Mathewe he descrybeth Abrahams seate to be in the kingdome of heauen Luc. 23.43 Mat 8.11 Ioh. 14.23 And in Iohn our seates with him in the heauens as in our Mansion house But neuer in the scriptures is the place of our deade godly fathers called eyther Lymbus or Purgatory but contrary they affirme there is no payne to them And Purgatory hath the same paynes the Papists which fayne that place say that Hell hath onely this is the difference that they which be in Purgatory shall come thence by the merits of the Church and purging in fyre in Hell there is no redemption Wherefore the godly fathers were not in Purgatory paynes but in the handes of God which is a Paradise of most pleasure And whereas by the Apostle Peter they go about to proue their Fathers Lymbo as whence the soule of Iesus Christ brought them that place doth neyther affirme the naturall Soule of Christ to go to Hell after his death on the crosse or else that he did bring thence the soules of the fathers For his spirite discending left all those there which he found not in a fayned Lymbo but in the paynefull Helles For thus sayth the Apostle He suffred in the fleshe but was quickned in the spirite 1. Pet. 3.18.19.20 by the which he also wente and preached vnto the spirites that are in prison which were in tymes paste disobedient in the dayes of Noah c. The Apostle sayth not that Christ in his naturall Soule went downe into Hell but he sayth that by that spirite which raysed him to life he preached to them that are in prison Nowe againe he sayth not he fetched out the soules of the fathers which were before hys comming in this prison but he sayth his spirite preached vnto them that still are in prison So farre from delyuerie are they that they as obstinate Rebelles remayne in their former tormentes Nowe then the reason standeth thus By what spirite Christ was raysed from the deade by that same spirite he wente or came to the spirites that are in prison but Christe was raysed not by his owne soule but by the deuine spirite of God euen by the operation of the father Therefore by his deuine power Eph. 1.17.18 not in his humaine soule he came vnto the spirites that are in prison Again note it is one to say he delyuered the Gaole and an other to saye he made an exhortation to the prisoners This their alledged place were it the soule of Christ yet prooueth not a delyuerye but a preaching to them that now was that Sauiour borne dead and crucified for the redemption of the worlde which by his spirite in the mouth of Noah for one hundred and twenty yeares space preached to the disobedient in his dayes had they beléeued That it was not the soule of Christ which quickned Christ from death but the Deuine power these places approue 2. Cor. 13.4 Rom. 8.11 Althoughe he was crucifyed by infyrmitie yet he was raysed and lyueth by the power of God Againe But if the spirite of him that raysed vp Iesus to lyfe dwell in you he that raysed Iesus from the deade wil also quicken your mortal bodies bicause his spirite dwelleth in you And againe Act. 4.10 Be it knowne to you al and to the whole people of Israel that by the name of Iesus of Nazareth whom ye slue and hanged on high whome God raysed vp from death by this man standeth this person sound before you To the Romaynes also we are commaunded to beleue in him Rom. 4.14 which raysed Iesus Christ from death And in the vj. chapter thus As Christ is raysed vp by the glory of the father where note that not by the soule of Christ but by God the father Christ was raysed vp so let vs walke in a newe lyfe And to the Ephesians Ephe. 1.17 Alwayes in my prayers I praye for you that the God of our Lorde Iesus Christ the father of glorye might giue vnto you the spirite of wisedome c. And a little after that ye may know what the hope is of his calling and what the riches of his glorious inheritance in the saintes is and what is the exceeding greatnes of his power towardes them that beleeue according to the working of his mightye power which he wrought in Christ when he raysed hym from the deade set him on his right hande on heauenlye places These places sufficiently expounde our Apostle or rather assist his affirmation which sayth that he suffred in the Fleshe but was raysed in the spirite that is by the Godhead of the father by which spirite in his deuyne nature long before he had our humayne nature vpon him he by his Prophetes taught the inobedient then as by vs his Apostles sayth Peter he preacheth to you in that spirite at this present Yea and also to the verye damned in the Hels no doubt at the death of Christ by the deuyne power of his holye spirite was the glory of his crosse opened to their greater condemnation which contemned their saluation in him as the godlye fathers and their sacred bodyes in great comforte by his power were raysed sundry from their brethren to testifye the glory of this our crucifyed Christ raysed vp by his father and set vp wyth him in glory Adde to this this place of Peter is so farre from warrante to that Popishe opinion that the soule of Christ fetched forth the soules of the godly fathers Adam c. That of the flatte contrary he sayth they to whome thys spirite came were disobedient And that thou shouldest not dreame of Christs soule after his death herein he setteth thée the time when this office was fulfylled saying In the daies of Noah whyle the Arke was a preparing Last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly learned Beza doth interprete qui sunt which are not which were in pryson according to the efficacie of the gréeke worde And the Apostles purpose is not to tell vs that they were in prison what tyme Christe by his spirite in the dayes of Noah preached vnto them for then they were men in naturall lyfe as Noah was but he will giue the Iewes to vnderstande that all were drowned except eyght persons bicause they were disobedient vnto his worde All whose soules that then were damned nowe at the wryting of this Epistle and at this present and euer shall be thoughe their bodyes be rotten and dust are in prison So now most iustly they receyue damnation which refused their saluation in Christ preaching vnto them in spirite in the mouth of Noah not hauing as yet our nature vpon him We conclude therefore that Abrahams Bosome is a place of celestiall comforte a Paradise of pleasure vnspeakable the hande of God deuoyde of Hellish or any torments the Aulter of ioy the kingdome of God Iohn 14.2 Ephe. 1.18.19 Christes fathers house where he sayth are many Mansions euen the inheritance of the iust
