded, I am bound to obey my superiors commanding such things as are not contrary to the commandment of the highest power of all. If by desiring to have my child baptised I declare that I am of this mind, that neither I nor my child ought to be ashamed of Christ crucified, if crossing tend to the same end, it is not contrary to that end.  Cath. 
But we must not add any thing to the word of God.  Gui. 
I grant as needful to salvation, but we cross, not to the end we would have any think their children cannot be saved without it. If the matter lay in mine own hands I would not trouble the minds of any that would have no crossing, but things being as they be I must cross children, or else be crossed of men. If a man be warned to the Court, he shall pay as much for not crossing, as for committing adultery, I mean the fee: for the process is all one. I assure you I love not to empty my poor purse for not stirring my fingers to and fro, upon the child's forehead. It may be the Proctors and Registers will say, I am not amicus curiae, for their profit, in labouring to make you and others, not to be curious in these points, but to favour your purses: but I must crave pardon to speak my mind, to those that belong to my charge. And this I say to you neighbour Cathara, and to all that be of your mind: if there be any benefit in crossing, your child not having it loseth it, if there be none, he looseth nothing if he have it, if there he any offence given God will be angry, not with you but with the giver, if it be taken, you are to blame none but yourself, if God be not pleased with crossing, they which command it, or do it must look to be shent, and not you that cannot let it.  Cath. 
I read of late in a book called the Abridgement of that book which the Ministers of Lincoln's diocese delivered to his Majesty, wherein I found not only the names of many learned men set down, who misliked kneeling at communion, crossing, and surplice, but also certain arguments against the said ceremonies, so that you may not blame me, if I be scrupulous in these things, which such great clerk have rejected, as nourishing idolatry. There be many things in use now which some say were not from the beginning.  Guid. 
That Abridgement was set forth as I take it, in the behalf of such brethren in the Ministry as never used these ceremonies, to make known why they cannot frame themselves to use them nor subscribe unto them. You are not to wear the Surplice, nor to cross after Baptism; and as touching kneeling at Communion, though in the Abridgement, Aquinas, Harding, Bellar. B. Watson, and others are said to make the practice of the Church in the use of this gesture: one of their strongest arguments to justify that their Idolatrous conceit of Transubstantiation, because else (say they) the Church should commit idolatry, in kneeling before the Elements: yet I cannot see why kneeling before the Sacrament, and not bowing to it, but to God, should more be counted Idolatry, then kneeling before the Minister, as many do when he is praying.  Cath. 
I think none of the Popish sort, though they kneeled before the Priest, did take him for God, as they did the Sacrament.  Guid. 
Whether they took him for a God, or a God-maker, I leave it to themselves: but this I am persuaded of, that neither yourself, nor any sound favourer of the Gospel, do take the Sacrament for God, and therefore your kneeling in the sight of it, and not to it, is no more idolatrical than kneeling before the Pulpit in the Church, or the picture of the King at home, bowing neither to Pulpit nor Picture.  Cath. 
The superstitious sort kneeling before Images, & the Sacrament in Churches, or their pictures and Crucifixes in their houses, do so fasten their eyes upon them, bow so devoutly before them, and give them such a kind of worship, as tendeth much to Idolatry, if it be not so altogether.  Guid. 
But whereas you said the names ●f many learned men are set down in that Abridgement, which would have these Ceremonies removed out of the way as stumbling-blockes, if I were addicted to them, as one that thought our Church might not stand without them: I may say there be other learned men, which think they may be well used of us, though they were abused in Popery: I might also say, that even some of those that are named in that Abridgement, seem to some to vary from themselves, though rightly understood I do think they do not.  Cath. 
What should move you to say so?  Guid. 
In one place I find these words: It is much less unlawful to man to bring significant Ceremonies into God's worship now, 
Abidg. p. 33  than it was under the Law, for God hath abrogated his own, (not only those that were appointed to prefigure Christ, but such also as seemed by their prefiguration to teach moral duties) so as now (without great sin) none of them can be continued in the Church, no not for signification. Of this judgement were the Fathers in the Council of Nice, and justin Martyr, Bullinger, Lauater, Hospinian, Piscator, B. Cooper, B. Westphaleng, and others. Do not yo● see here, that P. Martyr is reckoned amon● them which held, that no significant Ceremonies ought to be continued in th● Church?  Cath. 
Yes, what then?  Guid. 
Mark what is said in another place of the same book: Such men as hau● been let on work in our Church to defen● the use of it (meaning the Surplice) both i● King Edward's time, and since, and wh● were therefore best likely to know the meaning of our Church imposing it, have avouched that it is, and aught to be continue● in the Church for signification sake, videlicet, Peter Martyr, Hooker, D. Covell, Gardiner, and Hacket, and others. Do not you see that Martyr is there named among those which hold the Surplice is to be continued for signification sake?  
If Peter Martyr writing on the Epistle to the Rom. allow of this argument, the significant Ceremonies of the Law are abrogated, ergo, it is not lawful for man to bring in any significant Ceremonies into God's worship now: and in his Common places avoucheth, that the Surplice is to be continued in the Church for signification sake, he may seem not to agree with himself.  Mad. 
As simple as I am, me thinks I ●●uld reconcile those 2 places thus: In the ●●rst place he denies that any significant ceremonies, especially of the Law, are to be ●rought in now as parts of God's worship, ●nd in the later he granteth, that the Surples ●●ay continue for signification, so it be rek●oned for no part of God's worship, though 〈◊〉 be worn in his service. But howsoever 〈◊〉 be, you see neighbour Cathara, that as ●ome learned men refuse the Ceremonies, 〈◊〉 other learned men, which are in authority command the use: 
Heb. 1●. ●,  neither our Minister ●or we are bid to obey every learned man, ●ut such as have the oversight of us, whose ●ules and orders we are to interpret to ●he best, that so with more quietness we ●ay obey.  Cath. 
I have seen the reasons of such ●s mis-like the Ceremonies, but I do not remember the reasons of such as speak for ●hem.  Guid. 
Have you not heard the latter Canons?  Cath. 
They spoke of Dedicating the Child by the sign of the Cross. I had thought that had been done by baptism.  Tract. 
The Cross is of great antiquity.  Guid. 
The brazen Serpent, 
In 〈…〉  which being lifted up, as Saint Augustine saith, did figure the death of the Lord upon the cross) was of greater.  Tract. 
I speak not of things before the incarnation of Christ: do not you read those words in the New Testament: 
1. Cor. 18.23  Whosoever will follow me, let him forsake himself and take up his Cross and follow me. And these words: The preaching of the Cross is to them that perish, 
Gal. 6.14.  foolishness. 
Eph. 2: 16,  And these words: God forbidden that I should rejoice, but in the cross of our Lord jesus Christ. And these also: That he might reconcile both unto God in one body by his Cross.  Guid. 
Yes, we have read all this, and some of us have read an Homily also, that beareth the name of Saint Chrysostome, in praise of the Cross: in which the Cross is named 53 times together: I will not recite all, but give you a taste of them, as it is turned into Latin by Tilman a Monk.  

1 Cruxspes Christianorum,  
2 Cruxresurrectio Mortuorum,  
3 Crux dux Coecorum,  
11 Crux victoria adversus Diabolum,  
23 Crux custos infantium,  
24 Crux caput virorum,  
26 Crux lumen in tenebris sedentium,  
51 Crux panis esurientium,  
52 Crux fons sitientium,  
53 Crux velamen nudorum.  
The Cross the hope of the Christians,  
The resurrection of the Dead,  
The guide of the blind,  
Victory against the Devil,  
The keeper of Infants,  
The head of men,  
The light of such as sit in darkness,  
The bread of the hungry,  
The wellspring for the thirsty.  
The covering for the naked.   
If you apply this and the rest, which is found there, to the bare sign of the Cross, and not to Christ, and his suffering on the Cross, you will have Saint Chrysostome to rob Christ of his glory: for all these things belong to Him. And so likewise these words of our Saviour, and of S. Paul, in which we find the word Cross: If we think they meant the bare sign, or a cross made of Wood, Stone, Copper, or whatsoever, we shall be found gross interpreters. For to take up our Cross, is to prepare ourselves against persecutions and affliction, and to bear it patiently when it cometh: and the other places are to be understood of Christ crucified: for to preach that salvation is to besought in jesus Christ, which was fastened to a Cross with nails, is foolishness to them that perish through want of faith in him. If was Christ's passion on the Cross, wherein the Apostle rejoiced. Through an earnest meditation thereon, the world was crucified to him, and he to the world. Christ hath reconciled such as believe in him, both jews and Gentiles, by his Cross, that is, by his sufferings.  Tract. 
You say sufferings; Saint Paul saith Cross.  Guid. 
If you will use words without their sense then the Cross hath blood.  Tract. 
How so?  Guid. 
The Apostle to the Colossians saith: 
Col, 1.19.20.  That it pleased (meaning the Father) that in him (meaning the Son) should all fullness dwell, 
●ee Rollocke how he expoundeth.  and by him to recocile all things unto himself, and to set at peace through the blood of his cross, by the Son, both the things in earth and the things in heaven.  Tract. 
Why do you say it pleased him? (meaning the Father) Erasmus hath, complacitum est Patri: it pleased the Father.  Guid. 
I said (meaning the Father) because the word (Father) is not in the Greek, and Erasmus sets it into the text, to make it more plain, even as your vulgar edition unto the words (all fullness) addeth, divinitatis, of Godhead, 
Col. 1.19.  which is not in the 19 verse in the original, 
Col. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Aug per sanguinem crucis, etc. Mundata sumt omnia peccat●● ipsorum in epi. B. joan, troth 1.  though it be in the 9 verse of the second Chapter. But as that Latin Edition called Vulgata hath in the verse 19 added Divinitatis, Godhead: so in the 20 verse, I mean of the 1. Chapter, it doth not set down as Erasmus doth the Latin of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Son. But to return to the words: Through the blood of his Cross, if I should press you with those word, and say it is a proper speech, as you urge the word Cross in the places you cited, than the Cross hath blood, but it is no proper speech.  Tract. 
The Apostle meaneth Christ his blood shed on the Cross.  Guid. 
True, but the words are you fee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the blood of his Cross, is set down more plainly in these words: 
Rom. 3. 2●.  Whom (speaking of Christ) he hath set forth to be a reconciliation through faith in his blood, etc.  
Much more than being now justified by his blood, 
Rom 5.9.  etc.  
By whom we have redemption through his blood, etc. 
Eph. 17. Heb. 9.14.   
Unto him that loved us, and washed us from our sins in his blood. 
joh. 1.7. Reu. 1. ●   
You see then that he calleth the blood of Christ, the blood of his Cross, Col. 1.20. speaking-more properly, verse 14. And so no doubt but the same Apostle in saying that he rejoiceth in the cross of our Lord jesus Christ, meant his sufferings, and also the force, effects, and merits of his Death and Passion, with all the Comforts, truits, and promises which we receive thereby, as it is affirmed by the reverend and learned in the Canons. 
Can. 30.   Rom. 
Howsoever the word Cross is to be taken in any of the places cited by my cousin, I see no reason why I may not have the sign of the cross to put me in mind of him that died for me: Why have you the picture of the King, Queen and Prince in your house, but to put you in mind to pray for them? If you have no Cross to bring Christ his death to your remembrance, then have you nothing.  Mad. 
Yes, Mistress Romana, we have the History of his passion, and the Sacrament of his body and blood: after the giving whereof our Saviour Christ said to those that sat at the Table: Do this in remembrance of me: so we do that to remember his love towards us, which he biddeth us to do. But who bid you make Crosses, or who brought the first Cross into England, I cannot tell.  Rom. 
Can not you tell Cousin?  Tract. 
Some writ, that the first Altar, 
Polycro, lib. 5 cap. 12. ●erk proble. pag. 38. & 84.  and the first Cross were erected in England by Oswald, in the place of the battle against Cadwall in the year 635.  Mad. 
Well, whosoever first brought it hither, it mattereth not, I see the word Cross is much used in the New Testament: which word so often repeated, together with the History of his passion, and our Communicating, may serve to bring Christ his Passion into our remembrance, though we had no sign: yet Master Guidewell, and many others besides him, do use that sign after the child is baptised, not condemning others, which say they cannot do it with a quiet mind, no more than he would have them to condemn him: what moveth him to do it, he knoweth best himself.  Guid. 
There be three causes that move me to use that signing.  Rom. 
The one is you are loath to lose your maintenance. You had rather give an Alms, then take one.  Guid. 
Indeed it is a more blessed thing to give then to receive: but you get no fee of me, if you will be the Proctor to tell my tale before you be required.  
First, I find that ancient Christians being godly men, and great Clerks, did allow the use of it in Baptism.  
Secondly, 
Canon. 30.  such as command it say it is no part of the substance of that Sacrament, and that being used afterwards (meaning after the Infant is fully and perfectly baptised) it doth neither add any thing to the virtue or perfection of Baptism, nor being omitted, doth detract any thing from the effect and substance of it.  
The third cause is, I see there be many of the superstitious Catholics (for I will keep the name of the sincerer Catholics, unto ourselves) so addicted to shows and signs (though they say, we feed on bare signs) that they be ready to judge all such as cross not, enemies to the Cross of Christ: and therefore, for my part, I choose rather to use it, (the higher powers that command it, not attributing such power unto it as our Adversaries do) then to give any occasion to the Recusants to say the Governors would have us come to Church, and when we come there, we shall see such as should exhort us to obey in matters of substance, unwilling to yield to such things as themselves call shows and shadows.  Mad. 
Indeed it is good we take heed we put no stumbling-blockes in the way of such as be backward▪ But must we not have care also that we offend not such as be forward?  Guid. 
We must not despise the least of the faithful, Math. 18.10. If a Christian Prince command me to do that wherewith some weak brother being a Subject is offended, because he thinketh God is offended with it, what should I do in this case, I cannot satisfy both? If I be willing to obey my Prince, my weak brother is offended: If I refrain because of the the Subject, my Prince is not obeyed. Who seethe not that these things are troublesome?  Mad. 
You know we must so obey our Prince, that we put no occasion of falling, or a stumbling-block, as the Apostle saith, before our brother. 
Rom. 14.13.   Guid. 
If to cross be a stumbling-block, and I leap over it, and save my shin, and another stumble at it, and break his shins, can I help it? it is not a block of my putting.  Mad. 
Though it be not, yet perhaps some will say you should set your shoulders to it, to help to remove it, because it may hurt others, though not yourselves.  Guid. 
Anumber of men far stronger than I, have been heaving at it a long time, but I see they heave against the Hill: others stronger than they, by reason they have authority, lift against them: as some think the use of these things will drive back, so others think it will draw on. Experience (I think) in time, will tell whose judgement is best. Though some stumble at Christ, as the unbelievers do, yet Christ is the true Messiah; and if any through weakness, or howsoever, stumble at the sign of the Cross, yet it must needs be granted, it is appointed to be used as a sign of that cross, whereto the true Christ, and not any counterfeit was fastened.  Rom. 
Was there ever any counterfeit Christ?  Guid. 
Cooper & Fabian are set down by Grafton in his Abridgement, as testifying that there was a Council holden at Oxford of the Bishops, in the first year of Henry the third, 1220, where a certain man was condemned, which taught that he was jesus Christ. And to confirm the same, he showed the token of wounds in his Hands, Body, and Fee; and was therefore condemned, and crucified on a Cross at Atterbury, besides Banbury-hill, till he died.  Rom. 
I regard not the sign of that cross whereon that counterfeit died. When I cross me, I think on Christ, & his Cross; & as I am in love with that cross, so I tell you true, I cannot be weaned from any ceremony that is in request with us.  Guid. 
I fear me you are more careful for shells than kernels, for that which feedeth your senses, then that which feedeth your souls; and more in love with fables, and friarly fictions, then with the doctrine of salvation. Your teachers are no niggards of their old-wives-fables. I speak not now of crosses, but of other matters.  Tract. 
Can you show us any fable, or feigned story that is allowed of our Teachers? if you can let us hear it.  Guid. 
Master Harding in his answer to B. jewels challenge, to prove private Mass, telleth this story out of Amphilochius, which seemeth to me scarce currant.  
The holy Bishops, Basill, besought God in his prayers he would give him Grace, Wisdom, and understanding, so as he might offer the sacrifice of Christ's bloodshedding, proprijs sermonibus, with prayers and Service of his own making, and that the better to achieve that purpose, the Holy Ghost might come upon him.  
After six days he was in a trance, for cause of the Holy Ghosts coming; when the seventh day was come, he began to minister unto God, that is, he said Mass every day.  
After a certain time thus spent, through faith and prayer, he began to write with his own hand, Mysteria Ministrationis, the Mass, or the service of the Mass.  

