assault the faith by those things which engender faith For as the diuell fought against Christ with the scripture so they often fight against the trueth with the scripture If time would permit and oportunitie did serue I could shew you what I say by those places of the scripture which they pretend for what therein and out they pretend for purgatorie makes wholly and fully against purgatorie But I cannot here and now stand to manifest what I say Q. If you will not confute what others doe say for it why haue you sayd so much against it R. To proue that they which depart hence in the faith of Christ doe goe to better friends and companie than here then they forgoe or euer before they enioyed Q. And might you not haue done that though you had neuer sayd so much against Purgatorie R. No indeede for euer there would haue beene some doubt whether they should not haue gone thither Q. What and though they had been perswaded of that yet should they not therefore haue doubted euer the more of this For as the Purgatorie patrons auouch there comes no bad persons into purgatorie as Origen a fautor of this error saith Origen in Psal 36. homil 3. As I suppose all wee must needes come into that fire yea although it be Paul or Peter R. But they would haue been somewhat the lesse willing to haue dyed and so would any one that is to dye for thither they must all haue gone to paine and no man is willing to goe to paine though he goes to neuer so good companie but all talke of companie in purgatorie is but lies and vanitie for as there is no purgatorie so there is therein no companie Locus and Locatum i. the place and that which is therein placed are relatiues If therefore there be not any such place as purgatorie as in trueth there is not there cannot bee any such thing as better friends than any in this world are to be found placed in Purgatorie but you knowe it is manifest that there is no such place therfore it must be denyed that there is any such company for if the place be not the companie cannot bee the nature of relatiues is such that if the one of them be the other must also be Q. But this ere you goe shall or will any bee euer the more willing to dye because after his death he shall not goe into Purgatorie R. Whatsoeuer any one is euery one should for dying in Christs feare and christian faith euery one shall bee sure to escape all punishment which is painefull and attaine to peace and pleasure which is ioyfull Q. And shall he that doth so come to euer the better friends for that R. What else Heb. 12.22.23 24. For he shall come vnto the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne which are written in heauen and vnto God the iudge of all and to the spirits of iust and perfect men and to Iesus the mediatour of the new Testament and to the blood of sprinkling which speaketh better things than that of Abell And are not these better friends than any here are or are to be found Q. Yes verilie I thinke that for here are none that either may or can doe as these alwaies may and some times doe Neither are there here any that in times past haue done at these haue done But haue you euer read or heard that this hath taken the effect you speake of in any R. Yea in many for such effect it tooke in one whome Tully speakes of in the first booke of his Tusculane questions such effect it tooke in Socrates of whome Erasmus writeth in the third of his Apothegmes and such effect it tooke in Cercidas Ciuis Megalopolita ex Arcadia of whom Aelianus reportes in his thirteenth booke de varia historia Q. Why what say these great writers of those of whom they write R. Of his man Tully recordes that hee should say Cic. lib. 1. Tuscul q. Oh that goodly and pleasant day when it shall be my chance to leaue this filthie and trouble some world and come to their company that inhabite the heauens Of Socrates Erasmus reports Erasmus lib. 3. Apo. that when Crito vpon great affection towards him perswaded him to keepe himselfe aliue in regarde of his little children and his friends that did hang vpon him if he would not in regard of himselfe he thus answered Crito For my children God which gaue me them will take care for them for my friends departing hence from them I shall either finde others like vnto you or somewhat better than you neither shall I long want your company sith shortly you also are to goe thither whither I my selfe now goe Of Cercidas Aelianus writes that being fallen into a most daungerous sickenes Aelianus de varia hist lib. 13. One asked him whether he would die willingly yea or no vnto whome as Elianus saith he gaue this answere why not For after death I shall see the best learned men in all kinde of sciences of the Philosophers Pythagoras of the historiogragraphers Heratious of the Poets Homer of the Muses Olympus which through their monuments of learning haue gotten themselues an immortall name And thus now you haue what these great writers say of these of whom they haue written Q. By how much the sooner I haue it by so much your kindenes towards me is the greater But would you haue the consideration of those his friends to whome he is to goe take as great effect in him that is sicke and ready to departe this world as in these you haue named R. What other thing should I for these things are written