THE SHIELD OF our Safety: Set forth by the Faithful Preacher of God's holy word A. Anderson, upon Symeons' sight, in his Nunc dimittis.  
Seen and allowed.  Micha. 2.11. 
If a man walk in the Spirit, and would lie falsely, saying: I will prophesy unto thee of Wine and of strong Drink, he should even be a Prophet of this people.  
¶ Imprinted at London, in Fleetstreet, beneath the Conduit, at the Sign of S. john Evangelist, by H. jackson. 1581.   

❧ TO THE RIGHT Reverend Father in God, by God's appointment, the Bishop of London, Anthony Anderson, the Preacher of God's holy Gospel, wisheth all heavenly help in Christ our Lord.  
AS THE BENEFITS OF GOD to this Nation (Right Reverend) are more than many, so above all are we bound to pray and praise greatly the Lord Omnipotent, by whose mighty hand, Satan is from us banished in his old Popish pride, his chief Instrument the romish Antichrist so fully slain, by the daily breath of God's holy word, that never is he like in such sort with us to be revived. The providence of God hath appointed this to be the time of our Christian translation, 
Colo. 2.13  and her Majesty (our gracious Sovereign Elizabeth) his Noble Nurse, to his English Church, taking from us in one hour, both Pope, Cardinal, and persecuting Prince. And hath from the gates of death drawn her, and now set her chief among the princes of the earth: For the loss of her Grace's Sister some Papists do sore lament: but for the gain by her Majesty now, both one and other may rejoice. For again is verified the old prophesy of David: 
Psal. 68.11  God gave the word, and great was the company of the Preachers. Kings of the Armies did flee, they did flee, and she that remained in the house divided the spoil. Though ye have lain among the Pots, yet shall ye be as the wings of a Dove, that is covered with Silver, and whose feathers are as yellow Gold. For God hath given sufficient matter to her, and to all other, to tell of our delivery from the innumerable Hosts of Popish Locusts, which in the pestilent days of late Popery, pinched us in her Noble Grace, and her Grace to the terror of us. But are not these Armies and their Kings fled? they are by the mighty hand of our Christ scattered, banished and dead, that sought the desolation of our English Israel, and our most godly Hester hath obtained in mercy, herself and christian subjects, 
Esther. 3.4.5.6 7.8 9.13.14.15.16.  these present Haltions' days. From God by her hand we enjoy this most pleasant seeds time of the Gospel, now well near full twenty three years. By her majesties faithful care in bounden duty, our decayed jerusalem is mightily repaired: yea, though Sanballat and Tobiah spite it, 
Nehe. 4.  and seek to hinder it, yet Noble Nehemias' goeth on with all. GOD grant us her loving subjects to join with the jews in this, namely each man in his calling to build to his power, in the house of the Lord: that we may be the Mansions of the holy Ghost, and to have our weapons ready in hand, and earnest hearts in true loyalty to her Majesty, 
1. Cor. 3.16. etc. 6.19.  to fight against his and her enemies, for her, and then our defence, wheresoever they shall assault us. And let us not be afraid of our Popish adversaries, which is to them (saith saint Paul) a token of perdition, and to you of salvation, 
Phil. 1.28.  and that of God. Would God in these building days, we had not in authority in sundry Shires: yea, in the heart of this Realm, spyghting Sanballat, and menacing Tobiah. But as the Gospel by such, receiveth some hindrance: so I trust in the Lord, that were they better known to Nehemias'. As for her earnest zeal to his truth, she cannot (by their surmised trains and feigned faith to her godly growth in Christ) be stayed from his labours in her heroical heart, firmly planted to increase. So through her kingly power, she would not admit such the seats of justice for peace, which are sons of War to God's Church, but contrary with God her Lord, thrust these mighty from the bench to the Bar, and by David's example cut of the wicked, 
Psal. 101.  or at least weed them out of the City of the Lord. Yea, even as many as have evil will at Zion, and that my diligence with others my Brethren may appear, 
Mala. 27.  at whose mouths people should ask and have knowledge, and that also some at least hereby might be profited, I have to my possibility set Plough on gate, and furrowed this land, that after followeth, as appeareth. And albeit many other could have far passed this my tillage, yet perceiving the clouds to hover towards Harvest (God for Christ's sake pardon our sins, and preserve Elizabeth our christian Queen) and this fertile ground so long to lie fallow, I after some view of my seeds, whether they would abide weather, and well agree with the land, sanctified my Plough with christian and earnest prayer, and have laid open my labours, to the skilful survey of godly husbandmen. And doubt not that good fruit, and much increase shall be fall to the Reapers. Which labour ended, I deemed best to shroud my travailing Plough, under your Lordship's learned Shelter, assured that whatsoever frowning weather than shall assail it, as nipping frost, carping cold, Romish rain, hateful stormy hail, or other winters wind so ever can come, well happed should my poor Plough be against all these, and where need is at all opportunity, the same in right to be defended. Another cause why I presume my simple Pen, to your learned L. is to offer hereby a token of my good will, and duty to your good L. and that from your old Country man receiving this little, by it your godly disposition may be again as it were desired, to stretch your former hand, to help God's house in Leicester shire, but specially in Northampton shire, where (God it knoweth) need is both of sowing and weeding, I speak of experience. And if this my bold enterprise, your L. will vouchsafe favourably to accept: & if by your great skill in God's husbandry thought fit for the lower sort (for whose sake chief I have done it) you will publish the same, and allow it for sound, I shall account myself more and more bound, and endeavour my hand to such godly further labours, as his holy will hath determined. The Lord for ever bless you with this old Father simeon, whose words follow, and give you with God's whole Church, his and our common consolation Christ our Lord, that he may be yours, and you for ever his. Amen. From Medborne in Lecestershire, this 12. of December. 1580.  
Your L. humbly in Christ. A. Anderson.   

LORD now lettest thou thy servant depart in peace, 
Luc. 2.29.  according to thy word. For mine eyes have seen thy Salvation, which thou hast prepared before the face of all people. To be a light to lighten the gentiles, and to be the glory of thy people Israel.  
THE Evangelist Saint Luke (after he hath by sundry approved Testimonies, witnessed to God's holy Church, the order and birth of jesus Christ, borne of his mother the most holy Virgin Mary) doth purpose the description of Christ his Office and Function. In cause whereof he first citeth the gratulatory Song of old Father simeon, who doth most pithily set down the parts of Christ's office, and valour of his nature to his Godhead annexed. Namely given of his Father, to be our only sufficient and Omnipotent Messiah, given and not sold, prepared of the Father, not at all purchased by man or Angel, to be the Salvation alone of jew and gentle. To the Heathen that lay in darkness, God's lantern and light, and to his kinsmen the jews, their greatest cause of glory. But only simeon thus faith: And what is he, and his authority, that we should build our Faith on his warrant? For answer I say: Give ear to our Evangelist, who by the spirit of God writeth, and thy Question shall fully be answered. For thus writeth Saint Luke. Behold there was a man in jerusalem whose name was simeon. 
Luc. 2.25.  This man was just and feared God, and waited for the consolation of Israel. And the holy Gstost was upon him, and it was declared to him from God by the holy ghost, that he should not see death, before he had seen that Anointed of the Lord. And he came into the Temple by the motion of the holy Ghost, & when the Parents brought in the Babe jesus, to do for him after the custom of the Law, than took he him up in his arms, and praised God, and said: Lord now lettest thou thy servant depart in peace according to thy word. etc.  
simeon I grant, is not here adorned of the Evangelist with Princely style, Honourable title, or said to descend of Noble parentage. Happily he was of base birth and mean estate, of the vulgar sort, not exalted to office, place of credit in the Common wealth's Regiment, or to worldly riches. And here in doth God's spirit continue his well be gone course in the birth of this Babe Christ: Who himself though king and Lord over all, yet in earth borne, is wrapped in sorry clouts, laid in a Manger, whose Palace was the horse's stable, and his shroud against the extreme winters weather, was the breath which the Ox and Ass naturally breathed. A poor beginning: yea, but glorious, though to the world ignominious, and in the accounts of the Atheists of our days ridiculous. But so also to poor Shepherds watching their Flocks by night, not to pompous Princes, to the learned godly Magi, not to the proud contentious Phariseis, did the same spirit manifest our Christ's Nativity, the gentiles light and Israel's glory. So likewise brought to the Temple, he is not pompously received of the high Bishop, but lovingly embraced by his poor Prophet simeon, upon whom the spirit of prophecy, 
Luc. 2.36.  in stead of worldly pomp at this instant was restant. By an old and poor Widow also (but a prophetess) the daughter of Phanuel of the Tribe of Aser, the lowest amongst the twelve tribes of Israel. This is not done to the contempt of the mighty monarchs and Noble persons of the earth fearing God, but to the glory of his holy name, and the comfort of the poor despised Christians in the world, that flesh and blood should not have else where to rejoice, but in the Lord. 
●. Cor. 1.26 27.28.  Again, that the eyes of men (being opened) may see, that not by many mighty, many rich, many wise, and Potentates of this world, but by himself in his own power and wisdom, he useth the base & beggarly things of this life, to be his preaching Prophets and faithful witnesses, by them to bring to confusion the glorious wisdom of the world, and the pride thereof. This poor man tho, is ennobled with most honourable titles, as to be just, 
Symeon● style and dignity.  godly and religious, waiting for the consolation of Israel, and to have the spirit of God upon him, all which words as they set forth the excellency of this holy simeon: So are they of us further to be considered, for as much as they be to us the very assured marks infallible, by which we may certainly know the faithful adopted sons, and trusty servants of the living God, from the counterfeit Christian and ungodly Atheist. But he is called Just, and that of God's spirit, which cannot lie. First, simeon is just in God's sight by the will and grace of God. Secondly, he is just in life amongst the sons of men: But what shall we say? Was simeon so just in the eyes of the Lord, that in him could no unrighteousness be found. Or was he called just, for that he justly fulfilled the commandments of God? Or else was he just by imputation, because his sins were not laid to his charge? I answer this demand. simeon is not so just in the sight of God, that in him can no unrighteousness be found, for no man is free from sin (as Solomon saith. 
Pro. 20.9. ) Who can say my heart is clean from sin▪ If the Fountain which is the heart of man be corrupted, the conducts his members and actions, must needs be infected therewith. Truly in God's sight, neither are the Stars clear without shadow, or the Angels just in this respect. 
job. 15.14.  Where shall we find then an earthly man, that can stand in and by himself thus just before the Lord? Nay, the best regenerate person, is many ways corrupt, 
No man just before God.  and his actions full of sinfulness: yea, his best works are impure, far short of that they should, unworthy God's sight, much more his loving acceptation, but most unworthy the accounts of righteousness. In one word, we & our works (always ourselves and valour respected) are (though regenerate children) as menstruous clothes in God's eyes, 
Esa. 66. 2. Luk. 17.10.  and ourselves very unprofitable servants. Neither was simeon just, as fulfilling justly all the commandments of God. For that neither could he, nor any other before him, or since his time to the end of the world, can there be any (Christ jesus excepted) which shall or may do in perfection the commandments of GOD: And therefore simeon, nor any other man can challenge to him or them in truth and deed, as having won the same, the title of righteousness. But on the other side, they are all found Transgressor's, 
Rom. 3.10  and accused of guiltiness, when as in their best works they are faulty, and not able to do all, but offending in every one, they are worthily pronounced guilty of the whole. No, not Abraham in that best approved work, when he willingly in Spirit (though not without sharp conflicts in body and mind) offered up his son (as the word of the Lord commanded him) hath warrant to vaunt of righteousness before God, or was thereby justified in his sight, but by his Faith, 
Rom. 3.28.  as by the hand wherewith he apprehended his righteousness in Christ. Or may any person object (in right) as opposite hereto, 
The words of james declared. By the papists abused  the saying of james the Apostle, was not Abraham justified by works? For james doth not in that place dispute the means of man's justification before God, but requireth that good works be to Christian faith adjoined, as by which grace holy men on earth, do approve that, which God in the Heavens before, through the undoubted faith in his Son jesus Christ, hath imputed to his beloved children: which may easily appear in the Apostles own words: Show me thy faith out of thy works (saith he) and I will show thee my faith by my works. 
jam. 2.18.  As if he had said. Thou which boastest to have faith, show me that am but man (and therefore know not thy state before the Tribunal seat of GOD, or his graces in the inward man, by which means I cannot judge of thee) Show me I say thy faith by his works in thee, and I will believe thee then to be a faithful Christian. 
Gene. 22.16.  This sense Moses also testifieth the Angel (or rather the Lord by his Angel) to approve which stayed the hand of Abraham from the sacrificing of his son. Touch not thy son with violent hands, for now I know that thou fearest God, because thou hast not spared thine only son, for my commandment sake. To conclude, the Epistle written to the Hebrews, doth attribute this great work of Abraham to the excellency of his faith, saying. By faith Abraham offered up his son Isaac. 
Heb. 11.17  It resteth therefore, sith simeon is not able to fulfil the law, but faileth in many points thereof, and therefore guilty of all. Scythe also that those good works which he doth, be polluted in God's sight, as proceeding from himself, by which means he is become in himself unjust before God, that now his righteousness consisteth herein, that his sins be not laid to his charge, according to the saying of the Psalmist. 
Psal. 31.1.  Blessed are they whose iniquities are forgiven, and whose sins be not imputed to them. Thus was simeon unjust in himself, but just in his consolation Christ jesus, and that because he firmly believed in him, by whose merits and death on the Cross, the Father's justice is answered, Symeons sins ransomed, mercy to him procured, his daily sins not laid to his charge: because by imputation, he is accounted for just. And in the same manner are all the elect of God alike blessed with him. And so likewise all the works of God's saints are impure in his sight, if tried by the phan of his spirit, before his Tribunal seat. But such is his fatherly benign mercy, that in and for his son Christ, he accepteth us, and then our holy actions for just (as he accepted Habel and his sacrifice, but he regarded not Cain, 
Gene. 4.  and therefore not his sacrifice) & also he casteth our iniquities quite out of his remembrance. 
Ezec. 18.   
Secondly simeon is called pius godly, religious, 
jere. 31.22  or fearing God. This is proper to the child of God, if justified by his grace, then to live in his fear, that is in his obedience. 
Tit. 2.12. Luk. 1.  We are also redeemed to this end. That we should deny ungodliness, and walk in purity of life, in holiness and righteousness before our just God, all the days of our life. So saith the holy Ghost in the mouth of Zachary the good married Priest. So did the same holy man of God and his good wife, by virtuous life express the graces of Gods holy spirit in them, as testifieth Saint Luke saying: Both were just before God, and walked in all the commandments of the Lord without reproof. 
Luc. 1.6.  Here hast thou (good Reader) the true description of a godly man, namely he that being justified by Faith in Christ, walketh (though he cannot perform in perfection) in all the commandments and ordinances of the Lord. Dear Reader, we glory that we be called christians, but only this is a true christian life, of which here thou haste heard. Our wants in this profession in these our days, bewray from top to the toe, in the Court and thence thorough the Country, from the Nobility, to the Ploughman and his mate. The greater personages boast and brag of great titles, Lordships, Baranies, Offices and liberties, of beauty, birth, bravery, manhood, chivalry and force, of cunning skill, learned tongue. But unless my Lords, ye rely upon Symeons' lore, unless ye be worthily endowed with his style: unless ye be just before God, walk in all the commandments of God, not only to do holily, but to be holy yourselves in deed. Undoubtedly your honour, and all your other pomp in pride, shall you change for horror, weeping, howling and gnashing of teeth, and so shall all flesh that liveth not in the fear of God. 
Math. 25.30.  What benefit was it to Dives, now boiling in Hell, that he was endued with all worldly Epicurious pleasures? 
Luck. 16.  as gorgeous houses, costly array after the fashion, diversity of dishes, and the world at will. Or what advantage to the other Ritchman, 
Luck. 12.  that pulled down his Barns to make them greater, & said to himself. Now soul be merry, for thou hast goods and lands in store for many years. But how did he possess this large and new builded frame? Thou fool saith the spirit: This night shall they take thy soul from thee, and who shall then possess thy goods? Shall not the wicked rich men likewise have their heaven in this life? Shall they not after the hour of death, with Dives lie in the Helles like sheep, and say. 
Sapi. 3.  There was no green pasture which we went not through? (whereby they note in natural life their courtly pleasures) We left no token of virtue behind us (in this they signify their wicked life buried in continual security.) We thought these men fools (vz simeon and such other the sons of God.) Whereby they utter their ignorance of godly men, and their own freedom from godliness. These are they which we persecuted, scorned and cruelly entreated, but now see how they are taken with the just. By which the holy ghost sealeth up the natural disposition of all Atheists, to their grievous and irrecuperable condemnation: Wherefore beloved Reader (Noble and ignoble, Courtier and Countryman) seek the Lord early, and while he is to be found, attain to his service, who by his grace will endue thee with justification, 
Esa. 55.  and holiness, with obedience to his holy law, and delight to dwell therein, 
Ephe. 1.14  because his holy spirit is his Arrha and earnest penny given thee, for thy assurance of his love and favour towards thee. So shall your Nobilities more increase, your state most surely stand, yourselves with simeon shall be famous to your posterity, & a good example for the age to come. Amen.  
Thirdly, he is said to weight for the consolation of Israel. The Evangelists purpose is, 
Symeons' joy.  to show us wherein the joy of this old father consisted. Namely that whether he did eat or drink, or whatsoever he else did, therein he neither took more than was meet and sufficient, or made his b●lly his pleasant God, or any worldly thing else, but that his joy was fixed in his feeling faith, fastened in the Messiah our anointed Christ, which he knew by the study of the Scriptures, to be at hand, by whom he saw his sins to be forgiven, and his whole Country and brethren with him to have their full and only consolation. And here again is noted Symeons' justification, in that he believed in jesus Christ, promised in the word of God, to have the forgiveness of his sins, and in him eternal life. His firm fastened faith is here noted under this word (He waited) which expresseth as well his constancy as his fortitude, against those perilous times wherein he was. The common wealth of Israel so ruined, and the Church of God in jewry so corrupted, that it might seem all her hope of recovery from their woes, or consolation in their hearts to be utterly extinguished. We may not forget here how the Evangelist significantly noteth the corruption and degenerate condition of the City jerusalem, which sometimes being the holiest place under Heaven, is now become so estranged from her God, so plunged in security and sin, 
Shadow of England's security.  so hardened in heart against the truth, and so ignorant of her estate, that neither she feeleth her present misery, or waiteth for her consolation Christ the Messiah. Only this one man in a whole City is here named to feel the one, and with long expectation and patient abode for the Lords leisure, hopeth after the other, and that because he had the warrant of God, by his holy word for the same, and was filled with the spirit, whereby he was in mercy preserved from that deep and just judgement of blindness, wherein the wicked Pharysies, and the whole people and Princes of jewrie (a few with simeon excepted) were overwhelmed, which is vehemently noted by the Evangelist in this word Ecce, behold. O beloved England thou mayest lawfully mourn, fostering a great number of such people, which be as wandering, as careless, as bold in their sin, and hardened in heart, as ever were the inhabitants of jerusalem. They talk of Christ, and they are miraculously preserved by this our Messiah, but as in their deeds they do deny him: So they count him to them either unprofitable, or think him not their consolation. For truly they desire not his presence, they hate his Gospel, 
jere. 3.19.  & that because their deeds are evil. Neither desire they his coming: But as the thief imprisoned, wisheth the judgement seat overturned, the law with his Princes and power dead, and the day of his execution never to come: Even so do these Caterpillars of the earth, whose consciences do accuse them guilty, and fearing his judgement, they desire rather that he were not at all, then that he should come to give them the reward of sin, Eternal death, the assured stipend to all wicked actions and thoughts, 
Rom. 6.23  to Princes first, and to whomsoever men and women, which in like wickedness join with these Princes and profane Pharysies of jerusalem. Surely like desolation shall overthrow them, if they seek not Christ in time by repentance, and with simeon wait for their consolation in him. Note with me (gentle Reader) in the commendation of this good man, that the spirit of God joineth righteousness and Religion in one yoke together, saying: 
No godliness of life, no right Religion.  simeon was just and religious. Hereby he teacheth us, that these two are so linked and connexed by the finger of God, that they cannot be separate in twain, but of like necessity with the Sun, which hath his Globe, his light and his heat so conjoined, that wheresoever the one shineth, the other cannot but warm, and as the soul & body are so compact in one, that the body cannot but perform the pleasures of the same: Even so in whomsoever true Righteousness in Christ is, in him also there cannot but be the true fear of God, and holiness of life, which is the singular serving of our God, in the inward desire of our hearts unfeignedly, and here called Religion, or true godliness. 
Psal. 116. Act. 4.20  I believed and therefore I spoke (saith David) We cannot but testify the things which we have heard and seen (saith the Apostle) I determined to hold my tongue (saith jeremy (the preaching Prophet) the people's obstinacy was such, and my dangers so great, but the word was as fire within my heart, as a burning fire shut up within my bones, and I was weary with forbearing, & I could not stay. Again, I will be their GOD (saith the Lord by his Prophet) and they shall be my people. 
jere. 20.9. jer. 31.33.  They shall not but serve the Lord to whom he is God. Again, I will pour clean water into you, and you shall be clean, yea from all your filthiness, and from all your Idols will I cleanse you. A new heart will I give you, and a new spirit will I put into you, and I will take away the stony heart out of your body, and will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and you shall keep my judgements and do them. To conclude, it is the Lord Christ, which hath created his servants after the Image of God, in righteousness and true holiness, which is the perfect new man, in whom both these graces be joined, 
Ephes. 4.24.  as Paul saith to the Ephesians. So that true righteousness, will effectually show faithful holiness, in one and self same Christian. But as for such as only have Christ in their lips, and deny him in their deeds, whose whole course of life, is set upon sensual appetite to worldly lusts, and yet can cry Lord, Lord. Thou knowest dear Reader, what the Lord hath denounced against them. 
Luc. 13.26  We have eaten and drunk at thy Table (say these men) yea we have preached and taught in thy name, and therein cast out Devils. But they have this sentence: Depart from me ye workers of iniquity, I know you not: That is, I approve not your acts for godly, or you for mine, therefore depart from me into the Lake of burning fire that never shall be quenched. These be those Atheists of our days, which because the gracious Prince, & godly laws, lay hand to the Plough of the Gospel's profession (the which the Lord in mercy continue and increase) therefore to win favour in the Court, & to maintain their carnal countenance, they will be Temporarij, for the time Gospelers, they will hear the Preacher, they will courteously salute him, they will give him seemly entertainment, they will turn the Popish face into the inward mind, and be covered with this cloak to fawn upon the gospel. But mark their lives, and either they be manifest contemners of Religion, hating reformation of their wickedness, or they do privily shoot out their arrows, 
Psal. 120.23.  even tongues as hot as burning coals, into the ears of Princes and Potentates against the Lord, and his truth, and against his faithful servants in deed, which either by preaching, exhortation or pen, seem to summon their conscience to a better consideration of belonging duty to their God. Then say they: Come let us imagine some devise against jeremy, 
jere. 18.18.  for the law shall not perish from the Priest, nor counsel from the wise, 
The practice of Atheists.  nor the word from the Prophet. That is, the Roman Church cannot err, or the holy Pope (saving thy reverence good Reader be deceived) and therefore whosoever speaketh against that, as far as we may keep credit in these days, and though it be with some stain. Come let us smite him with the tongue (let us slander him and accuse him, for we shall be believed) and let us not give heed to any of his words. But let not jeremy be afraid: For Esay saith. The enemy shall come like a flood (vz joined together vehemently working) but the spirit of the Lord shall chase him away, and Christ our consolation (do we wait for him giving bread to our brethren in due season) shall come to Zion, and unto all them that turn from iniquity in jacob, saith the Lord in the former places. Wherefore I eftsoons say to you, Flesh, blood, earth, and ashes, not wise in God, deceiving yourselves. If ye live after the flesh, 
Rom. 8.13  ye shall die, but if by the spirit ye mortify and kill the deeds of the flesh ye shall live, which be these: Adultery, fornication, 
Gal. 5.19.  uncleanness, wantonness, idolatry (which in our days is Popery) Witchcraft, hatred, debate, emulation, hypocrisy, wrath, contention, heresies, envy, murder, drunkenness, gluttony, and such like, you shall live eternally. Further here are convinced every such, which not caring for any Religion at all, take part of neither side, but account themselves Gods good servants, if they lead an honest civil life amongst men. But in Symeons' commendation to be God's servant, we find this principally noted, that he was just and religious. To these we add all hypocrites, which professing outward shadows of feigned holiness, do spend their waste labours in men's traditions, for the observance whereof, they make no care to transgress all bounden piety and service to God, obedience to Princes and godly Magistrates, or obsequy to their natural Parents or loving brethren. But Christ saith, these worship him in vain. 
Mat. 15.9.  Remember well the provident care of the Evangelists pen, that he doth not commend to us Symeons' good life first, but his state from God, and his religion in God, as if hereby he would tell us, that we are not precisely to tie ourselves, to imitate this or that kind of work of the saints (for works shall not be wanting in the children of God as we have said) but that we should seek to follow their faith in Christ, 
First grace, than graciousness.  and be zealous in his Religion, walking therein with a right foot, upright in the sight of God. 
Gala. 2.14  We have here also to consider the divers natures of earthly men, according to the spirit whereby they are led, whether of sin unto death, or of righteousness unto life. 
Rom. 6.16  And this note I give upon the report that simeon waited for the consolation of Israel. The sons of Simon Magus the Pope, and his adherents, as carnal Gospelers and Popish Atheists, do wait also and seek for all opportunity, but it is to have wherewith to satisfy their worldly lusts, and that is their expectation. When will the new Moon come (say they) that we may sell our corn dear, 
Amo. 8.5.  and chaff for corn, and sell our brethren for small tryflying pleasures and valours, to suck the blood of their Tenants and inferiors. 
The fruit of carnal Gospelers.  These men can and do first pull down tillage, and dyke in pastures, with Lammas cloaking Closes, they drive the poor p●wman to feast with pease bread on Christmas day, even this year it was so. These wait, but it is for the dear year. Some of these, now buy Corn in Markets, having great store of their own, to breed a dearth, and in the latter part of Summer, when the same is established, 
Such mind such purpose  then bring they forth their corn to fill their lucring lust. Yea, and David expecteth Bethseba her coming to his call. And jesabel the event of her devilish devise, against Noble Naboth, for his Vineyard made Achab sick. Herodiadas that dancing Dame, also waiteth, but it is for fit opportunity, when best she may by the caperous footing, and unwomanly vaulting of her Daughter, to beg at Herod's hands, the head of her reproover the holy preacher of God john Baptist. Whose grant in delight of such perilous fantasies: shall force the fleeting times retire, to be a wailing witness of this Princes wicked decree. judas did wait in like manner, but to betray his master Christ: And the pharisees expected opportunity, to crucify the Lord of life, and yet to keep quiet in the common wealth. 
2. Tim. 4.10.  Demas a follower of the Apostle Paul waiteth, when best he may under pretence of religion become rich, whereof failing, He forsaketh him and loveth this present world. Alexander the Copersmythe and Demetrius wait, to revenge the overthrow of Diana her shrine, 
Act. 19.23 2. Tim. 4.14. 3. Epist. 9 verse.  and therefore become they enemies to the Apostles. So doth Diotrephes to stop the Truth, though john the evangelist doth write the same. The Pope and his, will not permit the word of God to come to light, for then his kingdom must decay. The Satrap do wait for time, 
Dan. 6.  that Daniel may by Act of Parliament, be cast into the lions Den, and a law for his destruction to be established, as the law of the Medes, 
daniel's lot.  which cannot be broken. But because they cannot obtain this in christian Cyrus' days, they wait for another Bull to bring in a Cambyses, which shall utterly forbid the building of jerusalem. Athalia waiteth also after the King's seed, 
2. Reg. 11.1  the Scarlet Romanist expecteth her time, when to broil once again jehosophat his posterity: but jehoidah our high and eternal Priest, shall cause the King's Commission at length, to cast her out of the house of God, that all christian Lords and Captains, may bathe their obedient blades in her thirsty blood. Oh that the house of Israel had not waited the departure of jehoiadah, 
2. Chr. 24.17.  supposing with more ease, to dissuade virtuous joash from the Lord. 
The departure of godly Bishops the decay of Religion.  God grant our godly joash to be daily thankful to God for her delivery, and to continue the godly counsel of jehoidah, I mean her majesties honourable Counsel, learned Bishops and godly preachers, and to stop her gracious ears against the wily charms of such (as seeking to bring some sort of these states to contempt) would do their best to draw us to their former idolatry, the door of our utter desolation. Finally, the wicked waiteth but to wallow in all sin and Epicureous life, saying: Let us eat and drink, 
1. Cor. 15.32.  to morrow we shall die, take our pleasures whilst we live, for after this, we know not what shall become of us. But Symeons' brethren are far and sure set another way, they wait and look for the Heavenly knowledge of the Lord, wherein is eternal life, for Christ their consolation to dwell in their hearts by faith, 
john. 17.3  for his holy spirit, to keep their bodies, Souls, and Spirits blameless, unto the day of consolation, when Christ with his Angels shall come to receive them to glory. They use the world as they whose minds are else where set, in the heavens, from whence they wait for their Saviour. 
Titu. 2.13  They live in hope, and wait by all means to overcome the world, the flesh and the Devil, & they abide patiently the evil degenerating days of our life, 
Hebr. 12.  and meekly bear the cross of Consolation, heavy to the flesh, hoping that the event shall be to their God glorious, to his Church commodious, and to themselves in him prosperous. 
1. Pet. 2.12  They finally wait to live so, as the enemy which backbiteth them, may by their example be trained to rejoice in the day of their visitation. And last of all, when God the Father (with whom their life is treasured up in Christ) will by his beloved son appear for our full redemption, 
 3.  that all we that longly wait in Spirit and Truth for his coming, to cut of these days of sin, and end this wretched world, may lift up our heads, with assured comfort, 
Luc. 21.18.  because we shall then be with this our simeon, and the whole elect of God, for ever after glorious, brought to our Father's kingdom, the inheritance of our only consolation Christ jesus, and likewise our inheritance in him.  
Furthermore, we are precisely to stand in this, 
No health but in christ.  that besides jesus Christ, there is no consolation, and without sincere faith in him nothing but desolation, and eternal woes. The way to rest in this our Redemption by Christ is with simeon to fix our faith absolutely in him for our Salvation, without which we shall neither feel comfort in him, or rightly serve him. And before I pass this point, as the meaner sort have had in simeon a plain pattern of holiness: So I thought to give the Richer and more Noble personages, 
A Noble pattern to the Nobles of England.  an example of Nobility to follow in this case. And the same is noble joseph of Aramathaea, the Disciple of jesus, and the same was rich: Luke saith of him thus. And behold there was a man named joseph, he was a councillor a good man and a just, etc. 
Luc. 23.50  He did not consent to the counsel and deed of them which was of Aramathaea a City of the jews: who himself also waited for the kingdom of God.  
Matthew thus. And when even was come, 
Math. 27.57.  there came a rich man of Aramathaea, named joseph, who had also himself been jesus Disciple.  
john saith. He was jesus Disciple, 
joh. 19.38.  but privily for fear of the jews, for he doubted that if he should confess Christ they would cast him not only out of Counsel, but out of the synagogue.  
Mark the Evangelist saith thus. 
Mar. 15.24  joseph of Aramathea an honourable Counsellor, which also looked for the kingdom of God, came and went in boldly unto Pilate, and asked the body of jesus.  
This noble Counsellor by all the Evangelists is thus described. First, his dwelling place is to us noted, which was a famous City of the jews, for joseph was of Aramathaea (supposed to be the same which was also before called Ramath, laid out for the City of the Levites by Samuel the Prophet, sytuate about the Mount Ephraim, near to Lydda, which after was called Diospolis.). Secondly, his condition and life, by condition Noble, for he was an honourable Counsellor, either of the Sanhedrin, or called to Pilat's Counsel. Concerning godly civility, he was honest, a good man and a just. Touching his Religion, he was a disciple of jesus, and waited with simeon for the kingdom of God, that is, for his redemption in Christ his Lord and Master. Concerning his faithful service to his Master Christ our Lord, he withstood the Counsel boldly (as did also Nicodemus) and when he could not prevail, he openly refused to give his consent to them in the death of Christ (for the Evangelist speaketh of a thing that was known to all men.) His infirmity was somewhat great in deed, that he durst not confess Christ for fear of the jews. But his modesty was more, that being of such place and power, he resisted not the Magistrate by sword for the cause of Christ, being a subject to that tyrannous power, or with haughty words, or convitious speech, gave countercheck to their cursed blasphemies, but manifestly refused to allow of that murdering Sentence. To give you this man wholly in his virtues. As he refused to kill Christ by cruel sentence. So Christ being slain, he showeth himself more faithful and bold in the cause of Christ, then either the Virgin Mary, or any other of the Apostles. For as saint Mark saith. He went with great boldness to that dissembling Tyrant Pilate, in the heat of the jews rage, and honourably obtaineth the body of jesus to be buried and the same layeth in his own grave honourably prepared for himself. This was to his state very dangerous. For in that he maketh suit to honour him with burial, whom the Presidente, Princes, and people of the jews, had condemned to death, and subscribed thereunto, what might they account of joseph other, then that this his petition gave flat condemnation to their present action? What was he? and where dwelt he? That did or durst beg with boldness the bones of the beloved Bucer, which the Papists in their rage and great solemnity burnt at Cambridge? By this measure, how bold and adventurous attempt this was in this Noble Counsellor, his honour, riches, place, and calling considered. Besides this, joseph might have found some better and more easy way to have obtained his purpose, to have done that honour to the slain body of Christ, whom he durst not confess during his life. As he might have observed the jews, where (their cruelty ended) they would have cast the dead body of our Saviour jesus Christ, and by night have privily conveyed the same to his Sepulture, or to have procured favour of the Centurion for money, to have bought the body of the Lord, which possyblie might as well have come to pass, as the high Priests to corrupt the Soldiers for money, 
Mat. 28.13.  to say that his Disciples stole him away by night. This might flesh & blood in infirmity of Nature, have persuaded this Princely Peer in God. But the wisdom of God hath otherwise determined, and therefore at a sudden changed the heart of joseph, and of a privy and quaking Disciple, made him an open and most Heroical spirited Soldier, all which holy Luke testifieth of purpose, in these words. 