Whom the heaven must contain, etc. Act.  On a night our Lord came unto him in a vision, with the Apostles, and laid bread to be consecrated on the Holy Altar, and stirring up Basil said unto him, Secundum postulationem tuam repleatur os tuum laud, etc. According to thy request, let thy mouth be filled with praise, that with thine own words thou mayst offer up to me Sacrifice▪ He not able to abide the vision with his eyes, rose up with trembling, and going to the holy Altar, began to say that he had written in paper thus.  
Repleatur os meum laud et hymnu 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 utter an hymn to thy glory, Lord God which hast created us, and brought us into this life, and so forth, the other prayers of the Mass, Et post finem orationum exaltavit panem sine intermissione orans et dicens. Respice domine jesu Christ. etc. After that he had done the prayers of consecration, and lifted up the bread praying continually, and saying, look upon us Lord jesus Christ out of thy holy Tabernacle, and come to sanctify us that fittest above with thy Father, and art here presently with us invisible, vouchsafe with thy mighty hand to deliver to us, and by us to all thy people, Sancta Sanctis the holy things to the holy. The people answered; One holy, one Lord jesus Christ, with the Holy Ghost, amen.  
After this, Master Harding goeth ou saying, now let us consider what followeth pertaining most to our purpose, Et dividens panem in tres parts, unam quidem communicavit timore multo; alteram autem reseruavit consepelire secum; tertiam verò imposuit columbae aureae quae pependit super Altar. He divideth the bread into 3. parts, of which he received one at his communion, with great fear, & reverence; the other he reserved, that it might be buried with him, & the 3. he caused to be put into a golden Pix, that was hanging up over the Altar made in form and shape of a Dove. Out of the same Amphilochian Story, M. Harding setteth down this also, that one Eubolus and others the chief of the Clergy, standing before the gate of the Church, whiles this was in doing, saw lights within the Church & men clothed in white, & heard a voice of people glorifying God, etc. what say you to this dream, M. Tractable?  Tract. 
Do you call it a dream? Verily Doctor Harding thought that this Story would make Ma. jewel and his consacramenta, ●es to stagger.  Guid. 
If you, and others of your side would read, and in reading note well, what that reverend and learned Bishop hath answered to D. Harding, you would leave staggering, and go more steadfastly in the paths of the Gospel.  Tract. 
It may be if I come to Church I will read some of his answers at leisure. But I would see what you yourself have to say to this story, if you remember not his answer.  Guid. 
In truth it is so long since I read that answer, that I not having now that book, remember not what he saith to it. For mine own part, I marvel, if the Pope that lived in Saint Basils' time were Christ's Vicar, and guided by his Spirit, that he did not appoint such prayers and service to be used in the offering of that Sacrament (so you call it) as all men that took him for supreme head of the Church should be content with.  Tract. 
No doubt but he did.  Guid. 
If he did so, and S. Basill took him to be such a one as I said, I wonder he should not content himself with that form of service which the Pope allowed, but would offer with prayers of his own making. If the Holy Ghost had taught the Pope before, what form of prayer should be used, what needed the Holy Ghost to be wished for again, to teach S. Basil how to pray in that service?  Rom. 
Answer him cousin Tractable.  Tract. 
Though he misliked not the set prayers, yet he was desirous to use 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 own making? Our Saviour hath taught us to pray, Our Father which art in heaven, etc. Shall we call this a prayer of our own making?  Rom. 
Answer him cousin, stick to him cousin.  Tract. 
What a cozening keep you? I will answer him when I see my time. Though the Holy Ghost taught Saint Basil, yet they might be called his prayers, because it is said he wrote them with his own hand.  Guid. 
The the Pater noster or Lord's Prayer shall be called Saint Matthews, because he wrote it with his own hand, for aught we know to the contrary.  Rom. 
Quick cousin, quick,  Tract. 
Your tongue is so quick in troubling me, that it puts me out of my answer, if you have any thing else that you marvel at in this Story say on, for I will stand no longer about this.  Guid. 
Sith it is called a vision, a man might ask this question, in what bodies our Saviour and his Apostles appeared, whether the Apostles in their own bodies, I mean such as they had when they lived, and were in Saint Basils' time very dust, or some other forms of bodies taken for that time, or some like their own, though no resurrection of their own? Also what need they bring bread with them to lay on the table, as if S. Basil were unprovided? Moreover if he knew Christ to be there with his Apostles, why doth he say he was there invisibly, or if he were there, why doth he pray to him as sitting above with his Father. None in the Scripture ever confessed him in respect of his Manhood to sit at the right hand of God in glory, while he was here present in body: For when he said: No man ascendeth, etc. but he that descendeth, etc. the Son of man, which is in heaven. joh. 3.13. it is spoken in respect of the union of his Godhead with his Manhood. After his Ascension, Steven said: He saw (not with bodily eyes, saith Augustine, De Can. verae vitae cap. 42.) the heavens open and the Son of man standing at the right hand of God, Act. 7.56. But he said not I see him there & here too, or he is there visibly & here invisibly, Paul saith, Christ was seen of him, 1. Cor. 15.8. but he telleth how, he saw a light, Act. 22. and so did others which heard not the voice. If you read Augustine on john you shall find him affirming that the Church had his bodily presence but few days: Now saith he, 
Aug. in joh. 12. tract. 50.  We hold him by faith, he is gone touching his bodily presence, but as touching Spirit and Majesty he is with his Church to the world's end.  Tract. 
I have heard this urged Plus milies, more than a thousand times: Christ as he is God, may be where he will, and how he will. If we go forward with this, we shall make no end of jarring; what have you else to say?  Gui. 
I wonder that if Eubolus and his company were at the Church door in the night, would not go in seeing light, and one at Mass. Many things Master Tractable have been seen in visions, and dreams, and yet no such going from place to place. It should seem by these words, and stirring up Basil, that he was a sleep till he was stirred. If after this presently he went to the Altar, because he could not endure the vision, than he removed ere the vision was ended. So did not such as are said in the Scriptures to have seen visions. 
Act. 10. 1ST 17.18.19.20.21.  Peter went not down to the men which were sent to him from Cornelius, till the vision was ended. But to let this pass, I pray you M. Tractable, tell me how you would English Mysteria ministrationis?  Tract. 
How should I English it, but the Ministers of the Ministration.  Guid. 
If any of our side should English it the service of the communion, some of your side would call them false translators.  Mad. 
I like not these words on your side and our side: I would we might once stand all on one side.  Rom. 
Madam you know the Church is a body: and a body hath two sides; if it have three, then indeed it would be a Monster.  Guid. 
Two sides do well become a natural body, and they do well agree without grieving each other. But two sides do as ill become a mystical body, as two heads do a natural body. One head, one heart, one mouth, one mind, one sense, one side, doth best become the Church universal.  Tract, 
I pray you peace a little.  Mad. 
Peace as much as you will, so it go with piety.  Tract. 
What moved you Master Guide-well, to ask how I would English mysteria ministrationis.  Guid. 
Because I would see whether you would have englished it, the Mass, or the service of the Mass, as Master Harding doth, who also englisheth these words, Caeteras orationes Sancti Minesterij, The other Prayers of the Mass, which you know should be translated, the other Prayers of the holy Minestery, and afterward he translateth Post sinem orationum, after he had done the Prayers of consecration. But you know it should be englished, if you will have it word for word according to the Latin, after the end of the prayers, but if you will have those words translated as Doctor Harding doth, them after consecration he lifted up bread, which agreeth not with transubstantiation.  Ro. 
Answer to that Couzen.  Tract. 
Amphilochius might mean by bread, the form and show of bread, as also when he said, dividing the bread in three parts.  Ro. 
Is that your best answer Cousin? a show of bread without substance, no meal no flower, no do we baked remaining?  Guid. 
Though you do, yet there be others that do not. Christian's should take delight in the word of God, which was more sweet to David then the Honeycomb.  Mad. 
Satisfy her mind this once, and it be but to let her see what weak foundations they build on.  Guid. 
Doctor Harding in the foresaid answer speaketh of a Gospel that should be written in the Hebrew by Saint Matthew, in which it is reported that when our Lord had given his Shroud to the Bishop's Servant, he went to james and appeared unto him. For james had made an oath that he would not eat bread from that hour he drank of the cup of the Lord, until he saw him raised from the dead. It followeth a little after, Afferte, ait Dominus, mensam et panem. etc. Bring the table, and set on bread, (quoth our Lord:) And by and by it is added, he took bread & blessed it, and broke it, and gave it to james the just, and said unto him, my brother eat bread, for the son of man is risen again from the dead. No man can doubt (saith Master Harding) but this was the Sacrament.  Tract. 
To what end doth he bring in this?  Guid. 
To show that the Communion was received under one kind, as appeareth by his words following: 
Folly 42.  And Wine was there none given: for any thing that may be gathered. For it is not likely Saint james had wine in his house: then (saith he) for as much as Egesippus who was not long after him, witnesseth of him, that he never drunk Wine but at our Lord's Supper; Now tell me Master Tractable, whether this Story go for currant among you or no?  Tract. 
Why should it not be currant? do you think there is no Gospel of Saint Matthew, extant in the Hebrew?  Guid. 
I have the Gospel of Saint Matthew in Hebrew, with Munster's Annotations, dedicated by him to King Henry the 8. From the which if that other serve, I dare not call it currant. Did you ever read in any of the Evangelists, that Christ gave away his Shroud?  Tract. 
No indeed.  Guid. 
Do not you find in S. Matthew, that our Saviour being risen from the dead, 
Mat. 28.1.9.10.16.  met with Mary Magdalene and the other Marry, and after that with the eleven Disciples, which were appointed to go into Galilee, that they might see him there? 
Mark. 1●. 9.  Doth not S. Mark say, that the first he met with was Mary Magdalene? I know not whom he should mean by the Bishop's man, unless it were Caipha's man. For Caiphas (saith Saint john) was high Priest that same year. 
Ioh, 18.13.  If he meant by that Bishop Saint james, he calleth him so in some future respect, for that he was called so afterwards, and not as being Bishop when Christ rose. If he were, what was Peter? but whosoever they mean by that Bishop, I see no cause why I should not believe Saint john before all those that writ of any such giving of the Shroud.  Rom. 
Why what saith he?  Guid. 
He saith that the other Disciple (meaning himself) did outrun Peter, 
joh. 20.4.5.6.  and came first to the Sepulchre, and stooping down, saw the linen clothes lie, and the kerchieffe that was about his head, not lying with the linen clothes, but wrapped together in a place by itself: and what linen clothes were these? were they not the same wherein joseph of Arimathea, 
joh. 19.38.39.40.  and Nicodemus wrapped his body? If you will say jesus returned to fetch them: you make him forgetful, and like a traveler, who having left his cloak in his chamber, after he hath gone a little way, missing it, returneth to fetch it. What think you of this Master Tractable? doth that tale of giving his Shroud to the bishops man agree with that which Saint john saith of himself, and Peter finding the linen clothes in the Sepulchre?  Tract. 
There seemeth to be some jar in these two Stories, but what have you else to say of it?  Guid. 
This. If you will have it taken for a true Story, them our Saviour said not, bring an Altar, but bring the Table; which if he did, what should move Master Harding in his Confutation, to call our Communion Table an oister-boord? Again, if the Lord bid him eat bread after he had blessed it, why do you say the substance of bread is gone after the blessing? Moreover if Saint james drank wine at our Lord's Supper, why do you say it is blood? Why do you deny that Christ by a figurative speech called it his blood? 
Aug▪ de Eecl▪ dogm ca, 75.  Verily Saint Austin saith, Vinum fuit in redemptionis nostrae mysterio: there was wine in the mystery of our redemption.  Rom. 
If my cousin list to acquaint himself with your opinion in this, he may at his leisure▪ if he think good, read that which your side have written thereof at large, for I have not read their books: yet some of my friends. have named some of your Writers unto me. I for my part, if my cousin would not frown upon me, would gladly hear one more of these Stories which you make so light of.  Guid. 
I think you had rather hear one of these, than ten Sermons.  Rom. 
You may be sure of that.  Guid. 
Seeing you are desirous to have one more, you shall, to the end you may see, with what fictions, called by some narrations, the Friars did use to feed withal.  
The words as I find be these.  
THere was (saith one of them) a woman, that was devout in our Lady service, and many times for our Lady sake, and love that she had to her; gave away her best clothes, and which went in the worst herself: So it happened on a Candlemas day, she would feign have gone to the Church, but for she was not honestly arrayed, she durst not for shame, for she had done away all her best clothes. Then was she forry she should be without Mass that day; wherefore she went into a Chapel that was nigh her place, and there she was in her prayers, and as she prayed she fell a sleep, and then she thought she was in a fair Church and saw a great company of maidens coming to the Church, and one was passing all other for fair, and went tofore with a crown on her head, and she kneeled down and all the other by her. Then comes there one with a great burden of Candles, and first he gave the maiden a candle that had the crown on her head, and so after all the other maidens that were in the Church, and then he came to this woman, and gave her a candle. Then ●was she glad, and then she saw a Priest and two Deacons, with two Serges brenning in their hands, going towards the Altar revershed to go to Mass. And as she thought, Christ was the Priest, and the two Deacons was Laurence and Vincent, that bear the Serges, and two young men began the Mass with a solemn note, Then when the Gospel was read the Queen of heaven offered her candle first of all to the Priest, and then all other after her: and when all had offered, the Priest abode after this woman to come and offer her candle. Then the Queen sent after her, and bade she should come, the Priest abideth her, and the messenger bade her come, and she said, nay she would not leave her candle, but keep it for a great devotion. Then sent the Queen another messenger, and bade him say to her that she was uncourteous, for to tarry the Priest so long; and said, but she would come with a good will and offer it: take it from her, and yet she said nay, then would the messenger have taken it from: but she held it fast, & so betwixt them two, the Serge broke in the midst, and half the messenger had, & half the woman had with her, and so in this wrestling this woman work out of her sleep, and had half the Serge in her hand, and then she thanked God and our Lady heartily that she was not without a Gospel that day, and offered her candle to holy Church Et pro maximis reliquijs reseruatur it is reserved for a great relic: And thus you have the whole fable, in the same words that I found it set forth withal.  Rom. 
Call it a fable or what you list. If I had that piece of candle, I would burn some of it every Candlemas day so long as it lasted.  Guid. 
Would you wish for such a substantial Relic, as was given in a dream? what if your Church could not spare it? but if you had it: to what end would you burn it that day?  Rom. 
In the honour of our Lady, who offered her candle the same day she was purified.  Guid. 
Who told you so?  Rom. 
Do not you hear that the woman did dream that the Queen of heaven did offer her candle first?  Guid. 
It is a weak building Mistress Ro. that is built on a drowsy dream.  Rom. 
I hope you reject not all dreams. joseph the son of jacob dreamt, so did another joseph long after him, I mean the joseph to whom the blessed Virgin was espoused.  Guid. 
These dreams are found in the Canonical Scriptures, and the things that appeared, or were foretold in those dreams coming to pass, and nothing required in them contrary to the word, do warrant us that they were not illusions, nor rose of any natural cause, etc. but at the will and pleasure of God.  Rom. 
So might this Woman's dream come from the same cause.  Guid. 
Did you ever hear of any that dreamt, they were eating, drinking, fight, riding, etc. that when they awaked, found in their hands bread, drink, a weapon, a boot or any such matter, unless they had it in their hands when they fell on sleep, or rose up and took it? But to let this go, I wonder you or any other should be so fond to think, that the blessed Virgin enjoying the true light, is honoured with lights of man's making; she requireth no such honour. The Angel bad john worship God; and our Saviour saith not that he is worshipped with setting up of Candles, but in spirit, and truth, that is, with a true Spiritual worship. In a word, we are not bid to make lights for God, or the Virgin, but while we have light to believe in the light: But I pray you tell me, do you know how this carrying of Candles on that day came up first?  Ro. 
No not I, it may be my Cousin Tractable doth. If you do Cousin I pray let us hear it.  Trac. 
I am weary now with sitting here so long; If this company will come again to morrow, you shall hear what I have read of it.  Guid. 
If it. please you Madam let us return to morrow.  Mad. 
If it please God I will, not so much to hear this, as some other talk that you may fall into.  Mad. 
How where be you?  Rom. 
Who is there?  Mad. 
Here is a Friar.  Rom. 
You are welcome.  Mad. 
Why, because I come in the name of a Friar? I think the answer (here is a Friar) so much used of those that knock at men's doors, did rise of this, that of all other men, Friars were most welcome in times past.  Guid. 