for his instruction aswell as others and christians euery way should be as forward in christian conuersation as heathens such as these were euer any way Q. That is true but it is a question among christians whether they being once departed this life shall euer againe sâ—e and know after this life those whome they saw and knew and were acquainted with all in this life and therefore often they are lesse willing to die than in duty they should and in affection they would R. In so being they are the more vnwise for the matter you now speake of there needs not to be any matter of question Q. Is it a matter thinke you so manifest R. Yes verily Q. By what meanes appeares it so R. 1. By reason out of the Scriptures 2. by testimonie out of auncient writers Q. Manifest the one and the other of these and I will soone haue done R. So I will if you will Q. I aske it and therefore I will it R. I promised it and therefore I will performe it Gen. 2.23 Out of Genesis then the thing wee speake of doth thus appeare Adam before he sinned being in the state of innocency knew Euah
so soone as God brought her vnto him and called her by her name for assoone as she was come vnto him he said this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of man And therefore the departed out of this life shall know one another after this life For why their knowledge in heauen shall not be infetiour to Adams knowledge in paradise But their estate shall be much more blessed and perfect For Adam in his best estate had possibilitie to fall but they in theirs shall haue neither power nor will Out of the .84 Psalme it doth thus appeare Psalm 84. they which are singing men in this world but for a season continuing togither know one another and therefore the departed hence in the faith of Christ shall also in the life to come Apoc. 4.8 9 10.11 Apoc. 5.11 12. Apoc. 1.15 Matth. 17.3 know one another for they shall euer praise the Lord. Out of the Gospell according to Saint Mathew .1 the .17 chapter it doth thus appeare when Christ was transfigured in mount Thabor his Disciples Peter Iames and Iohn did not only know Christ but also Moses and Elias which talked there with Christ whome notwithstanding they had neuer seene nor knowne in the flesh And therefore the departed hence being once come to beholde the glorious maiestie of God shall not onely know Christ their Sauiour and such as with whome heere in this world they were acquainted but also all the elect and chosen people of God which haue been since the world began for being gone hence they are gone as before hath bin said To the mount Zion Heb 12.22 23 24. and to the citie of the liuing God the celestiall Ierusalem and to an innumerable sight of Angels and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfect men and to Iesus the mediatour of the new Testament c. And being there their knowledge cannot be lesse than was the knowledge of Peter Iames and Iohn on mount Thabor but greater for now Christ is both ascended and glorified but then he was but for a time transfigured and the fashion of his countenance changed 2. Luk. 9.29 the 19. chapter it doth thus appeare They which are to iudge one another must knowe one another for they cannot iudge whome they knowe not but after this life the departed hence shall iudge one another for when Peter in the person of his fellow Disciples as himselfe Mat. 19.28 said vnto Iesus Beholde we haue forsaken all and haue followed thee what shall we haue Iesus said vnto them verilie I say vnto you that when the sonne of man shall sit in the throne of his maiestie yee which followed mee in the regeneration shall sit also vpon twelue thrones and iudge the twelue Tribes of Israel The departed hence therefore after their departure shall one knowe another not onely those their friends whom before they knew in the flesh but also those the saints and seruants of God whom in this life they neuer knew ne yet at any time euer were acquainted with 3. The 22 chapter it doth thus appeare they which shall bee like the glorious Angels of heauen shall knowe one another as the Angels doe Mat. 22.30 But the saints departed shall be like the glorious Angels of heauen therefore the Saints departed shall know one another For what reason should they belike to the Angels in other things and vnlike to them in this Out of the Gospell according to Saint Luke Luk. 16. it doth thus appeare if there bee mutuall knowledge after this life betweene the good and euill there is much more so betweene the good themselues for they are all Citizens in one citie fellow heires of one kingdome members of one body fellow seruants in one householde seruing one Lord and God and they we all know well know one another but there is mutuall knowledge after this life betweene the good and euill For after death Luke 16. The rich glutton being in hell Luk. 16.23 did know both Abraham and Lazarus being in ioy and Abraham againe though he were long before the rich man did know that miserable and vnmercifull rich man though hee were much after Abraham for as the rich man seeing Abraham a farre of and Lazarus in his bosome cryed saying Father Abraham haue mercie on me and send Lazarus that he may dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame so Abraham hearing the rich man