the preaching of his worde then at any tyme he hath bene since the Apostles tyme. This only remayneth that with hart and will by the motion of his holy spirite we ioyntly enter our Churches where Iesus Christ is graciously offred not into our armes but into our harts and soules not in a body subiect to myseries and death but in the Maiestie of his worde which is his eternall power Rom. 1.16 1. Cor. 1.18 to bring vs by his light to that saluation assured in him and to engraffe quyetnesse in Conscience perswaded in his truth by the testimony of his sayde spirite of the full forgyuenesse of our sinnes That we shall with newe raysed hartes as men risen from a most déepe Dungeon of death most ioyfully with Symeon syng and saye in heart and truth Lorde nowe whensoeuer thou callest vs from this naturall lyfe 1. Cor. 1.30 Ephe. 1.7 Mat. 20.28 at thy good pleasure thou lettest vs departe to quiet rest in christian peace For the eyes of our fayth haue and doe sée Christ Iesus and receyue hym as he is to vs in mercy giuen our onely raunsome and full matter of our spirituall health and celestiall ioy to whom with thée our best father and the holy spirite be praise and glory for euer and euer Amen Thus much receyued by the Gospels wordes touching Symeon nowe let vs lende eare attentiuely vnto the words deliuered vs in this his ioyful song Thus he sayth Lorde now lettest thou thy seruaunt departe in peace according to thy worde For mine eyes haue seene thy Saluation This olde holye fathers song conteyneth shorte wordes and long matter wherein he giueth the Lorde his due praise by publique spéeche in ioyed hart and after the example of the former church for the present benefite receyued according the faythfull promise of God that he hath not departed to his Fathers before he sawe the Lordes Christ he singeth the Lords truth and blaseth the honorable armes of our Captaine Christe manifesting his power efficacie and glory in this his pithy encomia That done he setteth downe the perfite platforme of a quyet cōscience and the ancor of her health in the middle of many miseries in his owne person saying Now Lorde all if by the Romaine Tyranny thy people of Israell haue béene sore oppressed our fayth sore assaulted so that twixt hope and sorrow we haue wayted for Consolation in thy promise Now that thou hast giuen vs thy Christ our glory I ioy so much in him my Sauiour that death shall be to me welcome and my departure shall be in peace bicause by this Christ my Consolation Gods wrath to me is pacified my syns in him pardoned my selfe for him of my heauenly father dearely beloued and my soule shall rest in ioy for I am thy seruant wherfore Now let me I praye thee departe in peace I am satisfyed that I haue séene thée and the dayes of my age are in thy hande But whereas Symeon sayth Lorde Nowe doth thy mercy let me departe in peace he plainely sheweth that vntill he perfitely had the fruition of his hope he was in auxietie and griefe and walked with a heauie harte for the affliction of Israell This argueth not an absolute weakenesse of fayth in Father Symeon but rather expresly an ardent expectation of the promise of God nothing pleasured with the forreine matters of this lyfe albeit they should abounde to hym But by trauaile in fyght against temptations in worldly pleasures he hungreth and spiritually thirsteth in approoued hope the Lords promise enduring the griefe of present oppression assuredly by fayth to reape the rewarde of his pacient hope bicause he had the worde of God a most faythfull Norice therto for his warrante 1. Pet. 2.2 For thus sayde the Lorde by Reuelation to Symeon Thou shalt not dye before thou hast seene the Messias Christ the Lorde Luc. 2.26 Note here good Reader the nature of Gods promises giuen to his chosen children They are not performed at the first houre but they are deferred longer then our selues would desyre and they are not performed till the fayth of the parties be perfitly prooued and by the opposite occurrents sore exercised God the Father promised the comming of his beloued sonne Christ here imbraced of Symeon at the fall of Adam and Heuah Gene. 3. Gen. 22.18 Gal. 3.8 Esa 64.1 Mat. 13.16 Luk. 10.24 and renewed it to Abraham and by hys Prophets continued the same but the time prolonged forced many of the best fathers to cry Oh that thou wouldest pierce the heauens and come downe and to say Oh Lorde sende thy glory vnto Syon and thy sauing health vnto Ierusalem And as our Christ doth testifie many kings and Prophets haue desyred to sée Christ and haue not séene him or could the times enioy the performance of this promise till the fulnesse of time by him set were come Heb. 1.1 and that by contrary presumptions the fayth of his chyldren were thorowly exercised But when the tyme by his deuine wisedome appointed was come then did he faythfully giue the same Messias into the worlde that Symeon and the godlye then might beare wytnesse to vs his children nowe of his euerlasting faythfulnesse In this worde Nowe lyeth an Emphasis as if he had sayd The worde of my promise hath fed my fayth stablished my hope to wayte for thys our consolation Christ and sythe in thy mercy thou hast performed the word of truth Now let me depart in peace Here is to be well marked the force of true and lyuely fayth it doth persist in one it resteth vpon the promise of the worde The force of true fayth albeit that heauen and earth should séeme to runne on heaps together This is that most excellent gift of God that excelleth al vertues in whatsoeuer man Ephe. 3.17 Pray the Lorde therefore to giue thée fayth in Christ christian Reader and Christ thereby to dwell in thée then shalt thou abyde stedfast in hope after the worde of Gods promise whatsoeuer obstact shal arise against thée The Lord by his seruant Moyses promised the Israelits delyuerance out of the bondage of Egypt Exod. 4.29.30.31 But straight wayes wyth this promise arose such presumptions to the contrary as the hardnesse of Pharaos hart and cruelty their oppression and more labor thereby their sharpe correction for wants in worke and in the hower of their deliuerance his huge army persecuting them on the one syde the high Mountaynes and swallowing Seas to hold them in on the other syde that it might haue séemed to Israel Moyses warrant from God to haue bene rather a dreame of their desolation then the day of their delyuerance But they by this spirite confirmed in fayth did suppresse the present calamities by the Ancor of hope which from the shyp of their beléeuing consciences in these terrible Seas tossed they cast fyrmely pitched vpon the worde of promise which thus they had vz I will in a
Loe to thys place went the holy father Symeon departing wherof perswaded he departed in moste assured peace in conscience and with God who in his Christ with him being satisfied by his holye spirite setled the harte of Symeon in moste quyet rest That the soules departed walke not after death in earth againe But yet or I passe from thys worde departe for that I wryting this a most slaunderous reporte is raysed of an honest and vertuous Minister departed this lyfe that hys soule nowe walketh at this daye in his Parsonage house it shall not be vnprofitable Christian Reader that I saye something to the beating downe to death this error It is an olde sinister opinion of men that the soules of the dead depart not so from vs but that after buryall they walke in the earth and appeare vnto men exhorting them to this or to that as Gregory of Rome reporteth in his Dialogues Yea the Apostles might séeme to be combred wyth this error saying when they saw Christ vpon the water it is a Spirite Act. 12.15 And when Peter knocked at Iohn Markes mothers dore they saide to Rhoda the mayde it is his Angel This had they of the vulgare opinion receyued from Pithagoras teaching the soules of men to returne into the bodies of others eyther for correction or reward And thus deluded Herod hearing of Christ supposed Iohn Baptist to be rysen againe Mat. 14.1 Mar. 6.14 Luc. 9.7 whom he had beheaded And the better sort of the people dreamed Christ to be Helias Iohn Baptist Ieremy or some of the Prophetes all which we sée were most vntrue But as touching the departure of the soule once seperated from the bodye that it returneth not or can