Luc. 23.50  Tum ecce vir nomine joseph, etc. As if he would say, behold now a marvelous matter and sudden mutation, 
A christian courage in a Noble counsellor.  beyond the expectation of all men, come to pass. When the matters of Christ the Lord were thus in hand, that he was crucified, slain, and dead upon the cross, and there hanging was of all men neglected, his lovers and friends for fear hiding themselves, & some other of them standing aloof, weeping the miserable day, and beholding with grisly grief, the most pitiful case of our despised Christ, no man daring to offer himself for the glory of the father, to honour the bloody body of his dead son. Then even then, did this grave councillor, rich servant and faithful Disciple, cast of the cowardishnesse of his flesh, and armed with the spirit of God, professed himself alone to be the servant of Christ, in the middle of his enemies, and at pilate's person, he stoutly (but wisely and with reverent duty) beggeth the body of his master, not any longer fearing the loss of goods, credit, office, dignity, or caring for any peril that might to his Noble person, or honourable house thereafter befall. O Noble christian Counsellor. And note well ye Noble servants of jesus, the Lord your master who hath the hearts of Kings in his hands, and doth turn them as he doth the Tides of the Sea, 
Pro. 21.1.  and Rivers of water, did so humble the heart of Pilate to his Counsellors request, that speedily he obtained his godly desire. And that more is, where joseph thought himself alone to have this cause in hand, there the Lord of life doth in the moment of time, join to him a most Noble pharisee named Nicodemus, 
God giveth good success to godly labours, far beyond all expectation.  a teacher of the Law, that so both estates, Spiritual and Temporal, may perceive that the Lord doth keep them in power and favour with princes and potentates, because they should with courage do the Lord service: yea, even in dangerous seasons, if Christ be either accused, prisoned, or any way else evil dealt withal. The heroical hearts then of christian counsellors, and Noble Christians, Courtiers and Gentlemen of credit, should (though alone) make humble and earnest and eftsoons petitions, to the Deputy of our head Christ, for the godly members of the same: God will join with them, and incline the hearts of the hardened for his sons glory, and grant aid unto you in his business beyond your expectation, and yourselves shall find favour with God, for your labours in his Christ.  
Now in joseph his person and also in Nicodemus, there are two things to be well and deeply considered, for want whereof many do to their great hindrance from God, take evil example not rightly given. First therefore, we are to consider, what be the things in these men to be followed of Noble men, women & others. Secondly, the hyndring evil, 
A right eye is to be had in the deeds and lives of godly men.  which many do presumptuously take as offered in the persons of these men, to be received without reproof. The thing to be followed (that so this faithful service to God may appear to the more Noble christians) is: that they be endowed with their exampler joseph, his spiritual qualities and christian habit, which maketh them truly brave and beautiful: yea, so as neither Silks, Velvets, Silver, or Gold can do, and that is that they be in person honest, not given to the notable vices, following for the most part foreign Nobility, (so I call all those by carnal birth ennobled, in whose heart God by his spirit and word beareth not the sovereignty) as Idleness, the mother of all evil, surfeiting, drunkenness, whoredom, chambering, wantonness, blasphemous oaths, filthy and rybaldous talking, and covetous cruelty over their sore oppressed Tenants, and inferior people, and such like: but that they be given to the custom of honest and chaste life, sobriety of mind and manners, comeliness of apparel, agreeable his dignity, moderate diet and frugal hospitality, loving hearted, and using upright dealing with all men, assured that as their persons do far excel the lower sort, so God requireth more regard of them. 
Luc. 12.48  For to whom much is given, of him shall be much required. And let them make this reckoning, if they hunt counter herein, the very heathen Nobility shall rise against them to judgement. It is said of the severity among the old Romans in judgement, that if an old person or famous Senator (all if greatly for his deserts were to be renowned) became in any sort to be the example of ill to the common weal, he should have severe censure. Lucius Antonius 
Lucius Antonius  was cast out of the Senate house, for that having married a Maid, he cast her off by divorce, without the counsel of his friends. Fabritius Lucius Censor adjudged Cornelius Rufinus, 
Cornelius Rufinus.  who had been twice Consul, and twice Dictator, unworthy the fellowship of Senators, because he had overcuriously decked his Cubborde with Silver plate, as giving thereby a superfluous example to his fellow brethren and others Duronius 
Duronius  also was removed the Senate, for that being Tribune, he did dissolve that reasonable law set down before by the Senate, which did restrain the lashing prodigality in fumptuous feasts and banquets. These and such other examples the Stories deliver us. But who thinketh these men (were they in these days) worthy such severe censure, being Noble and well deserving? Or who is of julius Caesar's 
julius Caesar.  judgement, holding it most honourable for a noble man, or of higher calling, by virtues to excel others, and also so to guide his family, that his household may be free from all suspicion of evil. O that our christian Gentry were come to this heathen man's perfection in this point. Or that our Bishops would in all their houses begin this dance. 
What is asked of the Nobility.  Well joseph must begin to do it, and also to be just in his dealing with all men, which consisteth in the equal giving to every man his own, and to do to others, as they would they should do to him. And to the utterest of his authority and power, 
Mat. 7.12.  he must follow the counsel of the noble prince and Prophet David, himself to defend the fatherless and people in righteousness, and the poor with equity, save the children of the needy, and subdue the oppressor, redeem the poor from deceit and violence, and account their blood dear and precious in his eyes. But if (O Noble princes) happily you cannot in your office and authority do always as you would, yet be sure that ye never give consent to the wicked counsels of other in their evil, or to wink at the wresting of the Law, for the favour of the unjust party, or fear of the mighty, or in hope to have like friendship of others, in your disposed quarrels.  
Thirdly, ye must with joseph be jesus Disciple, 
Christianity ought to be joined with Nobility.  and openly by your acts confess his glory, ye must be religious and godly, have your faith firmly set in Christ the Lord by the warrant of his word. Ye must not keep amity with such as would draw your honours & souls to strange Gods, as to Idolatrous Popery, etc. 
Deut. 13.  Thus shall the holy Ghost work in you the true fear of God, drive away tymerousnesse, and animate you with heroical boldness in christian offices, that you shall not respect the faces of men, but the will of God, and your allegiance to his Magistrate set over you, and your allotted office to God's Church, that in all respects you shall reach thither your helping hands, if not as you would, yet as you may, with petition & peace, never consenting to her hurt, though wicked times will not permit you power to her help. So shall you reign with your Master jesus Christ noble and glorious.  
The hindering matter, as received from joseph and Nicodemus, is after this sort used. These were virtuous noble men, wise, and godly (say the Nicodemitans 
Nicodemitans. ) they were moderately minded, no hot spur gentlemen, they came in lesser show than the Apostles after Christ, but they were as well beloved as the rest, wherefore let these forward men go on themselves, we will come softly after. Yea sir, rather come an elle behind the Law, then step one inch before it. So did Steven Gardiner, and is commended of bloody Bonner in his preface to Winchester's Book, de vera obedientia. And when he came to the Law, it was not because he was willing to live therein unfeignedly (as his revolt in Queen Mary's days approved) but that he was not yet come to that height, which he & his holy father looked after, and saw no better mean to keep out of so honourable a place, a faithful pastor, then to counterfeit Religion for a season. And by this mean in deed Satan by him so prevailed, that Popery never could be cut down, albeit, it was effectually cropped. But this excuse by joseph and Nicodemus is absurd, for how can the children of men, by the sins of the godly, walk the way from sin? This can be no other than the pathway to Hell. Nor are we to follow the actions of the holiest m●n without judgement, 
A sure imitation.  but measuring his life by the line of God's word, take the matter agreeing there to for thy example, as saint Paul giveth us in charge. Follow me, 
Ephe. 5.1. 1. Cor. 11.1.  as I follow Christ. No Paul, no further, though thou be the Doctor of the gentiles and chosen vessel of God. But those steps of the saints, which are neither allowed nor approved by the word of GOD, those cast behind thee, as the evil by nature dwelling in such holy men. It was sin in joseph to conceal his profession in Christ for fear of displeasure either of prince or people. For this is required by the word of the Lord of every one, that we believe in our hearts to justification, and confess with our mouths the Lord jesus to our salvation. 
Rom. 10.9.10. 2. Tim. 1.8. 2. Tim. 4.16.  And Paul exhorteth Bishop Tymothy, not to be ashamed to confess Christ. And in the same Epistle he chargeth his companions to have forsaken him, in that they did not assist him at his first answer, and because it was an horrible sin, he prayeth GOD it be not laid to their charge. Now as it is proper to the Scripture, 
Psalm. 1.  to compare a Christian, by and to a virident tree, in sundry places. We may safely set this difference between joseph and Nicodemus, and all the Nicodemitans in these times. joseph and Nicodemus were green branches, fast grafted by the merciful hand of the Father's election, 
john. 15.1.  into the virident Vine Christ jesus, whose branches having less sap of his spiritual operation at the first, and for a time having more knurres of carnal corruption. The master of the Orchard, the heavenly father, proyned them daily more and more by his loving spirit, so that as they continued in his profession from the first hour to the end: Even so in very short time they became so fruitful, that they were found more profyitng, than they which did bear the praise before them: As you have heard, when Christ his daily Disciples shrank from him, and some contrary their honest promise denied him in his own hearing, than these branches gave forth the fruit of their increase in God. They stood fast in Christ and that openly, that the princes and people might know them, to belong to the ignominious (but yet glorious) and crucified Christ. This was the end of their former study, and argued a continual going forward in godliness. And if you measure your time of schooling with theirs, you cannot but blush to challenge them for your Patrons. For in three years they so profited, that they confessed Christ before kings and men, not regarding loss of life, lands, goods, or whatsoever might befall: yea, and that in the sharpest hour of Christ his persecution. 
Nicodemitans defined.  The Nicodemitans (that is to say such persons as scant crept from some part of Popery, can be drawn no further to truth) were seeming branches I grant, of the Vine Christ, if outward show might warrant them, but such whose virident life is now gone, and they are because not grafted in him, decaying and departing from evil to worse, and as they were earnest, and are now neither hot nor cold, which is a dangerous state. So not long fed with the lively sap of God's spirit, 
Apo. 3.16.  they become more and more withered, and cannot with their supposed fellow branches, bring forth either fruit in increase, or yet so much as in times past they have done, for that they have by fleshly persuasion of credit to themselves, Quenched the spirit of God in them: 
1. Tess. 5.19. Mat. 13.6.  so as in time of persecution, they flatly fall away, as thoroughly withered, when the increasing joseph standeth the brunt in boldness, by the spirit that groweth in him. But the end of these men is (saith Christ the Lord of truth) to be cut off and cast into the fire. O England, England, 
john. 15.6  be not deceived, thou hast been a scholar with joseph, 
England enjoying the Gospel full xx. years, remaineth yet reckless & ignorant.  Simeon, and Nicodemus, not three years, but by times forty years, in the school of Christ, and now these last twenty years continually without intermission or play day, hast thou under her grace's Majesty, and most happy government, been virtuously and abundantly taught in pureness of doctrine? But how art thou increased? How followest thou joseph, Simeon, and Nicodemus? Truly even as the shadow doth the sun. For the shadow runneth as fast as he, but never higher than the earth, even so we run and post with speed, but still upon the earthly minds of gross fantasies, and therein countervail we the sun, which swiftly runneth in the Heaven, to his appointed course. 
Heb. 5.12.  We are come to this increase, that when for time we should be apt to receive stronger meat, we are not able to digest the diet of Infants, which is sucking milk. When Paul, vz Gods teachers by doctrine in truth, should lead us further into perfection, we cry out still, we are joseph's, 
Heb. 6.1.2  we are Nicodemitans, we are not yet past the doctrine of the beginning of Christ, the foundation of repentance from dead works, of faith towards God, etc. We also abuse this sentence of Paul. 
Heb. 5.14  Strong meat belongeth to them that are of age, which through long custom have their wits exercised to discern both good and evil. So we confess there are a people, to whom more perfection belongeth, but we keep ourselves from that number. For we (the Ministers) can scarcely in the Country get our people to come to the beginnings of Religion, so much as to send their servants to learn the appointed Catechism. But if age should breed perfection, are we not older in the Gospel than joseph was? Have not we under the gospel (since K. H. days) past the years, which over ran the Hebrews (after Christ his death) before this Epistle was written unto them? 
Centu. 1. lib. 2. 10.  Yes verily, for it was written by the author thereof, as it seemeth from Rome, about. 25. years after Christ's death. And if custom could do it, how conversant have the scriptures been with our wits now this nineteen years together? And if in three years joseph and Nicodemus became so strong, how can we for shame say, we are like to them, which in nintéene years are (in the bowels of this long taught land) not able for the most part, to give a reason of our faith and hope. And the better sort of us are even rather staying from farther, then standing fast to that we have. We be less loving, more cold than we have been. It may be said of England as the Stories report of the jews, who when they came to jerusalem, 
Nehe. 4.17.  by the commandment of Cyrus' King of Persia, the were so hot in building the decayed City, that they (beset with enemies) held their weapons in the one hand, and laboured with the other. Behold fear of the enemy could not drive them from the Lords labour. And when the Samaritanishe hypocrites offered to help them, they were so zealous, that though they hungered the fynishing of the work, yet would they not admit an hypocrites hand, to touch the building of the Lord. And when they were complained upon, and subtile devices made to stay their labours, they continued their building still (manger the enemy) even as the king had commanded them. But after a time of rest, they began every man to build up his own house, and let the house of God lie unfynished xvij. years, till the Prophet was sent to zorobabel the Prince, and johosua the high Priest, 
Hag. 1.1.  to excite them to their increase in former labour. And is it not so with England? In the first of her majesties reign, how vehemently, how zealously, 
A general decrease (in respect) in England.  how diligently laboured we to repair the decayed Church in England? It was a heaven to see princely Peers & Noble bloods, provoke the multitude to embrace the Gospel. Popery was beaten down, her brood removed, and Gods true Ministers placed, Idolatry extinguished, and the Churches beset with the Sacrifice of the Gospel, which hot beginning, hath of the sudden received such a cool, as we are now wholly given to the building of costly bowers and houses of pleasure. But as for God's house, either in our own soul, or the common Catholic Church, we commit it to the reverend Bishops, & Ministers of God (except a reserved seed) which join with Noble Nehemias', Zorobabel and Esra, to assist our most Christian Cyrus, the principal Nourcing mother to God's children this day in all christian lands, in the redifying of God's house in our days, whose gracious beginning with good progress hitherto, the Lord hath prosperously blessed, his name be praised therefore, whose heart the Lord yet more and more inflame in him, and direct by his holy spirit continually. And to many of our Fathers and Brethren of the Clergy, we may say as the spirit spoke to the Angel and Church at Ephesus. These things saith he that holdeth the seven stars in his right hand, 
Apo. 21.2.3. etc.  & walketh in the midst of the seven golden Candlesticks, I know thy works & thy labour and thy patience, and how thou canst not forbear them which are evil, and hast examined them which say they are Apostles, and are not, and hast found them liars. And thou was burdened & hast patience, 
Apo. 2.1.2.3. etc.  and for my name's sake hast laboured, and hast not fainted. Nevertheless, I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works: Or else I will come against thee shortly, and will remove thy Candlestick out of his place, except thou amend. The jews from Key cold persons, became hot and cruel enemies, so that in whose defence they stood to their great peril at the first: once making stay of their increase, they thrust the sword into his bowels. For they fell from God, they crucified his son, and took the Regiment of his Church into their hands, excommunicating and murdering his Apostles, Disciples, and whomsoever confessed his name. But their end was desolation by the just judgement of God, yet so as he forewarned them by his son Christ, called them to repentance by his Apostles, continued his power of salvation to them, to say his holy Gospel during forty years. But when they continued more and more obstinate and rebellious, having hearts past feeling, he gave them and their City jerusalem, into the hands of the Romans, Vespasian and Titus, being the Rod of his anger, for their utter destruction, that they which would not receive Christ coming in his father's name, (of whom they much bragged) should by his judgement receive them, which came in their own names, for their private glory and earthly commodity. For the Roman Deputies, partly by eager avarice, partly by cruel oppression, grievously vexed them. And the jews dreaming still of a deliverer (whom they imagined to be some Noble warrior) were ready to run with every Traitor, that would lift up his head, & take to himself the Title of Messiah. In the which seditions, ever they had the worse (as reason is such should) and many thousands of them were slain. But when no otherways they would be pacified, the Roman power was sent with Commission utterly to destroy them. Whereto was Vespasian sent, who began his wars in Galilea, committing to fire and sword all that was before him. From thence he came to jerusalem, and by the Soldiers in that siege chosen Emperor, he went to Rome, & committed the wars of the jews to his son Titus, which Titus like a vigilant Governor behaved himself, & left not the slaughter, till he had fulfilled the prophecy of Christ to that City. He cast a bank about it, having 30. Castles or Turrets in it, 
Luke. 19  from whence he battered down the City, he compassed them on every side, finally he destroyed them and their children. For the Lord by him caused the hunger to be such, as the mothers were compelled to kill, roast, broil, and eat their own born children. He razed the City down to the ground, and so of that most flourishing City, 
josephus de bell. jud. 6.14.  the Flower and Diamond of the East, he left no more but a small Monument to the posterity of the Romans over so strong a defenced Bulwark. That is to say three Towers, called Phaselus, Hyppinus and Mariamnes, with part of the West wall. The men which escaped, were for the most part taken prisoners, and most of them after, either sold to base bondage, or were for the pleasant prospect of the Romans, cast unto wild beasts in their public sports to fight and be devoured. These things came to them in deed, but are written for our sakes, 
1. Cor. 10.6.  that both Prince, Potentate, Prelacy and people, should be terrified hereby. As also the Church of Ephesus is a notable example for the Church of England to behold. That Church sometime most honourable, but now most horrible, wrapped in the Dungeon of Turkish Paganism. God cannot in justice but plague in severity, the backsliding from his word. And that doth he in two sorts. First, he giveth such degenerating children the spirit of Delusion, 
2. Tes. 2.11  that they should believe lies to their damnation, which would not receive the Truth to their Salvation, when it was sent them: And also he giveth them to their own heart's concupiscence, the same to satisfy in most filthy lusts, that not only God, but nature itself shall be despised. 
Rom. 1.21.22.23.24.25.26.27.  For men against themselves, and women and men against the use of Nature shall defile themselves most filthily. A heavy judgement. The second is his sword of Destruction, utterly to throw down and bring to nothing, the power and persons of disobedient backslyders. His judgements hereto are as it pleaseth him, sometimes greater, sometime less: Sometimes by senseless creatures, sometimes by the Heavens, sometimes by men of might in the earth, Frogs, Flies, and Lice, darkness, blood and Caterpillars, 
Psal. 78.  and finally the raging Seas shall overthrow the Egyptians, which were great persecutors of the people of God. The Wyndows of heaven shall open and drown the whole world, which would not repent, 
Gen. 7.11.  but grow into worse and worse. Vespasian and Roman Titus shall utterly subvert the hard hearted jerusalem. Ephesus shall yield his obedience to his destroying enemy, which would not return to his former love jesus Christ, and the zeal of his Gospel. The Angel's Candlestick, the Church and the Ministry shall be cast out, 
Apoc. 2.  and Mahomet and Sergius shall occupy their function and place. O England, love, love, love, and fear. Fear God as thy father, kiss and embrace his son thy Christ and consolation, 
Psal. 2.12.  lest he being angry, cause thee to fear, when thou dost feel his terrible judgements, by which thou shalt perish, if his anger be kindled, yea but a little. Return to thy first love, and do thy first works, else will he come shortly, as he saith to Ephesus, which argueth that he is ready. Wherefore repent: yea, though the most, in countenance of the best, neglect the love of God, yet know that simeon and joseph do expect the kingdom of God, and Consolation of Israel. And such only have the spirit of God in them, as had these holy men, by which they are trained always to the presence of Christ, & approved his servants. These shall not see death, till they have in heart by the eyes of their faith, joyfully seen jesus, to be the light of the gentiles, and the glory of Israel, 
john. 17.2 Esa. 9.2.  and the salvation by the Lord, set for the whole salvation of God. Last of all, this is worthy to be thought upon, that simeon is brought by the Spirit of God's motion into the Temple, at the very instant, when Christ is thither brought to be offered to the Lord, and that all things there were done according to the Law. 
1. Sam. 9.16 Psal. 31.15. Luke. 1.8. john. 17.1. Ephe. 1.10. Mar. 14.41  The worldlings would think this to come by chance, but the Evangelist saith, he was led thither by the holy ghost. For it is God which doth with his general providence behold all things, and guideth every man's actions to his appointed season, and the very moment of times, he directeth to his several work at his good pleasure. By this heavenly providence, and not by chance, came the servant of Abraham to the City of Nahor, 
Gen. 24.  in that moment of time, when Rebecca came out of the City to water her cattle, 
God's providence guideth as and our actions, not blind chance.  and for this cause did God bring forth that Maid at the same instant, that by this occasion she might bring the man to her father, by whom she should be sent to Isaac for his wife. And Saul went to seek his father's Asses, but the Lord brought him to Samuel the Prophet, which did expect that hour his coming. 
1. Sam 9.16.  For the Lord had by Oracle told Samuel, that he would send Saul unto him, and that he should anoint him king of Israel. David was brought hereby into the battle, 
1. Sam. 17.  what hour the great Giant goliath did vaunt himself in blasphemy against the Lord, and by which means he might be brought to that fight, which the Lord had foreappointed for him, to the glory of God, the victorious fame of David, and the joy of Israel. By this guide came the Widow of Naim to the gates of the City, 
Luc. 7.12.  with her dead son to burial, at that moment when Christ entered the gates of that City, and was by him restored to life. And by this is holy providence, are our Fathers gone before us, and we not borne until this age of the world, wherein he hath appointed his son Christ to be more amply revealed by the preaching of his word, then at any time he hath been since the Apostles tyme. This only remaineth, that with heart and will, by the motion of his holy spirit, we jointly enter our Churches, where jesus Christ is graciously offered, not into our arms, but into our hearts and souls, not in a body subject to miseries and death, but in the Majesty of his word, which is his eternal power, 
Rom. 1.16. 1. Cor. 1.18  to bring us by his light to that salvation assured in him, and to engraft quietness in Conscience, persuaded in his truth by the testimony of his said spirit, of the full forgiveness of our sins. That we shall with new raised hearts, as men risen from a most deep Dungeon of death, most joyfully with simeon sing and say, in heart and truth: Lord now whensoever thou callest us from this natural life, 
1. Cor. 1.30 Ephe. 1.7. Mat. 20.28.  at thy good pleasure thou lettest us depart to quiet rest, in christian peace. For the eyes of our faith have and do see Christ jesus, and receive him as he is to us in mercy given, our only ransom and full matter of our spiritual health and celestial joy, to whom with thee our best father, and the holy spirit, be praise and glory for ever and ever. Amen.  
Thus much received by the Gospel's words touching simeon, now let us lend ear attentively unto the words delivered us in this his joyful song. Thus he saith.  Lord now lettest thou thy servant depart in peace according to thy word. For mine eyes have seen thy Salvation. 
This old holy father's song, containeth short words and long matter, wherein he giveth the Lord his due praise by public speech, in joyed heart, and after the example of the former church, for the present benefit received, according the faithful promise of God (that he hath not departed to his Fathers, before he saw the Lords Christ) he singeth the Lord's truth, and blazeth the honourable arms of our Captain Christ, manifesting his power, efficacy and glory, in this his pithy encomia. That done, he setteth down the perfit platform of a quiet conscience, and the anchor of her health, in the middle of many miseries, in his own person saying: Now Lord all if by the Roman Tyranny, thy people of Israel have been sore oppressed, our faith sore assaulted, so that twixt hope and sorrow, we have waited for Consolation in thy promise: Now that thou hast given us thy Christ our glory. I joy so much in him my Saviour, that death shall be to me welcome, and my departure shall be in peace, because by this Christ my Consolation, God's wrath to me is pacified, my sins in him pardoned, myself for him of my heavenly father dearly beloved, and my soul shall rest in joy, for I am thy servant, wherefore Now let me I pray thee depart in peace, I am satisfied that I have seen thee, and the days of my age are in thy hand. But whereas simeon saith: Lord Now doth thy mercy let me depart in peace, he plainly showeth, that until he perfitly had the fruition of his hope, he was in auxietie and grief, and walked with a heavy heart for the affliction of Israel. This argueth not an absolute weakness of faith in Father simeon, but rather expressly an ardent expectation of the promise of God, nothing pleasured with the foreign matters of this life, albeit they should abound to him. But by travail in fight, against temptations in worldly pleasures, he hungereth and spiritually thirsteth in approved hope, the Lords promise, enduring the grief of present oppression, assuredly by faith to reap the reward of his patient hope, because he had the word of God (a most faithful Norice thereto) for his warrant. 
1. Pet. 2.2.  For thus said the Lord by Revelation to simeon. Thou shalt not die, before thou hast seen the Messiah Christ the Lord. 
Luc. 2.26.  Note here (good Reader) the nature of God's promises given to his chosen children. They are not performed at the first hour, but they are deferred longer than ourselves would desire, and they are not performed till the faith of the parties be perfectly proved, and by the opposite occurrents sore exercised.  
God the Father promised the coming of his beloved son Christ (here embraced of simeon) at the fall of Adam and Hevah, 
Gene. 3. Gen. 22.18 Gal. 3.8. Esa. 64.1. Mat. 13.16 Luk. 10.24.  and renewed it to Abraham, and by his Prophets continued the same, but the time prolonged, forced many of the best fathers to cry: Oh that thou wouldst pierce the heavens and come down, and to say: Oh Lord send thy glory unto Zion, and thy saving health unto jerusalem. And as our Christ doth testify, many kings and Prophets have desired to see Christ, and have not seen him, or could the times enjoy the performance of this promise, till the fullness of time by him set were come, 
Heb. 1.1.  and that by contrary presumptions, the faith of his children were thoroughly exercised. But when the time by his divine wisdom appointed was come, than did he faithfully give the same Messiah into the world, that simeon and the godly then might bear witness to us his children now, of his everlasting faithfulness. In this word (Now) lieth an Emphasis, as if he had said: The word of my promise hath fed my faith, & established my hope, to wait for this our consolation Christ: and sith in thy mercy thou hast performed the word of truth: Now let me departed in peace. Here is to be well marked the force of true and lively faith, it doth persist in one, it resteth upon the promise of the word, 
The force of true faith.  albeit that heaven and earth should seem to run on heaps together. This is that most excellent gift of God, that excelleth all virtues in whatsoever man. 
Ephe. 3.17  Pray the Lord therefore to give thee faith in Christ (christian Reader) and Christ thereby to dwell in thee, then shalt thou abide steadfast in hope, after the word of God's promise, whatsoever obstact shall arise against thee. The Lord by his servant Moses promised the Israelits' deliverance out of the bondage of Egypt. 
Exod. 4.29.30.31.  But strait ways with this promise arose such presumptions to the contrary (as the hardness of pharao's heart and cruelty their oppression, and more labour thereby, their sharp correction for wants in work, and in the hour of their deliverance, his huge army persecuting them on the one side, & the high Mountains and swallowing Seas to hold them in on the other side) that it might have seemed to Israel, Moses warrant from God, to have been rather a dream of their desolation, than the day of their deliverance. But they (by this spirit confirmed in faith) did suppress the present calamities by the Anchor of hope, which from the ship of their believing consciences, in these terrible Seas tossed, they cast & firmly pitched, upon the word of promise, which thus they had: vz I will in a mighty hand, and outstretched arm deliver you. Whose patient perseverance, the same jehovah approved, when most triumphantly he caused the senseless seas, in the faithful answer of his merciful promise, to obey his voice in the mouth of a man (far inferior to Pharaoh) at whose commandment they became against their nature serviceable to his people: 
Exo. 14.21.  for they reared themselves as a lofty wall on either side, and the sinking sands were turned into a most firm ground and pleasant green path, 
Hebr. 11.29.  for the Israelites safety, in this their most miraculous passage. After whose arrival on the other shore, the said Sea did return to her former course, and in the sight of the Hebrews, gave to the Egiptiacall Tyranny, his just reward by the hand of God, which herein drowned Pharaoh and all his host. And (dear Reader) thou hast no less promise, 
Exo. 14.27.28.  but much greater to thee, being a christian Israelite: Namely that by faith thou shalt be delivered from the power of spiritual Pharaoh, the power of darkness, 
Col. 1.13. Rom. 3.24.  & be translated into the kingdom of the Son of God, in whom thou shalt be justified, and shalt have forgiveness of thy sins, shalt be at peace with God, shalt have Christ thy sanctification, justification, and redemption. 
1. Cor. 1.30.  Thy Lord, thy peace, thy salvation, thy light, and thy glory. Thyself shalt approach the throne of grace with quiet conscience, beholden of the father for his blessed and therefore beloved son, for a citizen of the heavenly jerusalem, 
Ephe. 2.19 Rom. 8.17  an heir of that kingdom, yea a fellow heir with Christ jesus. And this is that peace, which simeon felt and saw with the eyes of his faith, when he said, he now went to his Fathers in peace. But every opinion received in or of Christ, is not this regenerating faith.  
There is a faith attributed to the Devils. The Devils believe (saith S. james) but they tremble and quake. 
jam. 2.19.  There is a faith said to be in the hypocrites of the earth: but james calleth that a dead faith. And Paul to Timothy, 
jam. 2.17.  Fides ficta, a feigned faith, a faith all one with the Devils: and of some called an historical faith. james joining them together, saith of them thus, speaking to the counterfeit Christian. Thou delightest in thyself, and takest pride herein, that thou art persuaded that there is but one God, and the same thou holdest for thy God, against the error of Paganism, which defend many Gods: Thou dost this right, and hereby thou dost far excel them, but yet art not thou ascended one step from the devils faith, who believeth even as much, and that jesus Christ is the holy son of God also, and the Redeemer of the world. But in that he believeth God, and Christ to be God, and cannot believe in God, that is as Augustine hath it, to love God, and to walk in his fear with obedience, they do all tremble at this name, as the thief before the judge, and so do Hypocrites, which have but fictam fidem, a feigned faith. Let no man object that the godly also do fear God. For it is easily answered, their fear in God is coupled with faith and love in GOD, with hope and perseverance in constant faithfulness, and obedience to his word. But in Devils, in wicked men, and in hypocrites, there is nothing but fear and desperation. For as they believe, they love not, they obey not willingly, wherefore wanting his Spirit, they have no boldness, they hope not, but fear, and look for his anger, not for his mercy, because they cannot but be most cruel, against his beloved members.  
But the faith which simeon and all the just have in God and Christ, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opinion, 
True faith describe.  which leaneth to one part, yet so as he standeth something doubtful of his side, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so firm & stable, so sure an assent, and consent to the word of truth, by the working of the holy ghost, that no doubt can drive us from our, Anchor hold in Christ. And this gracious faith is the gift of God, which by the bright beams of his truth, in his holy spirit, doth not only shine and press into our hearts, the word of our salvation and faith in Christ, but doth inflame and transform them, and maketh them of an old substance a new creature, that thus knowing God, they love him as their father, they worship and honour him as God, they tremble at his word, lest they offend such a most loving father, they walk in his statutes and ordinances to do them, and put their whole trust in him, and in the word of his truth, though their sin, their conscience and Satan's malice do accuse them: yea, though infinite temptations, to the contrary of God's loving favour do assault them. As that their sins might alter his good purpose, or that their weakness in faith might change his mind and love towards them, yet (having this promise by simeon. 
1. Cor. 1.30 1. Pe●. 2.24.25. Heb. 9.12.  Christ is our peace, our light, our salvation, our glory, by Paul our sanctification, justification, and redemption, by Peter our Bishop and high Priest, by whose stripes we be made whole, by the Epistle to the Hebrews, our sacrifice which once for all offered, hath found eternal redemption, 
Hebr. 10.26. 1. joh. 2.2.  after whose Oblation, there remaineth no more offering for sin. Finally, our Mediator and Advocate, and the full reconciliation for our sins, and the sins of the whole world) yet I say notwithstanding such former assaults, these present promises do seal us up, and we conclude by our faith in Christ, after the assured word given unto us, in the Pen of Paul. There is no condemnation to them which be graft in Christ jesus, 
Rom. 8.1.  which live not after the flesh, but after the spirit, and we be so established by hope, that triumphantly we stand the accusation of Sin, 
Rom. 8.33 34.  Satan and Hell, saying: It is God which justifieth, who can condemn? It is he that is dead: yea, but which is risen from death, is set at the right hand of God, and maketh intercession for us, his spirit teacheth us to pray, and in us doth work effectual suspiration, and supplications, with hope to receive most certainly the love of God, and in this manner with simeon, joseph of Aramathea, and the rest of Gods elect, we daily wait for and expect with patience, the redemption of our bodies, 
Rom. 8.23 Luc. 21.28  that is the day of the last Resurrection. And this our lively faith, hath this love so conjoined in us, that we do love our Christ, because he loveth us first, and walk in the effects thereof before him and our brethren, 
1. john. 4.10.  through the same his love, and therefore also triumphantly against Satan, Sin, Pope, and Hell, Desperation and Death, we say in heart: Who shall separate us from the love of Christ, shall oppression, shall extremity, shall persecution, famishment, 
Rom. 8.35  nakedness, peril or sword (as it is written, For thy sake are we all day slain and brought as sheep to the slaughter) but in all these we are more than conquerors, in and by him that loveth us. So are we with Paul persuaded, that neither death, nor life, Angel, principality or potentates, neither things present or to come, neither things above, or yet below, or any other creature can separate us from the love of God, which is in Christ jesus our Lord. And this is that our faith, which is far different from the jews, condemneth the Pagans, convinceth the Papists of Heresy, and apprehendeth Christ jesus, which is our peace, our salvation, our light and eternal glory.  
Further note here, that as this christian faith is not without these works of hope and love: So do we learn that they proceed of faith, as they whose nature cannot be separate from the same. We are justified by faith (saith Paul) and therefore have peace with God by Christ, 
Rom. 5.1.  by whom we have access by Faith into that grace wherein we stand, and glory in the hope of the glory of God: 
Faith hath two daughters, Hope and love.  Behold the Apostle doth plainly affirm us to have access to God, and peace in him, & the hope of glory by faith in Christ. But more plainly to the Ephesians saying: We have access in hope which is by faith. 
Ephe. 3.12.  Here is hope said to be conceived of the spirit, and borne of faith. That Charity also is borne of her, as her second daughter, 
1. Tim. 1.5  Paul to Timothy doth witness thus. The end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned. And how can it be, but love of force must proceed of faith. For thereby we behold the Lord our God, to be our best, good, most mighty, wise, and best beloving father, in whose love he hath given us his only begotten son to die for us, and with him hath given us all things. How cannot (I say) then this Charity to break out of us, in floods of love to our good God, and elect brethren for him in every such office, as the rules thereof requireth at our hands? But still observe this for their order. Faith is the Noble parent, the daughter of God's holy word, whose father is God's spirit, begotten in the bed of a christian heart, and hope is the first Daughter of faith, 
Eph. 17.  expecting the fruit of God's faithful promise, and cannot be drawn from her mother, because she is holden by the holy ghost, nor thrust down to distrust or doubtfulness, for that she is sustained in her mother's lap, the most assured faith in God. And love is the last daughter and of longer continuance. For when the mother and her elder Sister shall give over their office, having attained their reward and promise, this virtuous love in the saints of God shall never cease, 
1. Cor. 13.13.  but continue in the heavens with them for ever. And thus hath love of us her due commendation, but so as she is set orderly in her besytting place, against the cavils of all Papists & Atheists whatsoever. Further, to thee which art an old man, our aged simeon standeth a perfit pattern to follow. That not thy grey hears, but thy grave and godly conversation may with him approve thee in the house of God, a man venerable and worthy regard. 