crying answered and sayd Sonne remember that thou in thy life time receiuedst thy pleasure and likewise Lazarus paines now therefore hee is comforted and thou art tormented Therefore there is mutuall knowledge much more after this life betweene the good themselues for neerer together and much more conuersant one with another are the good themselues than are the good and euill the good are in heauen the euill are in hell Heauen and hell are much distant one from another the one is aboue the other is beneath Betweene both there is a great gulfe set so that they which would goe from heauen to hell cannot neither can they which are in hell goe from thence to heauen If therefore they which are in hell doe both see and knowe them that are in heauen and they which are in heauen knowe them also which are in hell much more doe they which are in heauen knowe those that are with them in heauen For it is easier to knowe them that are of the same house and familie with them with whome they are daylie conuersant than those which are of another and with whome they seldome or neuer meete Conuersing one with another is a ready way to the knowing one of another But to proceede out of Paules epistles to the Romanes it doth thus appeare the members of one and the same bodie know one another for the head knoweth the hand and the hand the head the eye knoweth the foote and the foote the eye the eare knoweth the tongue and the tongue knoweth others and the heart knoweth all But all the godly departed are members of one and the same bodie for saith the Apostle We being many Rom. 12.5 are one bodie in Christ and euery one one anothers members As the members therfore in the bodie know one another so also doe the godlie departed know one another if they know one another while heere they liue togither where they see God but with the eies of faith why should they not in heauen much more know one another where they shall see God face to face shall their knowledge bee lesse there then heere In the first of his Epistles to the Corinthians Paul the Apostle seemes to say the contrarie For there he saith Here we know in part 2. Cor. 13.9 10.12 and we prophecie in part
is compelled against his minde with great griefe to condemne sinners Fiftly because he reserues the worst part of his life for God and offers the best part thereof vnto the Diuell For his youth which is as the flower he consecrates to Satan August de catechi rudib Innocent de vilitate condi huma and his age if hee comes to it which is as the branch he promiseth to God Saith Augustine When men wish themselues age what other thing wish they than a long infirmitie As Innocentius saith An olde man is easilie prouoked and hardlie reuoked he quicklie beleeues and slowlie hee leaues beleeuing what once he did beleeue Holding hee is of that hee hath and desirous of that hee hath not Sad hee is and querulous swift to speake and slow to heare he prayseth the men that are gone and hee despiseth those which remayne Things present he desprayseth things past he commendeth he fetcheth his wind and is troubled he growes lazie and is weakned Heare the Poet many discomodities compasses in an olde man Hugo de claustro animae lib. 3. cap. 10. But as Hugo saith In that age when the haires waxe yellow the flesh glittereth like brasse the roseall face is adorned with the eye pearles the health ministreth strength to the bodye the youthfull age promiseth some space of longer life when reason flourishes the sences of the body also flourish the seeing is sharper the hearing readier the going vprighter the countenance pleasaunter they which in this age tame them selues and ioyne themselues to God expecte the reward of Iohn Such kinde of ones offer the liuing sacrifice pleasing vnto God immaculate lacking neyther eare nor eye nor foote nor tayle Let the late conuersion of olde men marke this whose eares are stopped through the defect of olde age their eyes troubled and that I may briefely comprize all they themselues decaye in themselues through themselues These offer not an immaculate lambe but that I may so say a curtaylde Swyne For as an hogge hath lyne in the filthines so hath an olde man in vices and as an hogge is fed with huskes so is an olde man delighted whih tales and rumours As Cyprian saith Cipri de 12. abusionibus As there is not fruite founde on the tree on which there hath not first appeared a blossome so in olde age he cannot obtayne lawfull honour which in youth hath not laboured in the exercise of some discipline Without obedience therefore how can any discipline be had a young man therefore without obedidience is a young man without discipline Cassio in epist As Cassiodorus in one of his epistles sayth Youth ilfauouredly spent maketh olde age odious and hatefull but their former life well lead attayneth to great honour For what doth olde age aduantage him whose youth hath not been blameles and vnreproouable olde mens riches are not their graye hayres but their great labours suffered and sustayned in their greene yeares But what stande I thus long vpon this when it is more than time to goe on with that which remayneth touching the poynt in hand which is that much he sinneth against God which prouideth not in time for his latter time I had forgotten my selfe but I