possibly into the world the storie of Lazarus doth affyrme Diues desyreth that Lazarus might come to help his tongue Luc. 16. but it is denied that they which be in ioy can come to the Helles He then desyreth that the soule of Lazarus may go to his brethren that are in the earth and may teach them to beware but he receyueth this aunswere They which be here cannot come hence and they which be there cannot come thence And they haue Moyses and the Prophets let them heare them and if they wil not heare them neyther wil they beleue though one should which is vnpossible before iudgement come from death againe Esa 8.19.20 Deut. 18. The Prophets doe forbid vs to aske counsell of the dead God lykewise in the lawe here Abraham doth sende vs to the Prophets and to Moses bookes for our instruction denying most constantly that any soules of the dead shall walke againe to teach or terrifie vs All they which departe thys lyfe be eyther godly or wicked If they be godly then are they by imputation iust and the soules of the iuste Sapi. 3. are in the hands of God And godly Lazarus cannot be permitted no not to do much good to come from Abrahams bosome But if they be wicked they lye in the Hels like sheepe and thence cannot Diues or his fellowes come though heauen and earth should runne together But thou wilt say what shall we saye to this there is much iumblyng in suche a house and there is séene lyuely such a man walke before vs Chrisost hom 29. whome we cannot but say to be our friend departed to all our sences iudgemente To thys I aunswere wyth Chrysostome vpon S. Mathew What shal we say to those voyces sayth he which saye I am the soule of such a man The Deuil not the soule of the deade it is that after buryall walketh to deceiue men Say it is not the soule of the deade man but it is the Deuill which doth fayne these things to deceyue the hearers thereby These are sayth he olde wyues Fables and fryuolous tales The soules of the righteous are in the hands of God and soules of Infants c. But the soules of synners are straight waye after their departure called to their place as playnely appeareth sayth thys father by Lazarus the righteous and the wicked rich man Loe this is no newe doctrine by vs deuysed but an olde truth by the Fathers concluded through the warrante of Gods worde that the soules of men departed be placed presently at the hower of death out of which place they cannot come againe to men in earth Whether Samuell apeared to Saule or no. before the day of iudgement But the Papistes séeme to presse vs with the apparition of Samuel to king Saule at the cuniuration of the Pythonisse To whome we soundly aunswere that Samuel appeared not to Saule but Satan abusing the king tolde him that he was Samuel But here againe they saye sée howe these men denye the playne Text of scripture Doth not the holye booke of GOD twise saye 1. Sam. 28. Eccle. 46. Samuel appeared vnto Saule we acknowledge the scripture to call the Spirite that apeared by the name of Samuel And albeit against the second place as not Canonicall we maye lawfully excepte August quest 3. yet we answere with Augustine ad Simplicianum the Bishop of Millaine It was not sayth he the spirite of Samuel raysed from his rest but it was some fantasie or imagination of the Deuill which the scripture notwythstanding calleth Samuel as Images be called after the names of such persons as they do represent Who doubteth sayth this father to name the Images of the Phylosophers pictured vpon the wall saying this is Cicero that is Salust and this is Achilles and this manne is Hector this is the flood of Simois and that is Rome when these be nothing other but bare pictures vpon a paynted wall No maruell therfore though the wryter of the sacred Storyes sayth he call this Image of Samuel by the name he represented or that the Deuill could transfigure himselfe to the shape of a holye man which hath power also to tourne hymselfe into an Aungell of lyght But Turtullian sayth Absit vt animam cuiuslibet sancti c. God forbid that wée should beléeue the Deuill to haue power to call vp anye soule of the saints of God much lesse of his holy Prophets for we are taught that Satan doth transforme hymselfe into an Angel of light with what ease then into the shape of a manne of lighte so he calleth Samuell bicause he is a member of Christ the true light of the worlde yea he doth sayth he affirme himselfe to be God and worketh great and prodigious things if it were possibly therby to seduce the elect people of God That learned father Peter Martyr sayth that Samuell apeared not to Saule but it was an imagined shape which by the delusion of Satan was brought vnto Saule and as we call it a Ghost and he gyueth probable reasons to approoue his assertion Diuers reasons proouing Samuell not to appeare to Saule First syth the case so stood with Saule that God would neyther answere him being often
money to haue bought the bodye of the Lorde which possyblie might as wel haue come to passe as the high Priests to corrupt the Souldiours for money Mat. 28.13 to saye that his Disciples stole him away by night This might fleshe bloude in infyrmitie of Nature haue perswaded this Princely Péere in God But the wisedome of God hath otherwise determyned and therefore at a sodaine changed the harte of Ioseph and of a priuie and quaking Disciple made hym an open and most Heroycall spirited Souldiour all which holy Luke testifieth of purpose in these words Luc. 23.50 Tum ecce vir nomine Ioseph c. As if he would saye beholde nowe a maruellous matter and sodayne mutation A christian courage in a Noble counsellour beyonde the expectation of all men come to passe When the matters of Christ the Lorde were thus in hande that he was crucyfied slayne and dead vpon the crosse and there hanging was of all men neglected his louers and friends for feare hyding themselues some other of them standing aloofe wéeping the miserable daye and beholding with grieslye griefe the most pitifull case of our despised Christ no man daring to offer himselfe for the glory of the father to honor the bloody body of his dead sonne Then euen then dyd this graue Councellour ritche seruant and faythfull Disciple caste of the cowardishnesse of his fleshe and armed wyth the spirite of God professed himselfe alone to be the seruaunte of Christe in the myddle of his enimies and at Pilates person he stowtely but wisely and with reuerent duety beggeth the bodye of his mayster not anye longer fearing the losse of goods credite office dignitie or caring for anye perrill that might to his Noble person or honorable house thereafter befall O Noble christian Counsellour And note well ye Noble seruants of Iesu the Lorde your mayster who hath the hartes of Kings in his hands and doth turne them as he doth the Tydes of the Sea Pro. 21.1 and Ryuers of water did so humble the harte of Pilate to hys Counsellors request that spéedily he obtayned his godlye desyre And that more is where Ioseph thought hymself alone to haue this cause in hand there the Lord of lyfe doth in the moment of tyme ioyne to him a most Noble Pharisie named Nicodemus God gyueth good successe to godly labours farre beyonde all expectation a teacher of the Law that so both estates Spiritual and Temporall may perceyue that the Lorde doth keepe them in power and fauour with princes and potentates bicause they shoulde with courage doe the Lorde seruice yea euen in dangerous