A Lesson to old men.  His steps to lead thee, are his faith in Christ, his fear in GOD, his godly life, his love to his Country, and his desire to depart these miserable days at the will and word of God. But in his godly life, th●e is by the Evangelist set down for great and chief, that he followed his guide the holy Ghost. O ye old fathers whose grey heads do summon your toiled Souls to the Tribunal seat of God, take care that ye follow Symeons trace, in the obedience to God's holy spirit. For they alone are God's children, 
Rom. 8.14  which are led by his spirit, and thereby do mortify and kill the lusts of the flesh. It is enough and tootomuch, that you have spent the days of your youth after the wanton guise of fleshly lusts. Learn to say with Paul, when I was a child, 
1. Cor. 13.11. Psal. 19.12 13. Eph. 24 7  I did as a child, but now I am a man, I have cast away childishness. Pray with holy David: O Lord forgive me the rebellion of my youth, & lay not my presumptuous sins against me. Rejoice with Sophocles, that Nature hath bid adieu, to the fleeting feats of fleshly affects. Cast away whoredom and lascivious delights, 
A Christian cautar.  and above all delight not in thy former evils, but reprove thyself in them, 
Ephes. 5.11  and condemn thy heart for them. joy in God, and beg earnestly for repentance at his hands, 
Luk. 15.21  and ask mercy with the prodigal son for thy wasting days past thee. Defy the receipt of Satan's baits, which now (that Nature cannot ruffle as tofore) do inflame thy heart with conceit of frivolous and filthy joy, for the evil done deed so long time paste. 
Eph. 4.29  Let no filthy communication proceed out of thy mouth, nor have thou any fellowship with the works of darkness, but rather reprove them, For so shalt thou be learned in Christ. Be not so far from the duty of an old christian Father, that a Heathen, though a civil natural man, may well condemn thee. 
A notable and pithy saying of Cicero.  Filthy lusts (saith Cicero) is hateful to green days, but most odious to grey hears, as of which cometh two pestilent evils: It breedeth common cry of shame and dishonour to the aged, 
Eccle. 9.25.2.  and their example giveth beastly boldness to youthful intemperance. There be three things (saith the wise man) that God hateth. A poor man that is proud, a rich man that is a liar, and an old Adulterer that doteth. The Preacher Ecclesiastes, 
Eccle. 11.9.  derydingly saith to a young man (which old men are in wisdom to record) Rejoice in thy youth, let thine heart cheer thee, walk in the ways of thine heart, and in the sight of thine eyes: But know that for all these things God will bring thee to judgement. 
Doctrine for young Gallants.  Therefore take away grief out of thine heart, and cause evil to departed from thy flesh, for childhood and youth are vanity. Hereto shall it much profit you, you elder fathers, if with simeon ye enter the Temples of God, where his word is daily preached, his graces exhibited, and sealed to you in his Sacraments. Where (with the just) your continual prayers shall be acceptable, and receiving fruit in Christ. Where shall this counsel of the Lord be given you, to your eternal good, forth of his holy word. Remember now thy Creator, 
Eccle. 12.1.  etc. whilst the evil days come not, nor the years approach, wherein thou shalt say: I have no pleasure in them. A little after: when the keepers of the house (vz the hands of the body) shall tremble, and the strong men (that is the legs) shall bow themselves, and the grynders (the teeth) shall cease, because they are few, & they wax dark (vz the eyes) that look out by the windows. And the doors (lips or mouth) shall be shut without by the base sound of the grinding (that is, when the the chaws shall scarce be able to open) and he shall rise up at the voyee of the bird (namely he cannot sleep half the night) and all the daughters of singing (that is the wind pipes or deafness of ears) shall be abased. Also they shall be afraid of the high thing (every threshold shall be hard to strided over) and fear shall be in the way (the palsy shall cause the bones to tremble) and the Almond tree (that is the grey head) shall flourish, and the grasshopper (that is the least weight) shall be a burden, and concupiscence shall be driven away, for man goeth to the house of his age (even to his grave) and the Mourners go about in the street, whiles the silver cord is not lengthened (meaning the Marrow of the back bone of the sinews) nor the golden Ewer broken (the little skin that covereth the brain, which is in colour like Gold) nor the Pitcher broken at the Well (that is the veins at the liver not dissolved) nor the wheel broken at the Cistern (that is, nor the head with the heart, from whence he draweth his powers of life, make an end of their office) and dust return to the earth as it was, & the spirit (note that the soul incontinently goeth to joy or torment) to him that gave it. Vanity of vanities, saith the preacher, all is vanity. This most excellent counsel, ye Noble Lords and loving Countrymen (whose young days are now, or already well near spent) shall you have in the house and word of God, continually to your Christian consolation in Christ, by repentance and faith in him, not only to joy with simeon, but with the whole Church of God, to say most assuredly: Lord now lettest thou thy servant departed in peace, etc.  
Further consider (gentle Reader) that simeon speaketh here of natural death, when he saith he departeth in peace, and yet he calleth his death, not a destruction, but a departure. And a departure for three causes. He departeth from this life, and hath no more fellowship with those that live on the earth, or they with him, as men with men to be benifited. And also his soul departeth from his body for a season, and hath no more participation therewith, till the day of Resurrection, but this is also a departure, for the soul dieth not with the body, but liveth, because she is immortal. Thirdly he departeth from the valley of misery, into the Mountain of all joy and felicity, into the Heavens, there to reign with God for ever. In assurance whereof, he concludeth his life to departed in peace, saying: Now Lord thou lettest me departed in peace, but all this warrant hath he from the spirit of God: wherefore he addeth according to thy word. 
Eccle. 9.5.6.  But as concerning the first departure Ecclesiastes saith. The dead (departed) know nothing at all, neither have they any more a reward: For their remembrance is forgotten. Also their love and their hatred, and their envy is now perished, they cannot by their love profit those left behind them, 
No profit after death from the living in earth.  or yet by their hatred (had they any) do them hurt. And they have no portion of all that is done under the sun. This doctrine considered, the forged frame of popish Purgatory must needs fall out of our hearts. For if of those prayers, which daily in popery be made for the dead, the departed have no portion, how vain a thing is it, to imagine a purgatory, from whence our friends Souls are fetched, by our sundry deeds for them? As by Trentals, Diriges, Requiem, and restless Masses, Alms deeds, Pope's pardons, and prayers for all christian souls, with ave Maria Amen. Whose pelf, young babes can scoff, and say in these days. Come tie the Mare Tomboy. A cake, a cake for all christian souls, De profundis, Salue Regina Godfather. But if of these dead works under the sun done, the departed have not their portion (as the spirit of God in this Canonical Scripture saith they have not) how wicked an opinion is popery? Even a damnable sink of most blasphemous false doctrine: At the hour of death he had his judgement, 
Luc. 16.26.27.28.29.30.31.  Dives is presently condemned to Hell, and Lazarus from sentence sent to Abraham's bosom, and thence cannot remove, though the cries of the dead be many, or the necessity of teaching the living never so great. They have Moses and the Prophets, 
Eccle. 11.3.  saith Father Abraham, let them hear them. And as the Tree falleth East or South, and so lieth: Even so as a man is found by the spirit of God, at the hour of his death, so shall he be placed in the day of his Resurrection, when the soul shall be reunited to his body. Thence forth in body and soul, for till that day only the soul hath the judgements censure, to receive the reward of their state in this mortal life. And this is most firmly proved, by the words of our saviour in john thus. 
joh. 5.28.29.  The hour shall come, in the which all that are in their graves, shall hear his voice, 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. Mark well he saith not they whose friends have done well for them, they being dead: but he saith, they which themselves have done good, shall go to life. Again, he affirmeth the state of the dead to remain always one, and the self same that it was at the hour of death: For he saith not, unless their friends by their prayers, their devotions, their deeds, and their other Pelf, hath changed their condition since death. But thus the Lord of truth, which cannot lie Christ jesus saith. They, they, which have done evil, and die without his special gift of repentance, they shall go to Hel. And thus shall the matter stand in the day of judgement, saith Christ in the Gospel after saint matthew. 
Mat. 25.41.  Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels, for I was an hungry, & you gave me no meat, etc. But percase they might answer, our friends gave penny dole for us, during the days of the world. But still this answer they shall have. Depart from me ye cursed into Hell, you (I say you) gave me no bread. O poor Papists forget not, 
Math. 25.1.2.3. etc.  how that the Virgins which had no Oil themselves, but hoped after Oil of the wiser Virgins, were denied, and had the gates of the Bridegroom shut up against them. Seek therefore by the Gospel of God, to nourish thy faith in Christ, by whom thou shalt be at peace with God, and in a most quiet conscience, thou shalt end a godly life, and make a joyful departure. Otherwise, albeit thou have the Popish Oil of all the Virgin Priests and saints in the world, it cannot help thee, thy departure shall be the beginning of sorrow, and an absolute departure from God, his Angels, Saints, and saved creatures, and shalt have thy portion in the Hells for ever. Be not deceived, believe the truth. God grant thee with us so to do, and to live in truth all the days of thy life, and in perfit departing from spiritual death, which is sin and iniquity. For after thy departure here hence, thou shalt be as free from the state of the living, and the acts and deeds of them for thee, as the wicked & dead in sin, are free from righteousness, & estranged from the life of God.  
Secondly, we have said that the soul is immortal, and therefore cannot die. For the holy Scriptures do every where record it. Thou shalt not leave my soul in Hell (vz in grave saith David) neither shall thy holy one see corruption. 
Psal. 16.8.  As this Scripture serveth chiefly to Christ, so doth it to all other his members. Again, the Preacher saith, dividing the soul and body a sunder. The body (saith he) shall return to dust from whence it came, but the soul to him that gave it. 
Eccle. 12.  And Christ jesus saith in john: Verily, 
joh. 5.24.  verily, I say unto you, he that heareth my word, and believeth in him that sent me, 
The soul sleepeth not with the body.  hath eternal life, and he shall not come into judgement, but hath passed from death to life. This place as it most plainly proveth the immortality of the soul, saying: He hath everlasting life, he hath passed from death to life (which cannot be once dreamt to be spoken of the body, for that passeth from life to natural death, and to the sleeping grave.) So doth it refel those Heretics, which either deny the immortality of the soul, or imagine the same to sleep till the day of judgement with the body. And to this end serve the words of Paul. I desire to be dissolved, and to be with Christ. But the Story or Parable of Dives & Lazarus, 
Phil. 1.23.  most lively expresseth the one & the other, Dives in body is sumptuously buried, 
Luc. 16.  but his soul is presently in Hell in torments, and behold he sleepeth not, for he feeling his terrible pain, is exercised in beholding the joy of his late despised Lazarus, and calleth for succour, and maketh petition for his Brethren which yet remain a live, all which approve the soul immortal, and not to sleep a senseless death with the body. So the body of Lazarus cast in some ditch or open Field, his soul by the ministry of Angels, 
Math. 8.11  is taken up into Abraham's bosom, where he sleepeth not, but enjoyeth the pleasant comfort of the Heavens. But possible thou wouldst ask me then, how these places can stand with those which affirm the soul to die, and also say that the godly after death do sleep? As that soul that sinneth shall die. We confess for answer, that the soul is not altogether immortal, as our God is, and not all subject to death, & we confess that there is a death wherewith the wicked soul shall be overwhelmed, and so is the soul (but after a spiritual sort) both mortal and immortal. The death of the soul, is when his life is not in him: 
Man's soul mortal and immortal.  the life of the soul is Christ jesus, by whose spirit the godly do live in soul a life to eternal life. Of this life speaketh Paul thus: I live, yet not I, 
Gal. 2.20. Colo. 3.3. 1. john. 5.11.12.  but it is Christ that liveth in me. And to the Colloss. Our life is laid up with God in Christ, when Christ which is our life shall appear, we shall appear with him glorious. That soul that hath not Christ, hath not life, but is already dead, though in body he liveth. For the wrath of God abideth upon him. Understand then, that this word Death, is mente not of the substance of the soul, which cannot die, but of her condition, which shall lie in the Lake of fire and shall burn, and live for ever, which is called the Second death. 
Revel. 20.14. Eph. 3.17. Ephe. 2.1. 1. Tym. 5.6. Tess. 4.13.  By faith Paul prayeth, that Christ may dwell in our hearts, and affirmeth Christ by faith to live in him. Ergo without faith the soul is dead, living in dead works, and dead sins, as the unprofitable Widows are dead in soul, though alive in body. To the place of Paul where he saith. He would not have us ignorant touching them which sleep and such other places of scripture. We must interpret him to speak of the body and not of the soul, for as when the soul is joined with the body, he always waketh, when the body taketh rest: So disjoined, much less he is said to sleep. And the body is said to sleep, not in respect that the soul lieth dead or sleeping within him (for we have proved the soul to be with God) but in regard of his rising again, when the soul shall return to his former body at the day of judgement. And by the sleep of Death, he awaiteth the retire of his mortal life, by the reconiunction of his self soul and body sanctified in Christ, the life of the body, with whom till then, the souls of the saints reign under the Altar in heaven, not sleeping but waking, and crying upon God. How long Lord holy and true, dost not thou judge and avenge the blood of them that dwell on the earth? These were the souls of them saith john, 
reve. 6.  which lay under the Altar (which is Christ) that were killed for the word of God, and for the testimony they maintained. Behold ye cruel Papists, you have killed the bodies, but the souls of our English saints are with their Protector Christ, 
Gen. 4.10  and their blood doth beg you vengeance if ye repent not. 
Abraham's Bosom.  Thirdly, simeon calleth Death but a departure, because for a time only, the soul taking leave of the massy flesh, as we have said, doth departed to the rest in peace, prepared for him in his consolation Christ: Namely the Bosom of his Father Abraham, which by Solomon is called the hand of God. 
Sapi. 3. Apo. 69.  The souls of the righteous (saith he) are in the hands of God, & the torments of Hell do not touch them. And by john, the Heavens and the Altar which is Christ, and by Christ Paradise, as to the Thief, saying on the Cross. This day shalt thou be with me in Paradise. And in matthew, he describeth Abraham's seat to be in the kingdom of heaven. 
Luc. 23.43. Mat 8.11. joh. 14.23  And in john our seats with him in the heavens, as in our Mansion house. But never in the scriptures is the place of our dead godly fathers, called either Lymbus or Purgatory, but contrary they affirm there is no pain to them. And Purgatory hath the same pains (the Papists which fain that place say) that Hell hath: only this is the difference, that they which be in Purgatory, shall come thence, by the merits of the Church and purging in fire, & in Hell there is no redemption. Wherefore the godly fathers were not in Purgatory pains, but in the hands of God, which is a Paradise of most pleasure. And whereas by the Apostle Peter, they go about to prove their Father's Limbo, as whence the soul of jesus Christ brought them, that place doth neither affirm the natural Soul of Christ to go to Hell after his death on the cross, or else that he did bring thence the souls of the fathers. For his spirit descending, left all those there which he found (not in a feigned Limbo but in the painful Helles.) For thus saith the Apostle. He suffered in the flesh, but was quickened in the spirit, 
1. Pet. 3.18.19.20.  by the which he also went and preached unto the spirits that are in prison, which were in times passed disobedient in the days of Noah, etc. The Apostle saith, not that Christ in his natural Soul went down into Hell, but he saith that by that spirit which raised him to life, he preached to them that are in prison. Now again, he saith not he fetched out the souls of the fathers, which were before his coming in this prison, but he saith his spirit preached unto them that still are in prison. So far from delivery are they, that they as obstinate Rebels remain in their former torments. Now than the reason standeth thus. By what spirit Christ was raised from the dead, by that same spirit he went, or came to the spirits that are in prison: but Christ was raised not by his own soul, but by the divine spirit of God (even by the operation of the father.) Therefore by his divine power, 
Eph. 1.17.18.  & not in his humane soul, he came unto the spirits that are in prison. Again note, it is one to say he delivered the jail, and an other to say, he made an exhortation to the prisoners. This their alleged place (were it the soul of Christ) yet proveth not a delivery, but a preaching to them, that now was that Saviour borne, dead and crucified for the redemption of the world, which by his spirit in the mouth of Noah (for one hundred and twenty years space) preached to the disobedient in his days, had they believed. That it was not the soul of Christ which quickened Christ from death, but the Divine power, these places approve. 
2. Cor. 13.4. Rom. 8.11.  Although he was crucified by infirmity, yet he (was raised and) liveth by the power of God. Again: But if the spirit of him that raised up jesus to life dwell in you, he that raised jesus from the dead, will also quicken your mortal bodies, because his spirit dwelleth in you. And again: 
Act. 4.10.  Be it known to you all, and to the whole people of Israel, that by the name of jesus of Nazareth, whom ye slew and hanged on high, whom God raised up from death, by this man standeth this person sound before you. To the Romans also we are commanded to believe in him, 
Rom. 4.14.  which raised jesus Christ from death. And in the vj. chapter thus. As Christ is raised up by the glory of the father (where note, that not by the soul of Christ, but by God the father Christ was raised up) so let us walk in a new life. And to the Ephesians. 
Ephe. 1.17  Always in my prayers I pray for you, that the God of our Lord jesus Christ, the father of glory, might give unto you the spirit of wisdom, etc. 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 saints is, and what is the exceeding greatness of his power towards them that believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, & set him on his right hand on heavenly places. These places sufficiently expound our Apostle, or rather assist his affirmation which saith, that he suffered in the Flesh, but was raised in the spirit, that is, by the Godhead of the father, by which spirit in his divine nature, long before he had our human nature upon him, he by his Prophets taught the inobedient then, as by us his Apostles (saith Peter) he preacheth to you in that spirit at this present. Yea, and also to the very damned in the Hells, (no doubt) at the death of Christ, by the divine power of his holy spirit, was the glory of his cross opened to their greater condemnation, which contemned their salvation in him, as the godly fathers and their sacred bodies in great comfort, by his power were raised sundry from their brethren, to testify the glory of this our crucified Christ, raised up by his father, and set up with him in glory. Add to this, this place of Peter is so far from warrant to that Popish opinion, that the soul of Christ, fetched forth the souls of the godly fathers Adam, etc. That of the flat contrary he saith, they to whom this spirit came, were disobedient. And that thou shouldest not dream of Christ's soul after his death herein, he setteth thee the time when this office was fulfilled, saying: In the days of Noah, while the Ark was a preparing. Last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly learned Beza, doth interpret qui sunt, which are, not which were in prison, according to the efficacy of the Greek word. And the Apostles purpose, is not to tell us that they were in prison, what time Christ by his spirit in the days of Noah, preached unto them (for then they were men in natural life as Noah was) but he will give the jews to understand, that all were drowned except eight persons, because they were disobedient unto his word. All whose souls that then were damned, now at the writing of this Epistle (and at this present and ever shall be) though their bodies be rotten and dust, are in prison. So now most justly they receive damnation, which refused their salvation in Christ, preaching unto them in spirit in the mouth of Noah, not having as yet our nature upon him. We conclude therefore, that Abraham's Bosom is a place of celestial comfort, a Paradise of pleasure unspeakable, the hand of God, devoid of Hellish or any torments: the Altar of joy: the kingdom of God: 
john. 14.2 Ephe. 1.18.19.  Christ's fathers house, where he saith are many Mansions: even the inheritance of the just. Lo, to this place went the holy father simeon departing, whereof persuaded, he departed in most assured peace in conscience, and with God, who in his Christ with him being satisfied, by his holy spirit, settled the heart of simeon, in most quiet rest.  

That the souls departed, walk not after death in earth again.  But yet or I pass from this word depart, for that I writing this, a most slanderous report is raised of an honest and virtuous Minister departed this life, that his soul now walketh at this day in his Parsonage house, it shall not be unprofitable (Christian Reader) that I say something to the beating down to death this error. It is an old sinister opinion of men, that the souls of the dead depart not so from us, but that after burial they walk in the earth, and appear unto men, exhorting them to this or to that, as Gregory of Rome reporteth in his Dialogues. Yea, the Apostles might seem to be cumbered with this error, saying: when they saw Christ upon the water, it is a Spirit. 
Act. 12.15.  And when Peter knocked at john Marks mother's door, they said to Rhoda the maid, it is his Angel. This had they of the vulgar opinion, received from Pythagoras, teaching the souls of men to return into the bodies of others, either for correction or reward. And thus (deluded) Herod hearing of Christ, supposed john Baptist to be risen again, 
Mat. 14.1. Mar. 6.14 Luc. 9.7.  whom he had beheaded. And the better sort of the people dreamt Christ to be Helias, john Baptist, jeremy, or some of the Prophets, all which we see were most untrue. But as touching the departure of the soul, once separated from the body, that it returneth not, or can possibly into the world, the story of Lazarus doth affirm. Dives desireth that Lazarus might come to help his tongue, 
Luc. 16.  but it is denied that they which be in joy, can come to the Helles. He than desireth that the soul of Lazarus may go to his brethren that are in the earth, and may teach them to beware, but he receiveth this answer. They which be here cannot come hence, and they which be there cannot come thence. And they have Moses and the Prophets, let them hear them, and if they will not hear them, neither will they believe though one should (which is unpossible before judgement) come from death again. 
Esa. 8.19.20. Deut. 18.  The Prophets do forbid us to ask counsel of the dead, & God likewise in the law, & here Abraham doth send us to the Prophets and to Moses books for our instruction, denying most constantly that any souls of the dead shall walk again, to teach or terrify us: All they which depart this life, be either godly or wicked. If they be godly, then are they by imputation just, and the souls of the just, 
Sapi. 3.  are in the hands of God. And godly Lazarus cannot be permitted (no not to do much good) to come from Abraham's bosom. But if they be wicked, they lie in the Hell's like sheep, and thence cannot Dives or his fellows come, though heaven and earth should run together. But thou wilt say, what shall we say to this, there is much jumbling in such a house, and there is seen lively such a man walk before us, 
Chrisost. hom. 29.  whom we cannot but say to be our friend departed to all our senses judgement? To this I answer with chrysostom upon S. Matthew. What shall we say to those voices saith he, which say I am the soul of such a man? 
The Devil, not the soul of the dead it is, that after burial walketh to deceive men.  Say it is not the soul of the dead man, but it is the Devil, which doth feign these things to deceive the hearers thereby. These are saith he, old wives Fables and frivolous tales. The souls of the righteous are in the hands of God, and souls of Infants, etc. But the souls of sinners are strait way, after their departure, called to their place, as plainly appeareth (saith this father) by Lazarus the righteous, and the wicked rich man. Lo, this is no new doctrine, by us devised, but an old truth by the Fathers concluded, through the warrant of God's word, that the souls of men departed, be placed presently at the hour of death, out of which place they cannot come again to men in earth, 
Whether Samuel appeared to Saul or no.  before the day of judgement. But the Papists seem to press us with the apparition of Samuel to king Saul, at the cuniuration of the Pythonisse. To whom we sound answer, that Samuel appeared not to Saul, but Satan abusing the king, told him that he was Samuel. But here again they say, see how these men deny the plain Text of scripture. Doth not the holy book of GOD twice say: 
1. Sam. 28. Eccle. 46.  Samuel appeared unto Saul? we acknowledge the scripture to call the Spirit that appeared, by the name of Samuel. And albeit against the second place as not Canonical, we may lawfully except, 
August. quest. 3.  yet we answer with Augustine (ad Simplicianum) the Bishop of Milan. It was not saith he, the spirit of Samuel raised from his rest, but it was some fantasy, or imagination of the Devil, which the scripture notwithstanding calleth Samuel, as Images be called after the names of such persons as they do represent. Who doubteth (saith this father) to name the Images of the Philosophers pictured upon the wall, saying: this is Cicero, that is Sallust, and this is Achilles, and this man is Hector, this is the flood of Simois, and that is Rome, when these be nothing other, but bare pictures upon a painted wall. No marvel therefore though the writer of the sacred Stories saith he, call this Image of Samuel, by the name he represented, or that the Devil could transfigure himself to the shape of a holy man, which hath power also to turn himself into an Angel of light. But Turtullian saith. Absit ut animam cuiuslibet sancti, etc. God forbidden that we should believe the Devil to have power to call up any soul of the saints of God, much less of his holy Prophets, for we are taught, that Satan doth transform himself into an Angel of light, with what ease then into the shape of a man of light, so he calleth Samuel, because he is a member of Christ the true light of the world, yea he doth saith he, affirm himself to be God, and worketh great and prodigious things, if it were possibly thereby, to seduce the elect people of God. That learned father Peter Martyr saith, that Samuel appeared not to Saul, but it was an imagined shape, which by the delusion of Satan, was brought unto Saul, and as we call it a Ghost, and he giveth probable reasons to approve his assertion. 
divers reasons proving Samuel not to appear to Saul.  First sith the case so stood with Saul, that God would neither answer him (being often provoked) either by Oracle, by Prophet, or yet by the Priest, it is to be denied, that he would appear to him by the dead, especially considering himself in his most holy just law, to have forbidden the same in these words. Let none be found among you, 
Deut. 18.10.  that maketh his son or his daughter to go through the fire (betwixt two fires, by a superstitious ceremony thereby to be purged) or that useth witchcraft, or a regarder of times, 
Popish purgatory & her priests, build all upon the report of the dead, as their Fryrie books declare, wherefore accursed for abominations.  or a marker of the flying of Fowls, or a Sorcerer, or a Charmer, or that counseleth with spirits, or a Soothsayer, or that asketh counsel at the dead. For all that do such things are an abomination to the Lord, & because of these abominations, the lord doth cast them out before thee. Secondly, this must be done either by the will of God, or by force of Magical Arte. This was not the will of God, for his written will doth prohibet the same, and Satan's Art cannot have power against the will of God. Thirdly, if this Spectrum were Samuel, then did he appear either willingly, or by force, he could not come to Saul willingly, for the hearts and obedience of the saints of God alive and dead, do concur with the will of him their father. But in this apparition, the Prophet should have yielded to sathan, against God's will, but to say he came against his will, is more than wicked: nay to say he came at all, is pestiferous, when Abraham affirmeth constantly, that neither Heaven, or the place of Torture, can yield from them the souls of the departed. To conclude, this matter of Samuel, your unholy law of your like holy father, doth refel this opinion, as a fantasy of no reputation. It was not saith this Decree, Samuel that appeared to Saul, but the Devil, 
Decret. pontiff. 26. que. 5. cap.  and he saith it is an absurd and unworthy matter to hold, that so holy a man from his nativity, could by Devilish art be drawn to so wicked a man as Saul was. But this was saith the Decree, the fallacies of sathan, hereby compelling men to dream, that he had power as well of the holy men's souls as of the wicked. Thus by the scripture of God, by the testimony of godly Fathers, by probable reasons, and lastly (O Papist) by the Pope's Decree, thou dost see how this was not Samuel, but the delusion of sathan, and is called in the story Samuel, respecting thereby the mind of Saul, supposing this Spectrum to be Samuel. And as the golden Mice and Emraldes, 
2. Sam. 6.4.5.  which the Philistines laid in the Ark of witness, are called Mice and Emraldes, and yet are but the shape and Figures of them, made by the art of the Philistines cunning. Even so the shape of Samuel set before Saul, by the deceitful art of the Pythonisse (because he stood for Samuel) is so called in the holy story. To this I could add further proof and authority, but I suppose this sufficient to a godly minded man, and also further testimony of Fathers, to deny that any soul of man walketh in this world after the hour of death. Athanasius an old learned and godly Father saith, 
Atha. li. de ques. 9 13.  that the wisdom of God will not permit the souls to return before the judgement day into this world, lest by such means the Devil should take upon him man's shape, and should (into the form of dead men being transformed) say he were the soul of such a one raised from death, and by such deceit, should teach many lies and false opinions, to the destruction of the Church. Augustine saith, that if the souls of the dead could walk with men in earth, his godly mother Monica, 
Aug. de cura pro mor. ca 13 Illirius Cent. 2.  who travailed from Sea to land to be with him, would never now after her death be absent from him. No truly the souls of dead men cannot walk in this world. For presently at the hour of death, as the old Father Ireneus also saith, they are placed, the godly in joy, the wicked in perpetual pain. But the Papists object yet against this truth, and say, that this Samuel did foretell to Saul, what should become of him in that battle, and that he and his children should be slain, and Saul himself should be with this Samuel. These things say they, the Devil could not tell, for the Devil knoweth not things to come, it must therefore of necessity be the true Prophet Samuel, which being the lords Prophet, could therefore foretell of these things. But all this is easily answered: This objection standeth upon trembling props, as thus: The Devil foreknoweth not things to come, but this knew before hand, that Saul should in the overthrow be slain, therefore was not this the Devil, which by the Pythonisse was raised. By the same reason may I say this was not Samuel, 
Esa. 41.23.  for the holy scriptures do attribute this alone to God, to tell things before they come to pass, yet for all that, the same place doth nothing derogate, but that the Devil may foreknow, and also declare some things, or that they come to light. For sometime he receiveth commission of the Lord, to plague this Country, 
devils do foreknow many things.  and that person, as the rod of his love or anger, and standing among the saints of god, he heareth the sentence, which had, swiftly and easily he can utter, before the execution be done. For the Devils can most speedily as the wind, overrun the earth, & therefore by Tertullian they be called Volucres. But having authority to plague job, 
job. 15.16.17.  could he not have told job, what should have become of him before he brought the Caldes, the four winds, the fire, and death to his children, and sickness to himself? yes verily, sent to be the lying spirit in the mouth of Ahab'S false Prophets, with this warrant, 
1. Reg. 22.21.23. etc.  that he should prevail, was it not in his skill to utter Achabs' destruction, as Micha did, before it came to pass? yes certainly. But the Lord will not use the person of the Devil to be his Prophet, and therefore his divine spirit spoke in the mouth of his holy afflicted servant Micha. So no doubt did he know Gods counsel uttered touching Saul, whose end the Lord had determined to be at this time perfected? and therefore of the Pythonisse demanded, giveth answer thereby, to bring Saul into greater desperation, which was Satan's glory. Further, the infernal spirits be also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name some of the old fathers (as Tertullian, Lactantius and others) affirm them to have asciendo, of knowing much. But doth Daemon the Devil know of his own present knowledge things to come? No, for that is proper only to God, who comprehendeth all times, all men, all things, and their whole actions, now and to the worlds end, in his present eye and skill. They are to him as present as though they were now done before our eyes. All things are open & naked before his Majesty. 
1. Cor. 12.2  This knowledge of the Devil therefore, is of an other inferior sort, and yet not all after one manner. To men in earth is given by skill some foreknowledge of things to come. As first they consider the causes, and so certainly judge of the effects to follow. Some causes necessarily draw their effects, some by interception of occurrent matter are cut of, so that the effect can in no wise follow. The causes drawing their effects, give men their warrant to foretell of that to come, whose cause cannot but bring the same. So the expert Astronomian, by his skill in art Mathematical, and seeing the conjunctions and oppositions of the celestial parts, can and do many years before, for more than many after to come, truly and evidently foretell of the Sun, and several Eclipse is of the Moon, all which in truth and deed shall follow and come to pass. The other are not of like certainty, and yet do men not doubt to judge by them, for that the causes continuing, the effect must needs follow, but the cause cut off, the effect is taken away. As for example, that man is a continual prodigal person, a common drunkard, and a great whoremonger. If these causes continue in him, it is of necessity, that beggary shall be his best end. So do the Sea men by the maiden heirs also (so they call the little disperpled clouds, whose ends return upwards, much like unto our Gentles frysled heads, in these monstrous days, a token no doubt of sudden storms to come) presently deem of a tempest to arise. The Physician by the prognostication of the pulse, doth foresee the event of his patient in his weakness, and such like. But if this knowledge be granted to be in wise and cunning learned men, much more is it to be granted to infernal Spirits, which are not dulled by the gross humours of men's nature. Add to this their ancient experience in matters, their causes and effects done and come to pass in the world, since the beginning of the same, all which they have in perfit memory. And if experience of passed things, do cause old fathers warily to wait the success of like matters to come, & are preferred before the green head for wisdom: how shall we not be forced to yield, as much and more to the Devil, whose days are before accounts (and yet not without time) and memory passing ripe? Moreover, they have a substance swift as the wind, and before the Swallow, 
devils swift as the wind.  can flee the circuit of the earth, and what is done this day in the extremity of the East, can hereby declare it speedily after in the West. Further, they are placed in the heavenly air, 
Ephe. 6.12  as in a most high Turret of watch, whence they may behold the actions of men a far of, and declare the same instantly, as it were by prophecy. And once to make an end hereof: I say, they see the prophetical scriptures, & by their skill in them admeasure the acts of the Church, thorough which knowledge they become very ripe runners in things to come. Yet notwithstanding, 
The Devil deceived.  they are often deceived, and most of all deceive those which rest upon their answers. For the Lord doth in his, change the hearts, and so the acts of men, from that they were, by which Satan's forejudgement is prevented, of sorrowful event to follow: yea, & oft times in the twinkling of an eye, he stoppeth the causes, & their effects. As who would not have said when the three children were cast into the burning oven, 
Dan. 13.  that they should have perished by fire, but even there and then began first the best argument of there long life, where and when the Angel, even the son of God was sent to stop the cause and cool the flames, and in the midst of them to preserve his servants, and their clothes from hurt by flame or smell of smoke. But this could not the Devil foresee. Again, God in his divine wisdom doth suffer and appoint the bodies of his saints to be consumed to ashes in the fire, and to death in other extreme persecutions, so as Satan by this means is most often blinded, and knoweth not what to say. They are deceived also many times, partly for that they know not the will of God, further than it is made known to them, partly for that they cannot deeply enter into the hearts of men. For that is only proper to God, to be the searcher of the heart and reins. 
jer. 17.  And many times they do deceive by ambition their worshippers, in cause they would seem ignorant in nothing. But to rely upon our answer to this objection, that the Devil cannot foreknow. Thou seest (gentle Reader) what hath been laid before thine eyes herein, and thereby mayst perceive that he is not altogether bereaved of foreknowledge, but many ways enabled too in some sorts, and by degrees therein. And touching saul's case, Satan knew very well by that was in proof practised, how the matter stood between the jews and the Palistins, he saw the Israelits army weak and half discomfited, he saw that Samuel had prophesied saul's deprivation, and that Samuel had anointed David in his succeeding place, and therefore he concluded Saul to be with him the morrow after. But Saul he killed himself, 
joh. 8.  and so became the son of his father Satan, which is a liar and a murderer from the beginning, and expresseth himself herein, to be both at once. A liar in that he saith he is Samuel, and is not, but the false deceiver Satanas: a murderer in that killeth the soul of Saul, by feeding his fantasy in that abomination, which is forbidden by the Lord, 
Deut. 18.  namely that any should ask counsel at the dead. And so have we I trust sufficiently answered that scruple, whether the Devil can predicere, foretell of things to come. No necessity therefore that this Spectrum should be Samuel, when as so plain proof is, that Satan doth know much, and can also in sundry ways foretell (which to the ignorant seemeth prophecy) of matters hereafter to be performed. This known, the second prop (to say that of necessity this was God's Prophet Samuel) falleth of himself down to the dust. Neither did the Prophets of God at any time prophecy, till they had received from the Lord his good pleasure, wherefore they always say. Haec dicit Dominus. Thus saith the Lord. Or is the Lord so scanted of Prophets, or prone to consent to the wickeds desire, that from the dead he will and must call up his departed servants. Nay both of these is denied, in that story of Dives and Lazarus. 