will remember you and proceed Sixtely therefore he that taketh not time in time to prouide for his latter time sinneth against God because he thence taketh occasion to impugne him whence he should take occasion to obey him For of that hee lookes that God will deale mercifullie with him he determines to deale iniuriously with God Rom. 2.4 He purposes to offend him As though he knew not that the bountifulnes of God leadeth to repentance But in asmuch as the Apostle reprooueth him 5. when he saith Thou after thine hardenes and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath and the declaration of the iust iudgement of God I will no further displaie his sinne against God but proceede to shew that he sinnes in like sorte against the creature eyther superiour to himselfe as the Angels or equall with himselfe as his neighbours or inferiour to himselfe as the vnreasonable creatures For sinne against God hee cannot but that in so sinning he sinneth also against them As God goeth they goe With whom hee is offended they are offended too Against the Angels he sinneth first because he defraudes them of the ioy they should haue in his timely conuersion and opportune prouision Luk. 15.10 For there is ioy in the presence of the Angels of God for one sinner that conuerteth But Salomon saith Prou. 13.12 The hope that is deferred is the faynting of the heart Secondly because hee frustrates them of the fruite of their labours Heb. 1.14 For they are ministring spirites sent forth for the saluation of the elect Thirdly because he giues not that reuerence to the Angels which is meete for him to giue because hee dares doe that in their presence which he durst not doe if either I or any other mand did beholde him Thirdly against himselfe he sinneth because he will haue himselfe rather euill than good sicke than sound dead than liuing bond than free in the estate of a theefe than in the state of a king hauing nothing than with the Church enioying all things All this could I easily explayne if some other thing did not restrayne Seneca For first Seneca saith A man hath nothing that is good vnles he himselfe be good Vnto the pure saith Paul are all things pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Secondly Augustine saith Augustine I did deferre to liue in thee but I deferred not to dye in my selfe Thirdly Barnard saith Is not he a seruant ouer whome iniquitie ruleth Ioh. 8.34 And to that Christ aunswereth Yes for he saith Whosoeuer committeth sin is the seruant of sinne Fourthly against his neighbour he sinneth First because he corrupteth him with his example Gal. 5.9 A little leauen leauenth the whole lumpe Augustin li. de pasto And a great sin is that saith Augustine For thus hee saith He which liueth amisse in the view of the people asmuch as in him is killeth him of whome he is seene Secondly because he defraudes him of the helpe that is due vnto him For whereas he ought to helpe him in his worke with the deuill he rather hinders him And as one saith It is great iniquitie in warre for a man to forsake his fellow Eccl. 4.9 For as Salomon sayth Two are better than one for they haue better wages for their labour 10. for if they fall the one will lift vp his fellow But woe to him that is left alone for he falleth and there is not a second to lift him vp Thirdly because for his sinnes sake his neighbour is often punished Iosua 7. for the sinne of Achan Iosh 7.4 the people
be ioyous but grieuous And what must that be but the spirit of God for a fruite of the spirit Gal. 5.22 as the same Apostle saith is ioy yea ioy in tribulation and affliction as seemeth by the fruits of the spirit thereto annexed for after ioy followeth peace long suffering gentlenes goodnes faith and meekenes all which are vertues more to be practised in tribulation than any other time When the Apostle therefore will expresse the cause of all this ioy and reioycing in tribulation he saith Rom. 5.5 Because the loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. Thereby shewing that the holy Ghost which is God is cause of all this ioy And therefore not absent from him or them in whom this ioy is For as he saith 2. Cor. 3.17 Where the spirit of the Lord is there is libertie So may I say where the spirit of the Lord is there is ioy And where the spirit of the Lord is there the Lord himselfe is For the Lord is the spirit 2. Cor. 3.17 So that by this ioy vz. inward ioy in greefe and vnspeakable reioycing in tribulation a man may gather that the Lord doth then visit him as it were in his owne person and minister vnto him refreshing for his soule hence is it that the Church saith in the Canticles Cant. 2.5.6 She being sicke of loue his left hand is vnder mine head and his right hand doth embrace me And the Prophet Dauid in his Psalmes of him that iudgeth wisely of the poore Psal 41.1 Blessed is hee that iudgeth wisely of the poore the Lord shall deliuer him in the time of trouble the Lord will keepe him and preserue him aliue The Lord will strengthen him vpon the bed of sorrow thou hast turned all his bed in his sickenes What thence should follow shall hereafter follow for now the third meanes thereby the Lord doth shew himselfe present in sickenes and death is to follow And that is the ministerie of good Angels For then doth