I think they were as welcome then as those which call themselves jesuits have of late been welcome to Recusants, but I see no reason why they should be so welcome now, seeing it is very likely they have had a strong hand in this monstrous intended murder, whereby some of their Scholars are fallen into the pit they made for others. Their plot was by powder, and powder, to put them in mind of their sin, and to forewarn them of their fall (as it is said) scared some of them in drying of it. And as Senacherib was slain by his own sons, so these by their own plots wrought their own woe. When there is some special matter to be noted, the holy Ghost, to the end of certain verses, addeth this word Selah: the which word some Hebrew readers say, is as much as, O rem notatu dignam, elevetur hic vox, O matter worthy to be noted, let the voice be lifted up here. This word is used thrice in the 140 Psalm. They have sharpened their tongues like a Serpent, Adder's poison is under their lips. Selah.  
The proud have laid a snare for me, and spread a not with cords in my path way, and set grins for me, Selah.  
Let not the wicked have his desire, o Lord, perform not his wicked thought, lest he be proud, Selah.  
Blessed be God, which hath delivered our King and many others, out of cruel Faux his bloody jaw, not suffering him to perform that wicked thought, but marred all his mischievous matches.  Mad. 
Amen, Amen. Truly mistress Romana me thinks if there were nothing else to draw you from your Popish superstition: that same inherent cruelty, which is in those that favour it, against such as will not play with puppets, as they themselves do, might drive you out of that bloody Babylon, and cause you to join with such as embrace the glorious Gospel of jesus Christ sincerely.  Tract. 
You would have my cousin and me to go from the Catholics. Was not S. Austin a Catholic, and were not all those, against whom he wrote, Heretics?  Guid. 
What if it were so? can you prove that we hold any opinions that S. Austin suddenly confuted by the Scriptures? do you not know that the sum of the ancient Catholic faith, so much as is needful to salvation, is contained in that Creed, Quicunque vult, etc. Whosoever will be saved, etc. and that this Creed is read oft-times in our parish Churches yearly?  Rom. 
Come cousin come, let us sit down I pray you, and tell us how Candlemas day came up, for that was your promise yesternight.  Tract. 
jacobus Passanantius in his additions to the Commentaries of Thomas Valois and Nicholas Trevet, on the sixth book of S Austin de Civitate Dei, cap. 7.  Guid. 
Stay a little. Tell me the first word, and the last of that Chapter, that I may know whether you have read it yourself, or had it at the second hand.  Tract. 
Doth every one that readeth a Chapter, remember at all times the first and last word of it? I promise you I do not: yet I remember the first word of that Chapter is Revocatur, and the last Obscoenitas.  Rom. 
On Cousin, this is but to trouble your tale.  
This jacobus showeth out of Ovid, that after Pluto the God of Hell (being wounded with that dart which had the golden point) had by violence taken away Proserpina, the daughter of the Goddess Ceres, and placing her with him in his black Chariot, had brought her to Hell, and made her Queen of the same. Her mother Ceres who could not stay Pluto with her outcries, and piteous moan, sought her Daughter every where day and night with lights and firebrands, which she had in Mount Aetna.  
By occasion of this Fable (faith he) there sprang up superstition in Rome. For the women there representing this taking away of Proserpina by force, and Ceres seeking her with lights in the Kalends of February, (which month was said to be consecrated to the God of Hell Pluto, which by another name was called Februus, from whom the month was called February) went about with lights over Hills and Valleys with Ceres, seeking Proserpina. Now to take away this superstition observed in the Honour of the Queen of Hell the Church appointed, that in honour of the Queen of Heaven, the second day of February, to wit, on the feast of the Purification, the Faithful people should carry in their hands lighted Candles. And hence it is (saith he) that that day is called Candelaria. We call it Candlemas.  Guid. 
And so one superstition gave place to another.  Cath. 
I perceive this custom or tradition, or whatsoever you call it, is nobly descended, and of a very ancient House. Her Grandmother was the Lady Fable, her mother was a great Lady in Rome called Madam Superstition, who was very fruitful. She hath brought forth many Sons, and many Daughters▪ many Nephews, and many Nieces, which yearly after sheep-shearing, give her many golden fleeces.  Rom. 
Alack for you, are you come in with your nieces and fleeces? all is but fables with you.  Tract. 
I think in a while they will say as one said: O quantum nobis profuit illa Fabula dech. 
See the defence of the Apol pag. 273. printed 1570,   Guid. 
Stay betimes Master Tractable, lest you mar all, for that is no speech of ours, but a lesson that one of your late Popes, (as it is reported) taught his Cardinals.  Tract. 
Whosoever taught it, it was a wicked lesson: for it was a naughty speech, and savoured of impiety.  Guid. 
You cannot for shame charge us with it.  Rom. 
What the English of that speech is my cousin can tell, but I cannot, nor I care not: but I see you are not greatly in love with traditions.  Mad. 
As to reject all traditions were rashness, so to feed upon them as substantial food, and needful to eternal life, the written word being left for that purpose, is mere folly, and a means to deceius us.  Rom. 
All your talk Madam, is of the written word, and your Churches are decked with nothing but Bibles, Paraphrases, the Creed, the ten Commandments, and such like: but I see no Altars and Images, no Crosses, no Ashes, nor any of our deckings, unless it be a surplice, and that to many of you is as welcome, as snow in. Harvest.  Guid. 
What say you mistress Romana, have we neither Crosses nor Ashes? had the bodies of those which were burnt in Queen Mary's days, no Crosses, nor Ashes?  Rom. 
Yes, but not for the Pope's sake.  Guid. 
You say true, for it was for Christ's sake that they suffered their flesh, & blood, sinews, arteries, and veins, bowels, marrow-bones, and brains, to be burnt to Ashes; which burning, though it were a cruel torment, (considering who felt it,) yet nothing so horrible as fiery Fauxe his burning would have been, because the other gave some warning, he would have given none.  Tract. 
Truly I for my part do utterly mislike, that any religion should set in her foot by such devilish devices, but my Cousin said your Churches wanted Altars and Images.  Guid. 
What should we do with Altar, or super-Altars? we have no such use for them now, as in the law: Christ jesus our Sacrifice, hath offered up himself once for all, on the Altar of the Cross.  Tract. 
Did not he say: Leave thine offering upon the Altar. And again: Whether is greater, the Offering, or the Altar which sanctifieth the Offering?  Guid. 
He spoke according to the time. The Temple and the Altar were standing, Christ was not come to the Cross.  Rom. 
What say you to Images?  Guid. 
I say it is good not to be too far in love with them, lest we make Idols of them: As I fear me one Garnet did of that Image, which I myself, with two or three more that were appointed to search that College, whereof the said Garnet was a member some 40 years ago found in his study: the which Image of Alabaster I having in my hand, standing in the said Garnets' study, he said unto me: I pray you handle it reverendly. To whom I answered, That I would handle it with as much reverence as was due to a stone, and so let it fall to the ground before his face. What warrant he had so to esteem of it, I know not: but my warrant even then, was this: thou shalt not make to thyself any graven Image. Exod. 20. Babes keep yourselves from Idols 1. joh. 5.11. They that make them are like ●o ●em, and all that trust in them. Psal. 115.8. with us, part of the 113. Psal. according to their dividing it is the 16. verse of Psalm. 113. to my remembrance. Gregory Martin, whom also I knew in Oxford, would not have any of these places understood of Images of Saints, but of the Idols of the Heathen. But all that lived here in time of Popery, or have traveled where such Images be much regarded, must needs confess, that they have been, and are made very Idols, and that a number go a whoring after them, as the Heathen did after theirs. They that tore the Church books here, and said, Up shall holy Cross, and you shall go down, were not far from this. But howsoever other places of holy Scripture touching Images may be understood of heathen men's idols, I can hardly be persuaded, that S. john 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 young men as were strong 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 believed in the name of the Son of God, and therefore it is very likely that such were weaned from heathenish idols.  Rom. 
But what say you to our Sencing Offerings, and such like?  Guid. 
You are so in love with such matters, that you give us occasion to suspect, that you think God, and the Saints, are as well pleased with such things, as the Heathen thought their Gods were with the blood of Beasts. Touching which, Lactantius hath these words.  
Quid enim Coelestis in se boni potest habere pecudum sanguis effusus quo aras inquinant, 
Lactan d●uero cultu ca 2  nisi forte deos existimaut eo vesci, quod homines aspernantur aetingere etc. For what Heavenly good thing can the blood of Beasts have in it, wherewith being shed they pollute their Altars, except perhaps they think the Gods do eat that, which men disdain to touch: and whosoever can make such a Feast, (though he be a Cutthroat, an Adulterer, a Sorcerer, a Parricide,) he shall be a happy man, him they love, him they defend, he shall have what he will; worthily therefore doth Perseus after his manner deride this kind of superstition.  
Qua tu, inquit, mercede Deorum emeris auriculas, pulmone? etc.  

With what wilt thou hire,  
the Gods thee to hear?  
With Bowels of Beasts,  
and other like cheer?   
So it should seem that you think to win God's favour by outward service, & shows of devotion. If any of your family will go to Mass, and carry a Crucifix, he shall be your white son, he shall have a farm, but if he look on a Bible, or go now and then to a Sermon, than out with the Heretic, he hath forfeited his lease.  Tract 
The carrying of a crucifix is but a badge of our profession.  Guid. 
Our Saviour you know said all men should know his Disciples by loving one another.  Tract. 
May not one carry a Crucifix, and love to a Catholic also?  Guid. 
You should love those also whom you take for your enemies. Christ saith, sinners love their lovers.  Tract. 
How do you know we love them not?  Guid. 
In that you go about to kill them.  Tract. 
May not heretics be put to death?  Guid. 
Do you account them Heretics, which hold that Athanasius faith is the Chatholicke faith and shall men die, ere they come to their answer?  Tract. 
Athanasius saith: Christ descended into hell, what think you of that?  Guid. 
I do not only think, but steadfastly believe, that as he suffered so far forth in soul 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 he hath descended into hell, and locked up the power of the devil (for he hath the keys of hell & of death) and he hath triumphed, 
Reu. 1.  having gotten the victory, that none which repent and believe in him shall need to fear the fiery force thereof. 
Colos. 2.  If you will have me to reach further than this, I must crave pardon, and pray you to go to such as have longer arms than I: That he descended into hell, is an Article of our faith, and I believe it, though it be not in the Nicene Creed.  Tract. 
Is not Christ he that entered into the strong man's house, bound him, and spoiled him?  Guid. 
Yes, or else not only the poor man, that was possessed, might have remained blind, and dumb to his dying day, but he & all of us had been spoiled for ever.  Tract. 
Others besides Christ did cast out devils.  Guid. 
They did so, but it was in the name of Christ, which was the stronger, & happy are they out of whom this stronger power by the finger of God, even by the working of the holy Ghost, casteth out that Devil, that maketh them so blind that they cannot see the way to salvation, by a lively faith in Christ his merits: and so dumb that they cannot open their mouth with Paul, 
Ephe: 2.8.  to say, By grace ye are saved, through faith, and that not of yourselves. It is the gift of God, not of works, lest any man should boast himself.  Mad. 
I remember those words in the second to the Ephesians, 
ver. 10.  where though he teacheth them, the we are created unto good works, which God hath ordained, that we should walk in them, yet he saith, we are saved by grace, & so forth, as you have rehearsed.  Rom. 
What do you talk now of faith, and works? my cousin spoke of descending into hell, answer him to his question. Did not Christ bind the strong man, that is the devil, in his own house, which is hell?  Guid. 
After the devil entered into judas, where was his house then?  Tract. 
He was there as a guest for a time, but his dwelling house is hell: what is your answer?  Gui. 
Besides that which I have said already,  Guid. 
I answer, first that this is a matter in controversy among learned men, whose books are extant, there you may see this sifted to the utmost. Secondly, this I think a man may say without offence, that as he was able to heal the Centurion's servant, though he entered not into his house; So could he make hell know that he had the key of it, though his soul did not take it in his way from the cross to Paradise.  Tract. 
It is a greater matter to bind the Devil, to lock him fast, and in triumph to carry away the keys of death and hell, then to heal a sick man, though he were at death's door.  Guid. 
As with God there is great mercy to pardon the great sins of such as be greatly grieved for them, having their repentance seasoned with the Salt of faith, to keep them from desperation (which salt was not in Cain, and I●●das) So no doubt there is such a mighty power in this Michael, 
Reu. 12.7.  as he is able to vanquish the stoutest Dragon, be his force and power never so great. I read of a battle in heaven, but none in hell. The Divine power can bind & shut up Satan, by such a descending as we are not able to express. For my part I believe that Article, touching his descending into hell, though the manner how be not set down in the Creed.  Tract. 
That battle betwixt Michael and the Dragon may be said to be in heaven, in respect of the Church Militant, who though she be on earth, hath her conversation with her Captain Christ in heaven A strong man is not bound and spoiled without great strngling, a stronger power wrestled with him and overcame him, 
Mat. 12.29.  and his binding and spoiling is said to be in the strong man's house, and what is that but hell?  Guid. 
I deny not the binding, neither do I stand upon the place, but this I observe, that though it be said in the Apostles Creed, and in Athanasius his Creed: 
Aug. de simb. ad catherum. l●, 3, a● side & simb oa, 5. in sol. 1, & 3.  He descended into hell: Yet they show not the manner how: and you know the Nicene Crede hath not these words. Augustine divers times speaketh of Christ his death, burial, and resurrection, omitting the descension, but howsoever that descending is to be taken, or wheresoever that binding was, this is certain: 
Col, 2, 14, 15 Rollocke,  that Saint Paul hath these words; Putting out the hand-writing of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the cross and spoiled the Principalities, and powers, & hath made a show of them openly, and hath triumphed over them in the same.  Tract. 
I know wherefore you bring this place, even to prove that wheresoever those powers were spoiled, yer the show and triumph was open. But how do you interpret those words, putting out the hand-writing, etc. Some of the learned intrepret them thus: The ceremonies and rites were as it were a public profession and hand-writing of the miserable state of mankind: for circumcision declared our natural pollution, the purifyings & washings signified the filth of sin, the sacrifices testified, that we were guilty of death, which were all taken away by Christ's death.  Mad. 
Master Guid-well, you and Master Tractable may talk of these matters another time, let us spend this time about that we came for.  Rom. 
That is to persuade me to come to your Church, unto the which if I should come, you think my being there would make me to be of your mind. I have heard that all which come to your Churches be not faithful, zealous, and honestalike, they differ much in many things. Sith God is said to be no accepter of persons, Can you show any reason why his word or his grace worketh not in all alike?  Guid. 
I remember Saint Augustine unto some such question hath this answer: Si gratiae illuminatione sensus tuus, 
Aug. contra Delag ●ypon nost lib. 3.  heraetice, a tenebris insipientiae esset detectus, etc. If thy understanding, O heretic, by the enlightening of grace were detected from the darkness of foolishness, thou wouldst believe those divine testimonies, which I spoke before, or other innumerable found in holy Scriptures, not yet cited by me, that God to no merits of man doth give his grace: by which he showeth himself unto them to bring them to believe in him, and to serve him, and thou wouldst not inquire; yea thou wouldst discuss why he worketh not that in all, (which always well and justly worketh all things that he will, and no man resisteth his will) for which he hath done all things that he would: therefore I would not have thee to ask me Metuentem & trementem judicia eius inscrutabilia, & incomprehensibilia, Fearing & trembling at his unsearchable & incomprehensible judgements, why he worketh this to one and not to another; because that which I read I believed & reverenced, without any discussing: For what man is there that will reason with God? 
Rom. 9.20  shall the thing form say unto him that form it, why hast thou made me thus? for the Potter hath power over the clay, of the same lump to make one vessel to honour, and another to dishonour. But ask him which said: No man cometh to me, except my father which sent me, draw him. And, all take not this word, but they to whom it is given. 
Mat 10. Mat ●3. Mat. 11  And, to you it is given to know the Kingdom of God, but to others it is not given. And no man knoweth the Son, but the Father, and he to whom the Son will reveal him.  Rom. 
I cannot tell what to say to those words of Saint Augustine, but if he were here now, I would ask him what were true Religion, that I might embrace it.  Guid. 
When he was here he said: Est enim vera religio, qua se vn● Deo anima, 
Aug. de animae quantitative 36  unde se peccato velut abruperat, reconciliatione religat: For that is true Religion, (saith he) by which the soul doth by reconciliation bind herself again to God, from whom she had as it were, broken off herself by sin. In his 8. book, and 17. chapter De Civitate Dei, he showeth how true Religion forbiddeth those things which the Diu●ls love. And in the end of the Chapter he saith, that the sum of Religion is to imitate him whom thou dost worship. Sith then the Religion which we profess, is not to draw you to the service or worship of any Angels, nor of any creatures that sometimes lived here, much less to the worship of things that never had life, as Images and crosses: but bindeth us to the worship of one true living & eternal God, from whom we are fallen by sin: the which God, our religion requireth us to follow, with the Apostle, which saith: Be ye followers of God as dear children: I see no reason why you should mislike the religion here maintained.  Tract. 