Luc. 16. Esa. 8.19.20.  They that live, are denied of the appearing of the dead, and for instructions they are sent to the law, and prophetical books of Gods holy scriptures. To determine this disputation, the Prophets, saints and servants of God, refuse to take divine worship given unto them. 
Apoc. 19.10. Act. 10.16 14.4.  But this Spectrum did take it, and reproveth not the same, an absolute conclusion, that it was the spirit of Satan, and not the Prophet of the Lord Samuel, who rightly said, that Saul in soul should be with him on the morrow, which is the place of all abject Murderers, which from true religion fall to his opposite, 
Hebr. 6.4  Idolatry (as saith the Apostle.) It is impossible that they which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy ghost, and have tasted of the good word of God and of the powers of the world to come, if they fall away, should be renewed by repentance, seeing they crucify again to themselves the son of God, and make a mock of him, And an other place. 
Hebr. 10.26.  If we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgement, and violent fire, which shall devour the adversaries.  

Apo. 14.3.  To return to our holy simeon, he saith he shall now departed in peace, for why? as saint john saith. Blessed are the dead which die in the Lord (or for the lords cause) even so saith the spirit, for they rest from their labours, and their works (that is God's merciful reward) follow them. In this sentence, all fear of death to simeon, and trembling at the Popish Purgatory, 
Three perfit consolations against the pretenced Purgatory.  is taken away from the children of God, and that by three most assured affirmations. First he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth by and by, presently, no delay or interception, but even from the very instant of death, and the last gasp, as Christ also hath promised the godly (though in themselves sinners) shall pass from death to life. Secondly, to assure us hereof, he saith, the Spirit of God saith so, which cannot lie or be deceived. Thirdly he saith, we thenceforth rest from our labours. Now the labours of the godly, are afflictions of mind and body, sorrows, pains, torments and terror of conscience, and such like. But from all these at the hour of death, the sons of God in Christ, ending their life, do take their quiet rest. Therefore Purgatory, which is said to consist most of these labours, cannot touch those or any of them, which are else purged in the only Purgatory to a christian soul or body. 
Heb. 9.14 1. joh. 1.7. 1. Pet. 1.19. Revel. 1.5.  Namely the blood of jesus Christ once shed upon the cross, by the which he hath in his own person, purged our souls from all sins, and not in a popish Purgatory, of an imagined fire, which is no other but the Hells, whose nature is ever to burn, and to torment: but never to purge those that be thither condemned. This Christ was Symeons' purgation and consolation, peace and glory, in whom, & to whom, all that believe in him aright, shall to him with simeon at the hour of death, depart in most comfortable and quiet resting peace.  
Some read this place thus. 
The godly fear not, but rather desire at Gods will to end this life.  Lord now let thy servant depart in peace, etc. As if hereby he had made petition to the Lord, to end these days of sin in his body, and to take his life from him, which reading is not without profitable doctrine. For it teacheth us, that after Christ the Lord is once faithfully embraced of us in heart that be godly: 
Ephe. 1.18.  there remaineth no joy to that earnest meditation of the heavenly life, which inflameth love, to hunger the day of dissolution, and with Paul to say: I covet to be dissolved, and to be with Christ. And for our instruction, there be in this reading, three things to us not improfitable. First, that the elect of God fear not death, as do the wicked, whose consciences accuse them given to condemnation: but they at the Lord's leisure desire it, because they know, 
2. Cor. 5.1.  if that they were delivered from this earthly tabernacle, they should be possessed of the heavenly with Christ. And here let no man object unto me, the fear which was in Christ against death, from which he prayed three times in the Garden to be delivered: For we deny it not, 
Mat. 26.37. Mar. 14.35. etc. Luc. 22.42. etc. Hebr. 2.18  but to man's nature death is irksome, and our Christ herein doth verily teach us, that he is of our nature, a natural man with us, tasting our infirmities, that he might have the more compassion of us his members. And the which most is, the Lord jesus had not to fight against natural death only, but he was to sustain and fully bear in his body, the sins of the whole world, and for them he was to feel in his soul and body, the whole wrath of God the father, for the chastisement of our peace, 
Esa. 53.  was by his father fully laid upon him. Wherefore if that thou being one of the causes of this terror (having earnest consideration of thy horrible sins and) dost life up thine eyes to God, looking upon him without Christ, as thine angry judge (which who can abide) cannot but be eaten up of all sorrow into despair: 
Psa. 130.3.  How greatly our saviour Christ then was caused (which had the burden of the whole world of sin laid upon him) to pray for deliverance to his father's will, thou mayest by thyself give sentence. Yet was he not afraid to die, as the wicked are which have no hope, but assured of his resurrection, he saith in joy of heart and peace of conscience: 
Math. 26.39.42. john. 17.2  Father thy will be done. And again, he desireth death, Venit hora glorifica filium. Father the hour is come, glorify thy son (that is to say by death) that thy son may glorify thee in his resurrection. Take not this for an object to thy duty, in desire to be cut from the days of sin (or desire to be with Christ) which is a sign of infidelity, (Christ having by his suffering slain sin, hell, and death to, and for thee) but remember and learn hereby, how horrible a thing it is to fall into the hands of the living God by sin, which sin wrought in Christ such terror, and that because he took the pains due to all sin upon his person on the Cross, thereby to become our ransom and mediator) as being a very natural man, as he is truly God, sweat in the agony of his soul, 
Luke. 22.44.  before his body was apprehended, bloody drops. O sin most horrible. And be assured, that if by infidelity, popery, and carnal trace, thou crucify a fresh the Lord of life, this horror shall not profit thee, but thus treading under foot his death most available and glorious: Thou shalt die a death immortal and ignominious: But the hearts of the regenerate sons of God fear not death, because they are assured by his spirit to live with Christ. This is the cause why so many Martyrs willingly give their bodies to the fire, and other deaths terrible to the flesh, 
Phil. 1.29.  because his spirit which maketh them on this wise to confess his holy name, goeth with them through the midst of the flames, and corroborateth their hearts most constantly to wade through the valley of this shadow of death by faith in him. Secondly, the children of God, 
Hebr. 12.  for the most part, are so far from fearing natural death, that they desire and covet the same, as the last remedy against the enemy Satan, 
1. Cor. 15.26. Rom. 7. Ephe. 1.14 Luk. 21.28 Rom. 8.23  as the day of delivery from the body of sin, & lastly as the door of entrance, into their eternal redemption by Christ. The wicked we grant to hunger for death many times, but it is not to shut up the shop of sin: but by that mean to end the days of their deserved shame. And hereof come so many murderers, judas children, which ashamed to live, being charged with a most guilty conscience, do hang, drown, or cut their own throats, which is the force of Satan in them, as thereby beginning their endless sorrows, but in the godly there is this mature moderation: for as they most heartily with Paul desire to be dissolved: So they submit themselves most humbly to his word of decree, 
Phi. 1.21.22.23. etc.  in their appointed course, regarding the place they have, and the office they bear, wherein their life God will use longer than their desire, to the profit of those to whom he hath given them, for his honourable instruments to the benefit of his beloved Church. Wherefore they restrain their petitions in Symeons' line thus. O Lord when it pleaseth thee, according to thy word, for my days are thereby numbered, which I shall not pass. Note here that no Papist in the persuasion of Popery, can say unto his soul: Now shall I departed in peace according to thy word. 
No Papist in Popery can die in peace.  For neither hath Popery, or any part thereof warrant thence, or doth that profession work peace in the conscience of his patient at the hour of death, but far the contrary. For if when Satan feedeth their ignorant humours, and with pleasure draweth them to the profession, they never therein can find sure foot of stay, to quiet their minds for sin: How shall they thereby feel that necessary bulwark, and Anchor of health, at the instant of nature's farewell, when that subtle Serpent doth now no longer dally, but draw them into despair? showing them the multitude of their sins, their security in evil, their ignorance in God, their doubt of his favour (which is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Popery) his severe justice, and their forlorn estate? Then ask they, by what means shall I pass his judgement? By Masses saith one, by the Pope's pardon saith an other, by the merits of the saints saith the third. But than doth Satan sharply fight against the wounded conscience, and openeth the truth, as thereby further to pierce his conscience to death, and enforcing to his heart, these things cannot help thee, thy trust is vain in them. Against which temptation, what help in Popery? They are fain to cry, this is thy help even jesus Christ, but then his comfort is cut short, in that they pull his meditation from the Lord crucified, and lay on bed before him a brazen Crucifix. They tell him that his friends shall pray for him, and the Church shall be plied with Trentals, to deliver him from Purgatory, which doctrine is most troublesome, and so the poor Papist, for all that Popery can do, dieth thereby most doubtful of rest, if not most fearful of eternal pain. Consider this well, there is not the best treasure in Popery, that doth warrant thee peace in death. If the death of Christ be not sufficient hereto (so say they most blasphemously) where then shall we have it? in the Mass. No, for than would that sacrifice sometime cease: But so long as the world endureth, even so long will they (if God overthrow not their seat) continue that dead sacrifice, for the dead soul, in whose cause it is daily song or said. Doth not this argue a doubt of valour in the Mass? And also of the peace of the soul, for whom it is called Requiem? Is not this true? Can this work peace in the heart, 
Popery yieldeth no quiet, to man's conscience.  when the best account made, at the foot thereof, he findeth an arrearege, which his soul is to answer in burning fire, and flaming brimstone, in a Purgatory of pain, whence he cannot by all the cunning of Popish art, know when or how to be delivered? Small quiet in conscience to a poor Papist, which seeth no remedy, but that he must from life to death, from earthly troubles, to hellish pains, without intermission to be boiled in lead, and imprisoned by Devils in pains incurable. O poor heart be wise in God, embrace his word, believe in his Christ, walk in his statutes by the grace of his spirit, so shalt thou be assured that the popish Purgatory is Hell, from whence no man can be delivered. So shall all terror of death be drawn from thee, 
Luc. 16.16 Ephe. 1.13.14. 1. joh. 5.10 Rom. 8.1.  for his holy spirit shall seal thee up to redemption, and the witness shall be within thee, against Sin, Satan, Pope and Hell, that no condemnation can come to thee, which by faith art engraffed into Christ, whose life is not to walk after the wicked flesh, but after God's holy spirit, guiding thy soul and body into true righteousness and sanctification, during thy natural life. By this rule only shalt thou obtain peace, but to the wicked saith the Prophet (vz to the Papist living and dying in Popery) there shall be no peace. 
Esa. 48.22  Objection. And here I prevent this objection. What say you then of all our forefathers in the long time of Popery? are they all without peace? 
What is become of our forefathers in Popry.  Are they all condemned? No, God forbidden. When Achab and jesabel had overrun all Israel with Idolatry, so that Helias supposed himself only to stand for the cause of God, 
3. Reg. 19  the Lord answered that he had reserved seven thousand, that is to say a great multitude in every part of Israel, which did not bow the knee to Baal. Nero was a most cruel persecutor of Christ's Church, and yet saint Paul witnesseth jesus the Lord, 
Phil. 4.22  to have his Church even in his persecuting Court. But ye will say, these were drawn by preaching of the word, but in Popery the word is kept hidden from the people: It is so. Yet we doubt not, but as at the last hour, the spirit of God lightened the heart of the thief upon the Cross, 
Luck. 23.40. Ezech. 18. Eph. 1.4.5 joh. 1.9. 1. Tim. 2.4. Eph. 1.18. Heb. 1.3.  so that in yielding to death, he saw Christ only to be his life: So the same most loving father, who willeth not the death of a sinner: hath even in the hour of death, and in all the days of Popery, turned the hearts of as many, as were predestinate before all times, in Christ to live eternally. And that our Christ which lighteneth all men that come into the world, and would have all men (that is to say of every country, nation people, and families some) to be saved, and come to the knowledge of the truth: Hath also illuminated the hearts of all those, whom the father hath by his spirit drawn out of the Dungeon of Papistry, to this brightness of his glory, whereby they have with the eyes of their faith, seen this jesus Christ, to be the only salvation of jew, Turk, Pagan, Papist, and gentle, and consequently have in heart felt him for theirs, to their great and singular consolation. After which sight they have in the integrity of their souls, 
1. Cor. 3.12 Phil. 3.8.  accounted all the hay, timber, stubble and Popish stuff, as filthy dung, and patiently abode the pain of death for their former ignorance, and rest in hope of eternal peace, and in the assurance of his spirit, that their sins in his blood are washed away. They are persuaded, that death is to them life, in cause whereof, they have in Christ banished that fear which bringeth painfulness, 
1. Io. 4.18.  and with simeon have said. Now Lord let us thy servants depart in peace: for the eyes of our mind, now in the agony of our soul (hath through the day spring which from an high hath visited us) perfectly seen the Lord thy Christ to be our saving health, 
●uc. 1.78.  in whom we depart to thee, who never before this hour, in these days of ignorance could attain to this grace. But now Lord receive us in peace, through Christ our lord our God of peace, and the same to all his chosen children. The providence of God in time of Popery, feedeth this our sentence of the forefathers, thus blessed in the days of ignorance. In that he conserved, and during those times continued among men, the Symbol of our faith, which very many at their death have constantly repeated, and by open declaration, have affirmed, in that faith to end their life. But this Symbol preacheth only the glorious faith in God the Father, God the son, and God the holy Ghost, 
In Popery no salvation  wherefore I conclude, that many of our forefathers were in the days of Popery saved by faith alone in Christ, and that by Popery, no man may or can be saved. For the whole course of the romish Religion, is to disperse, 
Mat. 12.30  and not to gather together the saints of God, to the unity of faith and knowledge in the son of GOD, but to hail to the faith of Rome (which maketh as many saviours, as the sun (shining) giveth shadows) which can in no case permit a man, either to rest alone in the death of Christ, or to assure himself of salvation in him. But to attain life, 
Popish Treasures.  the Papists must fetch the treasures of the Church of Rome, part whereof is the blood of Martyrs, though some of them be notable Traitors. It is to plain, that they make such, not Mediators only, but saviours also from sin. Who can forget this solemn Anthemne to that Traitor Thomas Becket, sometimes Bishop of Caunterbury, which the Pope's Portuse, and all latin Primers have farsed in them, for men in prayer to use? 
In the Popish Primers.  Tu per Thomae sanguinem, quem pro te impendit, fac nos christ scandere quo Thomas ascendit. That is: grant us Christ by the virtue of saint Thomas his blood, which he shed for thee, to ascend whether Thomas is gone, where note that Christ hath but that office, which else they give to Peter: Namely to be the door keeper, and to admit those souls into heaven, which claim it by the blood of Barrabas (I should say Thomas) and they do refuse, because they do distrust the ransom of Christ, our only way to life. Oh horrible and most abominable blasphemy. 
joh. 14.6.  But dear Reader. No man can come to the father (saith our sufficient saviour) but by me. And therefore praying for the Papists conversion, if it be Gods good will, let us as Paul doth exhort us, 
Heb. 12.19  seeing by the blood of jesus we may be bold to enter into the holy place (into heaven) by the new and living way, which he hath prepared for us thorough the veil, that is to say his flesh, and seeing we have an high Priest over the house of God, let us draw near with a true heart, in assurance of faith, sprinkled (made pure) in our hearts from an evil conscience, and washed in our bodies with pure water. Let us keep the profession of our hope, without wavering, for he is faithful that promised. And let us consider one another, to provoke unto love, and to good works, not forsaking the fellowship that we have among ourselves, as the manner of some is, but let us exhort one another, & that so much the more, because ye see the day draweth near. Let us expect his coming and love the Lord, so shall we not fear any peril of death. And God grant our English Papists once to see, and be ashamed of their wilfulness to damnation, sleeping in the bed of the whore of Babylon, 
Revel. 18.  which is prepared to desolation and perpetual fire, And to embrace his Gospel, which is the only joy of soul and solace in death, 
●●t. 3.17.  the path to life in that Saviour, in whom God the father is only pacified.  
The second note is, that the godly are so far from fearing natural death, that on the contrary part, they humbly many times at the hand of God, can earnestly pray for it, and wish it: yea, and eaten up of grief for the days of sin, they lament that they are not disburdened of the body thereof. Finally, in desire of the full accomplishment of the body of Christ, that the same his Church might be thoroughly glorified, in heaven (as she is in part) and in earth perfectly sanctified. The saints in this life, pray for the dissolution of the world, and Christ to come with speed to judgement. For the first Paul prayeth thus: I desire to be dissolved and to be with Christ, and our simeon here. Lord now let thy servant departed in peace. Secondly, in the seventh to the Romans, Paul crieth out of sin, lamenting and saying: O wretched man that I am, who shall deliver me from the body of this death, that is, from this lump of fleshly sin and death. Where note (gentle Christian) that the saints of God are subject to the miseries of sin, but so as with grief and anguish of heart, they carry that lump of death. Yet they in patient mortification, by his holy spirit, wait his time set for their delivery, and earnestly desire the same. Note also the right end of this petition, which by the wicked and desperate is abused: 
A due respect in the desire of natural death.  The godless cumbered with piercing sting of conscience, ashamed of their state, and looking for his heavy judgement, do also desire and cry for death. So do the poor ignorant persons, which in prison, in Galleys, or jails, and pining in pain. The poor oppressed: the needy which cannot have to satisfy the hungry, & cry of their children, and selves: the sick patient, which long hath lain of an incurable disease. These and such like desire death, but it is not to the right end, for which it should be desired. They only have respect to the present pain or shame, and to finish that, they do not only desire, but the wicked desperate persons, in despite of God his holy law, and instinct of Nature, do with the pernicious knife of perpetual pain, bereave for a time, the sorrows of this sinful corpse. But such desperate death, is the purchase of Hell with judas, Achitophel, king Saul, and such others. Now the true and lively end of this petition in the elect of God is. That lest they should by to much acquaintance with fin and death, become resty in the bed of her delight, and so be slain, 
Sap. 4.11.12.  sleeping with Holophernes, in drunken pleasures of the flesh (the same daily more and more assaulting them) they do pray for death, as for the last remedy and perfit victory, against sin and Satan. Yet so as I say, still they do by faith in hope suppress the dolorous grief of sin in life, with the continual meditation of the inward joys received by grace in Christ, and therein solace themselves, as with the earnest penny of their Father's possession, which they are assured of, when the Lord in mercy shall call them to himself by death. Till when, they punish this body of sin, lest it should prove to lusty, 
1. Tim. 5.23.  but they nourish nature weakened, that she may the sooner and the better yield the office, which their several callings do require. And this is the heavenly end of our desire to die, that so we may receive to ourselves that life, which now is treasured up for us with GOD in Christ, which is our only life. 
Col. 3.1.2.   
And thirdly, the love and longing desire, which in the saints is apparent, for the whole and perfit joy of the Church, the Apostle S. john manifesteth in these words: O Lord come quickly, 
Apo. 22.17.  which there is approved by the Lord, who to the comfort of his Church, sealeth up this prayer with Amen. Saying: So be it, Behold I come quickly. Amen. Lord perfit us in thee, and shortly end these days of sin, for thy holy names sake Lord jesus, and give us, that truly call upon thee, thy eternal glory. Amen.  
Last of all, when simeon saith: Lord now let thy servant depart in peace, he doth teach us to abhor all troublesome and murderous kind of death. And doth convince all those guilty of this precept (Thou shalt not kill) which in any manner have slain themselves for any cause. 
simeon abhorreth all troublesome and murdering deaths.  And doth forewarn the Church of God, to fly such damnable enterprises, which are no other, but the persuasions of Satan, and the act herein is the obsequy of his deadly will. Though simeon desire to die, and that death is to him comfortable, in that he hath seen in body and soul, the saviour of the world, come now in flesh to save his Church by the ransom of his blood, (which faith only maketh death desired in heart) yet will he not shorten his life by sudden cruelty, to be a Felondese: But he will die as hath ordained the will of God: And therefore he addeth, according to thy word. What shall we then say to them, which else have their great commendation, in that to avoid, some the days of tyranny, some other the sight of God's church persecuted, or to avoid the purpose of sinful persons, or the infamy of sin, or thereby thinking to glorify God, have from the consistory of the heart, given commission and commandment, to the violent hand, to cut in sunder soul and body, by murdering stroke of merciless arm? Truly I say, that neither Cato, Razias, Lucretia, Curtius, or his like, are sure warrants to thee, or yet the Donatists, which to bring the Christian Bishops into contempt, would offer to kill themselves rather, then to provoke the emperors sword against them, which they spoke to win more ease, when the godly Bishops craved his aid against their pernicious pollution, and yet would they be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cato in killing himself thought to be rid of Caesar's tyranny, by which means he offered himself to Satan's bondage: yea, he convinceth himself of folly, when he exhorteth his son to obey and seek the peace of Caesar, from whom he ran by murdering death. If it were good and a wise part for his son, to obtain the Prince's favour, why not for the father also? His impatience which could not suffer himself to live a bearing subject, was a thousand parts worse than the Tyrant's cruelty. But thou which fearest God haste another rule, if the Prince be never so cruel, thou art commanded to pray for him, that thou mayest live a quiet, godly, & honest life, 
1. Tim. 2.12.  which thing saith Paul in that place, is good and acceptable. What? to kill himself from Nero his tyranny, being a persecuted christian? No, but that God will under his Regiment, give thee at length a quiet life. For the same cause jeremy sendeth by Baruck, 
Baruk. 1.11.12.  exhortations to the afflicted jews in captivity, under Nabuchadnezar, that they should pray for his life, 
Persecuting Princes must be prayed for: How much more ought we to call upon God for such as profess his Gospel.  that they might also live quietly under him. And the Apostles do arm us to patience, and unto forbearing of tyranny, with long suffering, as well by their own example, as doctrine. But in no ways have they either slain themselves, to be rid of prisons, Irons, cruel murder or tyranny, but have sought by all means rather to maintain their life, to do more good therein to the Church of God, then to hasten their end by violent stroke. For this cause did Paul exhort Timothy to patience, willing him to suffer adversity, to do the work of an Evangelist, 
2. Tim. 4.5.  and to make his ministry known. He telleth him that he is now ready to be offered to die for Christ, but he feareth it not, or will prevent Nero his cruelty, by his own hand, but will live till the day of his dissolution, which the Lord hath set for him, rejoicing in that such tyranny shall speed him to that crown, which is laid up for him at the end of his lawful fight, 
2. Tim. 4.8.  and finished course. And the same reward he assureth all other with him, which love the appearing of jesus Christ. He also is glad of that natural life wherein, though under the most fierce Lion, (so he called Nero for his cruel tyranny) he may yet more profit the Church by the preaching of his word. And when the jailor at Philippos, awaking out of sleep, saw the prison doors open (wherein Paul and Sylas were fast in the inner prison chained, and straightly committed to his charge) drew his sword, 
Act. 16. ●7  and would have killed himself (adjudging it better to die at once, then by many torments of the cruel Romans, to be tormented to death, for the escape of his prisoners, which he supposed to be fled) Paul cried unto him, do thyself no harm, for we are all here. Note well: when as by this means (the jailer slain) Paul and Sylas might the better have fled, yet had they rather abide in the Prison still, and afresh to enter into the Iron gives, than they by silence would seem to approve this wicked act, that the jailer for fear of the Prince's power should murder himself. By which suffering, both the jailers life was saved, Satan banished, the jailor and his household baptised, & the Apostles the next day delivered. This miracle that the earthquake came, the prison doors opened, their Irons loosed, and the gate set free, seemeth rather for the life and conversion of the jailor, then for the delivery of the Apostles. See then by how great a miracle, God doth command to subject ourselves to the yoke of great tyranny to conserve life. Wherein we shall be more profitable to the Church, than we can by death avail her. And also to avoid Cato his rigour, 
The godly for the preservation of life, may crave aid of an Heathen Magistrate.  & in pain to preserve ourselves: yea, and at the hands of such power, to ask aid for the preservation of our life, to his glory, and the Church's profit (which ever ought to be the end of such desire) if we see that unlawful might would deprive us thereof, rather than by any means to suffer the private hand, to spoil the public Church, and christian common wealth, of a faithful and profitable member, in and of the same: Thus did Paul imprisoned at jerusalem, when the high Priests and Counsel had consented to the conspiracy of those forty men, 
Act. 23.14  which had made a vow, not to eat or drink, till they had slain Paul, when the Captain should bring him forth on the morrow to the Counsel: Lo, then Paul admonished hereof, prayeth aid at the Roman power (which now had him in prison) to conserve his life, from the murdering hand of these men, because that was forbidden in this. Thou shalt not kill. O dear brethren, be well instructed in this point. No cruelty, tyranny, or Popish oppression is cause sufficient for us, to become with them most cruel to our selves. We are commanded by Christ, if they persecute us to flee: 
Mat. 10.23. Hebr. 12.1.  if arrested by authority, constantly to endure the cross. And it becometh us with patience to run the race that is set before us. We may not cut it shorter by private and monstrous death, looking (saith the Apostle) unto jesus, the author and fynisher of our faith, who for the joy that was set before him, endured the cross, & despised the shame, and is set at the right hand of God. Consider (saith he) therefore him that endured such speaking against of sinners, lest ye should be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. Lo, the holy ghost is not glorified by killing of ourselves, lest we should be compelled to Idolatry. But in that we resist sin, until our blood be taken from us by the tyrannous power of bloody sentence. And if saint Peter will not have us to suffer as murderers, 
1. Pet. 4.15  much less would the spirit of God in him, 
Why in part no christian ought to shorten his tyme.  that we should by killing ourselves be murderers in deed, which is most horrible and absurd, and flat opposite to the law of God, in the body of the Scripture, to the instinct of Nature which hateth death, to the church of GOD, which is the wife of the preserving Christ, and not the slave of the murderer Satan, and finally against the Prince and common wealth, where the party dwelleth, to all whom he is borne to obey in christian duty, 
Answer to the objections of Razias, Curtius, Cato, Lucreace.  and not to himself. Dear brother therefore in all extremity foster thy life, and with patience run that race of time, which God in his mercy to thy glorious life in Christ hath set thee, and be assured that if after his example thou suffer with him, likewise by his warrant in truth, thou shalt reign with him in eternal peace and felicity. The example of Razias the elder of jerusalem, 
2. Mar. 14.4.  who first wounded himself, and when he saw it was not to death, cast himself from the height of his Castle, and yet having life ran to the Rock, and pulled out his own bowels, and cast them upon the blasphemous Tyrant Nicanor his Soldier, crying upon God and died (and as this because he would not fall into the hands of his tyranny) this example as it is private, so it may not tie us to follow it. That frivolous prayer for the dead in the same Book, which was the private fact of a Captain, because both their acts are to be condemned (though in this apocrypha overtly commended) which thing the story doth, either because the author would lessen the crime in the men, or that the parties supposed their facts laudable. And the author of these books, is afraid to stand the judgement of the Canonical scripture in these points, as appeareth when he maketh this petition, as it were for favourable construction, in the last chapter of the second book of Maccabees, 
2. Mac. 15.39.  saying: If I have done well as the story required, it is the thing that I desired: But if I have spoken slenderly and barely, it is that I could. And that he hath thrust in sundry Schema of his own (of which these two have their part) it appeareth to the end he would beautify the story: For thus he saith. As it is hurtful to drink Wine alone, and then again water, and as Wine and water mingled together is pleasant and delighteth the taste: So the setting out of the matter delighteth the ears of them that read the story. But how far short this is of God's spirit in the Scriptures, which is not doubtful but Amen, so be it. Again, how far from the commandment of those words: Thou shall not kill, is the example of this Razias, be thou judge (indifferent Reader) thyself, conferring them together. Neither can the excuse by Augustine and others made, that something was lawful for them which is not for us, wipe this bloody body, when as the same commandment was then, which now is. Thou shalt not kill. As for languyshing Lucrece, I leave her to her Torquine, whose adulteress she seemeth, and to herself a murtheress. But to us godly and chaste Susanna, is a contrary and christian example. But Curtius for the love of his country, cast himself into the gaping gulf, by whose death the earth reclosed: yea, but this was Satan's art, to whom this Noble and valiant Champion was to serviceable. We are to fight for our Country, & to spend our lives for our Prince, but in the wars to do our best against the adversaries, and not to cast ourselves desperately to death by Satan's delusion. But some will say. Did not Christ seeing that no way else mankind could be saved, most willingly give himself to death for man? And so did Curtius. Yea, but as Christ said, I lay down my life for the people, and take it to me again. So did he it in most noble order. First, he obeyed his father's ordinance herein. A body hast thou ordained me: Lo, I am here to do thy will O God. Secondly, 
Heb. 10.5.  he nailed not himself on the cross, nor thrust himself to the heart, or crowned himself with thorn, but quietly took this cruelty at the Magistrate's hand, which did (manger their hearts) perform that, which the divine counsel had determined. 
Act. 2.23.  Let Curtius show this order, or like warrant to his case in truth, and you shall have answer. 
Samson freed from self murder.  As for Samson which pulled the house upon his own person, and all that were therein. This appeareth to have warrant from God, as well in that his strength being taken from him, was at this moment of time restored to him: as also God did by this judgement, execute his wrath on them, 
jud. 16.30 Psal. 1.1. Heb. 11.32  which were obstinately set in the chair of Scorners. And to conclude, his acts are warranted to proceed of faith, in the cononical Epistle to the Hebrews. Furthermore, Samson is not to be taken as a private person, but he was in deed the Lords Magistrate, which office he best executed in the office of his death, wherein the Lord by his hand, did revenge the blasphemy of the Philistines and their Idolatry. And did also perfit that curse which by the Prophet David is given to those, 
Psal. 109.  which do afflict them whom the Lord doth scourge. This horrible sin is craving vengeance, untitl it be powered out, even to the dredges of the Lords angry cup. 
Amos. 1.11  Wherefore Amos doth threat Edom, for that Israel being exiles, they used them most cruelly, which God sayeth by the Prophet, he will not leave unpunished. So did the Philistines to Samson, whom God had delivered into their hands for his sin and whoredom: They put out his eyes, and cast him in prison, and proclaiming a Popish feast day to their Mongrel God, that Idol Dagon (which was in form above the Navel like to a man, but from the belly like to a Fish) they gathered themselves into his Temple, to praise him for their victory of their enemy Samson. The house was full of men and women, and there were all the Princes of the Philistines, and upon the house top were 3000 men, which looked down into the house to see Samson play, whom these wicked Philistines made their jesting Foole. But as David hath said: Let his days be few, and another take his office, 
Psal. 109.  for he remembered not to show mercy, but persecuted the poor helpless man, the beggar and the broken hearted, that he might slay him: So came it to pass. Their days were few, for even the hour of their most triumph, was the moment of their utter destruction. Samson prayeth to the Lord: O Lord jehova remember me. In which words he confesseth God's power, his own sins, & calleth for mercy, as by the same words did the thief upon the cross. 
Luc. 22.42.  He expresseth his faith as well in that he maketh prayer to God (for without faith it is impossible in heart to call upon God) as in the presently after he assayeth to do that which he had prayed for. And with the thief he was received to mercy, and his prayer heard. For his desire was granted him, he pulled down the house, & so in his death he slew more persons, than he did during the days of his natural life. Samson cannot be charged, saith that godly and learned Martyr. 
Peter Martyr judi. ca 6.  For he sought not his own death (but by the spirit of God he roycally bent) he desired and executed herein, the judgement of the Lord against his enemies, which by this way he knew should come to pass. The Apostles acts and sampson's he tieth together, putting on their persons, saying: If we teach as we have begun, the Gospel of Christ: without doubt we shall be slain. Well they continued though their preaching, they were slain, and yet are not the causes of their own death. So (saith Martyr) Samson did not rashly cast himself to death, but faithfully followed his vocation, like as the hearty Soldier, albeit the Coward say unto him beware, go not, there are arrows, Spears, Guns, and shot innumerable, wherewith ye shall perish. They answer, what if? We go not to seek death, we go to defend our Country and goods, and to be revenged of our enemies, to follow our calling: Even so (saith he) did Samson, and was thereto led by the spirit of God. Ambrose saith, that Samson herein was the Image of Christ, who as he lived, he much vexed & wounded the Devil, so by his death he triumphed against him. The Philistines he compareth with the jews, & Samson with Christ as a figure of him. The Philistines in the victory against Samson, received their utter ruin and decay. And the jews crucifying Christ, cast themselves into eternal damnation. The end (saith Peter Martyr) in nature was both one, but in condition sundry, betwixt the Philistines and Samson. In nature they both died, but in condition, the Philistines in surfeiting, cruelty, and Idolatry are destroyed. And Samson endeth his natural life in repentance, in faith and in prayer to God. Samson had fallen in deed saith he, but he is turned unto God, he calleth upon him & was heard. As for these his words: Let me lose my life with the Philistines, he spoke them not of despair, but he hereby humbled himself before God, for that he had so greatly neglected his function and calling, beseeching God hereby to be avenged of the Philistines, who had put out the eyes of God's magistrate, not because they would this way punish his trespass, but this they did in despite of Israel, and that he should no more be able to do them violence. And justly (saith master Bucer) did he sorrow for the loss of his eyes: 
Bucer. in judic. cap. 16.30.  For in that he bore the person of the lords magistrate, the injury done to him was to the great loss and damage of the jews common weal. In this that he desireth to die (saith he) he expresseth his earnest, and that godly and good devotion & zeal, to the people of Israel, and to the glory of God. For the Lord would not that he should live any longer, therefore he rightly desireth death. And because he was now so contemned of the Philistines, and with him the whole people of God, and God himself also, so as these enemies began to insult against God in great pride, he did also right & justly ask that the Lord would take vengeance on them. Wherefore the Lord jehova heard his prayer, favoured his endeavour, and gave him good success. By this we gather saith Bucer, his death to be acceptable and approved with God, 
Sampsons' death, acceptable to God.  otherwise his holiness would not have given Samson such success. And by this we see saith he, that not every one which cast themselves to extreme death, for the good of the people, are to be condemned, but such only as without warrant from God, do murder themselves. It was Sampsons' office, to save and deliver his charge Israel, from the tyrannous oppression of the Philistines, and sith he could not by any possibility else do it, this way he rightly finished his function. So did Christ saith Bucer, offer himself to his enemies, from whom he might have been delivered. Where again, Samson is by the spirit of God with jonas, appointed to be the figure of Christ. 