the Lord send them to his seruants as nources and keepers to holde and beare them in their armes For as the Apostle saith Heb. 1.14 Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation And as the Psalmist saith Psalm 34.7 The Angell of the Lord pitcheth round about them that feare him and deliuereth them And againe hee that is the Lord Shall giue his Angels charge ouer thee to keepe thee in all thy wayes Psal 91.11 They shall boare thee in their hands that thou hurte not thy foote against a stone So much sundry histories of scripture doe manifest if of it selfe it were not manifest When Hagar Abrahams bond-woman said touching her sonne Ismael I will not see the death of the child Gen. 21.16 The Angell of God called vnto her from heauen and said What ayleth thee Hagar Feare not for God hath heard the voice of the childe where he is Arise take vp the child for I will make of him a great people 1. King 19.4 When Elijah was vnder the Iuniper tree and desired that he might die saying It is enough oh Lord take my soule for I am no better than my fathers the Angell of the Lord came and touched him saying vp and eate for thou hast a great iourney When Christ himselfe was tempted Mat. 4.11 The Angels came and ministred vnto him When he was to be crucified he said vnto Peter labouring to shend him from his foes Thinkest thou that I cannot now pray vnto my father and he will giue me more than twelue legions of Angels Thus euer in trouble they are readie to helpe succour and relieue and that by the speciall decree and appointment of the almightie As Bernard saith Bern. ser 4. sup illud accâ—sserunt ang c. They are present that they may protect They are present that they may profit At death also they are readie to receiue and carrie the souls of Gods seruants into heauen This appeares plaine by the historie of Lazarus for the scripture saith When he died Luk. 16.22 he was caried by the Angels into Abrahams bobosome Thus in their sickenes to their death in their death and after their departure till they being Angels in heauen doe attend vpon those which are Saints on earth And by this their attendance how doth not the Lord shew himselfe present for without his commaundement none of them all doth any thing They all watch what he speakes they all go whither he sends and they all do what he commaunds As the Psalmist saith Psal 104.4 He maketh the spirits his messengers and a flaming fire his ministers Againe if the Lord be present as I haue both said and shewed how will it not follow as I inferred that inordinately and immoderately death is not to be feared for what should he feare that hath the Lord with him and of his side Psal 118.6 The Lord is on my side saith Dauid and therefore I will not feare what man doth vnto me The Lord is with me therefore I will not feare what man can doe vnto me The Lord is with me among them that helpe me therefore shall I see my desire vpon mine enimies Yea saith he though I should walke through the valley of the shadow of death Psal 23 4. I will feare no euill for thou art with me thy rod and thy staffe they comforte mee And againe Though I walke in the middest of trouble yet wilt thou receiue me thou wilt stretch forth thine hand vpon the wrath of mine enimies and thy right hand shall saue mee What was Dauids comfort either in death or in any other distresse ought also to bee any others comfort in the like case and condition And therefore Paule was confident and vpon his confidence said Rom. 8.31 If God be on our side who can be against vs Who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen agayne who is also at the right hand of God and maketh request also for vs. Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword As it is written Psal 44.22 For thy sake are wee killed all the day long wee are counted as sheepe appoynted to the slaughter Neuerthelesse in all these things we are more then conquerors through him that loued vs. Neither is it any thing to bee marueiled at that Paule vpon the consideration of the Lords presence was thus bolde and confident For wee finde by experience that he that is in a foule way in a darke night feares little either the
the many some verie good Why then he being sicke are not they also sick they are not friends which in fortune participate not with their friendes Thomas which is called Didymus was a better friend to Lazarus then any of these you speake of for he had no sooner heard his master say Our friend Lazarus is dead but hee presently said vnto his fellow disciples let vs also go that we may die with him Ioh. 11.16 as though it were the part of friends to be euer like affected to their friends but which of these you speake of hearing tell their friend is sicke will say to his fellow friends let vs also goe that we may be sicke with him I doubt mee neuer a one yet you know well that it is the precept of the Apostle Rom. 12.15 Reioyce with them that reioyce and weepe with them that weepe be of like affection one towards another My conclusion therefore is as before that when as there will no such friends be found as will be sicke when their friend is sicke or die when their friend doth die there should none that is sicke be vnwilling to die because of his friends First he hath knowen the good his friendes can