seasons if Christ be eyther accused prysoned or anye waye else euill dealt withall The heroycall hartes then of christian Counsellours and Noble Christians Courtyers and Gentlemen of credite should though alone make humble and earnest and eftsoones peticions to the Deputie of our head Christ for the godly members of the same God will ioyne with them and enclyne the hartes of the hardned for his sonnes glory and graunt ayde vnto you in his businesse beyonde your expectation and your selues shall finde fauour wyth God for your labors in his Christ Now in Ioseph his person and also in Nicodemus there are two things to be well and déepely considred for want wherof many doe to their great hindrance from God take euill example not rightly giuen First therfore we are to consider what be the thinges in these men to be followed of Noble men women others Secondly the hyndring euill A righte eye is to be had in the deeds and lyues of godly men which manye doe presumptuously take as offered in the persons of these men to be receyued without reproofe The thing to bée followed that so this faythfull seruice to God may appeare to the more Noble christians is that they be endowed with their exampler Ioseph his spiritual quallities and christian habite which maketh them truely braue and bewtifull yea so as neyther Silkes Veluets Syluer or Golde can doe and that is that they be in person honest not giuen to the notable vices folowing for the most parte forreyn Nobilitie so I call al those by carnall byrth enobled in whose hart God by his spirite and worde beareth not the soueraigntie as Idlenesse the mother of al euill surfetting dronkennesse whoredome chambring wantonnesse blasphemous othes filthy and rybaldous talking and couetous cruelty ouer their sore oppressed Tenants and inferior people and such lyke but that they be giuen to the custome of honest and chast lyfe sobrietie of minde and manners comlynesse of apparell agréeable his dignitie moderate dyet and frugall hospitality louing harted and vsing vpright dealing with all men assured that as their persons doe farre excell the lower sorte so God requireth more regard of them Luc. 12.48 For to whom much is giuen of him shall be much required And let them make thys reckning if they hunte counter herein the verye heathen Nobilitie shall ryse agaynst them to iudgement It is sayde of the seueritie among the olde Romaynes in iudgement that if an olde person or famous Senator al if greatly for hys desertes were to be renowmed became in any sorte to be the example of yll to the common weale he should haue seuere censure Lucius Antonius Lucius Antonius was cast out of the Senate house for that hauing maried a Mayde he cast her off by deuorce wythout the counsell of his friends Fabritius Lucius Censor adiudged Cornelius Rufinus Cornelius Rufinus who had bene twise Consul and twise Dictator vnworthy the fellowship of Senators bycause he had ouercuriously decked his Cubborde wyth Syluer plate as gyuing thereby a superfluous example to hys fellow brethren and others Duronius Duronius also was remoued the Senate for that being Tribune he did dissolue that reasonable lawe set downe before by the Senate which dyd restrayne the lashing prodigalitie in fumptuous feasts and banquets These and such other examples the Stories delyuer vs. But who thinketh these men were they in these dayes worthye such seuere censure being Noble and well deseruing Or who is of Iulius Caesars Iulius Caesar iudgement holding it most honorable for a noble man or of higher calling by vertues to excell others and also so to guyde his family that his housholde maye be frée from all suspition of euill O that our christian Gentrie were come to this heathen mans perfection in this poynte Or that our Byshops would in all their houses beginne thys daunce What is asked of the Nobilitie Well Ioseph must beginne to doe it and also to be iuste in his dealing with all men which consisteth in the equall gyuing to euery man his owne and to doe to others as they would they should doe to him And to the vtterest of his authority and power Mat. 7.12 he must follow the counsel of the noble prince and Prophet Dauid hymselfe to defende the fatherlesse and people in righteousnes and the poore
mightye hande and outstretched arme delyuer you Whose pacient perseuerance the same Iehouah approoued when moste tryumphantly he caused the senceles seas in the faithfull answere of his merciful promise to obey his voice in the mouth of a man far inferiour to Pharaoh at whose commaundement they became against their nature seruiceable to his people Exo. 14.21 for they reared themselues as a loftie wall on either side and the sincking sandes were turned into a most firme ground and pleasaunt gréene path Hebr. 11.29 for the Israelites safetie in this their moste miraculous passage After whose ariuall on the other shore the saide Sea did returne to her former course and in the sight of the Hebrewes gaue to the Egiptiacall Tiranny his iust rewarde by the hand of God which herein drowned Pharaoh and all his host And déere Reader thou hast no lesse promise Exo. 14.27.28 but much greater to thée being a christian Israelite Namely that by faith thou shalt be deliuered from the power of spiritual Pharaoh the power of darkenes Col. 1.13 Rom. 3.24 bée translated into the kingdome of the Sonne of God in whom thou shalt be iustified and shalt haue forgiuenes of thy sinnes shalt be at peace with God shalt haue Christ thy sanctification iustification and redemption 1. Cor. 1.30 Thy Lord thy peace thy saluation thy light and thy glorie Thy selfe shalt approch the throne of grace with quiet conscience beholden of the father for his blessed and therefore beloued sonne for a citizen of the heauenly Ierusalem Ephe. 2.19 Rom. 8.17 an heire of that kingdome yea a fellowe heire with Christ Iesus And this is that peace which Symeon felt and saw with the eies of his faith when hée saide hée now went to his Fathers in peace But euerie opinion receiued in or of Christ is not this regenerating fayth There is a fayth attributed to the Deuils The Deuils beleeue saith S. Iames but they tremble and quake Iam. 2.19 There is a faith said to be in the hypocrits of the earth but Iames calleth that a dead faith And Paule to Timothy Iam. 2.17 Fides ficta a fained faith a faith all one with the Diuels and of some called an historicall fayth Iames ioyning them together saieth of them thus speaking to the counterfeite Christian Thou delightest in thy selfe and takest pride herein that thou art perswaded that there is but one God and the same thou holdest for thy God against the error of Paganisme which defend many Gods Thou doest this right and hereby thou doest farre excell them but yet art not thou ascended one step from the Deuils fayth who beléeueth euen as much and that Iesus Christ is the holye sonne of God also and the Redéemer of the world But in that he beléeueth God and Christ to be God and cannot beléeue in God that is as Augustine hath it to loue God and to walke in his feare with obedience they do al tremble at this name as the théefe before the Iudge and so do Hypocrites which haue but fictam fidem a fayned fayth Let no man obiect that the godly also doe feare God For it is easily answered their feare in God is coupled wyth fayth and loue in GOD with hope and perseuerance in constant faythfulnesse and obedience to his worde But in Deuils