Samson a Figure of our saviour Christ.  And in sundry points Bucer setteth down this figure, as he represented Christ, chief in that he was the deliverer of Israel: So in these things also he became a lively Image of the most noble Mossiah. His conception was by the Angel to his mother Manoah, with a special declaration foretold. So was Christ to Mary, by the Angel Gabriel. The mother was barren, and brought forth no children: So was the Virgin not bearing, till she brought forth the Lord jesus. All his life he was a Nazarite, that is separate from the world, and dedicate to God. So was Christ jesus. The spirit of God wrought wonderfully in miraculous things with him. And that he embraced strange persons, which in deed was sin in the figure Samson, yet therein doth he not most unseemly figure and shadow Christ's receit of the gentiles. Also that he suppressed the enemies of God, and by a secret and unknown way, and by his own hand, and in his death overthrew his destroyers. Herein he was a most lively shadow of our Christ, who by his death brought true Israelits' life, and wherein the jews thought to have the victory, as in murdering of the heir, 
Mat. 21 38  therein they lost the inheritance, and were cast into utter destruction, etc. Further, he did rather begin, then make perfit the delivery of God's people from their foes: Even so our saviour Christ did daily more and more after his death, than before, work the redemption of his children by the knowledge of the Gospel, from the hands of Satan, and shall perfit the same in the day of our resurrection. Again, Samson more vexed his adversaries by his death, than he did during his fight with them in life: 
Mat. 27.64.65.66  So were the Pharisees and jews more troubled, Christ lying in his grave, than they were when he in preaching every where wrought their confusion, wherefore they spared no pain to seal and set watch about the Sepulchre: Last of all, Samson did so enter into the delivery of Israel, that by this beginning, his successors might with more increase profit the same: So our saviour jesus beginning to preach the Gospel, and having in his death wholly destroyed the power of Satan, gave blessing unto his Apostles and Disciples, and so to his Church, to enlarge the borders of his spiritual body, more than in his own person, himself brought to pass. Thus you see how Sampsons' life and death is sanctified, being the shadow of Christ, and delivered from the ignomy of self slaughter. Of that last example of jonas, who wished the Mariners to cast him into the Sea, 
jonas. 1.2.  the story reporteth it God's action. First by casting of lots, then by staying the Tempest, and thirdly, in that the Lord had prepared a great Fish to swallow up jonas, but chiefly the time of his burial in the belly of the Fish, which (the text saith) was three days and three nights. And this man, this Prophet, and this his burial, doth Christ allow for his image of burial in the heart of the earth, saying: As jonas was in the Whale's belly three days and three nights, 
Math. 12.40.  so shall the son of man be three days and three nights, in the heart of the earth. This act as it is here allowed of Christ for a figure of his burial and death: So jonas being the lords Prophet, knew from his God, that this way he should appease the sea and tempest, and therefore submitted himself to the ordinance of his good God. Now upon this place in jonas, Jerome holdeth that we ought not to cast ourselves into death, but stoutly to withstand, except (saith he) it be to conserve chastity. Where it seemeth, he would for chastity's sake permit a man or woman to kill themselves. 
Euse. lib. 8 cap. 17. fol. 197.  Ancient Ambrose leaneth on that side also. And Eusebius Cesariences telleth us of a modest Matron, called Sophronia, the governors wife of Rome, whose beauty bereaved Maxentius the Tyrant of his modesty: whereas he should have defended marriage, he most wickedly sought to defile the same, and sent such lecherous Courtiers, as he himself was, to fetch to his lust this beautiful Dame: Sophronia told her husband, who after heavy pause cried: And what shall we do? To this Tyrant either we must yield, or else we must lose our lives. But when she perceived her husband for fear of death, would deliver her to the adulterous bed, she subtly said to the Bawds which were sent, stay in a little until I dress me comely, for so Noble a man as Maxentius the Emperor, and I will go with you, she entereth her chamber, she prayeth to God, & with a sword she killeth herself, so keeping her chaste promise to her christian husband. The godly father Augustine maketh stay at this, but in the end he saith: the Law of God is most worthy and sure, which saith: Thou shalt not kill. And we are rather to commend the godly policy & christian act, 
The story of godly Dorothea.  of the other christian Virgin Dorothea of Alexandria, mentioned by Eusebius in the same chapter, who being for Christ's cause led to death in this Maxentius tyranny, was by his filthy messengers assaulted to break her Virginity with the lecherous Lord and Prince Maxentius. But this golden answer she gave him. It were a most wicked thing (saith she) to take this temple of God, my body once dedicated to his honour, & to cast it now either to Idolatry or fleshly lusts. Secondly, I am condemned to death for my Lord Christ and loving husband, by your masters sentence, and am preparing myself thereto. What? should I now yield to wickedness and lust? But this is far unfitting your Lord's estate, to allure me (a poor condemned prisoner) to so lascivious life, and by fugred words from tyrannous heart, to counterfeit such fair promises. And if I could be thus bewitched to damnation, yet how could I be persuaded of the softness of Maxentius heart, that cannot be mollified in the flowing Rivers of our christian blood, which every day he so cruelly sheddeth. But now this Tyrant was more set on fire by these godly denials, and would have forced her, had not she wisely for the time persuaded him, from whose face (as by intermission for a time escaped) she privily fled, forsaking her house, her riches, and all she had, and that in the night time, with her chaste body, from the face of so filthy a Prince, and corrupted Court. This Matron had both regard to her religion (and therefore would not offend against it, which saith: Thou shalt not kill) and to her chaste conversation also, which caused her to fly from that satanical sink of Venus Court. And for the Romish Matron I say, her heart God might incline to him by repentance in the twinkling of her death, & so in her Christ vouchsafe her pardon: But I cannot see her act to be sound warranted, when as we may not do an evil, that good may come thereof. 
Rom. 3.8. Deut. 23.25.  But surely the violent force to adulterous act, is both by the law of God and man, laid upon the oppressor only, and the oppressed is set free. If a man find a betrothed maid in the Field, and force her, 
In forced extremity, the compelled in this sin guiltless.  and lie with her, than the man that lay with her shall die alone, and unto the maid thou shalt do nothing, because there is no cause of death in her. For as when a man ariseth against his neighbour (saith the Lord) and woundeth him to death, so is this matter. Again, she cried, and there was none to secure her. Lo, the violator of virginity shall die, and the deflowered being hereto forced, showing her whole and continual power to the contrary, she is by the law of God adjudged innocent. Here is then the lawful remedy against rape and pollution. Not with Lucrece to yield and then to kill, or with christian Sophronia, to fall into an extreme misery, to avoid a pestilent mischief, but with best advised Dorothy to flee, and if you cannot, with chaste Susanna to fall into the hands of God's direction, to use all power ye may to keep your bodies impolluted. But in no wise kill yourselves, for that is repugnant to the law and will of God, which kind of death, whatsoever your good intentes be, God hath promised to revenge upon the impenitent. And to conclude this matter (wherein for the dangerous subtlety of flattering temptation) I have said somewhat the more. I say as Father Augustine said: If we shall to avoid sin in us, deem it lawful to kill ourselves, we should not suffer our bodies to live one little while after baptism. For what is he that liveth and sinneth not? 
Not lawful to kill ourselves, thereby to shun sin.  But he that killeth himself, or others with bloody hand (that is without lawful authority from his God and Magistrate) let him hear what the almighty saith thereto. Surely I will require your blood wherein your lives are, at the hand of every beast will I require it, and at the hand of man, even at the hand of a man's brother will I require the life of man, that is to say, whatsoever it be that taketh the life from man, whether it be yourselves that kill your own life: whether it be a beast that flayeth you, or if it be thy own brother that murdereth thee, thyself, that beast, this thy brother shall answer his blood for thine. Look for this ye tyrannous opressors, ye Popish murderers, & beastly butchers of God's saints, ye blind guides and dumb Dogs, ye idle shepeards', ye obstinate heretics, ye thieves and murderers for men's purses, ye brawlers and fighters, and you that kill yourselves tremble and fear. So then we may not for any cause, by how much soever we should seem to praise God, or to avoid danger of the heathen, or yet to keep our bodies chaste from sinful bed, by any means lay violente hands upon ourselves, thereby to bereave our life, for that act is damnable. We are to hate & flee from sin as from a Serpent, and to desire the Lord to end the days thereof, 
Eccle. 21.2  and to deliver us from that evil Satan and his body of iniquity, yea and that by death, but yet so that the same may be to us in peace, estranged from all violence in ourselves, and always according to his word. To this our holy simeon giveth us instruction, to whose succeeding words, we will give ear, which give to us the cause of his petition thus.  For mine eyes have seen thy Salvation. 
During the days of Israel's misery, simeon ever hoped after release, whereby he teacheth us, how plunged in Popery, we should expect the return of God's holy gospel, whereof we have in our children's days, had eftsoons the experience. God make bs thankful therefore. And this is natural that after Winter cometh Summer, after stormy tempest, serenious season, and after the darkness of the night, the bright shining day. So is it also the spiritual course of God in his Christ, from time to time, as the testimony thereof in the scriptures is most apparante. We now are with joy of heart to embrace the halcyon days, our summers warmth, this quiet reign, the shining countenance of God's good favour to us, maugre the malice of all Romanists at home and abroad, and with effect (but not in vain) to receive the light of the gospel, yet plentifully casting his blessed beams, lest we have greater cause to say, when we see darkness again to shadow the sun beams of righteousness. Lord that we were with simeon dead in peace, from the miserable deaths we are like to feel, in the sword of thy wrath. And now saith simeon, that as well my bodily eyes, as the inward of my soul, have seen thy saving health: Now Lord for this cause shall I die most willingly. But if so the natural sight of Christ, as yet an infant, and subject to infirmities, whose glory yet was holden in the body of the little Babe, wrought such and so great joy in heart, & assurance in death to this good simeon, how much more ought the same Christ to work in us quietness of conscience, now that he is glorified, and the fullness of our life perfected in him? 
2. Cor. 5.16 Heb. 1.2.  We do not in deed behold Christ now any more after the flesh, or that way to embrace him in our arms: But he shineth the beams of his father's glory into our ignorant hearts, and in the bosom of our faithful breasts, he maketh his habitation. By his holy gospel he showeth himself face to face, and not by the infirmity of his flesh, but by the divine power of his holy spirit he teacheth us, purgeth us, and pardoneth our sins, and changeth us to a life most meet for his holy presence. And to be short, he is so absent from us in body, that we may with boldness spiritually approach to his grace, 
Heb. 12. Rom. 5.1.  set on the right hand of his father in glory. Lo this is that christian sight and heavenly presence that we have of our Christ. And if this cannot work in us a wyllingnesse to die with joy (because our sins by Christ's death purged) we shall reign with him eternally, then are we a thousand times more hard than the Adamant, blinder than the Moules, and more unkind than the unnatural jews, it is very significant that simeon saith: 
No man saved, but by his own faith.  Because mine eyes hath seen, etc. In which words are laid up this Emphasis, that not other men's faith could work this comfort in this good father, except together his own eyes in faith, had seen this Babe to be his saviour, 
Abac. 2.4 Gal. 3.11. Hebr. 10.37.  according to the Prophet Abacuch his saying: The just man shall live by his faith. Note he saith not by the faith of the Church, or by the faith of another for him, but he saith: he shall live by his own faith. For the faith of an other man cannot save thee, or yet the faith of the whole church. Or that which more is, Christ will not save thee, or can his death be thy life, unless thou in thine own heart firmly believe in him. Wherefore let not the Papist longer deceive thee, which teach it sufficient, though thou know not what to believe, if thou yet believe as their Church believeth: which is the greatest danger to thy soul that possibly can be, either to rest in the later romish faith since the days of Popery, or not to believe upon assured knowledge of God's promise, in the warrant of his word thyself. For the holy scriptures do condemn all those, which themselves effectually believe not in christ, and promiseth salvation to him that believeth. 
1. Pet. 2.7.  To you which believe (saith Peter) he is precious, but to them which believe not, he is the stone which the builders refused, which stone shall crush his enemies that believe not all to powder. 
1. joh. 3.36  john saith: He that believeth in the son of God hath eternal life. But he that believeth not, the wrath of God abideth upon him. And Christ our Saviour: He that believeth in me hath eternal life. Again: 
joh. 3.18.  He that believeth not is condemned already, that is to say: it is impossible, but he that dieth, not believing, shall be damned. And to the Gallathians Paul saith. 
Gal. 3.26.  Ye are all the sons of God, because ye have believed in Christ jesus, but as many as rest in the works of the law, are subject and under God's curse. By this special gift in every man's own soul from God, is he made the son of God, and by no other mean is God his father, upon whom he may call with boldness, in and by his spirit, as the child upon his Parents, and shall be heard. For thus the Evangelist saith: As many as believed in him, he gave them prerogative to be the sons of God. The word that was preached to Israel in the wilderness profited them not (saith the author to the Hebrews, because it was not mixed with faith in those that heard it: yet in the wilderness God had his Church (Moses Aaron and the rest) which believed, notwithstanding the faith of this Church, could not save the other israelites which believed not: No more can the faith of the church of God, now save them which are not conglutinate by the same spirit, in the faith of Christ, & love in him, by which the whole body growing together by sinews and joints, doth increase to an holy temple in the Lord. But without this conjunction, no faith, 
Ephe. 2.21  no salvation, or can the works of such please God, in whose hearts Christ dwelleth not by faith, as saith the scriptures, without faith it is impossible to please God. I deny not, 
Rom. 14.23. Gen. 18.  but the faith and godliness of some, may temporally bring some benefit to the Infidels, as the Cities of Sodom had been saved, if there had been found in them but ten just persons. And for Helias sake, the wicked king Achab, jesabel, 
The faithful may obtain temporal blessings and bodily health, but salvation is the gift of God, to him that believeth only.  and that persecuting kingdom Samaria, had rain to fertyl the soil, which three years had lain barren. Also the Evangelists report the faith of them, which bore the man taken with palsy, much to profit his health, to whose faith the Lord Christ gave respect, and not chiefly their work, and healed the man. But to the man he said: My son thy sins are forgiven thee. This word (son) approveth the palsy man to believe in Christ, by which faith his sins are forgiven him, as by his bearers faith his body was healed. 
Luc. 9.8. Mar. 2.3. Mat. 9.1  I also comfortably confess, that the faith of our father Abraham, doth so much profit his posterity, because of the covenant of God with him, and his seed after him, so as they are imputed to be gods children, and that so long as they continue in that covenant. But when they degenerate from their father's faith, 
Gen. 17.  God cutteth of this imputation, and that the child borne of contrary parents, as the father an Infidel, the mother a christian, 
1. Cor. 7.14. Abac. 2. Ezec. 18.20.  I say with Paul that the child is holy, through the faith of the believing parent. But to justification it is established, that every man should be saved by his own faith. To this saith Ezechiel. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself. To this end serveth that whole excellent Chapter, to the reading whereof I refer thee. The prayers of the faithful do much prevail to those, that yet are not fully brought to Christ. Yea, & the ardent zeal of others faith, doth inflame the souls of their brethren, to follow their steps in Christ, and the prayer of one faithful man, doth promise avail to another, for increase in faith. 
Ephe. 6.18 19 Phil. 1.19.  Wherefore Paul prayeth for all saints, and desireth them to pray for him. For by the prayers of the Phillipians, he persuadeth the trouble of the false Prophets to turn to his salvation, that is their prayer to God for his patience, shall profit him to bear the cross with silence, 
jam 5.16  which bringeth peace in Christ. And so in such sort it is that james saith. The prayer of the just availeth much, wherefore pray one for another, that ye may be saved. But if God by his grace give not this grace into man to believe and suffer for him, that man cannot by other men's faith be saved, as we have sufficiently proved, wherefore simeon rightly rejoiceth, that his proper eyes, to say the eyes of his faith, and also of body, have had the experimented persuasion in his heart, that this born Babe jesus the Virgin's son, is his saviour. But let no man dream here, that Symeons' solace is of that, that only he saw with his bodily eyes, the body of Christ. For notwithstanding that sight, had he not with the eyes of his faith beholden Christ for his only Saviour, he had died most sorrowful. What did it profit the Pharisees, jews, Pilate, Caiphas, and the tormentors of Christ, that they saw him whom they pierced? No more than it doth the Traitor having sentence of death pronounced against him, to look upon the face of the judge, hasting the expectation of his final decree. Such is the comfort to all those Papists, which dream and deceive the world, in this imagination, that Christ's body is to our sight offered really, corporally, flesh, blood, and bone, as he was borne of the Virgin Mary, in the sacrifice of their dead Mass. 
A reproof to the Popish Mass  For as the jews were condemned for this sight, because then when they so saw him, they crucified him: So are they Papists, when as with the jews, the Popish Priest, if he could show thee in deed, the body of his Christ in his abominable Mass, doth in sacryficing Christ every day, so often crucify him afresh. For saith the Hebrews, where so ever Christ is offered, there he is also dead, that is to say, again crucified. Their comfort is endless woe, in the same Epistle describe thus. He that despiseth Moses law, 
Heb. 10.28  dieth without mercy, etc. Of how much more punishment suppose you shall he be, which treadeth under foot the son of God (as do the Papists, for where God hath exalted him on high, no more subject to death, they kill him every day at their Mass, and eat him (they say) in that cake) & counteth the blood of the Testament, as an unholy thing, wherewith he was sanctified, and doth despite that Spirit of grace. 
Hebr. from the 7. to the. 11. cap.  Herein the Papists are also touched, for Paul saith, the holiness of this blood, is once only to be offered, no more to be offered, because in that one Oblation once for all offered, he hath made perfect for ever, those which be sanctified. They do despite also the Spirit of grace, which saith in the same Chapter. Now where there is remission of these things, there is no more offering for sin. Yet the Popish Priest, will every day iterate this Sacrifice, wiping thy eyes with this mist, it is an unbloody sacrifice. For no more may Christ be offered bloody. But I ask the shaven Gentleman, whether he offer truly the body of Christ or no? If he say he doth, than I ask him whether the same body that rose from death, and was crucified? To this if he say yea: then again I say, wheresoever that body is offered, he must of force in blood be offered, forsomuch as he hath reunited the same to his soul, and Godhead, and is not a spirit without flesh and blood, as he saith to Thomas. 
Lu. 24.39.  Secondly, if you could and do offer his body without blood, 
An unbloody sacrifice can never take away sin.  you must of force new again kill him, and tread a fresh that glorious Wine press, which ye deny to do. Thirdly, if your sacrifice be an unbloody Sacrifice, then cannot it obtain forgiveness of sins (which is the colour ye have to offer it, but your own lucring lust is the cause of it) For the Apostle saith, that without blood, 
Heb. 9.22  there is no forgiveness. And without a testament, there is no promise, & wheresoever this Testament and body is offered, there of necessity must be the death of the Testator. But you challenge the Testament to have forgiveness of sins, by your daily sacrifice: it followeth of necessity then, that in this your sacryficing Testament, you must again kill Christ the Testator. For thus saith the text. For where a Testament is, there must be the death of him that made the Testament. And if you will reply that Christ is alive, and you kill him not which cannot die, and yet ye offer him, I say first, that in the sacrifice of Christ's Testament, unless he die, the Testament is of no force, so long as he liveth that made it. And then I say it is most absurd, to say that you can offer Christ, and not make him to suffer death again. When as the text saith: Christ is not entered into the holy places, 
Heb. 9.24  that are made with hands, which are symilituds of the true sanctuary, but is entered into very heaven. (Mark where our Christ offered is? not in the priests hands) to appear in the sight of God for us. Not that he should offer himself often, as the high priest entered into the holy place every year, with other blood (now mark to this reason) for then must he have often suffered since the foundation of the world, 
Where and whensoever Christ is offered, there and then he is also slain, and again crucified: But he can no more die. therefore can he no more be offered.  but now he hath appeared once to put away sin, by the sacrifice of himself. Note how elegantly he saith, by the sacrifice of himself, not of other after, or for him, hath he put away sin. And forget not that he saith, Christ is not gone to heaven, to the end he should be often offered, where the daily offering of the Popish Mass is denied by Paul, to be the offering of Christ, and that, that Oblation is against the will of God, who hath ascended the heavens, because he will no more be offered (for he can no more be slain) and for that he hath obtained, in that his own sacrifice already for us eternal redemption. And last of all he saith, that whensoever Christ is offered, he is therewith slain. O Lord, 
Hebr. 9.12  if with pure eyes we could look into the book of life, the word of God, how could this doltish damnable doctrine of Rome devour us? and this is most certain, 
The corporal presence of Christ's body, not so profitable to be with us.  that this corporal sight of Christ's body, should rather hinder than help us? For Christ saith, unless that he be taken from us, his holy spirit will not come to us, and if we have not the spirit of God in us, we are none of Christ's. 
joh. 16.7. Rom 8.9. Act. 3.21. 1. Cor. 15.25.  This corporal presence is absolutely with a cloud taken from our eyes, and is at the right hand of God, and shall contain the heavens, till his enemies be made his footstool. But the last enemy is death, therefore till death, by the dissolution of the world be slain, shall the corporal body of Christ inhabit the heavens, from whence the faithful (and not from the priest's head) do look then for him their saviour, whose coming shall be with glory, and therefore not invisibly in a Popish cake. Thy sight, knowledge and faith in Christ, now he is ascended, must therefore be no more carnal, 
2. Cor. 5.7  but only spiritual, as Paul teacheth thee saying: we walk by faith, and not by sight, nevertheless we are bold, & love rather to remove out of the body, and to dwell with the Lord. Again: Henceforth know we no man after the flesh, 
Vers. 16.  yea though we have known Christ after the flesh, yet now henceforth know we him no more. Finally, simeon saw Christ borne, & was blessed. But we believe in him with simeon, that is dead, yea risen again, & set at the right hand of God his father, and maketh intercession for us, upon which sight our Saviour hath pronounced, in check of Thomas sturdy faith: 
joh. 20.29  Thomas thou believest because thou hast seen, but I say unto thee Thomas, blessed are they which see not, and yet believe. This faith in Christ is the special gift of God (I tell thee once again good Reader) and riseth not of ourselves. 
1. Cor. 3.14. Mat. 16.17  For the natural man cannot perceive the things that be of God. Thou art (saith Peter) the son of the living God. Truly beloved Peter, but who gave thee this faith? Not flesh and blood, but my heavenly father (saith Christ) which is in heaven. It is given to you saith Paul to the Philippians, not only that you should believe, but that you should also suffer for his sake. This is nourished and increased by his word. For faith cometh by hearing (not of a Popish Mass, 
Rom. 10.17.  or Seraphical Doctor but) of the word of God. By the ministery of preaching, and not by daily sacryficing is this obtained. How shall they hear without a preacher (saith Paul) he saith not without a Massemunger. By his Sacraments and prayer the same increased, wherefore pray earnestly with the Apostles: 
Luc. 17.5.  O Lord increase our saith. And if thou wouldst learn to know that faith which only justifieth. This it is, to believe undoubtedly the Symbol of thy Creed, or more shortly, to believe God to be thy good God, that goodness from whom all goodness cometh, to be in Christ thy best beloved Father, thy Christ to be thy brother, Lord, and only saviour, by whose death and life, thou art in him freed from sin, death and Hell. The holy Ghost, to be the Lord and giver of life, thy comfort and Arha of salvation, thy Guide, 
What faith it is that justifieth.  and author of all goodness in thee, and that power by whom thou dost thus believe, by the rule of the word and promise of God, and by his holiness sanctified dost live, and love this thy good God and thy brethren for and by him. And as the fruitful tree in his time giveth profitable fruit: So dost thou in this his spirit by thy good works profit his church, and glory thy father which is in heaven. 
Mat. 5.16.  This is that faith which justifieth, and is the only gift of God. The Lord grant it sound, perfit, stable, experimented, and always steadfast, as well in the author of this book, as the Readers thereof, for Christ's sake our Lord. So shall we see Christ's day with Abraham, embrace him with simeon, depart in peace, and rest in joy.  
All other opinions besides this, or not fixed in this, are called faith, as an Image beareth the name of a man: But as the Image is without life: so such faith not adorned with good works, as james saith (is an Image of faith) a dead faith. This faith working by love, 
Faith compared to a Vine.  is by barnard compared to a Vine thus. Faith is the Vine, christian life be her branches, 
Psal. 2.  and good works her clustering Grapes. And Chysostome compareth it as elegantly to a Lamp writing upon Matthew. For as a Lamp burning, giveth light to the whole house: So doth faith give light & intelligence of God and Christ, to the soul of man, but as in a Lamp, fire and Oil are joined together: so in the shining Cresset of a good conscience, are continually resiant faith and good works. 
True faith and good works, resident in a good conscience always  Notwithstanding as the Tree is before the Apple: so doth faith go before good works. So the Apostle connexing Faith, Hope, and Love together, giveth faith the first place. And Augustine in his book de fide & operibus saith. Except faith go before, a godly life cannot in any wise come after. 
Cap. 7.  If we be Virgins, having our Lamps thus burning, we shall be sure to enter with our Bridegroom Christ into his heavenly chamber: 
Mat. 25.10  But in no case can our Oil do any others good, for our own works shall follow us, good or evil, they shall not be imparted to others. 
Apoc 14. joh. 14.  If we become such Vines, our father will prune and purge us (when he cutteth down the withered Images and dead branches) and will make us more fruitful. last of all note here, that simeon having seen the Salvation set by the God of heaven, stayeth his conscience in him (which is the true nature of lively faith) and though there be infinite salvations sought for by men, yet he hungereth after God's salvation, and saith: Now I have enough, let me Lord departed in peace. For my eyes have seen thy salvation. 
He that hath Christ, hath life. No Christ, no life.  So dear Reader, having by the mercies of god, once with the eyes of our faith, in heart seen & confessed Christ our salvation. Though the jew, the Pharisey, the Turk, the paynim, Papist, and carnal Atheist, have their trust in broken Cysterns, which can hold no water: yet do thou stand with simeon, and the just in life, to the end of death in persecution and pleasure, to this the salvation given of God, to jew and gentle, even the Lord jesus. And say to kings and Prelates, there is no other name given under heaven, wherein we can be saved, but the name jesus. 
Act. 4.12.  Nor can other foundation be laid, than which is already laid, even the Lord jesus. Or can any man attain to justification before the just father, by other than his beloved son, in whom alone he resteth (for our sins well pleased? Neither are we from the pit of perilous death in Hell, redeemed by Gold or silver, but by the blood of this immaculate and undefiled Lamb jesus Christ, which most worthy is called a Saviour, 
1. Pet. 1.18.19. Mat. 1.21.  because he saveth his people from their sins. For mine eyes have seen thy salvation, saith he. The word that he useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth much more, then in one word can be expressed. Namely Christ to be that saving matter of health, which he had appointed alone to all his chosen servants, from the first Adam, to the last borne child of a woman.  
We will now by thy patience (christian brother) dwell with our saving health jesus Christ a little, and from his holy word learn first, what is this salvation, and why he is called a Saviour. Secondly by what means he saveth. Thirdly from what he saveth. And last of all, who they be, which by this Saviour are saved. And by that we have finished these questions, I rest in hope, thou wilt praise God for his glorious son jesus Christ, thy omnipotent and only Saviour, of God our father, given to all people, nations, kyndreds and tongues.  
What and who this Salvation is, 
Luc. 2.10.  the Evangelist S. Luke in three words describeth, to the Shepherds keeping and watching their sheep by night, thus: Behold, I bring you tidings of great joy, for this day is borne to you the saviour, which is Christ the Lord. Why he is called a Saviour, the Angel showeth to joseph saying: 
Mat. 1.21.  Thou shalt call his name jesus. For he shall save his people from their sins. Which one sentence answereth all these our former questions. Who is this Saviour? even jesus. 
Why Christ is called a a Saviour.  What is this jesus? Christ the Lord. Why called a Saviour, because he shall save his people from their sins. From what saveth he? from sin. Whom saveth he? his people. But let us to our greater consolation pierce this matter a little further. And first who, and what is this Saviour, which the Father hath set to be his only salvation to jew and gentle? It is as we said, jesus Christ the Lord. And this jesus is not that jehosuah, which by him reigned, or yet the son of sirach, or jesus called justus, or any of that sort, all which were very godly men & children of this life. But this jesus Christ the Lord our salvation, is the only begotten son of God, begotten of the father before all worlds, of the same essence or being, nature and substance with the father, coeternal and coequal, and also very man borne of the Virgin Mary, which humanity is so conjoined with his Deity, that it is for ever inseparable. And to be short, in him his father's full glory to us is represented. Lo (dear Reader) this is the state of thy Saviour, even no other than God himself, the second person incarnate. To approve Christ to be God consubstantial and coequal, what should I need to thee, which being a christian, 
Christ God by scripture proved.  dost ex professo, by his spiritual grace, firmly believe the same. Yet that thy faith herein may be the more steadfast, and thy conscience assured, I will give thee some testimony thereof out of the book of God. First Esay the noble and evangelical Prophet, saith in the person of God: 
Esa. 43.11.  I, even I am the Lord, and besides me there is no Saviour. Again, the whole 45 chapter of Esay, but specially the 21 verse, denieth other Saviour than God, as thus: There is no other God besides me. But Esay in the father's person, thus speaketh of, and to Christ jesus. I will also give thee for a light to the Gentiles, 
Esa. 49. jere. 23.6.  that thou mayest be my salvation to the end of the world. And again, jeremy calleth Christ the son of David, the lord our righteousness. Now then, sith there is no God but one, no other Saviour and righteousness but the divine power, it must necessarily follow, that Christ jesus our Lord, being this Saviour and righteousness, is very God coequal with the father. The same Prophet also saith of GOD thus: The word is gone out of my mouth in righteousness, 
Esa. 45.23.  and shall not return: that every knee shall bow to me, and every tongue shall swear by me. But Paul to the Philippians doth truly apply this to Christ, saying: 
Phil. 2.9.10.11.  He hath given him a name above all names, that in the name of jesus every knee should bow, both of things in heaven and in earth, and under the earth, and that all tongues should confess Christ to be the Lord, to the glory of God the father. Therefore conclude sound, that jesus Christ is very and perfit GOD with the father. Doth not john say: 
joh. 1.14.  The word (which is Christ) was God, and the word became flesh. Therefore when we worship the son Christ, and honour him as God, we do no injury to the almighty God and jealous father, but thereby truly honour him, as the Apostle saith: The father hath given all judgement (that is all right and administration of power and glory) unto the son, 
joh. 5.22.  that all they which honour the father, should honour the son also. And of such jealousy is the Lord God of his honour, that he will not impart it, or any part thereof to any other beside himself, as Esay testifieth, 
Esa. 42.  I am the Lord (that is of myself) and my glory will I give to no other. But he giveth his glory to his son Christ, as Christ witnesseth thus: Father glorify me, with the glory which I had with thee, 
joh. 17.5.  before the world was. Therefore Christ is of self substance with the father God and glorious. Also Christ saith: All that the father hath are mine. 
joh. 17.18.  But the Father hath divine nature, Ergo so hath Christ our Lord his son. Again Esay saith: In him shall the gentiles trust. 
Esa. 11. jere. 17.  But jeremy accursseth all them that trust in man, but blesseth them that hope in God. Therefore of necessity Christ is God, for he hath assured us often times blessed if we trust in him, saying: He that trusteth in me, hath eternal life. Again, 
joh. 6.47  he that truly forgiveth sins is God. But Christ doth truly forgive sins. Ergo he is God. Paul calleth Christ our hope, and to the Romans our GOD, which is to be praised for all worlds. 
Rom. 9.5 1. joh. 5.20  And the divine Evangelist S. john, calleth Christ the true God, and eternal life. And a hundred such authorities might I bring thee (good Reader) out of the holy book of God, but any one thence truly alleged, is a sufficient bulwark to the conscience, against all the fiery darts of the devils temptation. That jesus Christ borne of the Virgin, is no other than the second person, and only begotten son of the father, consubstantial, coeternal and coequal, these places make known. Paul receiveth from the Psalmist this warrant thus: Unto which of the Angels said God at any time, 
Psal. 2.7. Hebr. 1.5.  thou art my son, this day have I begotten thee. Which words he most aptly applieth to jesus Christ. And what can be more manifest than that most divine witness of the Father, and testimony of the holy ghost, at the baptism of Christ our saviour, where from the heavens he thundered these words to his Disciples and the jews, of jesus Christ: This is my beloved son, in whom I am well pleased. 
Mat. 3.17. & 17.5.  The Lord Christ is of the same substance with the Father coeternal, destinct from the father, but not separate. 
Cirillus in joh. 6.1.  To use the words of the ancient father ciril. It is no absurdity, to say that Christ is destinct from the father, 
Christ of one substance with the father.  as the running water is from his Fountain, the Sun beams from the Sun, the heat from the fire. These Images so pass from their substance, as they are ever of and with the same, as the Sun beams are destinct from the Sun, and yet not separate from it: The river so cometh from the Fountain, as it is the self water and not separate, but destinct by running from the Fountain. But as no simile can in all points hold his Analogian with his matter by him resembled: So let us go to the warrant of the word, where the mouth of our God shall teach us this Homonsion, that Christ in his divine nature, is consubstantial, coeternal and coequal with his father. 
Esa. 53. joh. 1.1. joh. 10.30  coeternal. Esay saith: His birth day who can reckon. john saith: In the beginning was the word, that is the son of God. And our Saviour: My father and I are one. One in substance, eternity, power, equality and glory. This Christ is coequal with his father, 
Zacha. 13.  also the Prophet Zachary doth affirm in the father's person thus: Arise O sword upon my Shepherd, and upon the man that is my fellow, saith the Lord of hosts. Smite the Shepherd and the Sheep shall be scattered. Behold, he calleth the Shepherd thus to be stricken his equal, 
Mat. 16.16 joh. 6.69.  which Shepherd the Evangelists testify is Christ jesus, the son of the living God. This jesus coeternal, consubstantial, coequal, and his only nature, beyond all time, and without beginning as he is God. In the fullness of time, took our nature upon him also, and became man, that so he might be this Shepherd that should be beaten, and his sheep scattered, that the little ones might be brought to him there Lord and Saviour.  