doe him Secondly he is not ignorant what he himselfe can doe for them Thirdly he shall leaue them to one that may and can and peraduenture will doe more for them then euer he was purposed though many yeeres more hee should haue liued Fourthly he is vncertaine whether his friend would continue if he should liue Many change soone and some doe what they minde to doe very sodenly when they haue done what they can for him and he what he could for them what should hee stay vpon them It may bee the longer his stay is with them the worser it would be for him Friends often cause men to doe amisse and sometime men sustein more thē euer they should had it not bin for their friēds somtime they come to pouerty by their friēds somtime they receiue punishment for their friends sometime they reape shame through their friends Stil therefore I dehort euery one wil diswade any frō being vnwilling to die because of his friends Q. And though you so doe yet still will many an one be vnwilling to depart from his friends except hee could bee perswaded that either hee should goe to better presently or else that hee should see them againe afterwards R. If that will helpe to make him willing I will neuer stand with him for either let him looke that he bee one of the number of the faithfull ones and I will prooue both that he shall goe to better then those hee leaues presently and that hee shall after againe see whom he leaues apparently Q. Doe these and doubt not that R. Departing then from his friendes here in the faith and feare of God doubt you not but he shall goe to better other where For first he shall goe to God the Father God the Sonne and God the holie Ghost which were here and wil be there better friends then euer he found any here the father created him the Sonne redeemed him the holie ghost sanctified him which of all his friendes heere did halfe so much for him there the whole Trinitie in vnitie will glorifie him which of all his friends may compare with him whereas other friends doe often varie and change these will euermore remaine and abide whereas others are mutable and inconstant these are were and wil be alwaies immutable and constant whereas others are as they were mortall and must die these will euer endure immortall and shall neuer die whereas others if they remained still togither could but pleasure him in small thinges these can and will pleasure him in great 1. Cor. 2.9 For such things as eye hath not seene nor eare hath heard nor mans heart euer conceiued hath God prepared for them that loue him Secondly he shall goe to the goodly company of heauen the glorious Angels and blessed Spirits whom he shal find much better friends then euer in this world he found any for whereas his friends here did now and then forsake him they will euer abide with him whereas his friends heere did now and then breake from him they will euer keepe company and hold friendship with him whereas his friends here were euer fickle and must be sought to to be preserued they will be euer faithful and neuer seeke occasion to be reiected by this I thinke the first point is manifest for the next now I say thus much After his departure hence so he then and his friendes afterwardes depart in the faith of Christ he shall see those his friendes againe from whom he departes here and that in farre better sort and case then euer heere he either did or could see them for hee saw them corruptible but there he shall see them incorruptible here he saw them mortall here he saw them miserable and inglorious but there he shall see them all blessed and glorious And is not this thinke you inough Q. Inough no there are too many thereto that doubts hereof and of the former too R. There is neuer the lesse truth in either for that for there are some that doubt whether there be any truth at all and therefore auouch a generall vncertaintie in all Q. But their follie is easily perceiued being by many sundrie waies manifested R. So is also theirs that doubt of the truth of either of these things which I haue said for as truely as the Lord liueth they are both true Q. In your conceite like inough R. Nay in the iudgement of the best I assure you Q. The longer you say so the greater doubt you make for it is hard to iudge who are best R. Not a whit in regard of these points for the Apostle saith the spirits of the Prophets are subiect to the Prophets 1. Co. 14.32 and the Prophets iudgement as the word Prophets is there vnderstoode is as I haue said for what I haue herein said I haue said it after the iudgement of the Prophets Q. Yea after it may be in regarde of time more then truth R. No more the one then the other for in regarde of truth aswell as time I speake according to the iudgement of the Prophets for touching the going of those that depart hence in the Lord vnto better friends then any here they can find or are to bee found the iudgement of the Prophets is as I haue said for thus speake the Prophets the soules of the righteous are in the hands of God Wis 5.1 and no torment shal touch them Dust returne to the earth as it was Eccl. 12.7 Ioh. 17.24 and the spirit returne to God that gaue it Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glorie which thou hast giuen me Now where he our head expected to be after his departure out of