in wicked men and in hypocrits there is nothing but feare and desperation For as they beléeue they loue not they obey not wyllingly wherfore wanting his Spirite they haue no boldnesse they hope not but feare and looke for his anger not for his mercy bicause they cannot but be most cruell against his beloued members But the fayth which Symeon and all the iuste haue in God and Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opinion True fayth descrybed which leaneth to one parte yet so as he standeth something doubtfull of his side but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so fyrme stable so sure an assente and consent to the worde of truth by the working of the holy ghost that no doubt can driue vs from our Ancor holde in Christ And this gracious fayth is the gift of God which by the bright beames of his truth in his holye spirite doth not onely shyne and presse into our harts the worde of our saluation and fayth in Christ but doth enflame and transforme them and maketh them of an old substance a newe creature that thus knowing God they loue him as their father they worship and honor him as God they tremble at his worde least they offende such a most louing father they walke in his statuts and ordinances to doe them and put their whole truste in hym and in the worde of his truth though their synne their conscience and Satans malice doe accuse them yea though infynite temptations to the contrary of Gods louing fauour do assault them As that their synnes might alter his good purpose or that their weaknesse in fayth might chaunge hys mynde and loue towards them yet hauing this promise by Symeon 1. Cor. 1.30 1. Pe◠2.24.25 Heb. 9.12 Christ is our peace our light our saluation our glory by Paule our sanctification iustification and redemption by Peter our Byshop and high Priest by whose strypes we be made whole by the Epistle to the Hebrewes our sacrifice which once for all offred hath founde eternall redemption Hebr. 10.26 1. Ioh. 2.2 after whose Oblation there remayneth no more offering for sinne Finally our Mediator and Aduocate and the full reconciliation for our sinnes and the sinnes of the whole worlde yet I say notwithstanding such former assaultes these present promises doe seale vs vp and we conclude by our fayth in Christ after the assured word giuen vnto vs in the Pen of Paule There is no condemnation to them which bee grafte in Christ Iesus Rom. 8.1 which lyue not after the fleshe but after the spirite and we be so stablished by hope that tryumphantly we stande the accusation of Synne Rom. 8.33 34. Satan and Hell saying It is God which iustifyeth who can condemne It is he that is dead yea but which is rysen from death is set at the right hande of God and maketh intercession for vs his spirite teacheth vs to pray and in vs doth worke effectuall suspiration and supplications with hope to receyue moste certainly the loue of God and in this manner with Symeon Ioseph of Aramathea and the rest of Gods elect we daylie wayte for and expect with pacience the redemption of our bodyes Rom. 8.23 Luc. 21.28 that is the day of the last Resurrection And this our liuely fayth hath this loue so conioyned in vs that we do loue our Christ bicause he loueth vs first and walke in the effects therof before him and our brethren 1. Iohn 4.10 through the same his loue and therefore also tryumphantly against Satan Sinne Pope and Hell Desperation and Death we say in hart Who shal seperate vs from
whylst the euill dayes come not nor the yeres approche wherein thou shalt say I haue no pleasure in them A little after when the keepers of the house vz the hands of the body shal tremble and the strong men that is the legges shal bowe themselues and the grynders the téeth shal cease bicause they are fewe they waxe darke vz the eyes that looke out by the Wyndowes And the dores lyppes or mouth shal be shut without by the base sounde of the grynding that is when the the chawes shall scarce be able to open and he shal ryse vp at the voyee of the byrde namely he cannot sléepe halfe the night and al the daughters of synging that is the wynde pypes or deafnesse of eares shal be abased Also they shal be afrayde of the high thing euery thresholde shall be hard to stryde ouer and feare shal be in the way the Palsye shal cause the bones to tremble and the Almonde tree that is the gray heade shal floorishe and the Grashopper that is the least weyght shal be a burden and concupiscence shall be driuen away for man goeth to the house of his age euen to his graue and the Mourners goe aboute in the streete whyles the syluer corde is not lengthened meaning the Marow of the back bone of the synewes nor the golden Ewer broken the little skyn that couereth the brayne which is in coulour lyke Golde nor the Pitcher broken at the Well that is the veyns at the lyuer not dissolued nor the wheele broken at the Cesterne that is nor the head with the hart from whence he draweth his powers of life make an ende of their office and duste returne to the earth as it was the spirite note that the soule incontinentely goeth to ioye or tormente to him that gaue it Vanitie of vanities sayth the preacher all is vanitie This moste excellent counsell ye Noble Lords and louing Countrymen whose yong daies are now or already wel neare spent shall you haue in the house and worde of God contynually to your Christian consolation in Christ by repentance and fayth in him not onely to ioye with Symeon but with the whole Church of God to say most assuredly Lord now lettest thou thy seruant depart in peace c. Further consider gentle Reader that Symeon speaketh here of naturall death when he sayth he departeth in peace and yet he calleth his death not a destruction but a departure And a departure for thrée causes He departeth from this life and hath no more fellowship with those that lyue on the earth or they with him as men with men to be benifited And also his soule departeth from his bodye for a season and hath no more participation therewith tyll the day of Resurrection but this is also a departure for the soule dyeth not with the bodye but lyueth bicause she is immortall Thirdly he departeth from the vally of misery into the Mountayne of all ioy and felicitie into the Heauens there to raigne with God for euer In assurance whereof he concludeth his lyfe to depart in peace saying Now Lord thou lettest me depart in peace but al this warrant hath he from the spirite of God wherefore he addeth according to thy worde Eccle. 9.5.6 But as concerning the fyrst departure Ecclesiastes sayth The deade departed know nothing at all neyther haue they any more a reward For their remembrance is forgotten Also their loue and their hatred and their enuye is nowe perished they cannot by their loue profite those left behinde them No profite after death from the lyuing in earth or yet by their hatred had they any doe them hurte And they haue no porcion of all that is done vnder the sunne This doctrine considered the forged frame of popishe Purgatory must néeds fall out of our hartes For if of those prayers which daylie in popery be made for the deade the departed haue no portion howe vayne a thing is it to imagine a purgatory from whence our friends Soules are fetched by our sundry déedes for them As by Trentals Diriges Requiem and restles Masses Almes deedes Popes pardons and prayers for all christian soules with Aue Maria Amen Whose pelfe yong babes can scoffe and saye in these dayes Come tye the Mare Tomboy A cake a cake for all christian soules De profundis Salue Regina Godfather But if of these dead workes vnder the sunne done the departed haue not their portion as the spirite of God in this Canonicall Scripture sayth they haue not how wicked an opinion is popery Euen a damnable synke of most blasphemous false doctrine At the hower of death he had his iudgement Luc. 16.26.27.28.29.30.31 Diues is presently condemned to Hell and Lazarus from sentence sent to Abrahams bosome and thence cannot remoue though the cryes of the dead be many or the necessitie of teaching the lyuing neuer so great They haue Moyses and the Prophets Eccle. 