Whatsoever your religion is, this is certain, that England had the Christian Faith from Rome.  Guid. 
If it were so, which yet is denied of some, which, to omit others, cite Nicephorus, who saith, Simon Zelotes doctrinam evangelii ad occidentem, insulasque Britanicas praefert: Simon Zelotes carrieth the doctrine of the Gospel to the West Ocean sea▪ and so to the Istands of Brittany: yet it doth no mere follow, that they of Rome should now for that cause be more free than we, from error: than it followeth, that the jews do more steadfastly cleave unto Christ than we; because their Fathers had Moses and the Prophets, which testified of him hundreds of years ere we heard of them. Though it be fit a daughter should be ruled by her mother, being sober, & in her right mind: yet there is no more reason she should be ruled by her, when she is beside herself, then for you to send for fire to your neighbour's house when it is infected, because you did so (heretofore) when it was clear. Rome is not now as she hath been. Many learned men, not only Professors of the Gospel, but such also as durst not but seem to favour them, have set down so many bad things, found (as they say) in this new Rome, and charged her so often with ambition, pride, whoredom, & covetousness, cruelty, superstition, heresy, & idolatry, that in respect of most of these, I know not to whom I may better compare her, then to that ancient Tyrus, to whom the Lord, by the Prophet saith thus:  
Because thine heart is exalted, and thou hast said: 
Ezek. 28.2.  I am a God, I sit in the seat of God in the midst of the sea: Yet thou art but a man, and not GOD, though thou didst think in thine heart that thou wast equal with God.  
Thou wast perfect in thy ways from the day thou wast created, 
15  till iniquity was found in thee.  
By the multitude of thy Merchandise they have filled the midst of thee with cruelty, and thou hast sinned 
16  therefore I will cast thee as profane out of the mountain of God, and I will destroy thee, covering Cherub from the midst of the stones of fire.  
Thine heart was lifted up because of thy beauty, 
1  and thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before Kings, that they may behold thee.  
Thou hast defiled thy Sanctification by the multitude of thine iniquities, 
18  and by the iniquity of thy Merchandise. Therefore will I bring a fire from the midst of thee, which shall devour thee, and I will bring thee to ashes upon the earth, in the sight of all them that shall behold thee.  
All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.  Tract. 
God forbidden the Mother Church should have such a fearful fall, as is there threatened to Tirus, for if she should, then might we well say, she is that Babylon, spoken of in the Revelation; and then would such Kings of the earth as had committed fornication, and lived in pleasure with her, lament for her, and standing a far off, for fear of her torment, say alas, alas, the great City Babylon, the mighty City, for in one hour is thy judgement come, & the Merchants of the Earth would weep and wail over her, because no man would buy their wares any more.;  Rom. 
Hark in your ear Cousin, is any of the merchants wares named there?  Tract. 
Yes, much of it.  Rom. 
Is there any mention of Frankincense, and Oil?  Tract. 
Yes, in the thirteenth verse.  Rom. 
I marvel at that.  Tract. 
Why so?  Rom. 
Because these things are used in our Churches, and not among the Protestants.  Guid. 
Speak out Neighbour Romana, that we may hear you.  Rom. 
If you favoured Rome, I would, but I think you would be glad to see her fall.  Guid. 
If she be that Babylon that is spoken of in that Chapter: Heaven itself, with the holy Apostles, and Prophets, 
Re. 18.20.  must rejoice when her judgement is come.  Rom. 
Cannot you find in your heart to pray hearty with us, that if it be the will of God, Rome may never have such a dreadful downfall?  Guid. 
Truly I pray God from my heart to amend all that is amiss wheresoever. You know, we in the Church of England pray God to have mercy upon all men; by which words, (as I think) men of all Nations, and of all degrees are understood.  Rom. 
I know not, for I never came there. The cause is this, you do not hold the Pope to be Christ's Vicar general, you say he may err, you charge some of them with grievous crimes, your translations are misliked; besides this, such as dame Cathera here can not abide to see one of the poor country Fellows that drudge and droyle all the year, to shake their Bells a little at Whitsuntide; we Catholics though we fast▪ and pray in Lent, yet we love to be merry at Christmas, and at our Wakes.  
If that which Doctor Fulke, Bishop jewel, Master Nowell, Doctor Reynolds, and others, have written at large of the Popes, either touching their supremacy, their erring, or their lives, will not satisfy your Cousin, and you, I know not what to say to you; yet because you refuse not to confer with me, I will tell you my mind plainly, and that in few words.  
First for Christ's Vicar general, I know none worthy to be so called as the Holy Ghost, whom Saint Austin calleth the Porter, yea I cannot see how it can belong to any beside. I prove it thus.  
He whom the Son Christ promised to send from his Father, 
Nondedignater spirit as sanctus esse os●oarius in Io tract. 4.  not only to Peter, but to the rest, to comfort them, and to abide with them for ever, is only Christ's Vicar general. 
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 deity.  
He which is the Spirit of truth whom the world receiveth not, 
2, Argu.  though he dwelleth with the faithful, is alone worthy to be called Vicar to him, which is the truth. But such a one is the Holy Ghost. 
3. Argu.  Ergo, he whom the Father sent in Christ's name to teach all things, and to bring all things to remembrance that Christ told, is Chrsts Vicar general, but such a one is the holy Ghost alone, therefore he only is Christ his universal Vicar.  
Tell us plainly, Master Tractable, can you or any man apply these things to any Pope, or to Peter himself? if any of you would say yes, than it should follow, that Peter should not need to have been comforted and confirmed himself, ere he went about to confirm others.  Tract. 
But is it not some supremacy to be a strengthener of others, after he himself was confirmed?  Guid. 
It is a good work, and a good fruit of repentance, when a man hath showed his weakness in denying his master, and that with cursing and swearing, after his conversion to exhort them to take heed they confess Christ constantly, lest with him they feel that, which made him weep bitterly. This Apostle was forward in answering when our Saviour asked any question, forward in loving, and no doubt forward in feeding Christ's sheep, where he came, as the rest did where they came. But that he had more authority to censure the other two Pillars, james and john, than they him, I cannot find in the Holy Scriptures.  
I bring not this as misliking degrees in government, thought fit for the better preserving of the safety and peace of any land, but as wishing you to remember to show that Peter called himself and his fellows witnesses of the resurrection of Christ, 
Act, 10. 39.4●  but no Pastor of Pastors, or head of the universal Church.  Tract. 
Christ bade him feed his sheep. Ergo, that belongeth to him and his successors, more than 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 avoid offences, are more bound to pay tribute to Caesar then any others. I think you will not grant this willingly. Our Saviour knowing that Peter had denied him thrice, 
Aug. in Io, tract. 1 2 3,  though he promised to stick to him, though all the rest should forsake him, bade him, if he loved him more than the rest did, to show it by his diligence in feeding his sheep and his Lambs: yet ye know these words, 
Mat. 28.16 19 Mat. 27.5. Acts 1.11.22.26.  Go and teach all Nations, were spoken to ten others besides Peter, I say ten others, because at that time there were but eleven, for judas had hanged himself before, and Mathias was not chosen to be a witness of the Resurrection of Christ, with the rest, till after Christ was taken up from his Disciples into Heaven.  Tract. 
Well, let us leave this, and return from whence we digressed. If you will have the holy Ghost the Guide and Teacher of the whole Church militant (for of that we spoke) where shall we find the holy Ghost, which is invisible, guiding and teaching, that we might hearken unto him?  Guid. 
In the holy Scriptures, 
He shall testify of me, & you shall bear witness also. Io. 15.26.27  which are in the mind, & in the mouth of every godly, faithful, sound, discreet & zealous teacher, that teacheth according to the same scriptures, not seeking their own glory, but the glory of God, and the edifying of his people. S. Peter saith, speaking of prophesy in the Scripture, 
2 Eph. 2. Pe● 1.20.21. See the 2. of Tim. 3.16.  that holy men of God spoke as they were moved by the holy Ghost. The Apostle to the Hebrews citing these words of the 95. Psalm. To day if you will hear his voice, saith: the holy Ghost spoke them. S. Peter saith, 
Heb 3.7. 2. Pet. 3, 16. 1. Cor. 7.40 joh. 14 17.  that S. Paul wrote according to the wisdom given unto him. S. Paul himself saith: I think that I have also the Spirit of God. Our Saviour told his Disciples, that the Spirit of truth should dwell with them, & be in them. Wicked men by the help of some Spiritual gifts prophesy, 
1 Cor, 6.19.  & o● and yet profit no more themselves then the bell that calleth others to hearing, & heareth nothing itself. But if the body of each faithful Christian be the Temple of the Holy Ghost, which they have of God, than no doubt he is also in that teacher, which hath a care of these things following. First, not only to lead into some truth, but into all truth. I mean, that is revealed in the word. S Paul saith, 
Act. 20.  that he kept nothing back. For in fit time & place every thing revealed in the holy scripture, as occasion serveth, is to be laid open in a discreet manner. Secondly, as the holy Ghost extolleth not the wisdom, power, and merits of man, but glorifieth Christ: so doth every good teacher (according to that is measured unto him) endeavour to glorify the son of God, 
joh. 16.13.14.  yea the blessed Trinity, whose love is made manifest in Christ, not only by his doctrine, but also by his deeds. Thirdly, as the holy Ghost showeth things to come, so doth the true teacher tell what the holy Ghost saith shall be in the later days: 
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 speak lies through hypocrisy, 
2 Tim. 3.  forbidding to marry. Some creeping into houses, shall lead captive simple women. 
●ou. 18.21.  The great City Babylon shall be Cast down. 
Reu. 21, 2.  The new jerusalem shall be prepared as a Bride for her husband, etc. These and the like things, such as be guided by God, according to their gift, have a care to do.  Tract. 
But when men far, and do not agree about the sense or meaning of some hard places of scripture, is it not good, and great quiet to the Church, that some one in authority should strike the stroke, and say: Let it be taken thus?  Guid. 
What if one man's exposition prove worse than ail the rest, shall we build our faith for quietness sake, upon a false interpretation? Indeed it were a blessed thing if any one might be found any where, that could and would always hit aright, and never miss: but because you cannot name any such a one on earth, the safest and surest way is for each Christian King, in his own dominion, to call unto hin● the greatest, godliest, and best learned, and so they altogether to use the means, which the learned professors of the Gospel judge to be best for the understanding of the darker places: and so through God's help, finding the truth, hold the people to it by such discipline as shall be thought most fit for the glory of God, and the good of the Church.  Tract. 
By that means it may be, that each particular Church may yield to that which the chief in that church shall affirm to be soundest: But yet one particular Church may (for all that) descent from another, as England from Spain in many points, especially if any Church would (notwithstanding they would seem to use that means) bow the sense to the opinion they have long favoured, and not their opinions to that sense, unto which the means you spoke of (if they would suffer it) would draw it. And so men's affections overruling the means, though there may be some unity in the particular, yet there will be still a war in the universal: and therefore if you will have a general unity, there must be a general Council, in which some godly learned men out of all parts of Christendom must meet, and all show themselves willing to the truth, and to embrace unity and uniformity. So might we have one translation, and one interpretation throughout all Christendom, which though they differed in Language, should be all one in sense.  Guid. 
If any in that general meeting will be froward, and labour to draw, as you said, the sense to their opinion, they may all go home again, and conclude nothing. It is well known, that latter Counsels have undone that which some former have decreed, and that there hath been jarring and erring in Counsels.  Tract. 
Have Counsels erred?  Guid. 
If one decree for the observation of any thing, and an other decree against the same thing, one of these must needs err.  Rom. 
You must needs grant that cousin.  Guid. 
Your cousin may see this proved to be true in the writing of sundry men, if it please him.  Tract. 
Well, it may be that men seeing the inconueniency of such jarring and varying will be wiser now, and take heed they decree nothing which others in time to come shall have just cause to gainsay and undo. And they shall the better effect this, if they begin with prayer, and some ancient godly man to exhort the rest, that as they have the fear of God, any sound faith in jesus Christ, any true zeal, any love to God's Church, any care to quiet men's consciences, they should, (laying aside all bitter and biting words, all partiality, all hunting after vainglory,) earnestly, carefully, painfully, and charitably, confer and travel, to bring one sound Translation, one form of sound doctrine and one good government in the Church in all Nations.  Guid. 
I doubt the Protestants will hardly be drawn to go among such, as not only count them Heretics, but also hold that no promise, no faith is to be kept with them. Your dealing heretofore with john hus, and Hierom of prague, and your late Powder plots, are able to make any (were he never so willing to seek peace,) to be afraid to come among you. You talk much of Charity: it is a monstrous charity that is still seeking for blood. Our loving Redeemer found fault with Peter for striking off a servants ear: 
Mat. 26 51.  and did you think to please him with blowing up so many, not Servants, but Masters, Lords, yea the Lords Anointed? Wretched Fauxe, neither thou, 
Mat. 5.36.  nor any man, can make an hair white, or black.  Tract. 
Good Master Guide-well talk no more of such Catholic conclusions. I for my part am ashamed of them, and so I think are all such as have not their consciences seared with a hot Iron: let such bloody devices return to Hell, from whence they came; & let us now here what is thought of the Learned, to be the best means to come by the true sense of the Scriptures, which as Saint Peter saith, 
P 3. 316.  are perverted by such as are unlearned, and unstable.  Guid. 
There be divers means, which if they be rightly used, will no doubt further us well in that search.  
The first is Prayer; Ask, and it shall be given you.  
The second is the knowledge of the original tongues, chiefly required in translators: for except we understand the words, how shall we find the sense?  
The third is the Word, to consider what is spoken properly, what figuratively. 
Whit controuer. l. p 349. 350. 351. etc.  It is a miserable bondage of the Soul (saith Austin,) to take the Signs for the Things: That is, to interpret those things properly, that are spoken figuratively.  
The fourth is to consider the scope, the end, the matter, the circumstance, what went before, and what followeth after.  
If thou wilt enter into life (saith Christ) keep the Commandments: Here-hence our Adversaries do gather, that we are justified by works, not marking to what man our Saviour Christ made that answer; even to him verily, which leaning to the opinion of his own righteousness, demanded what things he might do that he might obtain eternal life, such men as trust to their own works, are worthily sent to the Law, the so they may understand, how far they be from perfect righteousness.  
The fift mean is, to confer one place with another, the obscure with such as be more plain: Saint james saith, Abraham was justified by works: 
ja. 2.21.  Saint Paul saith, Abraham was not justified by works, for than he should have wherein to boast: 
Rom. 4.2.  And that Paul spoke in that place of works which followed the calling of Abraham, it is evident first because it is said; Abraham believed God, and it was imputed to him for righteousness: which all men know to have been long after his calling: Secondly, because Saint Paul cometh afterward to the example of David, who was an holy man, renewed by the Spirit of God & called of God. We must needs therefore grant, that the word of justification is taken diversly. So that to be justified with james, is to be declared just, as Thomas Aquinas himself upon that place granteth, but to be justified with Paul, is to be absolved from all sins, and to be reputed just.  Tract. 
There be some which think that Saint james spoke of justification, as it comprehendeth sanctification: but go on.  Guid. 
The sixth mean is not only to confer like places with like, but also unlike with unlike. Except ye eat the flesh of the Son of man, and drink his blood, you have no life in you: let this place be compared with the like, in the fourth of john: Whosoever shall drink of that water which I shall give unto him, there shall be in him a spring of water, rising up unto life eternal. This water is spiritual, 
Eademratie.  and the manner of drinking of it is Spiritual: And there is the same manner of eating his flesh: for to eat and drink are alike. Therforeas that water is drunk after a Spiritual manner, which maketh that we never thirst: even so ought the flesh of Christ to be eaten, and his blood drunk, but Spiritually: Now for unlike places, compare that former place, Except ye eat the flesh of the Son of man, etc. with the sixth commandment, Thou shalt not kill, for if it be a wicked deed to kill a man, much more to eat and devour. Therefore Saint Austin saith, that those words, Except ye eat the flesh, 
Aug. li. 3. do doct. Chr. c. 16.  etc. are to be understood and interpreted figuratively, because otherwise they should command an heinous and wicked deed.  
The seventh help for the understanding the dark places, is, to have a care that all our expositions agree to the Analogy of our faith. By Analogy is meant a constant and perpetual sentence of the Scriptures in those places, which are plain and easy, such as are the Articles of our faith, and such things as are contained in the Lord's prayer, and the ten Commandments: so that whatsoever ●pposition agreeth not with this Analogy is fals. For example's sake, our Adversaries out of the words of the Supper, This is my body, pick a Transubstantiation▪ giving this sense: this bread is changed into my body. The Lutherans interpret them another way, to wit, under this bread is my body: and here-hence they gather Consubstantiation. Now both these expositions descent from the Analogy of faith: which teacheth, Christ hath a body like to our bodies, but such a body cannot either lie hid under the accidents of bread, or be together with bread. Secondly, the Analogy of faith teacheth, that Christ is in heaven, therefore he is not in the bread, or with the bread. Thirdly the Analogy of faith teacheth that Christ shall come from heaven to judgement, and not out of a box.  