This Christ was promised to Adam at his fall, 
Apo. 12.9. Gen. 3.  in condemnation of the old Serpent Satanas. The seed of the woman shall break thy head. The Serpent's head is the power of Satan, which the body of the scriptures testify Christ to have trod under foot. And Christ is here called Seed, to testify the truth of his humane nature. 
Christ called seed and why?  And the woman's seed, not the seed of man, in respect of his conception and nativity, without the seed of man, of the Virgin Mary by the holy ghost. And in as much as she was the true seed of Adam, Abraham, and David, it must needs be that Christ coming of her, must also verily and in deed of her nature be partaker of ours, & be very man, as he is verily God. 
Gal. 3.17. Mat. 1.12. Luc. 3.23.24. etc.  Wherefore Paul to the Gallathians affirmeth jesus Christ to have taken flesh, and to be of Abraham's seed. matthew and Luke do draw by lyniall discente the womans seed Christ jesus, to be of the natural seed with Adam, Abraham, and David, and of their flesh and blood, and so of the same fleshy substance, sin excepted. To conclude, he was conceived by the holy ghost, increased in his mother's womb, was borne of her, sucked of her breasts, grew as a child to man's estate, and into increase of godly grace in his humanity. He also had all the instruments of our Nature (sin only excepted.) Wherefore we worthily curse for Anathema, Valentyne, Maryon, Eutiches, Appelles and Manachae, with all other their adherents and fautors, which derogate from the divine, the human nature in Christ, and do faithfully conclude with Paul to the Philippians, 
Phil. 2.6.  when Christ was in the shape of God, he thought it no robbery to be equal with God, but he humbled himself, and took upon him the shape of a servant, and was made like unto man, & was found in shape as a man, he humbled himself and became obedient unto death, even to the death of the cross. For by this and that we have said, it appeareth sufficiently, that our Saviour Christ is very God, and very man consubstantial with his father, and of self nature with us, sin only excepted.  
But least any man should dream that I join with their pestiferous Arius, 
Bulling. deca. 4. ser. 6.  who taught that Christ the son of God received only our flesh without a soul, and the Deity to stand in stead thereof. Or with Apolinarius which granteth Christ to have a soul, but not endued with her qualities: I say as the scripture saith, that Christ in his humanity consisteth of two parts, of perfit soul, and perfit flesh, with the whole mind, reason and judgement of the soul, 
Mat. 20.28. Mat. 26.38. joh. 12.27 Luc. 22.15  etc. The son of man (sayeth Christ) came not to be ministered unto, but to minister, and to give his soul for the redemption for many. Again: My soul is heavy unto death (saith our saviour) Now my soul is troubled. I have desired to eat this Pasover with you before I suffer. All which to be sorry, heavy, troubled, and affectionate, are passions of the mind, and proper to the soul, and approve jesus Christ to have with us animam rationalem, a reasonable soul & human flesh subsisting, as that holy father Athanasius hath it in his Symbol of our most christian faith, with whom we also say Christ is God, of the substance of his father before all worlds, man of the substance of his mother borne in the world, perfit God and perfit man, of a reasonable soul and human flesh subsisting. The which Deity is so knit in unity, that after his death in his resurrection, he reassuming to his Godhead his soul and body, is ascended in the same up into above all heavens, on the right hand his Father, 
Christ's natural body but in one place.  but yet not confounding the substance of the Deity, or of his humanity, but each nature still and always keepeth his proper quality: As for example, 
Tertul. li. de car christi. August. ad Dar. Epist. 57  his Godhead to be in all places at one instant, and his body to contain only one place, as to the holy Scriptures Saint Augustine subscrybeth to Dardanus. We must take heed (sayeth he) that we do not so preach the divine nature of Christ, that we take away the truth, that is the true property of his body. As he is God (saith he a little after) he is every where, but as he is man, he is only in heaven, yet for the conjunction of the two natures in Christ, sundry times in Scripture, that is spoken of the one, which is proper to the other: As in example: No man ascendeth into heaven, 
joh. 3.1.9  but the same which came from heaven, even the son of man which is in heaven. And yet was not Christ ascended, but in earth: not glorified, but subject to death: But because of the conjunction with the divine nature, that is communicated to the human nature in speech, which in deed and truth was only performed in his Deity. Again, 
Act. 20.2  ye are bought with the blood of God. Who knoweth not that this action was performed in the human nature of Christ? But because he is very God, and the nature of his humanity so connexed, that it is inseparable, therefore this Conionian and participation of the two natures is often used. And for this cause we say God is borne, dead and crucified for us, when the human nature only was so. But perhaps it may astonie thee, when I say that the two natures in Christ be inseparable, and yet the Godhead is in many places. Where his humanity is not, nay his divine nature in all places, and his human nature only in heaven. But consider in thyself a perfit mirror and image hereof. Thy soul and body are of two natures, the one a spirit, the other a compact form of flesh, the one mortal, the other cannot die. Yet during life they are inseparably knit both natures in one, & in such sort, as either nature notwithstanding, do keep their sundry condition. The body sleepeth, but the soul is always waking: the body eateth and drinketh natural meats, the soul only feedeth of the word of God: the body is sick and dieth, the soul is for the most part best healthy, when the body is nearest death, and most lively when she is discharged of the body of sin by death: Again, the soul resting with the body, is also the self instant by her powers, at the utmost parts of the world, and above the clouds, whether she hath daily access by faith and invocation, yet for all this, the body is but in one place: So is it in Christ. He is risen, he is not here, 
Mar. 16.6.  saith the Angel to the women, which came to anoint Christ in his grave. This was spoken of his humanity, now glorified. But according to his divine nature, himself hath said: Wheresoever two or three be gathered together in my name, 
Math. 18.20.  there am I in the midst of them. Thus thou seest who, and what is the Lords salvation. Namely jesus Christ the Lord, perfit God, the only begotten son of God, eternal, equal, and of self substance with his father, God and man, borne of the Virgin Mary, ascended up in glory, reserving thee each property of either nature, not confounding the persons, nor dividing the substance.  
Now resteth it to see also somewhat more of the valour of thy saviour in his divine nature, his valour to thee, which best thou shalt perceive by those noble names (according their effects) which the sacred scriptures attribute unto Christ, 
The valour of Christ in himself, and to us.  our one and only God, with the Father and the holy ghost. First, he is called Tetragramaton or jehovah, which signifieth that Christ our god with his father, is of his own essence and being, hath power and life in himself, not néeding the help of any other, but is that sufficiency, which plentifully satisfieth all others of his fullness. To be short, the eternal god without beginning and ending. In whom we live, move, and have our being. 
Act. 17.28 Apo. 1.11.  He is Alpha and Omega, the first and the last, which containeth all in all in himself. He is also called Adonay of the Hebrews, which of a certain conceit, would not pronounce him Tetragramaton or jehovah rarely, but in place thereof set this name Adonay (that is ineffable) which all the Interpreters expound by Dominus, Lord. And rightly is Christ with his Father called Lord. For he hath given the Regiment of heaven and earth unto him. 
Mat. 28.18 Col. 1.16.  And besides him there is none, to whom all things visible and invisible aught to yield their obedience. And to this name is added Sabaoth, which some interpret the Lord of powers, some the Lord of Hosts, the god of battle. He it is which overthroweth with his might, all power that sturteth up against god, and with his army doth he pull down the pride of mighty kings and huge Nations. This is that Michael who with his army of Angels, beat down Satan from the heavenly habitation of God in his church militant. This is that Emperor and Monarch, 
Apo. 12.7.9.  to whom all kings shall stoop. This is that most triumphant conqueror, who with most simple and small creatures, hath, can and will, overthrow mighty Giants, huge armies, puissant Princes and mighty monarchs of the world. In his camp are infinite Angels, Thousand thousands ministered to him (saith Daniel) and ten thousand thousands stood before him. 
Dan. 7.10  Behold of what Majesty this christ our Lord of Hosts is, of what force and power, when as one Angel of these infinite thousands, could and did in one night, destroy and kill in the host of Sennacherib (which cruelly beseeched the lords city jerusalem) one hundred fourscore and five thousand of fighting Soldiers. With water, darkness, Frogs, Flies and grasshoppers, he wasted and destroyed the pride of the most fertyll land Egypt. With the noise of Chariots, he drove to flight the kings of Ashur. And who is able to withstand his might? For in his army all the Planets and Stars, the winds, fiery lights, Ice, Frost, Snow, rain, Fire and water. All Devils in Hell, the air and Firmament, all men and kings and all their powers, and at one word all creatures in heaven, earth and Hell, visible and invisible. All these are his to use, at his good pleasure, where he will, when he lust, and during his set purpose, executing his vengeance upon his enemies, but the defence of his Church.  
Sometime also he is called Aelion. 1. excelsus, high. As David saith. 
Psal. 113.  The Lord is high above all Nations, and his glory above the heavens. Again, who is like the Lord our God, that hath his dwelling so high, and yet abaseth himself to behold the things that are in heaven and earth. Even unto this high throne is our Lord Christ ascended, above all heavens, and set at the right hand of his father on high, to behold the things that are done in earth. From this height he saw Damascus her misery, and saul's pride and from thence stroke this cruel Tyrant to the earth, in the midst of his force and servants, whose brightness stroke Saul with blindness, but in great mercy wrought his conversion, & of persecuting Saul changed him (and that because he had chosen him) to preaching Paul. And also of a most zealous Pharisey in blindness, made him most fervent in the Gospel of God, to all our comforts which be gentiles. For this our Lord Christ Aelion, most high hath consecrated Paul above Peter, to be our especial Apostle, both at Rome and else where in the round world  
Our saviour Christ our God, 
jere. 20. Esa. 42.  is also called of the Hebrews El. to say of his great strength. For whatsoever he will do, that can he do. For which cause he is called by the Prophets: The God of strength, and the mighty Lord or Gygante. Sometime also Eloah (and of the Trinity in conjunction we may say Elohim) which signifieth God our Christ in his divine nature, to be always and every where present: in heaven and in earth, and in peace and war: in persecution and preaching peace: in works and plays: in acts and thoughts: in life and death: in all places at one and self instant. Of whose presence the Psalmist saith thus: Whether shall I go from thy Spirit, 
Psal. 139.  or where shall I flee from thy face? If I ascend into heaven, thou art there, if I go down to hell, thou art there also. But if I shall take the wings of the morning, and dwell in the farthest part of the Sea, even there shall thy hand govern me, and thy right hand shall behold me. And Paul aptly pronounceth our lords presence to the Athenians, 
Act. 17.28  testifying him not to be far from them, but they in him rather, saying: For in him we live, move & have our being. And it seemeth probable for this cause, the Grecians to have called God Theos, and the Latins to have form thence this word Deus. As one learned affirmeth Theos to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of readiness and running to and fro, & so is God called by such a name, as best can express his presence, who is never absent from mortal men in earth, but to every man in all places giveth all things that they possess. Of which his liberality, some suppose him to be called Deus a dando, for that he giveth to all men that they have. God our Lord and Christ is also called Schaddai (i) sufficient in himself, and the sufficientcy to all creatures, that whosoever hath him to their Lord, hath all sufficientcy to body and soul, to this, and the life eternal. And in our tongue we call Christ in his divine nature God, that is the most principal and best good. Lastly, he is called the God of Abraham, the God of Isaac, the God of jacob, insinuating unto us, from whence the holiness of these Fathers with their faith came. And also that as we are the posterity of the Noble Abraham by faith in Christ: So is he to us our best, good, and most excellent God, so that with Paul we may conclude ourselves in him most virtuous, 
Rom. 8.31.32.  sufficient and blessed, saying: If God be on our side who can be against us. It is God that justifieth, who shall condemn? Again, if he hath given us Christ, how shall he not give us all things with him? And by him we shall be more than Conquerors. Lo, this god is thy jesus, whose power is priest and ready to thy best good, if thou faithfully put thy trust in him. He is also called the Lords Christ, which word Christ, 
Luc. 4.18. Esa. 61.1.  importeth his honourable Function, by the excellent Ointment above his fellows, even the holy ghost, by which he is anointed of his father, to be the king and Priest of his Church for ever, according to this saying: 
Heb. 7.17  Thou art a priest for ever, after the order of Melchesidech. So then he is called jesus of the word jesehak, and so called as the Angel testifieth, because he saveth his people from their sin. 
Mat. 1.21.  The word Christ is a greek word, which answereth the Hebrew vocable Messhiah, anointed. In old time with the people these persons: Prophets, Priests, and Princes, were anointed with Oil, 
Wherefore our jesus is called Anointed.  signifying the plentiful graces of God's spirit, given to those called of god to these Functions, and also into what perilous dangers, and hard battles they were to enter, which truly exercised that several calling. By which Oiling they were as with a Symbol put in mind, what courageous Champions they ought to be in their offices. This was the cause why the noble Champions, before the prise played, were anointed. But in as much as the Lord Christ had a greater enemy than all other Champions, and therewith a most deadly fight towards, whose body and soul was to stand in the battle of death upon the cross, against his father's justice for the sins of the whole world, Satan's malice, and man's corruption, Hell and Death: it was most necessary that he should before this cruel combat, have a more precious Ointment, than had his shadowing fellows, preaching Prophets, sacrificing priests, and ruling Princes. Wherefore he was anointed with the holy ghost. The spirit of God is upon me (saith Christ) because he hath anointed me that I should preach the Gospel to the poor, etc. 
Esa. 61. Luc. 4.18.  This sentence expresseth Christ's priesthood, kingdom and preaching office. He is sent saith he to preach. His kingdom, he is anointed to deliver the oppressed. His priesthood, he is given to heal the broken and wounded hearts (with sin and iniquity) by the sacrifice of his death upon the cross. During his life he preached the gospel, 
Rom. 1.16  which is God's power in Christ to salvation to every one that believeth. In his sacrifice of himself upon the cross, he performed both the other. By his death he healed our infirmities, 
Esa. 53. Col. 1.20.  for the chastisement of our peace was laid upon him. In his death he obtained the victory (having fully answered the Father's justice) against sin, death and hell, and spoiled principalities and powers, and hath made a show of them openly, 
Col. 2.15.  and hath triumphed over them in the same cross. He hath forgiven us our sins, put out the hand writing that was against us, he hath taken it out of the way, and fastened it to his cross, hath translated us from the power of darkness, into the kingdom, whereof he is king of kings, and Lord of Lords: vz the body of his Church, of which he is the only head. Whose kingdom is threefold, of power, of grace and of glory. Of power, for all Nations shall bow the knee to this Lord of Lords, and king of kings, Christ the anointed king and priest. And who so will not kiss the son (Christ jesus) shall perish, whether Prince, 
Psal. 2. 1. Rom. 14 17.  Potentate, Preacher, Magistrate, people, or pestilent Pope. Of grace, which (he saith by Luke) is within us, and consisteth (as Paul saith) in righteousness, 
Christ the high Bishop of our souls.  in peace, and joy in the holy Ghost. His kingdom of glory, as well in that he gloriously arose from death, and ascended above all heavens, as that he shall appear most gloriously to have governed all things, when he shall call before him to judgement all the Nations of the world, and give to them their portion in his right justice due unto them. This Lord Christ and Saviour, is also the high Bishop of our souls, the one and only priest, that hath fully taken away our sins, in the sacrifice of himself, upon the altar of the cross once for all, and all ages, there and then offered. Of whose priesthood David long before prophesied, in these words. 
Psal. 110.  The Lord hath sworn and will not repent, thou art a priest for ever, after the order of Melchisedech. By which words the Apostle Paul, purposing to prove Christ the said priest, thus speaketh: This Melchisedech was king of Salem, 
Heb. 7.17  king of the most high God, etc. He is the king of righteousness, after that, he is called the king of Salem 1. king of peace, without father, without mother, without kindred, and hath neither beginning of his days, nor end of his life, but is like unto the son of God, and continueth a priest for ever. And that rightly, for Christ the son of God is our righteousness and peace, and the king of Salem, even of the peaceable church, and triumphant kingdom everlasting. He is without father in his humanity, only being conceived by the holy ghost, of the woman's seed: without mother in his divine nature, begotten of the fathers own nature, without beginning of days or end of life. For he is God for ever. And though in his humanity he suffered for us, yet his Godhead could not die, but remaineth immortal for ever. This jesus is both king and priest, not after Aaron, but according to Melchisedeches' order, for all times to come. And as the holy scriptures hath mention of no more such: So is he the only priest of God, for the salvation of his church, and there can besides him be none other, who gave himself to die for us, and by whose only death, we be all saved that believe in him.  
The mean whereby this eternal Priest saveth his people, is by triple operation, 
How our Christ saveth us.  all which have their force from the action of his death. First, in giving himself a ransom for their sins to God his father, and by his bloody sacrifice once for all offered, he fully acquyteth all his people of all their damnable debt. Secondly, by the preaching of his Gospel unto the sons of men, as whereby he is depainted thus crucified for them, & thereby they brought by his spirit, to believe the forgiveness of sins in his blood. Thirdly, by that he remaineth the only Mediator for his people to his father, so reconciling the world to God, and guideth his people by his spirit, in the paths of righteousness for his holy names sake. 
1. Pet. 2.5. Mat. 20.28.  Thus is thy sovereign Lord and Christ, thy high Priest and Bishop of thy soul, thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to say the price of thy redemption, by whose sacrifice alone upon the cross, God the father is justly paid the price due to him for all our iniquities. For the which cause also, that he is the price of thy Redemption in his death, he is of God constitute for thy only Mediator, as Paul saith to the Hebrews, and saint john: If any man sin, 
Heb. 9.15. 1. joh. 2.2.  we have an Advocate with the father, jesus Christ the righteous, and he is the reconciliation for our sins, and not for our sins only, but for the sins of the whole world. Where note that the Apostle saith, and for this cause is he the Mediator of the new Testament. 
Hebr. 9.15.  Namely for this cause, that through his death, men might receive the promise of inheritance. He that dieth for man's transgressions, is only the Mediator for their sins. But Christ only dieth for man's transgressions, therefore Christ is the only Mediator for man's iniquity. This is the Apostles reason. And further, this priesthood so dwelleth still in Christ, that no inferior creature may be installed into that function. For he liveth for ever, and therefore continueth a priest for ever, after the order of Melchesedech.  
wheresoever then any man or Angel, would take upon him this office, to be a priest to offer sacrifice in the Church of God. For thy sins know thou that he is not thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy redemption, and therefore cannot be thy sacrificer. Besides this, that sacrifice of Christ is thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the absolute price of thy ransom, and therefore no need of further payment to God by sacrifice. 
Christ hath fully paid the ransom for our sins, therefore can there be no more offering to God for sin.  Thirdly, neither need nor can that sacrifice of Christ's death and body, to be iterate or offered of fresh, for that were to kill Christ again, and to make less the valour of thy redemption, by which thou art redeemed fully, and for which cause Christ is called in the holy scripture, thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to say an absolute price of thy redemption, by whom and whose price, thou hast by faith in him, the whole forgiveness of thy sins. 
Heb. 10.18  And where this Remission is (saith the scripture) there remaineth no more offerings for sin, but we may with boldness enter into heaven, not by an other sacrifice, but by a new and living way, namely (saith he) by faith in Christ's flesh & blood once thus offered, who remaineth our high priest with God. Lastly, were there a sacrifice remaining to be offered for sin, we had no priests or any one man, or Angel in heaven or earth, that could be a fit Sacrificer for the same. For besides that a true Sacrificer for sin, by whose Sacrifice iniquity shall be away taken, 
There can be found as a meet man no Priest in earth to offer sacrifice.  must be the sacrifice himself. There are also certain Noble qualities must inhabit that man, which can be a sacrificing priest for sin, and the house of GOD, which are by the Apostle to the Hebrews, set down on this manner. Such an high priest it became us to have (saith he) which is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens, which needed not daily to offer up sacrifice, first for his own sins, and then for the sins of his people, for that did he once, when he offered up himself, for the law maketh men high priests, which have infirmity, but the word of the oath which was since the law, maketh the son who is consecrated (namely the only priest of God) for evermore. Now dear Reader, if it be of necessity that we should have such a Priest, to offer sacrifice for our sins, and that no other can take that office to pacify the father (whose justice changeth not, or is by affection altered) how can it be that either the jewish, or much less the Popish priests can be to us men of good warrant, to pacify his wrath for our sins, with and by their daily counterfeit sacrifices, when they have neither warrant from thy holy written word, or be, 
The Pope very unfit to offer up sacrifice for sin, his Cardinals less, his priests least, but his irreligious all to bad.  or can be such men as it becometh our priests to be? Can the Pope or any his brood be found (in truth and search of his own friends) holy, harmless, and undefiled? Is he in all sorts separate from sinners, or are his priests? Is his dwellings above the Heavens, or have not his Friars, Monks, Bishops, Cardinals, and Popish prelate's, the fertyll soil of every Nation, to plant their dwelling places in? Do they not need to offer sacrifice first for their own sins, which of all other are most acquainted therewith? And do they not in the daily sacrifice of their blasphemous Mass, first offer for the Pope, then for the king, Bishop and themselves, & then for him, her, or them, for whom they are for that time hired? These therefore can be no lawful priests to offer for sin, were there any such sacrifice to be offered. The law of Moses made such men priests, as were subject to death. The Popish law anoyleth such as are wrapped in infirmities: but the law of the oath of God (which is the gospel) maketh the son of God Christ jesus, only the sacryfycing priest of his Church, who is without sin, devoid of infirmity, holy, harmless, undefiled, higher than the heavens, separate from sinners, once for all offered, a full price in sacrifice to his father upon the cross, for the sins of the whole world, which can no more be offered, or any other in place thereof, is not subject any more to death, but liveth to make intercession for his church to God his father for ever.  
Now we have to consider also, from what it is that this saviour Christ delivereth us. Truly from the Father's wrath, from the chains of sin, and her reward, which is eternal death. Of which deliverance Zacharius speaketh in his Song, 
Rom. 6.23 Luc. 1.74.  that we being delivered from the fear of our enemies, might serve him without fear, etc. But when it is said he delivereth us, it is imported we are first in thraldom, 
Man's state without Christ, thraldom and most misery.  and bound from liberty: Even so are the sons of men by nature thralled unto the wrath of God, bound in chains of sin, and subject to the curse of everlasting death. Therein borne, in it living and lusting death by the continual desires thereof. 
Eph. 2.3.  But Sin, sin, is the cause that God's justice cannot but give us wrath, and his wrath cannot (proceeding from his justice) but cast the sinner into the prison of eternal pain, where is darkness, sorrow, weeping, torments, and gnashing of teeth, the worm that dieth not, and the anger of God. And this sin is, and may be said to be of two kinds, the one proceeding from the other. Original and Actual. Original cometh with the lump of massy poisoned flesh, 
Original sin and actual.  which our parentage hath brought to us, from the loins of our first father Adam. And he becometh sinful by the breach of God's holy law in Paradise, hath begotten by sinful seed, his children in sin, who by succession have increased the world to this day from his sinful loins, to beget us sinful creatures, of our sinful mothers. And thus are we guilty of Adam's sin, called Original, the beginning sin. For like as out of a poisoned Vessel can be drawn no other liquor but poisoned. So from the poisoned seed of Adam, can proceed no other than like corrupted matter, for man's propagation and offspring. And again this word sin, signifieth generally the disobedience to God, the offending of God by the breaking of his most holy commandments. This difference is between Original and Actual sin, the one we bring with us in flesh, as guilty by birth of our father's transgression, as the Apostle saith: By Adam all men do die. The other is, that ourselves in mind and body do commit daily against our God and his holy law, which we do either in mind, 
1. Cor. 15.22.  in will, in heart and affection, in tongue or hand, in soul or body, in one or both. The first doth infect all other that come from his first root. For like as leprous parents of their bodies cannot but beget, and the children which are borne of them, are defiled, as well with the parents leprosy, as contaminate with their own natural corruption: Even so are the posterity of Adam infected with the first father's leprosy in sin, and stained with their own actual offences and iniquity, which one lamenting sayeth: And great is that Original sin, 
Barnardus  which doth not alone infect the person, but corrupteth the whole nature of man also. The second which is actual sin, dwelleth in the body of the sinner alone, and hurteth others, no otherwise then when they be partakers thereof, either by joining in fact, or consent, by suffering or not regarding the poison thereof, the end of both is death everlasting. 
Rom. 6.23  How horrible that sin is, the Scriptures do tell. Sin breaketh our covenant with God, provoketh anger of God, 
The fruits of sin in man.  separateth his love from us, hasteneth his justice, procureth our perpetual destruction, caused Christ to come from heaven, and he the son of God to suffer death for us, most wretched creatures, which else should have perished in sin. Is of that nature, that if we willingly fall into it again, we crucify Christ anew, and there is no more looking for redemption, but a fearful waiting for the wrath of God's fury, fire and vengeance. Finally, it is the work of the Devil, and he the author thereof, who is the utter adversary of God, and we his sworn enemies, and Gods famylye. How intolerable a matter it is for the queens servant of her privy chamber, from beggary exalted far above all bravery, to become Traitor to her grace, and in her secret chamber to violate his faith, who seeth not with darkened eyes? How much more ugly is he, and most intolerable is his case, that casteth dirt by sin every day into the face of God, by carnal concupiscence, courtly carnal lusts, and filthy actions. Well, from all this yet he the Lord Christ saveth his people, 
1. joh. 1.7.  even his blood doth wash their souls and bodies from every sin, and his death doth purge our consciences from dead works, 
Heb. 9.14 Esay. 1.  to serve the living God. Of this deliverance Esay saith: Wash you, make you clean, if your sins were as red as Scarlet, I will make them as white as Wool, 
jere. 31.  saith the Lord. jeremy: Your sins and iniquities will I remember no more. Ezechiel: 
Ezech. 18.  At what time soever a sinner doth repent of his sin, from the bottom of his heart, at that time will I put all his wickedness out of my remembrance, saith the Lord. Repent (saith Christ) and believe the Gospel. 
Mar. 1.15. Rom. 1.16.  The gospel (saith Paul) is the power of God (to deliver from sin, Satan and Hell, and to bring) to salvation every one that rightly believeth. 
1. Tim. 2.4  Finally, this is the will of God, that all men should be saved, and come to the knowledge of the truth. Behold a most ample deliverance offered in God's mercy to all, but only his people have the fruition thereof, and that because they come to the knowledge of his truth in their souls taught of God, by which they are delivered from error and sin, God's malediction & burning Hell. Ab omni peccato (saith saint john) from every sin as well actual as original, 
1. joh. 1.7.  and that by the blood of Christ, for these be his words. 
Christ's blood doth still daily wash, flowing from the Fountain of his death, away all our sins.  The blood of jesus Christ doth wash (where note he doth not say, hath washed, but the force thereof doth wash, no more offered, but believed) from every sin. Confounded, or converted at God's good pleasure be all they, that in Popery, or else, derogate from the sacrifice of Christ, this true validity, this mighty and most perfit operation, and do give to their abominable Mass, and self merits the greater glory, 
Acurssed are all they that rest upon the Mass for reconcyliation.  leaving Christ scant the rest: Namely that they hereby deliver men from actual sins, and Christ's death only from Original trespass. O horrible blasphemy, what Devil bewitcheth men to this madness? But good Reader, remember as we have said, thy deliverer must himself be thy Lutrosis price of redemption. Paul thy Doctor in truth telleth thee, that Christ jesus is only he, 
1. Cor. 1.30  saying to the Corinthians: Christ is made to us of God, wisdom & righteousness, and sanctification, 
Math. 20.28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the price of thy redemption. And our saviour saith of himself thus. The son of man is not come to be ministered unto, but to minister, and to give (not to sell as Popish priests do their sacrilegious Masses) his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the ransom of many. The word Lutron say Beza and Erasmus in their great Annotations, signifieth the price of Redemption, that is, that thing which is given to redeem those that be in captivity, which in English we call a Ransom. Christ saith he, is come to give himself to his Father's justice for this Ransom. But he hath given that which he came to give, therefore by his gift to his Father (we that believe in him) are ransomed and for ever saved. For he hath paid as much as could or can be for us asked. Thus than thou seest (good brother) that we are ransomed by Christ from all our iniquity, and from every sin, and as the Apostle saith: 
Heb. 10.14  all which are sanctified (by the faith in his blood) are made perfit for ever. They which be perfitly whole by Christ his death our medicine, need not the Popish Physician. 
Mat. 9.12.  But we by Christ's death our medicine, are perfectly whole. 
No need of the Mass, for it is Popish physic and trash.  Therefore no need to us of the Popish Physician. For there is full forgiveness of our sins in the sacrifice of Christ, to all ages that believe in him. Therefore there is no more offering for sin.  
Lastly, we are to remember whose sins the Lord Christ thus pardoneth, and to whom is this Saviour, vz his people, 
Math. 1.21  as the Angel saith: He shall save his people from their sins. Now who they are which be God's people, I have sufficiently said in my Book of Benedictus, and here they may be placed into these branches. Generally and specially. Generally, all the people, tongues and Nations of the whole earth are the Lords, as David sayeth: The earth is the Lords and all that therein is, 
Psal. 24.1.  the round world and they that dwell in it. The special people of God are they, which be consecrate to him in holiness, which be of him predestinate to life, chosen in and for Christ to salvation, sanctified by the holy Ghost, redeemed by their Saviour Christ, justified by his grace and death, peaceably preserved by his aid in earth, and glorified by his truth in the heavens. These are they of whom the Apostle saith: The Lord hath this sure seal, 
2. Tim. 2.19.  he knoweth who be his. And only these in him (their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are saved from their sins, the rest have condemnation abiding them, & that of themselves. For he being the saviour of the whole world, as Christ himself affirmeth, 
john. 8. joh. 6.44  I am the world's Saviour: The same general sort (from whom these special by the Father of heaven to his Christ are drawn) refuse their saving health in him. They say with the proud jews, we will not have this man to reign over us. Come let us kill him, and prove whether he be the son of God. This is the fruit of ignorant blindness, from which Christ came to deliver man, but because the World loved darkness more than light, 
john. 3.19.  and refused the light when it was sent them. Therefore this is their condemnation, saith our saviour Christ.  

Text.  Which thou hast prepared before the face of all people.  
To be a light to lighten the Gentiles, and to be the glory of thy people Israel.  
In the verses before said, the man of God simeon hath opened one most comfortable & true title of jesus Christ, affirming him to be our saviour: And now he prosecuteth his purpose, to show the same Saviour to belong to all Nations and people without exception. And also that their faith may be the more confirmed in him. He saith that this Christ our Lord is prepared of God our father, to be our Saviour, our light and glory, which thou hast prepared before the face of all people (saith he) to be a light to lighten, etc. At the first entering into these verses, we must consider that simeon in them, giveth to Christ two most notable Epithits, names and titles. He calleth him the light of the gentiles, and the glory of the people Israel. The world he also divideth into two people, jews and gentiles, and unto all and every of them he preacheth this one Christ, to be prepared of God the Father for their saving health, direction and glory.  
But first let us note the mark that simeon shooteth at, even that which the whole scriptures of God do: Namely to pretermit all others, and only to preach unto us from God the father alone, his only begotten son jesus Christ, to be our Saviour, our light, guide, Shepherd, Bishop, Prophet, Priest, Prince and Lord, which always is the work of the Father, to draw to his son Christ, saying: 
joh. 6.44 Mat. 3.17. Mat. 17.5.  This is my beloved son in whom (not in any other matter or man) I rest well pleased, hear him. The holy ghost in like manner beareth witness of Christ, preacheth him, and teacheth no other doctrine, 
1. Cor. 3.11 1. Pet. 2.6. Eph. 2.20.  than first he gave to the Church. The Apostles lay him the only foundation and corner stone of God's house, denying all other to have such place in the conscience of man. 
Peter calleth the Pope and all other only to Christ.  Peter the Apostle (upon whose person that Antichrist of Rome, falsely fathereth all his usurped authority) calleth all men living stones, unto this stone Christ, and calleth him the stone only precious. That sinister doctrine, which is laid upon this building, shall vanish away, but all opposite to the same, 
Gal. 1.8.  is thereby most flatly accursed, with the bringer and beginner thereof, be they men or Angels. Hereby then is Popery proved guilty of high Treason, against the truth of God, which flat against the course of God's book, and holy church, setteth into the consciences of men themselves, and their inventions for Gods, their Saints of all sorts for lights, and guides, helpers and saviours, to the glory of their Pope, and ignominy of the Lord of the house jesus Christ. It is not Mary God's mother, his Apostles, Angels or men: but only and alone jesus Christ, that simeon saith, GOD the Father hath prepared, and erected as it were upon an high place, that all men might see and perceive him, to be to them all their only saviour, light and glory.  
Secondly, our Salvation is by simeon divinely here alone given to God's provision, not man's devise, saying: He hath prepared, and therein his great and inestimable mercy is made manifest, who while every man falleth in lust from God to damnation, in security without remorse, God our good Father yet provideth for them all, his one and alone saving health, an other himself, even his only begotten son Christ our Lord. To this end is the Parable of the King's banquet, 
Mat. 22.4  where the Fatlings are killed, and all things made ready before the guests be called, so that their is no other thing for them to do, but only to obey the voice of the Caller. Our Redemption is in Christ, the preparation in God the Father, our grace to embrace and receive it, in the holy ghost. This was the faith of the patriarchs and first fathers. Thus David confessed, saying: Thou dost prepare a Table before me in the sight of mine adversaries. 
Psal. 23.5.  This was the doctrine of Christ's Spirit in Zacharius' lips, that the mercy of God gave and prepared us this light of the gentiles, 
Luc. 1.78.  the day star from an high, and not for our proceeding works, which all were malicious as Paul saith to the Romans, or for our succeeding merits, 
Rom. 5.8.  which are menstruous and filthy in gods eyes, but of his own singular love, 
Esa. 64.6. Rom. 8. joh. 3.16.  gave he us his prepared Christ for our Salvation, as this our heavenly light and glory saith: So dearly God loved the world, that he gave his only begotten son thereto, that as many as believe in him should not perish, but have life everlasting.  
Thirdly, he hath prepared him to be a Light to the gentiles, and the glory of Israel. Three things in the former Verse are to be noted. First, why Christ is called Light. Secondly the use of this light. And thirdly to whom he is a light given, to be made known unto: Namely unto the gentiles.  