11.3 sayth Father Abraham let them heare them And as the Tree falleth East or South and so lyeth Euen so as a man is founde by the spirite of God at the houre of his death so shall he be placed in the daye of his Resurrection when the soule shall be revnited to his body Thence forth in body and soule for till that daye onely the soule hath the iudgements censure to receyue the rewarde of their state in this mortall lyfe And this is most fyrmely proued by the words of our Sauyour in Iohn thus Ioh. 5.28.29 The hower shall come in the which al that are in their graues shal heare his voyce and they shal come forth that haue done good vnto the Resurrection of lyfe but they that haue done euil vnto the resurrection of condemnation Marke well he sayth not they whose friends haue done well for them they beyng dead but he sayth they which themselues haue done good shall go to lyfe Againe he affirmeth the state of the dead to remayne alwaies one and the selfe same that it was at the hower of death For he sayth not vnlesse their friends by their prayers their deuotions their déedes and their other Pelfe hath changed their condition synce death But thus the Lorde of truth which cannot lye Christ Iesus sayth They they which haue done euil and dye without his speciall gifte of repentance they shal go to Hel. And thus shall the matter stand in the day of Iudgement sayth Christ in the Gospell after saint Mathewe Mat. 25.41 Departe from me yee curssed into euerlasting fyre which is prepared for the Deuil and his Angels for I was an hungry you gaue me no meate c. But percase they might aunswere our friends gaue penny dole for vs during the dayes of the worlde But still this answere they shall haue Departe from me ye curssed into Hell you I say you gaue me no breade O poore Papists forget not Math. 25.1.2.3 c. how that the Virgins which had no Oyle
prouoked eyther by Oracle by Prophete or yet by the Priest it is to be denyed that he would appeare to him by the deade especially considering hymselfe in his most holy iust lawe to haue forbidden the same in these words Let none be founde among you Deut. 18.10 that maketh his sonne or his daughter to go through the fyre betwixt two fyres by a superstitious ceremony therby to be purged or that vseth Wytchcraft or a regarder of tymes Popish purgatory her priests build all vpon the reporte of the deade as their Fryrie bookes declare wherfore accursed for abhominations or a marker of the flying of Foules or a Sorcerer or a Charmer or that counselleth with spirites or a Southsayer or that asketh counsell at the dead For all that do such things are an abomination to the Lord bicause of these abhominations the lord doth cast them out before thee Secondly this must be done eyther by the will of God or by force of Magicall Arte. This was not the will of God for his written will doth prohibet the same and Satans Arte cannot haue power against the will of God Thirdly if this Spectrum were Samuell then did he appeare eyther wyllingly or by force he coulde not come to Saule wyllingly for the hartes and obedience of the saints of God alyue and dead doe concurre with the will of him their father But in this apparision the Prophete should haue yéelded to sathan against Gods will but to saye he came against his wyll is more then wicked nay to say he came at al is pestiferous when Abraham affirmeth constantly that neyther Heauen or the place of Torture can yéelde from them the soules of the departed To conclude this matter of Samuel your vnholy lawe of your lyke holye father doth refell this opinion as a fantasie of no reputation It was not sayth this Decrée Samuel that apeared to Saule but the Deuill Decret pontif 26. que 5. cap. and he sayth it is an absurde and vnworthye matter to holde that so holye a manne from his natiuitie could by Deuillish arte be drawne to so wicked a man as Saule was But this was sayth the Decrée the fallacies of sathan hereby compelling men to dreame that he had power as well of the holye mens soules as of the wicked Thus by the scripture of God by the testimony of godlye Fathers by probable reasons and lastly O Papist by the Popes Decrée thou doest sée howe this was not Samuel but the delusion of sathan and is called in the storye Samuel respecting therby the mind of Saule supposing this Spectrum to be Samuel And as the golden Mice and Emraldes 2. Sam. 6.4.5 which the Philistines layd in the Arke of wytnes are called Mice and Emraldes and yet are but the shape and Figures of them made by the arte of the Philistines cunning Euen so the shape of Samuell set before Saule by the deceytfull arte of the Pythonisse bicause he stood for Samuel is so called in the holy story To this I could adde further proofe and authoritie but I suppose this sufficient to a godly minded man and also further testimonie of Fathers to deny that any soule of man walketh in this world after the hower of death Athanasius an olde learned and godly Father sayth Atha li. de ques 9. 13. that the wisdome of God will not permit the soules to retourne before the iudgement daye into this worlde least by such meanes the Deuill shoulde take vpon him mans shape and should into the forme of dead men being transformed say he were the soule of such a one raysed from death and by such deceyte should teach many lyes and false opinions to the destruction of the Church Augustine sayth that if the soules of the dead could walke wyth men in earth his godly mother Monica Aug. de cura pro mor. ca. 13 Illirius Cent. 2. who trauayled from Sea to lande to be with him would neuer nowe after her death be absent from him No truely the soules of dead men cannot walke in this worlde For presently at the hower of death as the olde Father Ireneus also sayth they are placed the godly in ioye the wicked in perpetuall payne But the Papists obiect yet against this truth and say that this Samuel did foretell to Saule what shoulde become of him in that battle and that he and his children should be slayne and Saule himselfe shoulde be with thys Samuel These things say they the Deuill could not tell for the Deuill knoweth not things to come it must therfore of necessitie be the true Prophete Samuel which being the Lordes Prophete could therefore foretell of these things But all this is easily aunswered This obiection standeth vpon trembling props as thus The Deuil foreknoweth not things to come but this knewe before hand that Saule shoulde in the ouerthrowe be slayne therefore was not this the Deuill which by the Pythonisse was raysed By the same reason maye I say this was not Samuell Esa 41.23 for the holye scriptures doe attribute this alone to God to tell things before they come to passe yet for all that the same place doth