The eighth means is, when we feel not ourselves skilful evough to use the means, to go to others that be more skilful, to read other men's books, to ask counsel of the Commentaries and expositions of learned interpreters: always provided, that we attribute not too much to them, and that we think not their interoretations to be received, because they come from them, but because they are either warranted by the authority of the holy Scriptures, or underpropped with sound and substantial reason.  Rom. 
You have led my cousin along with these eight means, but you have not showed any fault or any error in any Pope.  Guid. 
I cannot show all at once, if we live we will talk of that to morrow.   

The Dialogue.  Guidewell. 
HOe, Who sits next the fire?  Rom. 
That do I, reading the Resolution, though it grieve you.  Guid. 
It grieveth not me, so that you take heed of that which swerveth from the Analogy of faith, whereof you heard yesterday.  Rom. 
I think you read none of the books which are written by those whom you call superstitious Catholics.  Guid. 
Yes, more than you do of ours, we are to try all things, but we must hold fast nothing but that which is good.  Rom. 
I will hear what you have to say against any of the Popes, ere I try what is in your books?  Guid. 
That which is written in the books of Bishop jewel, Doctor Reynolds, and others, show far more of their errors, and wickedness, than I mind to rehearse, though memory and time did serve. If your cousin would buy those books, you should hear their good dealings at large. But to what end would you hear of error & sin?  Rom. 
Because if I shall see that any of the Popes were very had, I will take heed how I call them the Vicars of him, which was very good.  Tract. 
Why cousin? judas was one of the twelve, though a traitor.  Guid. 
Do not you think that many of the Popes, which seemed by their deeds rather to succeed judas then Peter, cannot show so good a warrant, for their lawful entrance into the Pope-ship, as judas might show for his entrance into the Apostleship?  Tract. 
Though they be not chosen to their office immediately by Christ, as judas was to the Apostle-ship, yet I think none take that room without election.  Guid. 
When there were two Popes at once, which of them was Christ's Vicar, which of their elections was most lawful?  Tract. 
Let that go, and let us hear what you have to say of any of their errors of lives.  Guid. 
Vincentius Lyrinensis giveth us to understand, that there was a time when almost all the Latin Bishops favoured Arrianisme: And if you would read but Bishop jewel his preface to the defence of the Apology, you shall find these words: Where I say Pope Liberius was an Arrian herritick, Master Harding answereth or else you are an errant slanderous liar, judge thou us indifferently, good Christian Reader, and let the liar have his meed. This is not my judgement of Pope Liberius. It is written and reported by sundry others, even by such as Master Harding cannot condemn for errant liars. Here will I speak nothing of S. Hierome, for Master Harding utterly refuseth his judgement, in this behalf, and saith he was much deceived, how be it errant liar I trow he will not call him for his authorities sake. But Sabellicus saith, Liberius, ut quidam scribunt, ex confesso factus Arianus. Liberius, as some men say, by open profession became an Arrian. Alphonsus de castro, saith in plain words: De Liberio Papa constat, fuisse Arianum: For Pope Liberius it is well-known, that he was an Arrian heritick The same is avouched by Rhegino, by Platina, by Cardinal Cusanus, by Anselmus, Rid. and others. Laurentius Valla, a Cannon of the Church of Rome saith thus, Papa Caelestinus sensit cum haeretico Nestorio. Pope Celestine agreeth in judgement, with the heretic Nestorius. The same reverend B. touching Pope Hildebrand, in the said preface (saith Nauclerius) hereof writeth thus. The Clergy said that Pope Hildebrand had defiled the Apostolic See with Simony, heresy, murder, and adultery, that he was degenerate, and had forsaken the faith of Christ, and that therefore he was for good causes justly excommunicate by all the Bishops in Italy. Sigibertus Gemblacensis saith, Pope Hildebrand in his time troubled all the States in Christendom▪ and for his outrage and cruelty being banished and driven out of Rome, in the end when he saw death approach, he made his confession to one of his Cardinals, that he abused his Pastoral office, that he had troubled mankind with malice and mischief, by the counsel of the devil.  Tract. 
It seemeth strange to me, that the Cardinal should reveal that, which the Pope confessed to him on his deathbed.  Guid. 
It may be he was moved in conscience to do it, to the end that such Popes as succeeded might beware by his example.  Tract. 
Well go on.  Guid. 
Pope Honorius was a Monothelite. 
Confer. R. 〈◊〉 H, 90,  Master Harding himself doth not deny this, and others of this matter have written thus: Then were two meetings of Bishops in Constantinople, which do bear the name of the fixed Council; the former under the Emperor Constantinus; the fourth about the year of Christ, six hundred and eighty; the latter under his son justinian towards a thirty years after. The former was assembled against the heresy of the Monothelites: the Bishops of the West Church, as of the East, 
The Monothelites said that Christ had but only one will, & so by consequent but one nature,  were present, and they with one consent did all condemn Honorius. If you Master Tractable be not acquainted with these matters, you may read more at your leisure of Boniface the eighth, who is said to have entered like a Fox, reigned like a Lion, and to have died like a Dog: 
Conf, R. & H, 229, & 240,  and of Alexander the sixth, which Pope is said to have bought the voice of many Cardinals, etc. His covetousness is called unsatiable, his ambition unmeasurable, 
Onuph, in Alex●.  his eruelcy more than barbarous, and that he had a most fervent desire of advancing, (by what means soeever) his children, of whom he had many, etc. Such a Serpent held the seat of Saint Peter, for the space of ten years, until his own venom killed him.  Rom. 
How I pray you?  Guid. 
I will tell you how I find it set down by others. When he and his son & heir the Duke of Valence, had purposed to have poisoned a Cardinal, whom they were to sup with (as commonly they used not only their enemies, but also their friends, yea nearest friends, which had riches, that themselves might be enriched with their spoil) the Duke had sent thither Flagons of wine poisoned, by a servant whom he made not privy to the matter, but willed him to give them no man. The Pope coming into the Cardinals before supper time, the weather being hot, he thirsty, called for wine: Now because his own provision for supper was not come from the Palace yet, the servant of the Duke gave him of that wine, which he thought his Master had willed to be kept for himself, as the best wine, of which while he was drinking, his son the Duke came in, and thinking the wine to be his fathers own, he drunk of it too: so the Pope was carried suddenly for dead home to the Palace, and the next day, he was carried dead, after the manner of the Popes, into Saint Peter's Church, black, swollen, and ugly, most manifest signs of poison.  Rom. 
If this be true, I must needs say it was Gods just judgement upon them. But what were those heresies ye spoke of before, of Arrius and N●storius?  Guid. 
Saint Austin saith, 
Aug. de 〈◊〉. ad quod.  that the Arrians would not have the Father, Son, and Holy Ghost, to be of one nature, and essence, etc.  
Nestorius, 
uni. Lyr. ad ver●haer.  (as Vincentius salth) feigning to distinguish two substances in Christ, on a sudden bringeth in two persons, and by a wickedness unheard of, would have two Sons of God, two Christ's, &c.  Rom. 
If my cousin had made these things known unto me, I think though divers laboured to keep me from going to Church, yet I should have kept in some froward speeches, as namely this, that I would be torn in pieces with wild horses, ere I would come to Church.  Guid. 
I have heard that many have used that desperate speech, but I would wish all those which mind not to provoke God's wrath to their own woe, to ask themselves what should move them so to say. Do they think that God will be offended with them for hearing the Minister say, Enter not into judgement with th●● servants o Lord, etc. or the a sorrowful spirit is a sacrifice to God, despise not o Lord, humble & contrite hearts; or that it is a sin to make a general confession of our sins, to say the Lords prayer, to hear the Psalms and chapters read, to pray in the Litany among other things, that it would please God to bring into the way of truth all such as have erred and are deceived, or to be present where all estates & degrees are prayed for, yea that it would please God to have mercy upon all men, to forgive our enemies, & at the end of the commandments to say, Lord have mercy upon us, and write all these thy laws in our hearts we beseech thee: Or when we come to the congregation to say kneeling, O almighty God Father of our Lord jesus Christ, judge of all men, we acknowledge & bewail our manifold sins and wickedness which we from time to time most griveuously have committed against thy Divine Majesty, by thought, word, and deed, provoking most justly thy wrath & indignation against us, we do earnestly repent, & be hearty sorry for these our misdoings, etc. After the Communion, to hear the Minister read any of the prayers containing thanksgiving as in the book are appointed, or to sing with the rest of the thanksgiving in Méeter, which beginneth  

The Lord be thanked for his gifts.  
And mercy evermore:  
That he hath show'd unto his Saints,  
To him be laud therefore, &.   
The reading or fing of this thanksgiving doth edify & commfort the faithful & humble communicant, far more than the hearing of an 100 Masses, in a strange tongue, by which indeed the unlearned hath no edifying at al.  Mad. 
What say you to these things Mi. Romana? is there any thing here that should hinder you from praying with us?  Rom. 
Ask my cousin.  Guid. 
Ask your cousin? ask your own conscience. What if your cousin should tell you, that Peter brought men to the worship of Christ, by magical Arts, and bad feats, as some feigned before S. Augustine's time, who wrote more than 1200 years ago, 
Aug. de civit, li, 18, c, 53, & 54,  would you believe it to be so, if your cousin should say so?  Tract. 
I would you should well know Master Guide-well, that I am so far from having that opinion of Peter, that I hold him for a true Teacher, and for that shepherd whom Christ appointed to feed his Sheep.  Guid. 
If you mean by Shepherds the only Shepherd, I may not yield to you, unless I should dissent from S. Austin who on the tenth of john saith, Et quidem, fratres, etc. And verily brethren, in that he (meaning Christ) was a Shepherd, he gave it also to his members: for both Peter was a Shepherd, and Paul was a Shepherd, and the rest of the Apostles were Shepherds, and good Bishops are Shepherds.  Tract. 
Why then the Bishops of Rome, if they be good Bishops, they be good Shepherds.  Guid. 
No doubt of that, but if you list to read, you shall find some too too bad, & that many of them have erred foully.  Tract. 
As men, but not as Popes.  Guid. 
These be nice distinctions, and sophistical shifts. Hath their Popeship more force to keep them from error than Peter's Apostle-ship to keep him from denying Christ.  Tract. 
That was before the holy Ghost sat on him, and the rest, at Pentecost. see Austin, de cor. do. ad. Bon. ca 27.  Guid. 
Then you go not about to excuse him, Sicut eum quidam (saith Austin) favore perverso excusare nituntur: As some men of a perverse favour endeavour to do.  Tract. 
No, for I remember what the same Father saith in the leaf foregoing, Quid festinas Petre? nondùm te solidavit Petra; Why art thou so hasty Peter? the Rock, meaning Christ, hath not yet staid thee, or made thee sound, but did he any thing worthy of blame, after he wept bitterly, and after the receiving of the holy Ghost, and after Christ had him feed his Sheep, commanding him so thrice, as he had denied thrice, to the end (as I take it) he might thenceforth be as earnest in feeding, as before in denying? Did he (I say) deserve blame after this?  Guid. 
Or else Paul was too blame to withstand him to his face, for withdrawing himself, fearing those that were of the circumcision, and in that dissimulation not going with a right foot to the truth of the Gospel. 
Gal. 2.11, 12, 13, 14,   Tract. 
That was at Antioch, not at Rome.  Guid. 
I did not say it was: you know there is no mention in all the Bible of his being at Rome.  Tract. 
Well, though he failed in that point, yet his saith in Christ failed him not: Christ prayed it might not.  Guid. 
I do not say, that holy Apostles faith in Christ failed him, I say he did something worthy blame in Saint Paul's judgement; but you would conclude hereon, if his faith failed not, no Pope's faith hath failed; but if you would read that conference betwixt Master Reynolds, and Master Hart, you should not only see the reason, why this Argument is denied, but what soever is built for the Pope's supremacy, upon any these speeches, Thou art Peter. etc. Whatsoever thou wilt bind, etc. I will give thee the Keys: I have prayed for thee: Strengthen thy brethren. Feed my Sheep. Or whatsoever is brought for that purpose, fully answered.  
And surely, whosoever will not acknowledge how that reverend, godly, learned, and humble spirited man hath taken great pains, and dealt faithfully in searching for the truth of the matters there handled, is very unthankful, and doth what in him lieth, to discourage that good man, 
He is not at ●est.  and all others, from dealing any further in these points. Every man according to his ability should labour to bring the truth to light, and do as the Shepherds did, 
Luk. 2.17.  when they had found Christ; they did not hide the matter, but published abroad the thing that was told them of that Child.  
Search at Bethelem (Master Tractable) for Christ: Search the House of Bread, for the Bread of life: Search the Scriptures (saith our Saviour) Do not feed your Cousin with superstition. Controversies in high points, should not separate Christians, nor keep any from that congregation, where no Idol, but the living God is worshipped, and called upon, in the name of Christ. Do not urge old objections, but seek for the answers, and when you have found them, and find them sound and substantial, do not hide them from other, but make them acquainted with them. What a number of you have contented yourselves with Masses, Pictures, Agnus-dei's, Crucifixes, and such like, and through your own wilfulness, rob yourselves of a number of Sermons, which you might have heard in London, and in many other places of this Land, since that good Queen Elizabeth came first to the Crown.  Rom. 
We could not rob ourselves of that we never had: There I caught you once Master Guidewell.  Guid. 
Yea Mistress Romana, I know you, and my Lady, (such a one) are full of your catches, you have wit enough to quip, and catch, but I like not such catching as catcheth a consumption, starveth your Souls, and purchaseth the displeasure of the Almighty; such witness is wickedness in his sight.  Rom. 
You say well Master Guidewell. But to tell you my mind in a word, I would be more willing to come to your Church, if I did hear that M. Do-wel did use to come thither.  Guid. 
If he do not, I pray you do you come, and learn both to believe well, and do well, and then we shall find mistress Doe-well there.  Rom. 
We are not to learn now, we have Sermons more than you know of, I would be ashamed there should be any such fruits found in us, as are in a number of you Scripture men.  Guid. 
It may be you are so seasoned now with saltpeter, that you cannot do amiss.  Rom. 
Tush, Let blood go, and talk of other bad fruit, as incontinency, or such other.  Guid. 
Let blood go (quoth you) you were best indeed not to thirst for it: for the Prophet faith, The Lord abhorreth the bloodthirsty and deceitful man.  Rom. 
That is against men, and not women.  Guid. 
Do not dally with the Scriptures. Saint Paul saith: Let a man examine himselfes and so let him eat of that bread, etc. Will you say this pertaineth not to Women?  Tract. 
The Greek word Anthropos comprehendeth both Masculine and Feminine.  Guid. 
Why then, what say you to those words in the first verse of the first Psalm? Blessed is the man that doth not walk in the Council of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful. Is not the woman that shuneth such company blessed, as well as the man? Though the Hebrew word be Ish, the Latin Virro, a man, I think jesabel had as fearful a downfall as Achab. And whereas you, Mistress Romana think, that none of your fide have been found so lose in life, as some Professors of the Gospel: I could say something, if I either took delight in rehearsing other men's faults, or thought the sin of some a sufficient argument to prove the doctrine which all of that side hold, to be corrupt.  Rom. 
You cannot find any such gross faults in any that be, or have been in this Land of our side, as we do find among you.  Guid. 
There be too many faults every where, God amend us all. But sith you urge me so much, I will tell you what I heard a Son report of his own Father, I protest I will speak no untruth, I heard this as I shall tell you, with mine own ears.  
In the year of our Lord God, 1581. on the fourteenth of October, there was a Glocestershire Gentleman examined in the Townehall of Northhampton. 
M. Kirtland was then Mayor.  The cause why he was examined, was for that some of the Officers seeing him and a Woman that was in his company. stay in the Town longer than travelers use to do, suspected that the Woman which stayed there so long in his company, was not his own wife.  
Being therefore questioned withal about this matter, he answered: Indeed I am betrothed unto her, and I think that I may lawfully marry her, though she whom heretofore I took to wife be yet living. The reason is, for that she (I mean which was my first wife) was sometime my Father's Harlot, by whom he had three Children, and after that did enforce me, being four and twenty years of age, to marry her, to the end I might be partaker of that which he was minded to bestow upon her: that so he might stop two gaps with one bush. So I married her, and after I had two Children by her, I was divorced from her in Bishop Hoopers' time: for the Lawyers said, it was not Matrimonium ab initio.  
Afterwards in Queen mary's time, Bishop Brookes, who was great with my Father (being both Papists) persuaded me to take her again. I did so, and had seven children more by her, and then turned her up again, and kept company with this Bridget Tailor, a man's daughter of Busheley.  Mad. 