Christ is most worthily called light, not only because he is the engraven form and brightness of the Father of lights, but also because he giveth light, 
Col. 1.15. joh. 1.9.  and doth illuminate the hearts of all things that come into the world, called so not only for the light and life he giveth to the body, 
Christ is our only light.  but also and most specially, for the heavenly light of God's knowledge, which he engraveth by his word and spirit, in the hearts of all men, but most effectually in the Elect and chosen children. Of which light and illumination, the Evangelist john speaketh in the gospel, saying: 
joh. 1.4.  In him was life, and this life was the light of men, and this light did shine in darkness, & the darkness did not comprehend it. By the word life, he meaneth all living power, which at this day is to be seen in all creatures, as well endued with natural reason, spiritual wisdom, as savage creatures and senseless things, trees, plants, herbs, grass, corn, etc. Each of these hath his proper life, and of Christ the Creator, the light and life of all things. And for that no man should suppose this light, whereof he speaketh, to concern the life and light, which ever is common with the bodies of men and beasts. He addeth, that this life was the light of men. So teaching us, what life we are to receive of him, we being blind and ignorant darkness: Namely the lightning of our minds, with the word of his truth, whereby our hearts do see in perfit wise Christ jesus to be the day star from on high, 
Luc. 1.7.8  sent of his Father to give light to us gentiles, that were in the door and prison of darkness. 
Esa. 42.7.  simeon had respect (no doubt) calling Christ a Light, to the Prophets which so spoke of him: Namely that Noble Esay, 
Esa. 42.6.  saying: I the Lord have called thee in righteousness, and will hold thine hand, and I will keep thee and guide thee, for a covenant of the people, and for a light of the gentiles, that thou mayest open the eyes of the blind, and bring out the prisoner out from the prison, and them that sit in darkness, out of the prison house. And again: 
Esa. 49.6.  It is a small thing that thou shouldest be my Servant, to raise up the Tribe of jacob, and to restore the desolations of Israel, I will also give thee for a light to the gentiles, that thou mayest be my salvation unto the end of the world. Now in this Parable, there be two things worthy the note. First, that all men in themselves, as well jews as gentiles, be mere darkness. The other, that God the Father in heaven and earth, hath given no other to illuminate mankind, with the light of nature, of God and true godliness, but his only begotten son jesus Christ, and him only to the whole world, as himself witnesseth, 
joh. 8.12.  saying: I am the light of the world. And most lively is our Christ represented by the glorious Sun, which being in his Sphere far above, 
Christ our light, shadowed forth by the Sun.  performeth all his office enjoined him without default, to the circuits of the whole earth and Seas, and that to the ends of the world. And by the way note (good Reader) how the Lord taketh apt occasion by the time and place, where he is, to teach himself, that he is to the hearts of men. When he was at jacobs' Well with the woman of Samaria, 
joh. 4.10.  he took occasion by the Metaphor of water, to teach her the liquor of life. By the desire the jews had to earthy bread, & therefore followed him, 
joh. 6.15. Luc. 5.3.  he began to teach himself to be the bread of life. And teaching in the ship by that miracle of Fishes, he taught the Apostles the way to catch men. The same thing he useth in these words: I am the light, etc. For teaching in the morning in the Temple, the Sun now shining most brightly, beautifying the place to the great delight of the beholders, he calleth them from the terrestrial, to the son of righteousness, affirming in him to find the true properties of the glorious son in deed. First, as the Sun is a most pure Planet, most bright and clear, defiled with nothing wheresoever it shineth, but maketh the dark and filthy places more open to the eyes of men: So jesus Christ, the brightness of his father's glory, 
Col. 1.15.  is of nature most pure and holy, and albeit he hath taken our nature upon him, lived amongst us, did accompany with sinners to their good, and abhorred not to eat with Publicans, yet was he nothing defiled thereby, but by him these filthy persons made wholly to know themselves, & through him were illuminated and fully sanctified. The Sun, that is to say the light, doth so shine, that himself may be seen of us, and doth make all other living creatures to see by him: So jesus Christ our light, doth so manifestly in his nature appear, that the insensible heavens and earth do know him, & he doth so power by his spirit, the beams of his brightness into the hearts of his beloved, that they by his spirit and resplendishing Scriptures, both perfectly (as flesh may) know God the Father, and his Christ, and all things else, which be either necessary, or expedient to their salvation in him, besides whom there is none other. 
Act. 4.12. Psal. 36.9.  This compelled David to say: With thee (O Lord) is the Well of life, and in thy light, shall we see light. 
Through Christ's light we see God to be our father, & him the lord to be our Saviour.  And as the light discovereth darkness, and refresheth the toiled bodies, in former obscurity: Even so Christ removing the former ignorance of God in us, banyshing the terror of conscience, doth most magnificently recreate our senses, and refresh our spirits, renovate our conscience, quiet our soul, and replenish us with joy. And like as the light doth not only in darkness of night guide our footsteps, but helpeth us aright to our whole business: So Christ that eternal word of God, is the Lantern to our feet, and the light to our labours, 
Psal. 119.  in that the doctrine and precepts thence shining to us, do direct our dark souls into the paths of righteousness, and that for his own names sake. And as light (banyshing darkness) openeth to man's eye many things, which in mircke midnight were not only shadowed, 
The commodities of light.  but also sheltered and so unknown, that many adulters, thieves, murderers and wicked persons, by her were covered, 
john. 3.19.  and now by light disclosed (for which cause naturally they love darkness & hate the light) So Christ having by his word of most clearness and heavenly power, banished from Realms, Families and persons, the darkness of ignorance, maketh known to them their sins, and reproveth their errors, accuseth the corruption of man's nature, and plainly maketh us see, that all those things which without him we most embraced, are most filthy and horrible. And this is the cause, why all such as wallow in wicked life and false Religion, do hate Christ in his Gospel to this present day, 
joh. 3.19.  but to their utter ruin and self condemnation. Lastly, as one shining Sun serveth the universal world, and is the only Fountain of light to all lights in the same: So the bright son of God our righteousness Christ, is the only author of spiritual light, whom the Father of lights hath only given to the whole world. And he doth lighten every man that cometh into the world, 
joh. 1.9.  neither will he admit any copemate to be joined with him, 
What church is not guided by our light Christ only, is eclipsed and bloody to Christ and his members.  but keepeth the whole Regiment in and to himself. For as the Moon (the figure of God's Church) receiveth at the hands of the Sun her light, and is so much darkened, as she wanteth of his brightness: So the Church of God, not kept with the countenance of Christ's shining face and Gospel, is wrapped in the wain of darkness, but lightened by his truth, she is most glorious, and her natural spots shall not deface her: yet both Moon and Church remain to be light by him, else as opposite to him, they are either dark or bloody, or one or both. Let no man object to me, 
Lightened by Christ, her spots do not hurt her.  that the Apostles are called also lights of the world, for that hath the true light imported in mercy to them by borrowed speech, as we may call the Lantern a light, 
Eph. 5.25.26.27.  because the light shineth by and through it, unto the whole household: And so are the Apostles called lights, not because they are the light Christ, 
How the Apostles and preachers of the word, are called light.  but because they bring unto us the true light, that dwelleth in them, which doth also by them and their labours (preaching and writing) shine into the utmost parts of the earth, to the great comfort of all those that love the same. To conclude, great is the mercy of our good God, seeing the darkness of the world so great, that no otherwise it could be discovered & removed, gave unto us this his own son, whom he hath made to us the only light of God, to jew and gentle, that we should not for want of safe conduction, perish in our wandering passage.  
Now the use of this light, and whereto he is given us of God, simeon doth tell us and saith: it is that he should be revealed unto the gentiles, and to be the glory of the people Israel. Two things also the good father telleth us in these words. first that the ages from time to time should know, that this one Christ is to all them, and people in them, the one and only salvation, light, guide and deliverer, 
Christ is to all ages, the the one and only light to life.  signified by the two Nations by him named, jew & gentle. The like doth Esay before naming the gentiles, and addeth and health to the utmost parts of the world. So Christ himself concludeth, saying as before is said: I am the light of the world, that is to say, of every place in the world, of all sorts of men, women and children therein, and whosoever of these do desire and seek at me aright for health and life. But saith simeon, this light is sent to be revealed, & made known to this world. For the same cause Christ first preached it: john Baptist and the Apostles were sent to manifest him thereto, that as salvation was wrought by him: so they by faith (which cometh by hearing the word revealed) might apprehend it in him. Of which more a little after, God so willing.  
But possibly some man would ask me, if Christ be the light and Saviour of the whole world, 
The cause of our great blindness in so clear light  how it is that so many therein are notwithstanding still blinded, and so condemned? Christ answereth (drawing his general speech to a special, which only receive health by him) in the eight of john: 
joh. 8.12.  He that followeth me, walketh not in darkness. It is not ynnough that God hath made his son our light, unless we embrace and walk therein. And this is the condemnation of the world (saith Christ himself) that light came into the world, 
joh. 3.19.  and men loved darkness rather than the light. The nature of these men is, to hate the light, and to absent themselves from it, lest their deeds should be made manifest thereby. Lo, it is not that these want in the world that they hate it, but for that they lust after their own will, to live wickedly still, & therefore they refrain it: yea, and to their power restrain it also. But here they are convinced in conscience, that the gospel is light, and they are the sons of darkness, drawing to themselves damnation. I ask again, and if Christ be the light of the world, 
The world's darkness, what it is.  what is the darkness then of the same: It is a profitable question, and it may be answered thus. The darkness of the world reprehended by Christ, walloweth in two miry & dangerous doungeons, that is to say, in false Religion, and filthy conversation, both which Christ the light, calleth darkness, in that he saith: Light came into the world, and men loved darkness more than light. 
john. 3.19.   
That a Religion or worship of God devised of man's brain, without warrant of God's word, is darkness, and the author and fautors blind, it is more than apparent, to him that hath but half an eye. Therefore the teachers thereof be called blind guides, 
Math. 23.24. Eph. 4.17.18.  the hearts embracing it, blinded, and the whole which follow it, in much pain to themselves, walkers in the vanity of their darkened minds to their own damnation, what intent, purpose, or seeking soever they have to serve God. But amongst many the former false Religions, the romish is not the least, 
romish Faith, the root & bottomless pit of darkness.  from whose Pope and Clergy, hath come the Cup of fornication, whereof all Princes have drunk (not as the saying is till they stare, but that which more is) until they became stark blind, through that greedy draft of excecating ignorance. 
Apo. 17.4  And to prove the Religion of Rome a false, corrupt, and human blind Religion: First I say, I speak of the latter Rome, who hath as an Apostata and filthy strumpet, run far away from her first faith, and faithful husband jesus Christ, and his covenant the gospel of God. 
Rome is run from God.  That the Church of Rome now is become an Apostata from her former faith, it shall appear to all that measure her Religion, with that faith delivered to that Church, and of them received by the pen of Paul, in his Epistle sent to Rome, extante in the lords Testament, Paul teacheth it folly and wickedness. 
Rom. 1.23  To serve the immortal God, by the image of a mortal man. Is not the Church of Rome fallen from this faith now? Doth not her chief joy consist in Images of mortal men, and seeketh and commandeth men to serve God and saints, by & before them, neither fearing Gods prohibiting law, or Paul their chief Doctor's proclamation, from his master Christ. Paul and Rome then believed, 
Rom. 5.28  that man was justified by faith in Christ, and not by the works of the Law. But the Church of Rome now denieth it flatly, and condemneth them for Heretics, which be of that judgement. Rome did then (as Tertullian saith) acknowledge one God the Creator of all things, 
Tertul. de prescript Hereticorum.  and Christ jesus the son of the Virgin Mary to be the son of God, to have suffered death and to arise again. She did join the law and the Prophets, the Gospel and the Apostolical Epistles together, and from that Fountain she did drink her faith, she baptised with simple water, she was adorned with the gifts of God's spirit, she fed her people with the eucharist (note he saith not Rome offered up the sacrament of Christ's body for the sins of the people. But Rome receiveth it of the Lords institution, and fed her people therewith) she exhorted her flock to the faith, by the constancy of martyrdom in her example, and against his order and institution she admitted no man. But what doth Rome now? Even as the Samaritans, 
The Papists believe with us, as the Samaritans did with the jews.  joined with the jews in some and sundry points, but varied from them in many most wickedly: So doth new Rome with God's Church (in old Rome and ours now) they join in some principal points of our Religion, as in the Trinity and unity of persons, of the profession of the holy ghost, etc. But if ye once come to the office of Christ, the fruit of his death, the valour of his Sacrifice, the authority of his word, the continuance of his sole priesthood, and the truth of his sacraments, they flee from you as far as East from west, and utterly deny the ancient faith, and most fylthylye corrupt the true administration of God's mysteries, as men that never had heard of such matters. Charge them with the scriptures, and they would compel them to stoop to the false gloss. Offer them the name of Paul, and he is as odious in heart to them, as a venomous Serpent to a woman, 
Gen. 3.  betwixt whom God hath for ever set a perfit hatred. Notable is that saying of the learned Lodovicus against the blindness of his time in the latin Church. 
Lodo. vives in li. 13 de civit Dei. cap. 2.  Augustinum vetustas tuetur, etc. Augustine is safe for his age. But if he and Paul were alive again, he should be shaken of as a bad Rhetorician, or a poor Grammarian. But saint Paul should be taken for a mad man, 
The Romans now would call Paul an Heretic were he alive.  or else for an Heretic. This learned man (approved by them) thus openly convinceth them of flat Apostasye, and horrible blasphemy. Neither let any man object to me, that this Church of Rome could possibly never err so wickedly, for thou seest by comparing them with the other (as before) how they are degenerate, and Paul himself in his Epistle to the Romans, 
Paul feared the Apostasy of Rome.  doth warn that church of the same, which after came to pass, uz. that she should take heed, for as God had not spared the natural branches, his Church in jewry: 
Cap. 11.21.22.  So they in that church of Rome should not be high minded, but stand in awe. He exhorteth them to consider God's sharpness towards them that are fallen away, and his goodness to the church of Rome, and other gentiles, that they may by grace remain in their received goodness. Otherwise saith Paul: Thou also (though thou be the church of Rome) shalt be cut off. Then sir there is fear in Paul, of the errors and departing from the faith, which after came to pass (I say in the Church of Rome) and remaineth at this day so, as one of the Pope's Legates, called Cheregatus, 
Io. Sleda. lib. 4. Io. Sarisb.  sent by Adryan then Bishop of Rome, to the great assembly of the Empire at Norembirge in Germany. 1523. by his masters warrant, said thus, in the assembly. A sacerdotibus iniquitatem populi duianare multis nunc annis, etc. That is, the iniquity of the people grew from the priests, & that now for the space of many years, there have been great offences committed in Rome, and all this plague and mischief have followed unto all the inferior Rulers of the church, even from the high throne of the Popes (saving thy reverence good Reader) own holiness. 
Fasciculus rerum sciendarum.  And in the late Counsel (or conspiracy rather) at trident. Cornelius' Bishop of Bitanto hath affirmed the like. 
All filthiness from the Pope.  They have brought to pass (saith he) that godliness is turned into hypocrisy, and that the savour of life is turned into the savour of death. Would God they were not gone wholly with general consent, from Religion to superstition: from faith to infydelity: from Christ to Antichrist: from God to Epicurism, saying with wicked heart and filthy mouth. There is no God. Neither hath there been this great while any pasture or Pope, that regarded these things, for they all (both Pope and Prelates) sought their own, and not so much, as one of them (neither Pope or Cardinal) sought for the things that pertain to jesus Christ. By this sufficient witness of their own (good Reader) thou now seest, as the church of Rome may err: So in deed & truth, she hath for many years erred, and that most filthily. Examine the chief points of her Religion, wherein she most glorieth, and thou shalt find them either to have their beginning and warrant of man's mortal brain, or if borrowed from Christ's word and institution, the same greatly corrupted, shadowed and abused. Chose what point thereof that liketh thee best, and it will so appear in evident proof, 
The opinion of single li●e in priests examined.  in apparent truth. As for example. The single life of popish priests, is a principal point of their profession. Against which we will fetch no other witness then themselves, and their allowed Doctors, to prove that this opinion & most strict yoke (which not many of them are, or can he able to bear) is far short the warrant of God, and devised of their self invention, rather Ex diametro, 
Priests single life, is an human constitution, against God and holy scripture.  right against God and his sacred word. First Jerome saith, that Paul doth not command christian men to put away their wives. The words of this Father, their Church Doctor as they challenge him, are upon the words of Paul. Let every man abide in the vocation wherein he was called. Ex hoc habentibus uxores. etc. Hereby S. Paul biddeth not married men to put away their wives sayeth Jerome. 
Hier. contra iovinianum lib. 1. Dist. 31. Quoniam.  Ergo say I, Christianity or the Gospel compelleth not single life. Further in the sixth counsel at Constantinople, it is thus set down: Following the old Fathers, and diligence of the Apostles, and the constitutions and laws of the holy fathers, from henceforth we will that the lawful marriage (of priests and Bishops) shall stand in force, not in any ways dissolving the lawful marriage bed with their married wives. Note, he saith that the marriage of Bishops and priests is the order, diligence, and laws of the Apostles and holy fathers, and saith their marriage bed is lawful, and therefore will not they compel single life to the Clergy. But yet more, a most dear friend to the Pope, and gatherer of his fragmentine law, called Gratian saith hereof. Copula sacerdotis, etc. 
16. Ques. 2. sors.  The marriage of priests saith he, is not forbidden by any authority, either of the law, or of the Gospel, or of the Apostles. Saint Ambros expounding these words of the Apostle: 
Ambro. in 1. Cor. 7.  Touching Virgins I have no commandment, saith: Simo Doctor gentium non habuit, quis habere potuit? If the Doctor of the gentiles had no commandment of the Lord touching Virgins, what man else then could ever have? Clemens Alexandrinus saith, all the Epistles of the Apostles, all which teach sobriety and continente life, 
Clem. storm. li. 3.  whereas they contain innumerable precepts touching matrimony, bringing up of children, and government of house, yet they never forbade honest and sober marriage. 
The Apostles never forbade honest marriage.  And to suffice this matter, I will stay with the testimony of the Popes own Legate Slatere Cardinal Caielanus, whose words are touching this matter thus: It cannot be proved either by reason, 
Card. Ca in quodli. contra Luthe.  nor by authority (speaking absolutely) that a priest sinneth in marrying a wife. For neither the order of priesthood, in that it is order, nor the same order in that it is holy, is any hindrance to matrimony. For priesthood breaketh not marriage, whether it be contracted before priesthood, or afterward. Setting all Ecclesiastical laws apart, & standing only unto those things, 
Pano. de claric. coniuga. cum olim.  which we have of Christ and his Apostles. Abote Panormitane saith: Single life is not of the substance of the order of priesthood, nor of the law of God. The long practice in the church of Rome, approveth marriage in Ministers or priests, holy and lawful, & single life in Popish priesthood compelled, to be a corrupt law after long time by tyranny thrust upon the Clergy. Pope Damasus writeth that many Popes of Rome themselves were married priests sons: 
Sundry the Bishops of Rome mary●● priests children.  As Syluerius Pope was the son of Syluerius also a Bishop of Rome: Pope Dens dedit, was the son of Steven a Subdeacon: Pope Adrianus, 
Ex Damaso ad Hieron ex Platina & Nan clero.  the son of Thalar a Bishop: Pope john. 15. the son of Leo a Priest: Pope Hosius, Steuens son Subdeacon: Agapetus Pope had one Gordeanus a priest to his Father: Pope Gelasius, was the son of Valetius a Bishop: Pope Boniface the son of jocundus the priest. Pope john the 10. was the son of Pope Sergius. The second Syluerius was the son of the Bishop Ormysda. Anno Domini. 524. Pope Felix. 3. the son of Felix a priest of Rome. 474. Pope Theodorus was the son of Theodorus Bishop of jerusalem. 634. And Polycrates Bishop of Ephesus doth show, that seven of his parents did (lineally descending) possess the Sea and Bishopric of Ephesus before him, and he himself was the eight. In the time of Pope Alexander. 3. there was a controversy in England, for the Patronage of a Benefice, betwixt the Prior of Plympton in Devonshire, and one john de valle forda. The judges were deputed, Richard Archbishop of Caunterbury, and Roger Bishop of Wynchester, before whom the Prior of Plympton proved his right thus. 
A jury patronatus in England proved, for the Benefice of Plymoth by the succession of married priests children.  There was saith he, a priest of Plympton called Alpheidge, and had the benefice of Sutton, now called Plymouth, of the Prior of Plympton. This Alpheidge had a son called Sadda, which also had the benefice after his father, and after Sadda, was there another priest called Alnoldus, which also had the benefice, this Alnoldus had a son called Robart Dunpruste, 
D. Barns ad. Henr. Regeni. 8.  which after the decease of his father Alnolde had also the said benefice. And after this Robart Dunpruste, William Bacon his son, likewise enjoyed the same benefice. And so féest thou good Reader, both abroad and at home, the Church of Rome to have practised in priesthood, holy matrimony without check. 
Damas'. dist. 56. cap. osius. Polid. de invent rerum. li. 5.  For all these and a great many more, the Pope's law testifieth to be the sons of Subdeacons, Deacons, and priests, and have borne the Mitre in the Church of Rome. Polidorus Virgilius saith, that the restraint of priests marriage, was first attempted in England, about the year of our Lord. 970. and was concluded in the romish Church after Anno. 1100. and never before: 
Fabyan pag. 293.  So that as Fabyan testifieth, Bishops and priests lived with their wives in holy Matrimony, after Christ's ascension, about a thousand years together. Is not this a plain proof, 
Priest's marriage lawful a thousand years after our Christ's ascension.  that single life is lately, not yet 600. years ago, grown into the Church, and so the invention of man, compelling men to that extremity, which neither God or his Church doth command. Virginity (saith Ambrose) is a thing that may be counseled, but not compelled. These Romanists do command that herein, which themselves keep not, as Orygen saith so long fythe, Non solum, etc. 
Orig. in mat. tract. 24.  Not only they do not that they teach, but also cruelly & without mercy, they command others to do, that they be not able, not considering or weighing each man's strength. Such be they saith he, that forbid men to marry, and from that thing that is lawful, drive and force men to an immoderate kind of uncleanness. 
Hier. adversus jovinian. li. 1.  But they are condemned of their chief Doctor Jerome, who saith thus: Si quis consideret virginem suam, etc. If any man consider that his own Virgin, that is to say, his own flesh, groweth proud and boileth unto lust, and e●●n of stay it, there is said upon him a double necessity, either to take a wife, or to fall. If a papist would reply, this in the laity lawful, but not in the priests, which have vowed chastity and single life, let him remember what his own rule, written in his father's law the Pope's Decree saith. In malis promissis, etc. 
22.9.4.  In an evil promise break thy faith (1. thy oath) in an unhonest vow change thy purpose, that thou hast unadvisedly vowed, see thou do it not, it is an evil promise that is kept with wickedness, etc. But to help this darkness, the Papists use a misty reason, 
Holy marriage, no let to godliness in Ministers.  amongst sundry Paradoxes, Marriage is (say they) an hindrance to priests in their office, therefore may they not marry. Yet the old fathers gathered forth of the view of holy scriptures, example that marriage was no let, but a furtherance rather, and in deed to godly life. chrysostom sayeth, 
Chri. 1. Ti. hom. 10.  although marriage hath much trouble in itself, yet may it so be taken and used, that it shall be no hindrance to perfit life. 
Cont. judeos & Gent. To. 3 pag. 363.  Again he saith: Excuse not thyself by thy marriage. Thy Lord was at the marriage feast, and honoured it with his presence, and yet dost thou blame marriage? And sayest thou that marriage is an hindrance unto godliness? I tell thee marriage is no manner of hindrance unto godlynsse. Wilt thou know that it hindereth not to have a wife, and to have children? Had not Moses wife and children? Behold Peter, a pillar of the Church, he had a wife, therefore find no fault with marriage. Again Esay (saith he) the beholder of celestial Seraphins, who notwithstanding, he had company with his wife, yet he quenched not the grace of God. Again, Esay had a son and a wife, that thou mayst understand that marriage is not evil, but that fornication is evil. Again, 
Aug. in ques. nou. & vet. Tes. q. 127  what did marriage hinder thee? No, thy wife is given thee to be thy help, and not to deceive thee. Augustine saith, most holy Samuel begat children, and yet nothing abated the merits of his righteousness. Zacharias the priest in his old age begat a child (to say john Baptist) wherefore then is that thing accused, which is proved to do no manner of hurt. 
Ambr. in 1. Cor. 7.33.  Again Ambrose saith, we see both Virgins to be careful for the world, and married persons to be careful for the works of the Lord. But so far saith godly chrysostom, is marriage from hindering, that it much helpeth to godliness, and administereth great comfort. For it represseth the rage of nature's fury (saith he) suffceth us not to be dashed and toast as the waves of the Sea, 
Marriage an help to godliness in priests.  but causeth that our ship may happily arrive into the Haven. 
Christ. in gen. ho. 21.  And for that cause hath God given this comfort unto mankind. To be short, the learned priest Gregory Naziancene, testifieth of his father's help by marriage (being the Bishop of Nazianzum) on this sort. Eva that was given to Adam for an helper, became an enemy, etc. 
Nazian. in Ehitaph patris.  My mother being given to my father of God, became not only his helper, for that had been no great wonder, but also was his leader and Captain, both by word and by deed, training him to the best. And albeit in other things, it were best for her to be subject unto her husband for the right of marriage, yet in Religion and godliness, she doubted not to be his master. Thus have these father's proved marriage, and marriage of priests to be no hindrance to godliness, but a godly help thereto. Wherefore we may conclude, that as single life compelled, without consideration to each priest and minister of God, is without the will of God in his word. So is that restraint of marriage the doctrine of the Devil, as Paul sayeth to Bishop Timothe. 
1. Tim. 4.3.  Let no man make his excuse by his wife or children (saith chrysostom) etc. For this excuse and this pretence, is the craft and deceitfulness of the Devil. But the Pope restraineth marriage, therefore the devils Doctor. Happily hereto it will be said with Augustine: 
Aug. con. Faus. li. 30 ca 6.  He forbiddeth marriage, that saith marriage is evil, and not he that setteth before things being good, an other thing that is better. Consider yet I pray thee this doctrine of the Pope. Qui in carne sunt, etc. They which be in the flesh, 
Dist. 82. posuisti.  cannot please God. But they which be married, are in the flesh: Therefore they which be married cannot please God. 
Apol. 183.  Syricius the Pope calleth marriage vice, lechery, & filthy lust. One Lovaniste saith, the East church maintained a school of filthiness, in cause of the priests marriage there defended. To call marriage vice, lechery, filthy lust, to say that in marriage a man cannot please God, to call those Infidels that marry, as Inocentius dist 82. plurimi doth, to say it is a School of filthiness, I suppose is to speak more than much evil of marriage, and doth say it is evil. The Pope and the Papists with him thus speak of it, therefore they give forth herein the doctrine of the Devil, and compel by his doctrine their filthy single life. And as the Apostle saith; when the romans their forefathers thought themselves wise, they became fools, and turned the glory of the immortal GOD, 
Rom. 1.22  to the image of a mortal man, etc. Wherefore God gave them up to all filthiness: Even so of right it is come to pass in the Roman papists now, to have the like judgement, that they may reap the fruit of their iniquity, and that the blind guides and like led people might perish together, 
john. 3.  that refuse the light Christ and his gospel, and embrace by love carnal this devilish doctrine: What fruits this single life bringeth to the world in the Popish Clergy, 
Filthy fruit of Popish single life.  I blush to speak. I will not therefore tell of those 6000 children's heads, which when saint Gregory the first as they call him (the worst Bishop of Rome in deed, of all that went before him, but the best of all which have succeeded his place and dignity) did draw his Fish ponds in Rome, in stead of well grown Carp, were taken up isaiah 6000 children's heads, to the reproach of all popish fruit, in popish priestly single life. This fruit is whoredom and murder, upon which occasion Gregory repented, that he had given precept of single life, remembering the sentence of Paul. It is better to marry then to burn, 
1. Cor. 7.9  he there to added (drawing back his wicked decree, seeing it an occasion of great whoredom and murder) It is (saith he) better to marry then to give such occasion of murder. 
Epi. count O●●g. her●s. 42.  We may say of these Chaplains and their fellows, as Epiphanius said of such: They refuse marriage, but not lust or pleasure for they esteem not chastity, but hypocrisy, and yet the same hypocrisy, they will have called chastity. Can the Popish Clergy he painted more plainly: I trow not certainly, Much less will I say then either their desert or cause craveth, this that I have said doth sufficiently set forth this to be mere popish darkness, and that sufficeth our purpose at this tyme. Trust me (good brother) as in this point thou mayest easily perceive their treachery: So in the remnant of their Religion, there is neither truth, nor true godliness.  
Now concerning the second branch of the word darkness, which is corruption of life. If thou wilt ask, 
The darkness of England.  & what corruption? I study to say, not for want of cause, but where to begin. I leave to speak of foreign Nations, and would to God we had no cause to descry the sickness of ourselves. England Lord grant her repentance. 
Esa. 1.5.6  Oh the sins of England. They are (as Esay saith of his time) from the top to the sole of the foot there is no health. The princes and Nobles wax weary of the word of life, they may not abide to be touched at the quick. Secondly, such rather wish that the word should have no preachers to reveal it, than their iniquity should be made known to their amendment by it. I know the Lord be praised, that we have sundry doughty David's, that yet will humbly hear with noble hearts, 
How princes & noble men must be reproved of sin.  the Prophet Nathan to reprove their ill, so he doth it by some pretty shadow, as Nathan did. And truly noble persons, are to be used with reverend regard (their sin not nourished) lest as we slide from Nathan his example, we do less good, then either our desire, or their condition may require. So be there also haughty hearts in honours seat, to whom john Baptist cannot without great hatred and like displeasure, reprove those things in them, which the whole world crieth out upon. This is corruption, but would to God this and the rest were far from all our Nobility. The poor tenants cry out of some, as done to beggary by unreasonable fines, racked rents, great enclosures, privation of their ancient Commons into Parks and pastures, not for fallow, but for well tallowed shamble Dear. Oh vile debase of Noble state, to acquaint themselves with grazing art, and Butcher's skill, or to destroy for wool and Lamb, the Lambs of Christ, bought with the precious blood of the son of God. 
Act. 20.8.  The Courtly pleasures, and Venus' Court is an horrible darkness of these days, women be changed into men's apparel, that is thought a Courtly comeliness, which the almighty God doth condemn in his law, for great abomination: The woman shall not wear that which belongeth or pertaineth to the man (saith the Lord) (as Doublet & breeches & such like) neither shall a man put on women's apparel, 
Deut. 22.  for all that do so, are an abomination unto the Lord.  
Give ear to this you Courtly Madams, which dance in men's Doublets to the want of womanhood, 
The Courtly guise in wantoness.  the breach of this law, and the offence of good people, which rather than to do, you ought to abstain from your fantasies, were your lewdness herein lawful. Whether ye eat or drink (saith the Apostle) or whatsoever ye do, do all to the glory of God (not to your own flaunt, 
1. Cor. 10.31.  and vain glorious shows) give none offence, neither to the jew, nor to the Grecians, nor to the Church of God. Mark this you cannot reply, and say. Who hath to do with us, who shall control us, we are the masters of ourselves. For even in those things which be lawful and indifferent, the more Noble, the greater care you ought by the rule of God's holy word, 
In indifferent things, the help or hurt of our brethren, is chiefly to be respected  to have to your actions, for the cause of your brethren, which be either God's enemies as the jews, who may not receive offence at you, or Grecians, popish worldlings or wanton Atheists, which seek to be of the fashion, though it be against god, or that the people of God, by your insolency be grieved, the danger whereof is not small: Whosoever (saith our master Christ) shall offend one of these little ones which believeth in me, 
Mat. 18.6.  it were better for him that a millstone were hanged about his neck, and he were drowned in the depth of the Sea. Yea greater care, the noble, the mighty, the rich, the proud, one and other ought to have of their godly brethren, then of their own members. Woe to the world (saith our Christ in the place afore quoted) because of offences, for it must needs be that offences shall come, but woe be to the man by whom they do come. Wherefore if thine hand or thy foot cause thee to offend, cut them of from thee, it is better for thee to enter into life halt or maimed, then having two hands or two feet, to be cast into everlasting fire. And if thine eye cause thee to offend, pluck it out, etc. lo christian, thy bodies desire must to her great loss, give place to thy brother's good estate. David therefore prayeth the Lord, to shut up his eyes from beholding of vanity. For hence it is, 
Psal. 119.  that the concupiscence of the heart (being produced by the conduct of the eye) doth lust after the pride of this world, without regard of God his people, his or our enemies, or our own dear brethren, whom either we strain with their sorrow to sore after our Courtly guise, 
Two evils in outrageous apparel.  or else we grieve their consciences to behold our too to much vanities. And this is monstrous, that that which is to us a signification of our first father's sin, in whom we all are damned to death, should be to us a delighting pleasure, and the same which was given to cover our shame, 
Gen. 3.21. 1. Cor. 15.22.  we should abuse to our great confusion. For most true it is that apparel, whereof we now pride so much, was and is the accuser of sin, for our first parents were naked before they sinned, and were not ashamed, because nothing gave cause to blush, they free from sin, and being made to the image of God. But having transgressed his commandment, they saw their nakedness and sinful bodies by eating of the apple, 
The cause of apparel is sin.  and did blush, for shame, blushing and confusion are the fruits of sin, to whom now some coverture was necessary, as well to keep the less honourable parts secret, as to defend them from the parching sun and Winter's cold. 
Gen. 3.21.  Wherefore our good God, gave to either of them a coat of pelts or skins. This simple sufficient attire condemneth two sorts of persons, the Adamits which run naked, to counterfeit Adam and Hevah, which thing if God would to have had in use, he had not given these naked creatures these needy coats. The other are our lusty Gallants of either sex, that to to much do glory in their apparel, which is and aught to be to them, a preacher of their father's shame. In our attire we ought to keep modesty and comeliness, each man in his degree (as their is great difference) the which to exceed, is thus to walk in darkness. First, they invert the use of apparel, that is either a bound beyond their calling, or take pride therein, which only ought to defend their bodies, as is said, and to put us in mind of our frail condition. These blind men are like to those fellows, chained with heavy irons, for some horrible murder, and yet do brag of them, as of matter worthy much glory, and therefore set them forth to show in all bravery. Secondly, the delight of brave and costly array, doth marvelously increase the pride of the lurking heart, which once inflamed, is never content, but causeth us to forget our state and condition, it envieth others more gay, and despiseth all such as to us be attired in inferior sort. 