nothing derogate but that the Deuil may foreknow and also declare some things or that they come to light For sometyme he receyueth commission of the Lord to plague this Country Deuils doe foreknowe many thinges and that person as the rodde of his loue or anger and standing among the saints of god he heareth the sentence which had swiftlye and easily he can vtter before the execution be done For the Deuils can most spéedily as the wynd ouerrunne the earth therfore by Tertullian they be called Volucres But hauing authoritie to plague Iob Iob. 15.16.17 coulde he not haue told Iob what shold haue become of him before he brought the Caldes the foure wyndes the fyre and death to hys children and sicknesse to hymselfe yes veryly sent to bée the lying spirite in the mouth of Achabs false Prophetes with this warrant 1. Reg. 22.21.23 c. that he should preuayle was it not in his skyll to vtter Achabs destruction as Micha did before it came to passe yes certainely But the Lorde will not vse the person of the Deuill to be his Prophet and therfore his deuyne spirite spake in the mouth of his holye afflicted seruant Micha So no doubt did he know Gods counsel vttered touching Saule whose ende the Lorde had determined to be at this tyme perfected and therfore of the Pythonisse demaunded gyueth answere thereby to bring Saule into greater desperation which was Satans glory Further the infernall spirites be also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name some of the olde fathers as Tertullian Lactantius and others affirme them to haue asciendo of knowing much But doth Daemon the Deuill knowe of his owne present knowledge things to come No for that is proper onely to God who comprehendeth all tymes all men all things and
for enstructions they are sent to the law and propheticall bookes of Gods holy scriptures To determine this disputation the Prophets saints and seruants of God refuse to take deuine worship giuen vnto them Apoc. 19.10 Act. 10.16 14.4 But this Spectrum dyd take it and reprooueth not the same an absolute conclusion that it was the spirite of Satan and not the Prophete of the Lorde Samuell who rightly sayde that Saule in soule should be with him on the morrow which is the place of all abiect Murtherers which from true religion fall to his opposite Hebr. 6.4 Idolatry as sayth the Apostle It is impossible that they which were once lightened and haue tasted of the heauenly gifte and were made partakers of the holye ghost and haue tasted of the good worde of God and of the powers of the worlde to come if they fall awaye should bee renewed by repentance seeing they crucifie agayne to themselues the sonne of God and make a mock of him And an other place Hebr. 10.26 If we synne wyllingly after that we haue receyued the knowledge of the truth there remayneth no more sacrifice for syns but a fearefull looking for of iudgement and violent fyre which shall deuoure the aduersaryes Apo. 14.3 To returne to our holy Symeon he sayth he shall now depart in peace for why as saint Iohn sayth Blessed are the deade which dye in the Lorde or for the Lordes cause euen so sayth the spirite for they rest from their labors and their workes that is Gods mercifull reward follow them In this sentence all feare of death to Symeon and trembling at the Popish Purgatory Three perfite consolations agaynst the pretensed Purgatory is taken awaye from the children of God and that by thrée most assured affirmations First he sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth by and by presently no delay or interception but euen from the very instant of death and the last gaspe as Christ also hath promised the godly though in themselues synners shall passe from death to lyfe Secondly to assure vs hereof he sayth the Spirite of God sayth so which cannot lye or be deceyued Thirdly he sayth we thenceforth rest from our labors Now the labors of the godly are afflictions of mynde and body sorrows paynes torments and terror of conscience and such lyke But from all these at the hower of death the sonnes of God in Christ ending their lyfe doe take their quiet rest Therefore Purgatory which is sayde to consist most of these labors cannot touch those or anye of them which are else purged in the onely Purgatory to a christian soule or body Heb. 9.14 1. Ioh. 1.7 1. Pet. 1.19 Reuel 1.5 Namely the bloud of Iesus Christ once shed vpon the crosse by the which he hath in his owne person purged our soules from all sinnes and not in a popish Purgatory of an imagined fyre which is no other but the Hels whose nature is euer to burne and to tormente but neuer to purge those that be thether condemned Thys Christ was Symeons purgation and consolation peace and glory in whom to whom all that beléeue in him aright shall to him with Symeon at the hower of death departe in most comfortable and quyet resting peace Some reade this place thus The godly feare not but rather desyre at Gods will to ende thys lyfe Lorde now let thy seruante departe in peace c. As if hereby he had made peticion to the Lorde to ende these dayes of sinne in his bodye and to take his lyfe from him which reading is not wythout profitable doctrine For it teacheth vs that after Christ the Lorde is once faythfully embraced of vs in harte that be godly Ephe. 1.18 there remayneth no ioy to that earnest meditation of the heauenly lyfe which enflameth loue to hunger the day of dissolution and with Paule to saye I couet to bee dissolued and to be with Christ And for our enstruction there be in this reading thrée things to vs not improfitable First that the elect of God feare not death as doe the wicked whose consciences accuse them giuen to condemnation but they at the Lords leasure desyre it bicause they know 2. Cor. 5.1 if that they were delyuered from this earthly tabernacle they should be possessed of the heauenly with Christ And here let no man obiect vnto me the feare which was in Christ against death from which he prayed thrée tymes in the Garden to be delyuered For we denye it not Mat. 26.37 Mar. 14.35 c. Luc. 22.42 c. Hebr. 2.18 but to mans nature death is yrkesome and our Christ herein doth verily teach vs that he is of our nature a naturall man with vs tasting our infyrmities that he might haue the more compassion of vs his members And the which most is the Lorde Iesus had not to fyght against naturall death onely but he was to sustayne and fully beare in his body the syns of the whole worlde and for them he was to féele in his soule and body the whole wrath of God the father for the chasticement of our peace Esa 53. was by his father fullye layde vpon him Wherefore if that thou being one of the causes of this terror hauing earnest consideration of thy horrible sinnes and doest lyft vp thine eyes to God lookeing vpon him without Christ as thine angry iudge which who can abyde cannot but be eaten vp of all sorrowe into despayre Psa 130.3 How greatly our sauiour Christ then was caused which had the burden of the whole worlde of synne layde vpon him to praye for delyuerance to his fathers wyll thou mayest by thy selfe gyue sentence Yet was he not afrayde to dye as the wicked are which haue no hope but assured of his resurrection he sayth in ioye of harte and peace of conscience Math. 26.39.42 Iohn 17.2 Father thy will be done And againe he desyreth death Venit hora glorifica filium Father the hower is come glorifye thy sonne that is to say by death that thy sonne may glorifie thée in his resurrection Take not this for an obiect to thy duety in desyre to be cut from the dayes of synne or desyre to be with Christ which is a signe of infidelitie Christ hauing by his suffering slayne synne hell and death to and for thée but remember and learne hereby how horrible a thing it is to fal into the hands of the lyuing God by synne which synne wrought in Christ such terror and that bicause he tooke the paynes due to all sinne vpon his person on the Crosse therby to become our raunsome and mediator as being a very naturall man as he is truely God sweat in the agony of hys soule Luke 22.44 before his body was apprehended bloudy drops O synne most horrible And be assured that if by infydelitie popery and carnall trace thou crucifye a freshe the Lorde of lyfe this horror shall not profite thée but thus treading