What say you to this neighbour Romana, whose fruits were these? the father being a papist, constraineth the son to marry one, by whom he himself had three children; and after the divorcement, a popish Bishop persuadeth the son to take her again.  Rom. 
What say you, Ma. I promise you I was almost an ace out.  Mad. 
O you cannot hear on that side, now you are asleep: but let us pass over other men's faults, and look to our own. If any professor of the Gospel by his ill dealing be a stumbling-block in your way, go by it, and remember that we are bid to be followers of God, as dear Children: And that our Saviour saith: Happy is he that shall not be offendedia me. 
Eph. 5.1. Math. 11.6.  Let not men's faults keep us from hearing Christ's voice. Good sheep will take their fodder though there be never so many pillards in the flock, or though the shepherd halt.  Tract. 
Your translations be not currant.  Guid. 
Speak the truth M. Tractable. Is not that translation best which cometh nearest to the Hebrew, in the old Testament, the greatest part whereof was written in that tongue, and to the Greek in the New?  Tract. 
They being the Fountains, I see no reason why I should not say yes. What then?  Guid. 
Can you show where our Translations do vary from the original in any chief point of our religion.  Tract. 
I cannot call things to remembrance on a sudden: 
Gen. 34.3. Ios. 24.31.  yet this one place of the 7. of the Acts, I remember well where you translate Hamor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hamor the the son of Sychem. But the word (son) is not in the Greek: besides Hamor is divers times called in the old Testament the father of Sychem.  Guid. 
If your Latin translation had not filii Sychem, you might have been the bolder to have found fault with ours, but whether Hamor were the Father, or the Son of Sychem, it neither maketh nor marreth our faith. It should seem that as in that 7. of the Acts, Abraham is put for some of the house or posterity of Abraham, to wit, jacob: so it may be, that some which first translated tou suchem, finding in the third of Luke these words, being as men, supposed the son of joseph tou Heli, tou Mathat, tou Levi, etc. of Heli, of Mathat, of Levi, etc. meaning that joseph was the son of Heli, and Heli the son of Mathat, and Mathat the son of Levi, might also think that tou Sichem should be translated the son of Sichem, forgetting that Chamor is found to be the son of Sichem ten times in Genesis 34. and once in joshua 24.32. Howsoever it came to pass, you may not deny this word (son) in some translations to be printed in smaller letters. And your vulgar Edition hath a filijs Omor filii Sichem of the sons of Omer, the son of Sichem. But what else do you observe in our Translations?  Tract. 
In the Psalm 105. according to the Hebrew, but in our Latin Translation, 104. we find these words, Lo maru eth debario thus translated in the Psalter which you read in your Church, they were not obedient to his word. But we read it thus: Et non exacerbavit sermones suos: that is saith Ludane, non infideles fecit, he made not his words unfaithful, he was faithful in his word or promise. And Friar Titellman, sometimes a divine reader in Louvain in his exposition which he calleth Elucidatio taketh these words to be spoken either by God, or by Pharaoh, and in respect of God he giveth this sense, non irritos fecit, etc. the Lord sp●ke not in vain, but as he threatened Pharaoh by Moses and Aaron, ita factum fuit, so it came to pass. But as they might be referred to Pharaoh, he expoundeth them thus: Non amara, neque blasphema locutus est, He spoke no bitter nor blasphemous words, but sought for pardon, and sending for Moses, he desired to be delivered from the Plague, meaning here the plague of Darkness, Exod. 10.21. Psal. 105.  Guid. 
You may see, if it please you to look on that English Translation, printed Cum privilegio. 1576. these words, Lo Maru, etc. translated thus: They were not disobedient to his Commission. And in the Bible of the largest volume printed 1585. those words are Englished thus: they went not from his words. In both which translations the verb Maru is taken for the third person piurall, and not the singular, as in your Latin.  Tract. 
But the first of the two translations named by you, do English the 22. verse of the 37. Chapter of Isaiah thus: This is the word that, etc. He hath despised thee, and laughed thee to scorn, O daughter of jerusalem, he hath shaken his head at thee. But it should be thus: The virgin, the daughter of Zion hath despised thee (meaning the King of Ashur) and laughed thee to scorn: the daughter of jerusalem hath shaken her head at thee.  Guid. 
In the last of these Translations which I named, that oversight of the former is corrected. But I marvel that in searching for faults in Translations, you cannot, or will not see whst a number of faults some of the Learned have noted in your old Latin Translations, differing so much from the Hebrew in the old Testament, and from the Greek in the New. 
D. Whit Con. 1. q. 2. ca 11. pa 137. 138.  A Learned professor of Divinity having occasion to search into these matters, after he hath set down many faults found in your old Latin Edition, and in other places of the New Testament, so in the psalms: And coming at last to the ninety psalm, he saith Sunt huius Psalmi versus septemdecim, etc. There be seventeen verses in this psalm: and I dare be bold to say, there be more faults in the Translation of this psalm, than there be verses in the psalm.  
And in the same Chapter he saith: Itaque vere dici potest, non esse hos Davidicos Psalmos, quos illi in suis sacris lectitant, atque cantitant, sed Graci Latinique interpretis errores. Therefore it may truly be said, that the psalms which they usually read and sing in their Service, are not David's psalms, but the errors of the Greek and Latin Interpreter.  
It were here too long to recite all the faults he setteth down in the twelfth chapter of that second question, where he noteth many places of the New Testament corrupted in the Latin Edition. Towards the end of the Chapter he saith, he hath chosen a few out of many, if he should set down all, he should make a Volume. If you list to buy the Book, it is Entitled: Disputatio de sacra scriptura, etc.  Tract. 
Did not he which wrote that book find fault with them, 
Pag. 118.  which put ipsa for ipsum in the third of Genesis, verse 15?  Guid. 
Yes, for finding Hu in the Hebrew, and Autos in the Greek. He saw there was no reason why it should be translated ipsae, she, as if not Christ, but the blessed Virgin had broken the Serpent's head. Speak your mind M, Tract. did she or our blessed Saviour dash the devils power?  Tract. 
She brought forth him that did it.  Guid. 
We all agree in that, and therefore she may be well called blessed, being preferred through the favour of God to such an excellent office.  Mad. 
Me thinks learned men that agree in this, that the holy Scriptures are penned by the holy Ghost, and contain such things as are true, should leave publishing one another's oversights, or whatsoever you list to call it, and join together in Christian and loving sort, to set forth a sound translation. It is an easy matter to espy here and thee a broken quarrel in the windows of a great building: yea and of a little house too. But to build the whole house, and so to build it, as it may please every man's eye that hath skill in building, is another manner of matter.  Guido 
Yea Madam, if charity had once so possessed our hearts, as to move us in a brotherly sort to seek for the truth, and to worship the fountain of our life & light, as he might be pleased with us, we might sing: Ecce quam bonum, etc. Behold how good, 
Psal. 133.  etc.  Rom. 
Before we come to singing, let me hear what men of your side say of Baptism.  Guid. 
A reverend Father of this Land, in one of his books saith thus: Since Children be defiled by Adam, 
B. B.  if they may not be washed by Christ, the disobedience of man shall be mightier to condemnation then the grace of God, and the obedience of Christ to justification, which the Scriptures reject as a wicked absurdity Wherefore the Church absolutely and flatly may not assure salvation unto children unbaptized, lest they seem naturally innocent, or generally sanctified without baptism, albeit their parents desiring and seeking it, 
Note.  if they be prevented by natural necessity, we must leave them to the goodness, and secret election of God, not without hope, because in their parents there wanted not will, but an extremity disappointed them. And in the Children the let was weakness of Age, not wickedness of heart. And so the Sacrament omitted, not for any contempt of Religion, but by strictness of time. In which cases Saint Augustine saith, the want of baptism may be supplied, if it please God, etc.  Tract. 
Doth not your allowed Catechism hold Sacraments generally necessary to Salvation.  Guid. 
Yes, for that which is ordained by Christ to confirm our faith, etc. may well be counted needful to Salvation generally.  Tract. 
What saith your Caluin? is he of no request with you now?  Guid. 
I know in what request he is. 
Just cap 15.  But thus he writeth touching the matter we have in hand.  
No small wrong is done to the Covenant of God, if we do not rest in it, as though it were weak in itself, whereas the effect thereof hangeth neither upon Bapstime, nor upon any other Additions. There is afterward added to it a Sacrament like a seal, not that it bringeth effectualness to the promise of God, as to a thing weak of itself, but only confirmeth it to us. Whereupon it followeth, the Children of the faithful are not therefore baptised, that they may then first be made the Children of God, which before were strangers from the Church, 
Note. Not by ●a●ure, but by promise.  but rather that they be therefore received by a solemn sign into the Church, because by the benefit of the promise they did already belong to the body of our Saviour jesus Christ, etc.  
And in the sixteenth Chapter he saith, Baptism, besides this, that it is a sign to testify religion before men, showeth first the cleansing of sin, which we obtain of the blood of Christ; then the mortifying the flesh, which standeth upon the partaking of his death, by which the faithful are regenerate to newness of lif●, received into the fellowship of Christ. Further he saith: whatsoever agreeth with Circumcision, agreeth also with Baptism.  

1. The foundation in both is one, to wit, Christ.  
2. The promises whereupon the power of the signs consist, are one, namely of the fatherly favour of God: of the forgiveness of sins: of life everlasting.  
3. The thing figured is all one in both, to wit, regeneration.   Tract. 
What else have you of his?  Guid. 
Fateor oblatam scandali occasionem, 
Epist▪ & resp si infans.  etc. I confess there is an occasion of scandal or offence offered to all the godly, if by thy slackness or negligence the infant depart without Baptism. Wherefore not only are they not to be borne withal, which neglect baptism, but they also are not to be allowed, which through a certain boasting, and for ostentations sake do long protract the administration of an holy thing.  
But the infant by that means is deprived of the sign of health, to with Baptism, yet I deny that his state is any thing the worse before God, for albeit Baptism be a seal of our adoption, yet we are written in the book of life, both by the grace of God, and also by his promise. For tell me for what cause our children are saved, but by that word, Ego sum Deus seminis tui, 
Gen▪ 17.7.  I am the God of thy seed: and except that word did appertalne unto them, they were not to be admitted unto Baptism.  
Now if their salvation stayeth itself on the promise of God, and that foundation be fit of itself, we are not to think that all children do perish, that depart this life without Baptism, for so under the commendation of that sign of the grace of God, God himself should be wronged and reproved, and we should derogate from his truth as if our safety propped with his promise wear not sufficiently ●orne up. Sith then there is no contempt of Baptism found in thee, the want thereof could not hurt the infant, which deceased before thou couldst conveniently offer it to Baptism.  Tract. 
Then belike he would not forbid such to be buried among Christians: but saith he nothing of baptizing of the children of those whom he calleth Papists?  Guid. 
Yes, I remember in a certain Epistle to a friend of his, touching that matter he saith.  
The promise not only comprehendeth the issue of each faithful man in the first degree, 
Pag. 322 in Folio.  but is extended to a thousand generations, whereby also it cometh to pass that the iuterruption of piety which was rife, or had spread far in the Papacy, hath not taken away the force and efficacy of Baptism: for the original is to be regarded, and the nature of Baptism is to be esteemed by the promise. We therefore doubt not that the progeny of great grandfathers which were godly men do belong to the body of the Church, though their grandfathers or fathers were Apostates. These be the speeches of that Caluin, whose doctrine Deane Gifford calleth psuednevangelium, a false Gospel, and saith that in many points, it is worse and more wicked than the Alcoron of the Turks: 
See the exact disou. p●inted sidce the fift ●f Nou. 1605. pag. 2. & 3.  but whatsoever any of them say, of this reverend learned man, if you list to read any of his works, you shall find that he goeth not about to draw men to like of this or that point of doctrine, with show of words only, but setteth down his reasons also.  Tract. 
If he should not do so, his doings were but dotage, in the judgement of Saint Austin, who saith, Verba iactare, & nihil probare, 
Cònt, lit, petil, li, 2, ca 34.  quid est nisi delirare?  

To brag with words, and prove no jot,  
What is it else but even to dote?   Rom. 
I pray you one word cousin, sith you have named Saint Austin, tell me, whether he were of this mind, that all which are baptised are saved?  Tract. 
I know he thinketh hardly of such as departed this life without it, urging much these words: Except a man be borne of water, and the Spirit, etc. taking the word water, in another sense, than some do; but what he saith touching your question, is now out of my head, therefore I leave it to M. Guid-well.  Guid. 
Writing against Chrestonius, he saith: Baptismus est sacramentum novae vitae ac salutis aeternae, quem multi habent non ad vitam aeternam, sed ad paenam aeteruam, non bene utentes tanto bono.  Rom. 
I pray you English it I am never the nearer for the Latin.  Guid. 
What be you the better then, for hearing a Latin Mass, or a Latin Matins.  Rom. 
It may be we have it in English now.  Guid. 
If you have you may thank the Protestants, which have so oft urged that of Paul, Let all things be done to edifying, 
1. Cor. 14.  and again: yet had I rather in the Church to speak five words with mine understanding, that I might also instruct others, etc.  Tract. 
Come I know what D. Harding saith of that matter, but let that go and English S. Augustine's words.  Guido: 
Thus it is. Baptism is a Sacrament of new life, and eternal salvation, the which many have not to everlasting life, but to everlasting pain, not well using such an excellent thing, And in his first Book against the same man, 
Aug. count, Cres gram li. 1. ca 34.  he saith these words.  
Quod licet sanctum sit neque ullo modo praetermitendum, quoniam sacratissima significatione praepollet, quam multi came tamen accipiunt, non solum boni, qui secundum propositum vocati sunt, conforms imagini filii Dei, sed etiam ij qui regnum Dei non possidebunt, in quibus sicut dicit Apostolus, & ebriosi, & avari numerantur.  
The which thing speaking of visible Baptism although it be holy, and by no means to be omitted, because it hath a most sacred signification, yet very many take it; not only the good which are called of purpose, conformed to the image of the Son of God, but also such as shall not possess the kingdom of God, among which, as the Apostle saith, are reckoned both drunkard and the covetous. In the twentieth one book of the City of God, he asketh what it availeth any man to be baptised if he be not justified: Did not he which said nisi quis renatus, etc. Except a man be borne again of water, and of the spirit, he cannot enter into the Kingdom of God, say also: Except your righteousness exceed the righteousness of the Scribes and pharisees, ye shall not enter into the Kigdome of heaven? Cur illud timendo, etc. why are many through fear of the first speech careful to be baptised, and not many through fear of the latter careful to be justified? and writing against Petilians letters he saith: 
Li. 2.19. Cont. lit. Pet.  that Baptism being but one, the just have it to salvation, the unjust to destruction.  Rom. 
Enough of that, now tell me I pray you, if he affirm any to have had the holy Ghost before Baptism.  Guid. 
He affirmeth so much of that, as he hath warrant from the Canonical Scriptures: for in the said second Book, 
Ca 39  against Petilian he saith, In Centum viginti homines, 
Acts 1, 15. & 2.4.  etc. Upon those hundred and twenty men the holy Ghost came, without imposition of any man's hand. But upon Cornelius, and those that were with him, Etiam pruisquam Baptizarentur, 
A &, 10, 44,  Even before they were baptized.  Tract. 
By the Holy Ghost (in those places) may be understood, some gifts of the Spirit, as to Prorhecie, to speak with Tongues, etc. For in the 2. of the Acts, the 4. verse, it is said, They were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And in the tenth Chapter we read, that while Peter spoke these words (meaning those words in the verse 43. To him also, give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. with other verses afore going) the holy Ghost fell on all them that heard the word: For (saith the 46. verse) They heard them speak with tongues, and magnify God.  
Sith you are gone so far in this matter, I pray you Master Guidewel tell me, were are all the Elect baptised, I mean since Christ his time, for before they used Circumcision my Cousin saith.  Guid. 
I might tell you many things, if I were one of God's Priuy-Councell, so far as his divine Majesty would suffer me. He knoweth who be his, baptised, or not baptised; and whereas you say they used circumcision before Christ's time, as I grant it to be true: So I may boldly say, that all the Elect before Christ's time, were not circumcised. For I doubt not but Abel, Noa, and some others, which left this life ere circumcision was spoken of to Abraham, were and are of the number of the Elect. And who is able to prove, that all those Children whom Herod commanded to be slain, were eight days old? if they were not, than they died ere time of circumcision appointed by the law came, and none of them all was baptised with water; yet I dare not say none of them were elected.  Tract. 
They had the baptism of blood.  Guid. 