Evil branches of a naughty tree.  Thirdly, proud apparel, as it satisficeth fleshly appetite: so is it very offensive to the most beholders. Add to this, it bewrayeth a lewd heart, a light person, a vain mutable man, delighting change in vanities, and such a one is ever inconstant in all his ways. Neither did godly judith deck her in proud array, 
judi. 10.1.  till she purposed to spoil cursed Holophernes. And cruel jezabel sought to allure jehu his heart, by her sumptuous show in bravery. Fourthly, you break contemptuously this commandment of Christ: Be not careful what to put on, etc. If not for necessaries, 
Math. 6.  how much less for these superfluous vanities, which shall bring woes and Gods everlasting curse, to them which be faulty herein. Lastly, the judgement of God aprooveth his hate hereunto, which beateth down justly so many to beggary, from former great patrimony, by their sinful excess in costly apparel, and doth also often throw us into those Country plagues, whose fashions we have most favoured, in the strange guise of monstrous attire. But perhaps these Courtly Ladies and Gentiles will do, as our Lord Christ sayeth, the Pharyseis did. They did hate the present teachers, and yet they made much of the Monuments of the Prophets, 
Mat. 23.29  whom their forefathers murdered. And it may be that these our rich and mighty gallants will say, what have these prattling preachers to do with us? why should they correct us? let them keep them to the Text of Scripture. Well then, we will in this point pleasure you, 
Mark ye lusty Gallants.  and to end withal, only give you the Scripture Text, which would GOD ye would take heed unto, 
Luc. 1.78.  till the day star jesus Christ appeared fully in your hearts. Thus saith this scripture then against this dark corruption of pride, in the rich practised, for want will not permit the haughty hearts of the least able to achieve hereto. Now hearken to you Nobles of either sex, ye Gentiles & rich in lands and possessions, for now the Lord himself speaketh unto you: 
Esa. 3.11.  Woe be to the wicked (saith the Lord) it shall be evil with him, for the reward of his hands shall be given him. Children are Extortioners of my people, & women have rule over them (as jezabel had of her husband Achab, to spoil Naboth of his vinyeard, for her pride's sake) O my people, they that lead thee, cause thee to err, and destroy the way of thy paths. The Lord standeth up to plead: yea, he standeth to judge the people. The Lord shall enter into judgements with the ancients (that is the Rulers and governors) of his people, and the princes thereof, for ye have eaten up the vinyeard, the spoil of the poor is in your houses (the case is something changed in our days, for the spoil of the poor by the mighty covetous rich, is for the most passed their hands into the Merchant Usurers house, interest eating up both stock, state, gain and substance) what have you to do, that you beat my people to pieces, and grind the faces of the poor saith the Lord (that is, they show all cruelty and extreme impoverishment of them) even the Lord of hosts. The Lord also saith: Because the daughters of Zion are haughty (christian women proud) and walk with outsteetched necks, 
Read and beware to offend the Lord.  and with wandering eyes, walking and mincing as they go (they trip on tiptoes) & making a tinkling with their feet. Therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover their secret parts. In that day shall the Lord take away the ornament of the slippers and the cawls, and the round tires of the head, and the slops (be they linen or silken secret breeches) and the head bands, and the Tablets, and the ear Rings, the Rings and the Muflers, the costly apparel and the veils, and the wymples and the crispin pings (wherewith these monstrous heads in heir be frizzled, beyond Nature's disposition) and the Glasses and the fine linen, & the hoods, and the Lawns. And in stead of sweet savour, there shallbe stink, 
The plague of pride and superfluous apparel.  and in stead of a girdle, a rent, and in stead of dressing of the heir baldness, and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty. Thy men) that is to say, your fond husbands which fed your follies) shall fall by the sword, and thy strength in the battle. Then shall her gates mourn and lament (their pride) and she being desolate (void by conquest in war of her Governors and Nobles) shall sit on the ground (in sadness and sorrow) The days of our pride in deed may boast of antiquity, as here we see, but therewith the preachers warrant is declared, by the Sermon of this emboldened Esay, in whom the promise of God, to all his Ministers in the person of jeremy was apparent. Thou therefore truss up thy loins and arise (saith the Lord) & speak unto them all, that I have commanded thee. 
jer. 1.17.  
The Preacher shall be destroyed first, if ●ee wink at others sin.  Be not afraid of their faces, lest I destroy thee before them. For I, behold I, (a notable warranting consolation to God's Preacher) I this day have made thee a defenced City, and an iron pillar, or walls of Brass against the whole land, against the kings of judah, and against the princes thereof, against the priests thereof, and against the people of the land, for they shall fight against thee, but they shall not prevail against thee, for I am with thee to deliver thee saith the Lord. Christ is the light, his word and preachers manifest the same: He is given of the father to be revealed unto men. And though kings and men seek to stop the same, he shall prevail in his weak instruments, at his good pleasure, maugre their malice. Wherefore ye dark Doughties, and Damsels Fears, which turn day into night, and night into day, lie in Beds of ivory, 
Esa. 5.7.8.9.10.11.12.13.14.15. Amo. 6.4.5.  and quasse carowsse in Goblets of Gold, which despise to have the light of the Gospel, to pierce your hearts, that increase your Instruments of Music above David's number, and have no compassion on joseph's imprisonment and miseries. Suffer this word to be revealed to you, seek it, hunger after it, eat it: In taste to flesh and blood it is bitter, in digestion hard, 
jere. 15.16.  but in operation sweet, pleasant and most profitable. 
The nature of God's holy word.  It is more sweet (saith David that Noble Gentleman & king) than Honey or the Honey Combe. 
Psa. 19.119  It is more precious than Gold and Silver. For it is the Lantern to thy feet, and the light to thy paths. It is the immortal seed, 
1. Pet. 1.23. ja. 1.18. 1. Pet. 2.2.  that begetteth unto God: It is the Milk for Babes, and bread of God's children: It is the muniment of God's war, whereby all strong holds, vain imaginations, and every high thing that is exalted against God, is thrown down: 
2. Cor. 10.4. Psal. 19 Rom. 1.16.  It bringeth into captivity every thought, and converteth the soul, to the obedience of Christ. Finally, the word of God now preached, is the power of GOD to take vengeance of the disobedient, and to bring to salvation, all them which love, live, and believe the same. This word by the Prophets remaineth, crying out of the darkness of the rich, so that we may see, how as a Canker covetousness hath festered into the whole progeny of the worldly more wealthy. 
Micha. 2.  woe unto them (saith Micha) that imagine iniquity, to work wickedness upon their beds, when the morning is light, they practise it, because their hand hath power. And they covet Fields saith he, and take them by violence, and houses and take them away (a Town is turned into a Shéepecoate) so they oppress a man and his house, his blood and kindred, even man and his heritage. But against this Family have I devised a plague, whereout you shall not (saith the Lord) pluck your necks. They shall lament dolefully over thee and say: We be utterly wasted. The Destroyer shall be destroyed, this is his just plague. What darkness is this that so many Noble men, men of worship, and men of wealth professing the Gospel, shall read this and not see it, shall hear and not understand this, but the covetous cares and pleasures of this life, hath choked his word in their hearts, and therefore they rise and turn on the other side against the Lord of life. But what is the darkness of the common sort. Truly one with the best sort (as the world counteth best) ignorance of God and his word, and cruelty one to another. For as for whoredom and such gross sins, they are so common as scant they are thought worthy reproof: robbery in a Gentleman, is wrapped up with alas, it was need in him: 
Great darkness.  Theft is good shift for tall fellows to live by: Whoredom is called the work of Nature, and drunkenness good fellowship, etc. O Lord shine into this dungeon of darkness, with the beams of thy revealing truth, that our hearts may once hate to sleep in this bed of sin and security, for thy Christ's sake. But as their is a liking general (except of Gods chosen) and mutual for these evils: So is there else a pestilent hate among these sorts of men. For the rich men (as Micha saith) are full of cruelty, 
Mich. 6.12  and the inhabitants of the land speak lies one to another, there is to day, no trust in man's tongue: 
The world's fashion.  We are become Coosoners one of another, there is but deceit in our mouths. The good men perish amongst us, and there is none righteous in earth. Men lie some in wait for blood, 
7.2.  others hunt as with a Hay net, to catch his brother. The judge judgeth for rewards, the great man speaketh out the corruption of his heart, and so against the poor it is shut up, 
Mic. 6.13.74.  that no man dare whisper against him. Therefore will the Lord make us sick with smiting, and desolate because of our sins. The day of our watchmen and visitation cometh, then shall be our confusion. Again, God's church is spoiled, the people by impropriations rob of their Pastor, by whose spiritual feeding, this bread of life should work salvation by Christ in them. This is presumptuous darkness. 
joh. 2.15.  Christ drove out those which bought and sold in the Temple, and said that they made it a den of thieves. But what will he do to these, 
Impropria●●ons, the seed of ignorance in godly knowledge, and a great cause of God's anger over us.  which buy and sell the church itself, and all her maintenance? From God and his Ministers to Atheists, Papists, and cursed worldlings: that live of the Church's spoil, and hate the Lord thereof, his word and ministry. David saith: He hateth all those that have evil will at Zion. Antiochus for spoiling the Temple, had a shameful end. Let not these in this, look for a happy blessing. Will a man spoil his Gods? (saith the Lord) but you have spoiled me, 
Mala. 3.8.  and yet you say wherein have we spoiled thee? In tithes and offerings have you spoiled me (saith the Lord) ye are cursed with a curse, for ye have spoiled me (saith the Lord) even this whole Nation. Note well beloved, this darkness is more pestiferous, in that it doth beget the ignorance in learned letters, and of God's truth to the posterity to come. For who is he that seeing the Church so spoiled, will send and set his son to school to be a preacher, when the reward of that holy learning and place, is next unto beggary? except the high Rooms. This is God's judgement for ignorant darkness. But when shall I make an end, a whole volume would not sufficiently set forth the world's darkness, and human frail conditions. For the preachers are to the people as a merry sound, 
jer. 5.13. Eze. 33.32.  (as the Prophet saith) of one which singeth a pleasant song: And so it is now. All our endeavour is to mark the Preachers cunning, his Eloquence and singular gifts, and when the Sermon is ended, we think sufficiently to have answered all our duty, if upon the conceived delight of his well digested order, 
The love of this time to God's word and ministers.  and sound delivery, we can, and do give him his due commendations, but the cause wherefore God sent him, or he spoke to our amendment we regard not, but as we came so we go, and continue as we were, as not having heard at all God's prophet sent amongst us. This universal old and most horrible darkness. The Country hath received the Courtly vice, night is turned into day, and day into night, to bed at midnight, and up at the noon day. The Sermon Bell doth lull these Babes a sleep, and Satan laugheth at their swinish slumber. Halas this sin. Idolatrous feasts are daily kept, the Church Saint must have his wake day, which is all spent (being the Lord's Sabbath) in Bearebating, Bacchus' cheer, and Venus filthy sports. This execrable darkness in England without restraint. Every man seeketh praise one of another, and therefore can they not believe, 
joh. 8.47.5.44.  and seek the only praise of God. This flattering darkness. The holy Ministry is holden in contempt (Christ and his Father despised in them) their patrons many, 
Poling Patrons.  are become Latrons, and prive the preachers portion to serve their own provision (it is enough for the priest to have ten pounds by the year, and for this too, he shall besides carry a dish to his masters Table, or else stand at the dresser, orderly to set out the messes of meat, and supply the Clerk of the kytchyns place, his Service and Homilies he must cut short, and measure them by the Cook's readiness, and dinner dressing, the roast near ready, the kitchen boy is sent to master Parson, to bid him make haste, the meat is ready, and his master calls for dinner, he cometh at a beck, not daring to deny or make longer stay, lest his delay might cause the Cook to burn the meat, and he be called of master and men, Sir john burn Goose. These Parsons must begin & end Gods divine service at their Patron's pleasures) This sacrilegious darkness. Again, God's Ministers have taken to them womanishe hearts, they do not, or dare not reprove the rich and mighty of their iniquity. This is our spiritual sin, of which chrysostom saith: 
Chrysost.  Reprove the mighty in sin, and they will fear thee, be afraid of them and they will despice thee. O Lord amend this timorous darkness. To be short, every man in private talk, accuseth his brother of darkness and sin, yea one and all, and yet no one almost, will submit himself to the censure of God's word, or abide thereby to be reproved. This Catholic darkness. Finally, we walk after wicked counsels, we stand and abide in sinful ways, Oh return before ye sit in scorners Chair, which cannot be reclaimed, for of all other this is a most cursed sin, and desperate darkness. O Lord be merciful unto our gracious Queen, and show the light of thy countenance upon us, and be merciful to us, illuminate our hearts aright, that we may once see our sin, and utterly cast of these deadly works of darkness, for thy Christ's sake our only Lord and saviour. But Sir (saith the Temporal, as the world calleth them) hath yourself and Clergy some imunitie and privilege, from these dark and misty clouds of sin, whereof you have so sharply said? Not in so deep drownings I trust: But are we free? No, no, God knoweth. The priests lips should preserve knowledge, 
Mala. 2.7.  at his mouth should the lords people fetch the will of God, for he is the Lords messenger and Angel. But halas of the most we may say: 
Esa. 56.10.  The watchmen are all blind, they be all ignorant dumb Dogs which cannot bark, 
Clergy sin.  they lie and sleep, & delight in sleeping, and these greedy Dogs can never have enough, and these shepeards' cannot understand (the reason is) for they all look to their own way, every one for his advantage, and for his own purpose. There is an other sort, of whom may be said, once professing God: They are gone out of the way, 
Malac. 2.8  they have caused many to fall by the law. They have broken the covenant of Levy, sayeth the Lord. And now harcken to the plague of Harding, & such papistical backsliding priests. Therefore have I also (saith the Lord) made you to be despised, 
Why the Clergy is despyced.  and vile before the people, because you kept not my ways, but have been partial in the law. To the best of our godly Bishops and learned brethren may it rightly be said, as was said to the Angel, the Bishop of Ephesus, by the spirit of God. Thou haste left thy first love. 
Apo. 2.4. Psal. 36.9.  God grant them, & each of us his light, wherein we shall have light, to remember from whence we are fallen, that we may repent and do the first works, which we did before we were promoted to our places, and preferred to others, as well, if not better deserving, lest the Lord return shortly, and remove our Candlesticks. Zorobabel & jehosua waxed very slack in the building of God's house, 
Hag. 1.  but warned by Haggeus the Prophet, they stopped not his mouth, deprived him not of his place and Function, or shut him up in prison: but gave ear unto his word, and roused up their slothful bodies to the lords labours, which when the common people saw, they stack to their godly Prince, and holy learned Bishop for life, with tooth and nail, to the fynishing of the Lords work. Contrarily, jeroboam, Achab, Herod and such others, neither would hear the Lords Prophets, lend them liberty, or grant them life. Good Lord defend this age, thy church and people, from this most horrible darkness. Shine into the hearts of thy lights, our godly learned Bishops, and preachers, that their light may so shine unto us, as we by them may be procured to glorify thee our father which art in heaven, to whom be praise and glory, for ever and ever. 
Mat. 5.16.  Amen.  
This light Christ and his word, is given of the father to be made known (as hath been said) unto the gentiles, 
A light to be revealed unto the Gentiles, and to be the glory of the people Israel.  and to be the glory of the people of Israel. Where we have to note, that his word is not to be kept hidden, or secret. If a man be blind, and a perfit medicine be sent him, if no man tell the same unto him, if it be not applied with purpose to his eyes, or place to heal, how can he but remain in his former blindness still? Even so the blind world cannot be brought to see the light of God, albeit Christ the light is sent unto it by him, unless by his spirit and word, the same be revealed unto men, & aptly aplyed to their several darkened consciences. It is known that God would have of all Nations, 
1. Tim. 2.4  tongues & kyndreds to be saved, and come to the knowledge of the truth. Hereto he hath given Moses, his Prophets, his Christ, and his Apostles, Evangelists, Pastors, Doctors and teachers, 
Ephe. 4.11  that Christians might by the knowledge of the light, be brought to his unity, and to feel by faith their consolation in him, both jew and gentle, and if after so long preaching thereof, the light of the Gospel be yet hidden, it is hid to them that perish, 
2. Cor. 4.3  whose hearts the God of this world hath blinded, lest by the word they should be converted and saved. But as God hath given his son, by his word to be made known: So Antichrist the Pope his adversary, seeketh by all means and ways, to hide this knowledge of the truth from men. And therefore he locketh up from the people of God the word of God, into the Coffer of a strange tongue, which of few is understood, 
The Pope's practice.  and of them not without long study, and many years travail. To this end all prayer and serving of God, is in the Church subject to romish tyranny, tumbled over in the Latin tongue. But this is quyght against God's purpose, 
1. Cor. 14.40. & 14.19.  Symeons' word, and Christ's most holy Testament. Let all things be done in the Church to edifying (saith the Apostle) I had rather speak five words in the Church, that the people (saith he) might understand me, than ten thousand in a strange tongue. When thou blessest with the spirit, how shall he which occupieth the place of the unlearned, say Amen, at thy giving of thanks, which is the blessing here spoken of, seeing he knoweth not what thou sayest? Again, when the whole Church is come together in one, and all speak strange tongues (as the English man to pray in the Latin, Hebrew or greek tongue, not understanding it) there come in they that are unlearned, or they which believe not, will they not say, 
1. Cor. 14.23.  that ye are out of your wits? But if all prophesy, (namely speak in a known tongue to that place, to edifying, to exhortation, and consolation) he is rebuked of all men, and is judged of all, and so are the secrets of his heart made manifest, and so will he fall down on his face, and worship God, and say plainly, that God is amongst you in deed. Whereupon the Apostle thus concludeth. If any man speak a strange tongue, let it be by two or three at the most, and that by course, and let one interpret. But if there be no Interpreter, let him keep silence in the congregation (which speaketh languages) and let him speak to himself and to God. No Latin in the English church, because it cannot edify those, which understand it not, though it be the scripture of God that is read or prayed, unless there be to reveal it, and do presently interpret the same. This is Paul's conclusion. The Popish Matins, Mass, Evensong, Complyn, Prime, Hours, Mass book, Manuel, grail, Antiphonor, and Portuse, all of Popish matter, and Latin tongue, is to be banished the Church of England, and else where in the house of God. So as Rome itself ought to have the service pure, and in that language, which the simplest Italian, can easily at the first hearing perceive, & well understand. But what saith the Romish Fry to this? 
Popish reasons for the service in the Latin tongue.  Forsooth in the law were many Ceremonies used in the temple, which the ignorant laity never understood, and yet they were continued in that church: So though the Latin tongue be unknown to the most, it may also well enough stand in Christ's church now. In answer hereto I say, it is untrue that the people were ignorant of the Church Ceremonies. For every Father was commanded to teach his children, 
Exod. 12.  what signified the paschal Lamb. The Feasts of Pentecosts, of Tabernacles, they understood, and the ceremonies in them, their Sacrifices they knew, some to be the Sacrifice for sin, some of Reconcyliation, of peace, and all these Rites, Ceremonies and sacrifices, were executed in the Hebrew tongue, by the ordinance of God, which was the natural language of the jews. And if there were some sygnifycations there, that concerned not the vulgar sort to know, what is that to keep us from the knowledge of the praises of God in divine service, which ought to be known of every of us? We require not our people to understand all secrets, but we reprove the Church of Rome, because she doth so estrange God's people, from the knowledge of his true service, that she will not spare them in that church so little, as the understanding of the bare words, in their native speech. Let them show us the like warrant for this sin, as the jewish priests had for their holy Ceremonies (all which were prescribed to them by the word of the Lord) and they have said something. But this they cannot, and therefore are most wicked, and their service abominable, and to all that understand not their Latin tongue improfitable. 
Enchyrid Hosij. cap. 34.   
Again, others with Hosius say, where Paul sayeth: He speaketh in vain, that speaketh to a congregation in an unknown tongue, he in that place (say they speaketh of preaching, and not singing, or saying Gods divine Service, but the words of the Chapter. 1. Cor. 14. most manifestly doth convince them. For their is eftsoons mention made of praying in a strange tongue (Verse. 14.15.) and saith he: How shall the unlearned to thy blessing, that is to thy prayer of thanksgiving, say Amen, if he understand not what thou sayest? Wherefore this defence is most slender, and a falling prop of Popery. Neither are they to be heard, which say the Church hath power to order this matter. 
2. Cor. 14.37.  For Paul in the Chapter saith: If any man think himself to be a prophet or spiritual (whether prince, Pope, or priest) let him acknowledge that the things which I writ (here against praying and preaching in a strange tongue) are the commandments of the Lord. And can the Pope then, or may he, or general Counsels, change the lords Decree in the Church, and that against the Lord and his commandments? Hath the Church the wife such authority over Christ her husband? This is the duty of the beloved wife to hear, 
The Church's office and duty.  and to obey her husband. Hear O Israel, hearken and give ear (Oh daughter, saith the Father to his church, in the shadow of salomon's marriage, to Pharaoh his Daughter) consider incline thine ear (to Christ thine husband) forget also thy father's house, 
Psa. 45.10  and thy people (the romish Church) so shall the king have pleasure in thy beauty: For he is thy Lord, and reverence thou him. To hear, to obey, to forsake thine own institution, constitution, Father, Pope, & Popish people, that give thee the laws of romish Egypt, is the duty of God's Church. But to change the laws of God, to control the husband Christ's commandment, to keep him under, and set himself aloft in the Temple of GOD (as doth the romish Church) is the sign of a strumpet. judge therefore (good Reader) now, of this Church of Rome, and what she is, which contrary to Christ's commandment, in the church of God, setteth up hypocritical service in a strange tongue.  
Again, some of them say, for children, Milk is the best, because they are not able to digest strong men, therefore the Latin tongue expedient in the church. But I pray you Sir, is it your purpose, if we be Infants, so to keep us still? For when shall your Latin service, which you call Milk, be taken by your ordinance from us: And how prove you that your Latin service is milk for Christian Babes? Milk nourisheth and feedeth, but how edyfyeth the Latin tongue man's christian soul, when his inward heart cannot perceive the meaning of his outward words? Again your service is exhibited (you say) to GOD, and will you feed the Lord of truth with Popish Milk? Is not his Majesty able to receive stronger meat? But from what breast (I pray you) proceedeth this Milk? Neither from the espoused Zion, or was it drawn from the Dugs of the first mother, the primative church, either in Rome, Corinth, Ephesus, Antioch, or else where. Zion had her service in her own tongue in Hebrew, the East Churches in the Greek tongue, which was their natural speech, yea and Rome itself in the Latin tongue, 
God's service ought to be to each Nation in their common language.  which is the ancient Roman language. And there is no other greater reason in deed for the Latin service, then that hereby they would seem to challenge all Nations to be of their church, and subject to their Kingdom. But God having all Nations under his government, doth speak to each Nation in that tongue which they understand. 
Esay. 6.  Esay saw the two Seraphins, and heard them praising God, in a tongue that he understood, Holy, holy, holy. When Christ was borne in Bethlehem, the Angels were heard of the Shepherds, 
Luc. 2.14.  and understood to sing: Glory to God on high, in earth peace, to men a good will. Which song to God's praise, had it been sung in a strange tongue, the simple Shepherds had not understood the same. Sith therefore the ordinance of God, the practice of his church, the use of the triumphant Church (to which we ought to be like) doth sing and pray in a known tongue, to them with whom, and for whom they do pray. What church is that but Antichrists, which degenerating from all these, doth hide the praises of God in a strange language? Some Papists are so hateful, that for warrant of their Latin service, 
romish Church, Antichrists Church.  they abuse this sentence of Christ: It is not good to take the children's bread, and to cast it unto Dogs, by which assertion, unwyllingly they confess, 
Matthew.  that to have the service in a known tongue, is to have the bread of God's children. Well then: God having wrung this truth from your lips, we will accept the bread of our Lord, to say, our service to us English men, in the English tongue, and do leave to your infancy, 
A Popish blasphemy most horrible.  your childish Milk of popish Latin service. But are those men for whom Christ hath shed his precious blood, no better in your account sir but Dogs. The spirit of God useth not to dwell in the bodies of Dogs, but the children of God are the Temples of the holy Ghost. O horrible blasphemy, 
1. Cor. 3.10  to call these holy Vassals, carrion Dogs. But ye are those dyrtie Dogs, which be Canes muti, ye can not speak the praises of God in a known tongue, ye bite and devour them which do, ye are the devils Mastyves, which are reserved to eternal chains, 
judae Epist.  if God grant you not repentance. For it is not the property of a Pastor to hide the word of god from the people, but of Satan's Consisers, which you Papists are. We may say to you as Jerome your great Doctor saith, of your Fathers in times past, and of the Valentinian Heretics. Barbaro simplices quosque terrent sono. With a barbarous unknown tongue and sound of words, they fear the simple, that whatsoever they understand not, they may the more esteem and have in reverence. And lest the Reader should be offended, that I call the Latin tongue hereby barbarous, let him know how the Apostle holdeth every tongue barbarous, that is not understood of him, to whom it is spoken, saying: Unless I understand the power and meaning of the words, I shall be barbarous to him that speaketh, 
1. Cor. 14.11.  and he that speaketh, barbarous unto me. But the Lord in his great mercy, as he hath given his Christ to be made known to jew and gentle: So hath he in these our happy days and present state, by the continual preaching of his word, most worthily wrought the glory of his name. 
Psalm. 8.  So that out of the mouths of sucklings and babes (yea from old withered stocks, and as it were dead stones) Gods holy spirit floweth in England, and mightily setteth forth the praises of our Christ his light to us gentiles, and full glory to Israel, that embrace him, to whom therefore be eternal praise. But for that this light cannot be apprehended by human capacity, it is requisite that we seek the means by which we may apprehend the same. The first hereto is, that we have the true Interpreter of the word in our hearts, even the spirit of truth, whose it is to teach us, and lead us into all truth. This Spirit is obtained of God for Christ, by earnest and vigilant prayer. I will pray the Father (saith Christ) and he will give you another comforter, even the spirit of truth, 
joh. 14.16  and he shall lead you into all truth, and shall abide with you for ever. So as Christ hath given us example, we must daily pray the father for this Spirit, to illuminate our senses, that we may understand his word aright. 
Psal. 119.  Open mine eyes (saith David) that I may consider the wonders in thy law. Teach me thy justifications, and give me understanding, and I shall search thy commandments. And Paul the Doctor of the gentiles, in all his Epistles, prayeth for the understanding of the will and word of God, which cometh by the light of the holy ghost. 
 1.9  I have not ceased since the first day I heard of you Collossians (saith Paul) to pray for you, and to make petition, that you may be filled in all the knowledge of his will, with all wisdom and spiritual understanding. Also for the Ephesians he saith: 
Ephe. 3.14  For this cause I bow my knees to the father of our Lord jesus Christ, of whom is named the whole family in heaven and earth, that he will for his rich glories sake, give unto you mightily to be strengthened by his spirit in the inner man, that Christ may dwell in your hearts by faith, that you being rooted in charity and grounded, may comprehend with all Saints, what is the breadth, the length, the depth, and to know the love of Christ, which passeth all knowledge, that ye may be filled with all the fullness of God. A most excellent order how we obtain the understanding of his word, the light of life, which expresseth the great goodness of our good GOD, set forth by this Metaphor of Geomatrie, of breadth, length, height & depth, that is to say, the exceeding goodness of God, which in every place, in heaven and earth, East and West, North and South, appeareth through his light of the gentiles, Christ the Lord to the sons of men. Prayer is the first step to this understanding. Prayer I say to God the Father of Christ and us. God's merciful gift answering our prayer is the next, which rich gift reacheth to our hearts our light Christ, the Lord to dwell therein, which Christ doth shine by his spirit so in our souls, that we by this spiritual power, do understand the mysteries contained in his word, do hear his voice, and only cleave thereto, eschewing all strange speeches, be they never so pleasant to the natural ear. 
1. Cor. 3.14.  For thus made spiritual, we judge all things. Assure yourselves by your own desire of doing good to your own born sons, of your heavenly father's gift, even his holy spirit to this end: 
jac. 1.6. Luc. 11.11.  If ye ask in faith not doubting. Which of you fathers, if his son do ask him bread, will give him a stone? Or if he ask a Fish, will give him a Serpent? Or if he ask an Egg, will give him a Scorpion? If you therefore (saith our light and Lord Christ) being evil, know how to give your children good gifts: How much more shall your heavenly father give his holy spirit to them, which ask of him. Whosoever asketh receiveth and he which seeketh findeth, who knocketh, the door shall be opened to him. Pray therefore, lifting up pure hands.  
The second is, the diligent study and daily reading in the book of God: 
Psalm. 1.  Blessed is he that doth meditate in the law of God day and night, and doth confer place with place, and by those that are more plain, open the more obscure. This was Paul's commandment to Timothy: 
1. Tim. 4.13.  Till I come, give thyself to reading, to exhortation, to doctrine. Again: Abide thou in those things that thou hast learned, knowing of whom thou hast learned them, 
2. Tim. 3.14.  and that of a little child thou hast studied the Scriptures, which are able to make thee wise to salvation, by faith in Christ jesus.  
Yea, old Paul himself, 
Reading with diligence, a great furtherance to God's knowledge in us.  being a prisoner in Rome for the Gospel, continued this exercise of reading & penning the fruit of his study. Wherefore that he might have to do so, he sendeth to Timothy for his books, and noting Parchment Roles, that he left at Troas. If this was needful to old learned Paul, it is most necessary in young Tymothy: if in the teacher, 
2. Tim. 4.13.  much more in the scholar. And let no man irk at the based style of holy Wryt, but rather think as in homely shells, many times are found most precious stones, and in rough enclosing chaff, most fair and fruitful Wheat: So under the low style of God's sacred Book, the diligent praying Reader (if he come not with a prejudiced mind thereto) shall gather to his best good, the heavenly truth of God's holy will in his written scriptures. These precious jewels shall he there find: A most sure Anchor hold for his conscience against all temptations: If thou labour of dark ignorance, therein is the brightness of knowledge: If troubled in conscience and vexed for sin, there is the remedy, the warrant of quiet mind given thee in Christ: If oppressed and almost over whelmed in worldly cares, and enemies, there is consolation and happy event easily had: If distressed and perplexed, there is sound counsel and faithful friendship: If doubting of God's life, there is a most sure Tower of defence, and well builded bulwarks against all such assaults. And truly our second David Christ, did not else where, 
1. Sam. 17.40. Mat. 4.  then forth of this Scrip, take those little stones which slew the old Goliath Satanas, in his subtle assault and cruel temptation, Scriptum est, etc. What wouldst thou have? Hence floweth the Rivers of God in Christ, to the drinking of which, 
joh. 4.14.  our Christ doth daily invite us, whose nature is absolutely to quench our intolerable thirst, 
The treasures dwelling in the word of God.  and to satisfy us in desire of most happiness. Here is the Storehouse of GOD, whether we ought to go, to satisfy our hungry souls. This is the Table of the Lord, most amply furnished with all dishes of necessary diet, dressed by the finger of God, wherewith he doth most liberally feed us: Here is also most pleasant Wine of consolation and life, the Fountain of Christ's blood daily open, for every soul that thirsteth after it, to wash away his sins: In this holy Bible is situate the Heavenly Paradise, far passing the Garden of Eden, where is all kind of fruit for us to eat, in which the Tree of life Christ jesus is most fair and free to us. The tree of knowledge of good and evil, is set to our instruction, vz the word of God, of which we may eat, and must eat, will we be saved. But that we eat not as our first Father Adam did, in earthly Paradise, it is fit that we come as Bees, and not like unto venomous Spiders. Let us search and seek therein, the most sweet liquor of life, the knowledge of God and his Christ, the knowledge of our sins, the reward of them, the forgiveness of them, by whom and the manner how: The will of God, and the strength to serve him orderly, the power of Satan and his wily engines, and how to escape them: The weapons and armour of God, and how to be armed therewith, and by battle (in our Captain Christ) to beat down Satan under our feet. If on this sort we come, and humbly with open hearts pray and read advisedly, and eftsoons meditate in the law of God, we shall most joyfully return daily to our brethren, into the Hive of God's Church, where we shall become profitable to all men, by the honey of life, even his spirit and truth, which forth of the Garden of God's scriptures, we have received. But if we come with minds to cavil, forestuffed with errors, and bend to gather to feed our ill, we shall misconstrue the word, for his truth is open to babes, 
Mat. 11.15  that are content to take the lesson at the parent's mouth, and not to the worldly wise, and like learned, resting in their own woven web of frail human spynning. Hence cometh darkness, error, heresies, schisms, backslydings from God, and running into Hell without remorse. Take heed therefore, how thou comest to this holy book, and look not therein superficially, but in great diligence, and let the hardness thereof procure thy whole industry (as before) considering with what pains men attain to skill, and how hard things by often use become both sweet and easy. 
Mortal men take great pains to read profane, but little in gods Book.  The mortal books of heathen men, we toil and turn over with incredible endeavour and continual labour, beating body and brain, the solace and safety of health often bereft, and contemned hereby, that we might attain the perfection of the writers will. And yet do such labours but teach, or the keeping or recovery of Nature's health, or the increase of state and wealth, or the ruled lines of common wealths guide, or such other artificial points of temporal blessings, which in themselves considered, are in deed precious, but compared with the treasures of God's book (the light of life) there is no comparison. For we have not therein man's earthy, but God's heavenly wisdom, speaking unto us, to whose word, 
God's word will make us apt to all perfection.  if we give obedient ear, we shall receive most singular aptness, and ability to all heavenly things, we shall drive from us all heavy depressing pleasures, that hinder godly pains in Gospel study, we shall be lightened with consolation in the book of God, and his word shall become most sweet and easy unto us, of what estate soever. King's shall have in this book their rule to govern, learned Preachers to teach, and the matter and Method: Counsellors Lords and Lawyers, matters of health: the deep wits, and great Clerks, high and deep mysteries, and loving lowly persons, plain and most open doctrine, sufficient to their salvation. Therefore read diligently, and pray continually, and no doubt the Lord according to his promise (seek and you shall find, 
Luc. 11.10. Math. 6. Ezech. 36.  pray and it shall be given you, etc.) will give thee his holy spirit, change thy heart of stone, into a fleshy heart, and teach thee his statutes, give thee the understanding of his law, and teach thee himself. This only remaineth, that we which be gentiles, should cast away our former darkness, and put on this armour of light, and embracing Christ for our lead Star, as he is of his father given to us, should by his spirit and sacred word of faith, in his power, cast of the power and works of darkness. Otherwise, it shall be to all Recusants their condemnation, that light is come into the world, 
joh. 3.19.  and those blind men love darkness rather than the light. The jew ought to refuse his Righteousness by the law also, and the Pharisey not to brag & glory of his holiness, but sincerely to receive this our light Christ, and in him only to repose his trust, because he is given him of GOD, to be his only glory. And this God grant to his good pleasure in Christ. To the which Christ, with God the Father, and the holy Ghost, be all honour and glory, now and for ever.  
Amen. Laus Deo. A. A.   

❧ Imprinted at London, in Fleetstreet, beneath the Conduit, at the Sign of Saint john Evangelist, by H. jackson. 1581.