from the people but of Satans Consisers which you Papists are We may say to you as Hierome your great Doctor sayth of your Fathers in tymes past and of the Valentinian Hereticks Barbaro simplices quosque terrent sono With a barbarous vnknown tong and sound of wordes they feare the symple that whatsoeuer they vnderstand not they may the more estéeme and haue in reuerence And least the Reader should be offended that I call the Laten tongue hereby barbarous let hym knowe how the Apostle holdeth euery tongue barbarous that is not vnderstoode of him to whom it is spoken saying Vnlesse I vnderstand the powre and meaning of the wordes I shall be barbarous to him that speaketh 1. Cor. 14.11 and he that speaketh barbarous vnto me But the Lorde in hys great mercy as he hath giuen his Christ to be made knowne to Iewe and Gentyle So hath he in these our happy dayes and present state by the contynuall preaching of his word most worthyly wrought the glory of his name Psalm 8. So that out of the mouthes of sucklings and babes yea from old wythered stocks and as it were dead stones Gods holye spirite floweth in Englande and myghtily setteth forth the prayses of our Christ hys light to vs Gentyls and full glory to Israel that imbrace him to whome therefore be eternall prayse But for that thys lyght cannot be apprehended by humane capacitie it is requisite that we séeke the means by which we may apprehende the same The fyrst hereto is that we haue the true Interpreter of the worde in our hartes euen the spirite of truth whose it is to teache vs and leade vs into all truth This Spirite is obteyned of God for Christ by earnest and vigilant prayer I wil pray the Father sayth Christ and he will giue you another comforter euen the spirite of truth Ioh. 14.16 and he shall lead you into all truth and shall abyde with you for euer So as Christ hath giuen vs example we must daylie pray the father for this Spirite to illuminate our sences that we may vnderstand his word aright Psal 119. Open mine eyes sayth Dauid that I may consyder the wonders in thy lawe Teach me thy iustifications and giue mee vnderstanding and I shall search thy commaundements And Paule the Doctor of the Gentyls in al his Epistles prayeth for the vnderstanding of the wyll and worde of God which commeth by the light of the holy ghost Collos 1.9 I haue not ceased synce the fyrst daye I heard of you Collossians sayth Paule to pray for you and to make peticion that you may be filled in al the knowledge of his will with al wisedome and spiritual vnderstanding Also for the Ephesians he sayth Ephe. 3.14 For this cause I bowe my knees to the father of our Lord Iesus Christ of whom is named the whole family in heauen and earth that he will for his riche gloryes sake giue vnto you mightily to be strengthened by his spirite in the inner man that Christ maye dwell in your hartes by fayth that you being rooted in charitie and grounded may comprehende with all Saints what is the breadth the length the depth and to know the loue of Christ which passeth al knowledge that ye maye be fylled with al the fulnesse of God A most excellent order howe we obteyne the vnderstanding of his worde the light of lyfe which expresseth the great goodnesse of our good GOD set forth by this Metaphor of Geomatrie of bredth length height depth that is to say the excéeding goodnesse of God which in euery place in heauen and earth East and Weast North and South appeareth through his lyght of the Gentyls Christ the Lorde to the sonnes of men Prayer is the fyrst step to this vnderstanding Prayer I saye to God the Father of Christ and vs. Gods mercifull gifte answering our prayer is the next which riche gift reacheth to our harts our light Christ the Lorde to dwell therein which Christ doth shyne by his spirite so in our soules that we by this spirituall power doe vnderstand the mysteries conteyned in his word doe heare his voyce and onely cleaue thereto eschewing al strange spéeches be they neuer so pleasant to the naturall eare 1. Cor. 3.14 For thus made spirituall we iudge al things Assure your selues by your owne desire of doing good to your own borne sonnes of your heauenly fathers gift euen his holye spirite to this ende Iac. 1.6 Luc. 11.11 If ye aske in faith not doubting Which of you fathers if his sonne doe aske him bread wil giue him a stone Or if he aske a Fishe wil giue him a Serpent Or if he aske an Egge wil giue him a Scorpion If you therefore sayth our light and Lord Christ being euil know how to giue your children good giftes How much more shal your heauenly father giue his holye spirite to them which aske of him Whosoeuer asketh receyueth and he which seeketh findeth who knocketh the dore shall be opened to him Pray therefore lyfting vp pure hands The second is the diligent studie and daylie reading in the booke of God Psalm 1. Blessed is he that doth meditate in the law of God day and night and doth conferre place with place and by those that are more playne open the more obscure This was Paules commaundement to Timothie 1. Tim. 4.13 Tyll I come giue thy selfe to reading to exhortation to doctrine Againe Abyde thou in those things that thou hast learned knowing of whome thou hast learned them 2. Tim. 3.14 and that of a little chylde thou hast studied the Scriptures which are able to make thee wise to saluation by fayth in Christ Iesu Yea olde Paule hymselfe Reading with dyligence a gret furtherance to Gods knowledge in vs. being a prysoner in Rome for the Gospell contynued this exercise of reading penning the fruite of his studie Wherefore that he myght haue to do so he sendeth to Timothy for his books and noting Partchment Roles that he left at Troas If thys was néedefull to olde learned Paule it is moste necessary in yong Tymothy if in the teacher 2. Tim. 4.13 much more in the scholer And let no man yrke at the based style of holy Wryt but rather thinke as in homely shelles manye tymes are found most precious stones and in rough inclosing chaffe moste fayre and fruitefull Wheate So vnder the lowe style of Gods sacred Booke the diligent praying Reader if he come not with a preiudiced mind thereto shal gather to his best good the heauenly truth of Gods holye wyll in his writtē scriptures These precious Iewels shal he there fynde A most sure Ancor holde for his conscience against all temptations If thou labor of darke ignorance therein is the brightnesse of knowledge If troubled in conscience and vexed for synne there is the remedy the warrant of quyet minde giuen thée in Christ If oppressed and almost ouer whelmed in