I read in the Scripture of baptizing with water, and with the holy Ghost: And Saint Matthew saith, Herod sent forth and slew: he doth not say baptised all the Male Children, in their blood: But since some ancient and learned Divines have so spoken, I mean, do say there is such a baptism of blood, it is not fit it should be gainsaid, unless it were against the analogy of faith.  
But what do you mean to ask, whether any since Christ's time died before baptism, that were Elected? do you think none are saved that be not baptised? john Baptist was in Christ's time, we do not read that he was baptised: Matthew, Mark, Luke, & john say, that john Baptist said to others, I baptise you with water: But we read nothing of his being baptised, nor of those to whom Christ said, Go ye unto all the World, teach, etc. Some writ, that in the Primitive Church, they baptised but twice a year: Shall we say that none that died betwixt those times were elected? I dare not say so,  Tract. 
If baptism be come into the place of circumcision, and God threatened to cut off every Man Child that was uncircumcised, do we err when we say, the uncircumcised are cut off?  Guid. 
I take this (under correction be it spoken) to be understood of such as were of discretion, and understood who commanded circumcision, which in Genesis is called the Covenant, and the Sign of the Covenant, and also knew the covenant, and the Sign: Otherwise why are these words, He hath broken my Covenant added in the end of that verse you cited? Alas how can it be said, that an Infant, or any that wanteth the knowledge of God, hath so broken the covenant of God, that he deserveth to be cut off from his people. The Parents, or other friends, that know what God required to be done the 8. day, and despised it, may justly be said to have broken that covenant; If any list to compare this 14. verse of the 17. of Genesis, with the 30. and 31. verses of the 15. of Numbers, shall see that I have some warrant for this, which I say in that 15. of Numbers, we read, that if any one Person sin through Ignorance, he shall bring a she Goat of a year old, for a sin-offering, and the Priest shall make an atonement for the ignorant Person, etc. Now mark what followeth in verse the 30. But the Person that doth aught presumptuously whether he be borne in the Land, or a Stranger, the same blasphemeth the Lord. Therefore that person shall be cut off from among his People, because he hath despised the word of the Lord, and hath broken his Commandment. That person shall be utterly cut off, his iniquity shall be upon him: Here you see such are threatened to be cut off, as break the commandment with an high hand, which no infant doth.  Tract. 
It is somewhat that you say, but I would know of you, whether you think any of those which were circumcised in Moses time, to have been also baptised?  Guid. 
What moveth you to ask that question?  Tract. 
Because Saint Paul saith: that all our fathers were under the cloud, 
1. Cor 10.1.  and all passed through the sea, and were all baptised unto Moses, in the cloud and in the sea.  Guid. 
Though Saint Paul so speak, yet I hope you think not, that the sea-water did so wet those fathers, as the waters of jordan did wet those whom john did babtize, or as that water in which Philip baptised the Funuch. 
Act. ●.  Nay they were not wet so much as the weak infants, which have a little water powered on their heads: for it is said: the children of Israel went through the midst of the Sea, upon dry ground, 
Exo, 1.22,  and the waters were a wall unto them, on the right hand, and on the left hand. So that S. Paul in saying they were baptised unto Moses (that is as some interpret by his Ministry) in whose time most things that were done, were shadows and figures of things fulfilled in time of grace, meant as I take it, that their passage through the sea without hurt, and so set free from their enemies, which pursued them, was a figure of forgiveness of our and their sin and of our and their deliverance, from the hands of that hellish Pharaoh, and all that hurt us: whereof as we have a pledge and sure seal in Baptism, so they by that cloud and passage. Saint Austin saith, this was alius baptismus, 
Cont. lit, Pet, li. 2. pa. 37.  another Baptism, in which the Apostle saith our fathers were baptized in the cloud, and in the sea, when by Moses, they passed the red sea. For the law and the Prophets, saith he, until john Baptist, had Sacraments, foreshowing a thing to come; but the Sacraments of our time do contest that to be come, which these foretold should come. Some of the late writers say, that the cloud and the passage through the sea were instar baptismi, as it were a Baptism, that hereby the Lord which had taken them in his tuition did assure them, that he would preserve them, and that besides the earthly commodity of keeping them from the heat of the Sun, and of directing them in their journey, they had in that cloud an argument or sign of the spiritual life, so that there was a twofold use of that cloud, as also of their passing through the sea.  Trac. 
It should seem by these speeches of yours and others, that all good, and bad, were baptised in that cloud, and sea.  Guid. 
Mark what I say. Albeit all the Israelites which saw the Egyptians march after them, went through the midst of the sea, yet by those words (were all baptised) only such are meant, as unto whom Manna was spiritual meat, and the rock spiritual drink, as Saint Austin seemeth to grant. 
Aug. in Io▪ 6 tract. 26.  Then though all that entered into the sea, passed through on dry ground, yet none but the faithful (which saw the promises a far of believed and saluted them) were assured of full redemption, 
Heb. 11, 1●  and of washing away of the gu●lt of their sins by the Messiah, which was then to come: And to the end Saint Augustine's mind in this point may the more appear, I will set down some of his speeches, touching some words of our Saviour in the sixth of john: 
Ioh 6.44  Your fathers did eat Manna in the wilderness and are dead.  
What cause is there (saith Saint Austen to the jews) why you should be proud? they did eat Manna and are dead. Why did they eat and died, because they believed that which they saw, and understood not that which they saw not, therefore your fathers because you are like them. For as touching this visible and bodily death (brethren) we also die, that eat of the bread which came down from heaven: And a little after, But as touching that death, (meaning eternal death) whereof the Lord terrifying spoke, when he said: These men's fathers are dead, Moses eat Manna, Aaron eat Manna, Phin●es eat Manna, and many others there which pleased God did eat and died not, why? Quia visibilem cibum intellexerunt spiritualiter, spiritualiter esurierunt, spiritualiter gustaverunt ut spiritualiter satiarentur: Because they understood the visible meat spiritually, they spiritually hungered for it, they spiritually tasted it, that they might be spiritually filled with it, For we also hody to day, or now in the time of the Gospel, have received visible meat, but the Sacrament (saith he) is one thing, the virtue of the Sacrament is another thing, many take or receive from the Altar and die, and even in taking die. And here-hence it is, that the Apostle saith, They eat and drink to themselves, judicium judgement, or damnation: For the Lord's morsel was not poison to judas, yet he took it, and when he had taken it the enemy entered into him, not because he took an evil thing, sed quia bonum malè malus accepit, But because he being a bad man took a good thing in a bad sort. Look to it then brethren, panem caelestem spiritualiter manducate, innocentiam ad altare portate: that is, eat the heavenly bread spiritually, bring innocency to the Altar. Thus he counseleth such as mind to come to the Altar, 
Tract. 26. de ca 6.10.  which twice together in the same treatise he calleth the Lord's Table, saying: the Sacrament of this thing, that is of the unity of the body and blood of Christ some where daily, etc., is prepared in Dominica Mensa, in the Lord's Table, Et de mensa Dominica sumitur, and taken from the Lords Table. He counseleth such I say, before they come there, to mark what they say in that prayer, Forgive us our trespasses, or debts, as we forgive them, etc. If thou forgivest (saith he) thou shalt be forgiven, come secure and safe, meaning with a good conscience, panis non venenum est, the bread is not poison, but see thou forgive, for if thou do not, thou liest unto him, whom thou deceivest not: thou mayst lie to God, but thou canst not deceive God. But to come to that which chiesly now I would show out of that Tract, touching these words: 
●. 5. catabanon  this is the bread descending, or (as Saint Austin saith) which descendeth from heaven: This bread (saith he) Manna, did signify this bread the Altar of God signified: those were Sacraments in their signs divers, but in the thing which is signified paria sunt, 
1. Cor. 10.  they are like. Hear the Apostle: I would not (saith he) have you ignorant brethren, that all our fathers were under the cloud, and all passed through the sea, and were all baptised unto Moses, (your vulgar edition) hath in Moyse, 
citton Mosen. 1. Cor. 10.3.  in Moses, in the cloud and in the sea: and did all eat the same spiritual meat. The same spiritual meat indeed, saith Saint Austin nam● corporalem alteram, for another bodily meat, for the Manna: nos aliud, we another thing, but the same spiritual meat, that we eat, sed patres nostri, non Patres illorum, but our fathers, not their fathers, quibus nos similes sumus, etc. to whom we are like, not to whom they were like; meaning though the unbelieving jews then, and such as abide not in Christ, nor have Christ abiding in them now, (of whom he speaketh afterwards) had then, or have now the Sacrament of the body and blood of Christ; which Sacrament he calleth bodily and visible meat, and saith, it is pressed with the teeth in a carnal sort, and visibly; yet they do not eats his flesh, nor drink his blood spiritually: for that is done of them which abide in Christ, and in whom Christ abideth. Read the whole tract, M. Tractable.  Rom. 
I marvel our Saviour should rather say, Take and eat, etc. then look on a Crucifix in remembrance of me.  Guid. 
Our Saviour knew the Images set up in the sight of the simple, & sooner made Idols then bread that is eaten, unless any would be so bold to teach, and so foolish to believe, that bread is God, because he called it his body. Besides this, the Sacrament being a seal of the promise, and taken so soon after these words: This is my body, which is given for you, etc. do stir us up as much as such things may, by faith, to feed on the body and blood of Christ, which worthily eaten and drunk, do nourish us to eternal life, as Bread and Wine do strengthen and comfort us in this life.  Tract. 
Master Guidewel, you seem to speak many good things, but I would hear one substantial Argument out of any one of the Fathers against Transubstantiation.  Guid. 
Ye shall. Whosoever commendeth his body and blood in those things which are brought together into one, consisting of many Corns, and many Grapes, commendeth them not only in that which is called Accidents, as the form, the colour and taste of Bread and Wine, but also in the substance, and subject, in which those Accidents have their being. But our Saviour commended his Body and Blood in such things as consisted of many Corns and many Grapes. Ergo he commended them in things substantial and not in Accidents wanting their substance.  Tract. 
I deny the minor.  Guid. 
If you deny that Christ commended his body and blood in such things as consist of many Corns, and many Grapes. I have S. Augustine against you: for he (on the fixth of john) saith, that our Lord jesus Christ commended his body and blood, 
Aug. joan 6. tract, 26,  in those things, which being many, are brought together into some one thing, saying: 
Let them be the body of Christ, if they will live of the Spirit of Christ. Aug. in joan tract, 26,  Nam aliud in unum ex multis granis conficitur & constat, aliud in unum ex multis acinis confluit: For one thing consisting of many Corns, is wrought, or made into one: and another thing sloweth together into one, consisting of many clusters. Now take the meat and drink spoken of in that sixth of john in what sense you will: but tell me how we may have a thing that consisteth of many Corns, that is bread without the very meal, or very substance of the very Corne. I call it meal for their sakes who do not well understand the difference betwixt the substance & accidents, although I know, that neither the meal, nor the bread is seen, but ratione accidentis, by reason of the colour, etc.  Tract. 
I grant it is Bread and Wine before the blessing and consecrating, not after.  Guid. 
This answer will not serve your turn, nor yet your saying. It is done by miracle, and power divine, which is your ultimum refugium, your last refuge: for Christ commended not his Body to his Disciples till after he had blessed and broken, as you may see in that vulgar Edition, which you chiefly regard: Et manducantibus illis accepit jesus panem & benedicens, he useth the present tense, because Latin Articles have no Participles, Preters, or Aorists, as the Greek hath, Fregit & dedit eyes. And they eating, or as they did eat, jesus took bread, and blessing, or having blessed, he broke, and gave to them, Et ait, sumite, hoc est corpus meum. And he said: Take ye, this is my body. Where you see that transstation leaveth out the word Comedite, Eat ye, 
Mar. 14.22.  which Erasmus hath, because he findeth in that place of Saint Mark, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Take ye, eat ye.  Tract. 
But I marvel Erasmus translateth Eulogesas, cum gratias egisset.  Guid. 
It may be, for that he found the word Eulogesas having blessed but once, to wit, in Saint Mark; Eucharistesas, having given thanks, 
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 Mark before the giving of the Cup, where your vulgar Edition also hath gratias agens giving thanks; twice in Luke, and once in Saint Paul; I mean where all these speak of the Lords Supper.  Rom. 
I marvel why you call it the Lords Supper rather than the Mass.  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 Cousin?  Tract. 
Yes.  Guid. 
He may not deny it no more than he may deny that Saint Austin saith, 
Locutio de gen.  Multum haec locutio notanda est, etc. This manner of speaking is much to be noted, when some things signifying, are called by the names of the things which they signify.  
here-hence it is that the Apostle saith, 
1. Cor, 10.4.  and the rock was Christ, he doth not say, the rock doth signify; noting that to be his meaning, that the rock doth signify Christ, though he said, the rock was Christ, even as, though it be said This is my Covenant, 
Gen. 17, 10.  it is the Lords Passeover. 
Ex. 12, 11 Gen. 41.26.  The three branches are three days. 
Gen. 40.12. Eze. 37, 11 Reu. 1, 20, Reu, 12.15.16.  The seven Stars, are the Angels of the seven Churches. The seven candlesticks are the seven Churches. The ten horns which thou sawest, are ten Kings. The waters which thou sawest, &c. are people & multitudes. The ten Horns, etc. are they that shall hate the Whore. The Woman which thou sawest, is the great City, which reigneth over the Kings of the earth: Yet, by is, and are, is meant, do signify.  Rom. 
But what do you bring out of any Fathers, touching This is my Body.  
Saint Augustine saith, The Lord doubted not to say, Hoc est Corpus meum, Cum signum darit Corporis sui, This is my Body, when he gave a sign of his Body.  Tract. 
I think you found these words in the conference had in the Tower, with our Campion, the 23. of September in the afternoon, 1581.  Guid. 
Though I have seen that conference, yet I found these words not only there, but in S. Austin his own book, against Adimantus, a disciple of Manicheus, chap 12: The manichees (as appeareth by the chapter) would needs find a ●arre betwixt that place in the old Testament, where blood is forbidden to be eaten, because it is Anima, the life, or the soul of the flesh, and that place of the new Testament, where we are forbidden to fear them the kill the Body, but cannot hurt the Soul; here-hence they reason thus, If the blood be the soul, how is it, that men have such power over it, etc. they cast it to Dogs, to Fowls, they pour it on the ground, they mingle it with dirt, and mire: They add also this, that the Apostle saith, Flesh & Blood shall not possess the kingdom of God. Then if the blood be the soul (say they) than no Soul shall be found able Regnum dei adipisci, to attain to the Kingdom of God. To this cavil S. Austin answereth, first in effect thus, That they cannot show in any book of the old Law, where the Soul of man is said to be Blood. 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 blood of a Beast is the Soul thereof; besides that which I have said before, the it pertaineth nothing to me, Quid agatur de pecoris anima. what becometh of the soul of a Beast, I may also interpet that precept, In signo esse positum, to be put in the sign, or to be understood of the sign, as it S. Austin should say: whereas it is forbidden in the law, to eat blood, because it is the life, or soul: By saying it is the life, he meaneth it is the sign of life, Nonenim dubitavit dominus dicere hoc est corpus meum, cum signum daret corporis sui: For our Lord doubted not to say, this is my Body, when he gave a sign of his body, & touching that other place: Flesh and blood shall not inherit the kingdom of God; After he hath said somewhat of the change, which shall be in the resurrection, where they marry not, but are as the Angels, he cometh at length to these words of the Apostle, For this corruptible must put on incorruption, and this mortal immortality.  Tract. 
I should be more easily drawn to favour this your opinion, if I could hear that Christ's Vicar did favour it.  Guid. 
You talk much of Christ his Vicar. Do you receive, or refuse any doctrine, according as this or that man, of whom you have a good opinion liketh, or dis●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 mind in every thing. If you tie your faith to the Coach of men's opinions, then when that Coach runs eastward, your faith must run with it, if that run westward, than your faith must run with it, if that run westward, than your faith runneth the way, up hill, and down hill, turning▪ & winding, as the Coach goes.  Tract. 
We tie not our faith to any Coach, but to the Chair where Christ's vicar sitteth.  Guid. 
Then you must tie it to the King of Britain's Chair, for he is Christ's vicar here.  Tract. 
Have you read of any Bishop of Rome, that confessed so much?  Guid. 
I read, that in the year of our Lord 180. Lucius was ordained King of the Britons, & that he in the 8. year of his reign sent by his Ambassadors loving Letters to Elutherius, than Bishop of Rome, desiring him to send him some devout and learned men, by whose instruction, both he, and his people might be taught the faith, and religion of Christ: whereof Elutherius being very glad, sent into Britain two famous Clerks, which brought with them from the Bishop a Letter, directed to the King, the Tenor whereof is this.  

Bede cited by Graston in his Abrid. fo. 11,  Ye have received the Kingdom of Britain by God's mercy, both the new Testament, and the old, out of the same by God's grace: by the advise of your Realm, take a law, and by the same (through God's sufferance) rule your Kingdom of Britain; for in that Kingdom you are God's Vicar.  Tract. 
I promise you Master Guidewell, I doubt whether the Pope will yield to that now.  Guid. 
Whether he will or no, it is well known how far forth godly Kings, named in the Scripture, have meddled in matters of religion. And such as be any thing acquainted with S. Austin, know that he saith: 
Contra Crescon. c. 51, l. 3.  In hoc Reges sicut eis divinitus praecipitur Deo serviunt, in quantum Reges sunt, etc. Herein Kings, as it is commanded them by God, do serve God in that they are Kings, if in their Kingdoms they command good things, and forbidden bad, not only which pertain to the society of men, Verum etiam quae ad Divinam religionem, but also to the religion of God.  Rom. 
Well, for these matters, you and my Cousin may talk at more leisure if you come again after dinner. I will crave your answer to one question more before we part.  Guid. 
I would we might so part once, as we might departed friends, and faithful, and loving brethren and sisters in Christ.  Cath. 
Amen.   

The Dialogue:  Mad. 
HOe neighbour have you not dined yet?  Rom. 
Yes, but I did not look for you so soon, I have heard some of your company say, that you Protestants sit very long meals, as if you made gods of your bellies, and at last rise up jarring.  Mad. 
We sit longer or lesser while, as occasion serveth, but you must not think all the sit long to be still cramming like belly-gods: if any man make his belly his God, he must take heed, lest the true God destroy him with his belly and meat: 
1. Co●●●  there is some time spent in talking especially at the table's of the greater sort, in which talking if any bitterness arise from the gall, I doubt not but their wisdoms do wish him that cometh to take away, to put it with the crumbs in the voider.  Cath. 
We use besides tabletalk to give God thanks for his blessing, at every meal, praying for Christ his universal Church, for the King, Queen, Prince, and the whole Realm, Do you do so M. Rousana?  Rom. 
As though I were so precise? my cousin here sometimes after dinner or supper will say, for this feast and many woe, Benedicamus Domino▪ It is not good to be full of graces, lest I lose the name of Catholic, and carry the name of a pictured P.  Cath. 
I pray God to give us all grace to take heed of falling from grace. We cannot be too thankful to God for his benefits: our Saviour Christ did use to give thanks, 
joh. 6.11: Luk. 24.30, 1. Cor. 10.3.  when he took bread, and Saint Paul saith: Whether ye eat or drink, or whatsoever else ye do, let all be done to the praise of God.  Rom. 
Why then, we may praise God dancing.  Cath. 
It is one thing what you may do, another thing what you do: when your sons and daughters dance together when you be a-bed, you see not their wanton tricks.  Rom. 
You cannot abide to see young men & maids dancing together, but I have heard that many honest Matrimonies have been brought to pass by leaping and dancing.  Mad. 
Master Guid-well is come now, let us hear what he will say to the matter.  Guid. 
To what matters?  Mad. 
Mistress Romana saith, she hath heard that many good marriages have been brought to pass by dancing.  Guid. 
It may be so, 
P. Martyr on Iudg●ca. 21.  but you shall hear what a learned Divine saith to this: I was never of the opinion (saith he) that I would have Matrimonies contracted by these Arts: wherein a regard is had only to the agility and beauty of the body: there are other means much more honest, let us use them and leave these as little chaste and shamefast: let us remember that albeit honest Matrimonies are sometimes brought to pass by dancing, yet much more often are adulteries and fornications wont to follow of those spectacles. We ought to follow the examples of godly fathers, who now & then used dances, but such as were moderate & chaste, so that the men danced by themselves, & the women apart by themselves: by such kind of dances they showed forth the gladness of their minds, they sang praises unto God, & gave him thanks for some notable benefits which they had received.  Rom. 
But may not these which toil and moil for us all the year, though they be not so devout have their country sports, as thrash a hen at shrovetide, win the cock at seed-time, hal in rope at our end, cry harvest home, ring, and shake a bell, which doth delight them well, without a flout or a check? Surely I cannot see, how those simple fellows may so justly deserve blame for this, as they which sell a score of sheep for day worth seven pounds, and at the years end take ten pounds; or as they which take a brace of Angels for an hours pleading, & yet know in their conscience, that their client shall be clyod, and go halting home: or as they which ask as much for the fine of one Yard-land, as in times past would purchase two: or as they which take their neighbour's houses over their heads, by giving more for a lease then the old tenant is able to make, though he should sell all to his shirt: or as they which leave their own wives which be of honest and good name, to follow strumpets, void of allhonesty & shame: me thinks we should first cast out these great beams, before we meddle with those small matters,  Cath. 
I think there be not any here but can away with honest recreations in time & place, but what if any of your dancers should come in their morish attire, I mean disguised into the Church, and the fool with his babble set them all on laughing? or what if such as be slack to come to be catechised, or to ring the great bell to a Sermon, be very forward to ring it to call from plough to pancakes, and from thence to breake-bones, I mean to football, where some have had their necks broke: Or what if your daughters with Dina, stray abroad to see fashions, to their own hurt, and grief of their friends, call you all this but a mote?  Rom. 
The Constable must look to unlawful games, and the Churchwardens to such as come in disguised.  Mad. 
Yea, and Parents too; must have a care of their family, if they love them. The word of God doth require that parents should qeustion with their children, when they lie down, rise up, & as they go by the way with them.  Rom. 
Touching what?  Guid. 
Touching Gods commandments, & the meaning of such things as is fit for them to know, 
Deut. 11.13. Ex. 12.26.27. Deut. 6.20.  as you may see in Deut. & Exod. God in time of old bad his people remember to keep holy the Sabaoth day: And you know a great part of the Lords day in many places hath been spent in dancing, & bearbaiting.  Ro. 
No bearbaiting on Sundays now is there? have they so soon forgot the fall of the Scaffold in Paris-garden? may be they have a little dancing.  Guid. 
Be it little, or much, Austin saith, 
Aust. p. 5.32. Crist. Mat. ●. 14. See Peter Mar, on Ind. 21.  better dig all the whole day, then dance on the Sabaoth: And Chrisostom saith, whereas there is wanton dancing, there the devil danceth together with them.  Rom. 
May not the Devil be said aswell to be with Diggers, as with Dancers, if their digging be nought?  Guid. 
You mean such digging as was under the Parliament House, do you not? or do you mean digging the poor clean out of doors?  Rom. 
It is no matter what I mean, or what I think.  Ma. 
Though it were no matter to us which know not your thought, it is a matter to. yourself, if God know it to be nought, wherefore I wish you with all my heart, to pray him which searcheth the hearts & reins, to put good thoughts in your head, good words into your mouth, good deeds into your hand, for this is good & profitable both for you and us: pray also that you, & my neighbour Cathara, may leave jarring and live in peace, not judging or condemning each other for trifles: we are to remember there is but one God, one true justifying faith, one Baptism, one jesus that died for us, what hindereth us from being of one mind, or at leastwise from coming together into one house of prayer, where we ought to pray together in the name of Christ, not only to have our errors and sins forgiven but also for the assistance of his holy Spirit, that finding what is indeed evil, in dourine or doing, we may slay from it, as from a serpent and embrace with all thankfulness whatsoever we shall find to be well pleasing to the God of peace, which would have us to live in peace, that he himself whose comfortable presence is more worth than ten thousand kingdoms, may be with us & remain with us for ever? And so I take my leave, praying you not to set light neither that which I have said nor by this which I shall now say for a farewell.  
Tread malice under foot,  
as fit for currish dogs.  
Take envy by the root,  
and cast it to the hogs:  
Let Christians live in charity,  
and hatred clean forsake,  
That seeking peace and unity,  
the Lord our souls may take.  Guid. 
As Madam Make-peace hath said somewhat to your cousin of peace for a farewell, so I think good to say something to you Master Tractable, marveling still why you or any other should refrain from coming to, or separate yourselves from our Church, if you be of this mind that they which be not of one mind in all points aught to come to one Church, or that the bad do defile the good, 
De unico bap. count Pet. c. 14.  In una commnione Sacramentorum (to use S. Augustine's words) in one communion of Sacraments, than I see not how you may be free from the error of the Donatists so long as you hold that opinion, as you may see yourselves in S. Austin who showeth that the Donatists would have the better by a bodily disjunction, 
Corpora disi●●ction●.  depart from the contagion of the evil, lest all should perish together, But Austin before in that chapter showeth, that though Steven Bishop of Rome dissented from Cyprian Bishop of Carthag● touching Baptizing of such as had been baptised of Heretics, which rebaptizing Cyprian allowed of, denying the other to be the baptism of Christ; but Steven judged those that either did it, or decreed it to be done, to be excommunicated, yet Cyprian abode with Stephen In unitatis pace, in the unity of peace.  Tract. 
I know these Catholic Bishops did dissent, the one from the other, in this point, but unto which of their opinions (I pray you) did Saint Austin lean?  Guid. 
He had reason to lean to Steven, as he did.  Tract. 
How know you?  Guid. 
By that which he saith to Petilian in the second Chapter. Christi est enim unica hominis in baptismate cousecratio, tua est autem unicibaptismatis iteratio. 
Note  For the only consecrating or dedicating of man in baptism is Christ's, but the iterating of that one baptism is thine own. I correct in thee that which is thine, & acknowledge that which is Christ's, Hoc enim justum est, ut cum mala hominum reprohamus, quecunque in illis bona dei reperimus approbemus: For this is just & right, that when we reprove the evils of men, we approve and allow all the good things of God we find in them whatsoever.  Tract. 
Sith these two famous Bishops, notwithstanding some dissenting, would not break the unity & peace of the Church: Why be not you at peace with us?  Guid. 
The Author of the Apology of the Church of England answereth thus toward the end: Neither do we eschew concord, & peace; but to have peace with man, we may not have war with God. The name of peace is a swéet and pleasant thing, saith Hilarius, but yet bewa●● saith he: peace is one thing, and bondage is an other; for if all should be as they seek to have it, the Christ should be commanded to keep silence, that the truth of the Gospel should be betrayed, that horrible errors should be cloaked, that christian men's eyes should be bleared, and that they might be suffered openly to conspire against God: this were not a peace, but a most ungodly covenant of servitude. There is a peace (saith Nazianzen) that is unprofitable: again, there is a discord that is profitable; for we must conditionally desire peace, so far as it is lawful before God, and so far as we may conveniently: for otherwise, Christ himself brought not peace into the world, but a Sword; wherefore if the Pope will have us reconciled unto him, his duty is, first to be reconciled to God.  Tract. 
I have thought that the Pope hath been very careful to win our Souls to God, and therefore we should be at peace with him.  Guid. 
His care for our Souls I leave to God, but I see clearly, if that which is written of some of them be true (as I have no reason to doubt) they have great care to have our Gold and Silver. In the defence of the apology, 
Def. of Apol, pa. 794.  I read thus. The Pope (saith he, meaning Mathias Parisienfis) being diseased with a spiritual dropsy (that is to say, with an unquenchable thirst of money) shook out all the Priests purses, 
Anno. 1215.  & spoiled the Abbeys of all their Treasures: Again, 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 use.  
The Pope gave strait commandment to the Bishops of England, that all Parsons, and Vicars, being resident upon their Benefices, should pay to him yearly, the third part of all the values of their said Benefices: And that all Parsons, and Vicars, being not resident, should pay unto him yearly, the one full half part of their Benefices: All these payments to continue for the space of three whole years; which amounteth at the least to the sum of an hundred threescore and ten thousand pound.  
The Bishops of England (after some great and forcible entreaties) agreed together, 
1247.  to give the Pope a contribution of eleven thousand marks.  
At that time the prior of Winchester, was forced to pay yearly three hundred threescore and five marks, 
Boden Anno.  towards the furniture of the Pope's table.  
The Pope made a strait decree, that all Bishops elect should immediately travel out of England to Rome, to attend upon his Holiness, as Mathias saith,  Romanorum loculos impraegnaret in ruinam regni Angliae: To stuff the Romans purses, to the decay of the Kingdom of England.  
The Pope had the tenths of all the spiritual livings in England, during the space of ten whole years.  Tract. 
Enough of this, for this may suffice to show that the Pope had a great stroke here.  Guid. 
A great stroke in deed, and yet I said nothing of many thousands of Florenes, which the archbishops, and Bishops of England paid to the Pope at every vacation, for their Anuales of first fruits. If you list to see more of this matter, turn to the 794. & 795 page of the Apology.  Tract. 
Not I, I had rather have peace of conscience, and that I knew in what Church God is best honoured, that I might join to that, & so live & die, that I may live for ever  Guid. 
Indeed that you speak of is more worth than ten thousand worlds. Sigh them in our Church are found the holy Scriptures, which teach men in whom to believe, how to believe, and how to live, that we may live with Christ our life and light, that lasteth & lighteth ever, I marvel why you should not frame yourself to come among us. If the Bishop of Rome be have himself, like a good Shepherd, feeding the Romans with sound fodder, it is the better both for himself and them, if not, it is the worse for both; howsoever he be, he is far from us; but the Testament of Christ thanks be to God is near us, and we find our Saviour 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 be gathered together in his name, who is called jesus Christ, but to come in sincerity believing in him, & with a mind to please him the beareth that name confessing him to be our jesus, that is, our Saviour; to be Christ, that is the anointed King, to govern and defend us: anointed Priest to offer himself a Sacrifice once for all; and a Prophet, yea greater than all Prophets, yea then all Angels, as being the Son of God, 
Heb. 1.  by whom in the last days God hath spoken, and made known unto us his will, to come I say, believing in him, calling upon God for mercy in his name, to come with a mind to obey his voice, to come with charitable hearts one towards another, so far from seeking the destruction one of another, that though any of us took another for his enemy, yet if we saw him hunger or thirst we should so refresh him, and so pity his misery, that by our charitable dealing we might do what in us lay, to quench the fiery coals of his wrath, and turn it into hot burning love towards us. If thus we come together, we be gathered together in Christ his name, & then he will be among us, and no doubt but where such a head is, the body cannot want life, neither doth any sound member of such a body deserve to be, or wish to be cut off from the whole. Good M. Tractable be tractable, be not wifull, do not condemn the Doctrine taught in our Churches upon hear say, come yourself and you shall hear such as have knowledge teach, that there is one true living and eternal God immortal, invisible, only wise, which made all things by that logos or word, which was in the beginning with God, being the only natural Son of God, 
joh. 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 conceived by the holy Ghost, & borne of that most blessed and most holy woman, the Virgin Mary, not by turning the Godhead or divine nature (which he had before all time) into the manhood, but by taking of the manhood (which consisteth of a reasonable soul, and human flesh) into the Godhead, and so in the same flesh without sin died for our sins, and rose again for our justification, reconciling us unto God, sanctifying and comforting with his holy Spirit all the Elect, 
Ephe, 1.  whom the Father hath chosen in him before the foundation of the world, that they should be holy and without blame before him, in love, who hath predestinated us to be adopted through jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace wherewith he hath made us accepted through his beloved, in whom we have redemption, through his blood, even the forginenesse of sins according to his rich grace, etc. Which things as also the assuring us of our resurrection to life everlasting (when the same Christ our Saviour who now sitteth at the right hand of Majesty on high shall come to judge quick & dead) are sealed to the strengthening and comforting of our souls. Not only in baptism, were we are dedicated to the service of the blessed Trinfty, by dying to sin, and walking to newness of life, but also in the Lord's Supper, where by eating and drinking that holy Sacrament, we are more effectually stirred up through faith to feed spiritually on the very body of Christ crucified, and to drink his most precious blood shed for remission of our sins. Which great love of his we ought to remember with thanksgiving, until his coming again, endeavouring to assure ourselves of our effectual calling▪ and so of our election, by bringing forth the fruits of that Faith which worketh by love: which is then done when we fly from evil, and do that which is good, walking in our vocation as becometh us; first calling upon God, without whose blessing and favour all labour and watching is in vain; 
Psal, 127  then having a care to give every man his due, whether he be superior, equal, or inferior; to hurt none, 
Rom, 12  to do good to all, to rejoice in hope, to be patiented in tribulation, to distribute to the necessity of such as want according to our ability, especially to the household of faith: to love without dissimulation, to pray for our persecutors, 
Mat. 5, 44,  that it would please God to convert them, as he converted Saul, to take heed of recompensing evil for evil, to remember that vengeance belongeth to God, to beware of being wise in our own conceit, to confess that none but God is free from sin and error, 
Mat. 11.29.  and that those which be gone to rest, are free through Christ, of whom it we that be here learn to be humble and meek, we shall through the same blessed Saviour, if we continue to the end, be exalted to that life & joy that hath no end. And so I leave you to God, to whom be all praise and glory now and ever through Christ, who grant us all to farewell.   
FINIS.