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A SERMON OF sure comfort, preached at the Funerall of Maister Robert Keylway Esquier, the 18. day of March. 1580. As we are assembled in the name of our good God,
A SERMON OF sure Comfort, preached At the Funeral of Master Robert Keylway Esquire, the 18. day of March. 1580. As we Are assembled in the name of our good God,
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so let vs pray for his vniuersall Church, &c. The text. Blessed and holy is hee that hath part in the first resurrection:so let us pray for his universal Church, etc. The text. Blessed and holy is he that hath part in the First resurrection:
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for on such the seconde death hath no power:
for on such the seconde death hath no power:
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but they shall bee the Priestes of God and Christ, and shall raigne with him a thousand yeare. Apocalips. 20. IT hath béene from auncient time receiued, and verie long vsed in the Church of God (right worshipfull and Christian audience) at the Funerals of the godly to haue the worde preached to the people:
but they shall be the Priests of God and christ, and shall Reign with him a thousand year. Apocalypse. 20. IT hath been from ancient time received, and very long used in the Church of God (right worshipful and Christian audience) At the Funerals of the godly to have the word preached to the people:
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Not thereby to profite the deade (which no way after life can chaunge this departing state) but by it to instruct the lyuing, that they may learne to die in the Lorde:
Not thereby to profit the dead (which no Way After life can change this departing state) but by it to instruct the living, that they may Learn to die in the Lord:
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and so rest from the labour of sinne and hell.
and so rest from the labour of sin and hell.
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And why may not the godly preacher, take occasion at funeralls to preach the worde of God? Nay:
And why may not the godly preacher, take occasion At funerals to preach the word of God? Nay:
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why shoulde they omitte any occasion? but rather with Christ and his Apostles waite oportunitie to preach the worde, whensoeuer the people be gathered together? So Christ at Ierusalem, Iohn in the wildernesse, and Paul in Mars stréete preached the worde, where and in what place the people were assembled.
why should they omit any occasion? but rather with christ and his Apostles wait opportunity to preach the word, whensoever the people be gathered together? So christ At Ierusalem, John in the Wilderness, and Paul in Mars street preached the word, where and in what place the people were assembled.
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The fathers likewise of the Church, of auncient time, haue at such assemblies, taken occasion to teach the liuing,
The Father's likewise of the Church, of ancient time, have At such assemblies, taken occasion to teach the living,
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euen when the funeralles were solemnized ouer the deade. Whereby it was, that those men did not only benefit ye Churh, during their liues,
even when the funerals were solemnized over the dead. Whereby it was, that those men did not only benefit you Church, during their lives,
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but euen their corps (as it were) did afforde a finall benefite to the same, at their departure to the earth.
but even their corpse (as it were) did afford a final benefit to the same, At their departure to the earth.
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And though the Papistes haue abused much this sacred vse, so as, at this day, some vse it and suppose it, rather to benefite the dead,
And though the Papists have abused much this sacred use, so as, At this day, Some use it and suppose it, rather to benefit the dead,
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then séeking to profit the liuing thereby:
then seeking to profit the living thereby:
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yet is this no reason, why we should abstaine from food, or our parentes shoulde foreslow, to féed vs with the bread of life,
yet is this no reason, why we should abstain from food, or our Parents should foreslow, to feed us with the bred of life,
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bicause ye enemies of God haue abused it.
Because you enemies of God have abused it.
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Let vs then looke vpon this heauenly bread, which God (in mercie) by ye occasion of this christiā corps here present, hath new, in the seruice of mine endeuour, offered vnto you.
Let us then look upon this heavenly bred, which God (in mercy) by the occasion of this christian corpse Here present, hath new, in the service of mine endeavour, offered unto you.
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It is a cōfortable consolation to ye children of God, spoken, and commanded to be written to them, yt they should not be swallowed vp, in the sorowes of sharpe persecution, and tyrannie of Antichrist:
It is a comfortable consolation to you children of God, spoken, and commanded to be written to them, that they should not be swallowed up, in the sorrows of sharp persecution, and tyranny of Antichrist:
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Or be beaten from the anchor of hope in God, whilest they are accursed of ye world:
Or be beaten from the anchor of hope in God, whilst they Are accursed of you world:
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or be driuē to dispaire vnder the crosse, by the multitude of afflictiōs:
or be driven to despair under the cross, by the multitude of afflictions:
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but should assure thēselues, of his loue towards them, & of their estate in him, howsoeuer the malignaunt mindes of wicked men should bend their force against them.
but should assure themselves, of his love towards them, & of their estate in him, howsoever the malignant minds of wicked men should bend their force against them.
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Blessed and holy is he &c. This scripture compriseth a resolute aunswere, to that often asked matter:
Blessed and holy is he etc. This scripture compriseth a resolute answer, to that often asked matter:
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namely, who is he that is truly blessed? & what it is to bée blessed indéed.
namely, who is he that is truly blessed? & what it is to been blessed indeed.
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In answere whereof, the spirite of God obserueth this order. First he declareth who they bée which be truely blessed.
In answer whereof, the Spirit of God observeth this order. First he Declareth who they been which be truly blessed.
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Secondly he doth elegantly set downe the condition and state of them, which are so blessed. Touching the first:
Secondly he does elegantly Set down the condition and state of them, which Are so blessed. Touching the First:
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Who is blessed? he aunswereth, Blessed is he yt hath part in the first resurrection. Concerning the seconde:
Who is blessed? he Answers, Blessed is he that hath part in the First resurrection. Concerning the seconde:
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And what is their blessednes? He faith, For on such the seconde death shal haue no power:
And what is their blessedness? He faith, For on such the seconde death shall have no power:
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but they shal be ye priestes of God & of Christ, & shall raigne with him 1000. yeares, that is to say, for euer. That we may take sufficient profite of this Godly labour, let vs well obserue the text:but they shall be you Priests of God & of christ, & shall Reign with him 1000. Years, that is to say, for ever. That we may take sufficient profit of this Godly labour, let us well observe the text:
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Bessed is he that hath part, &c. There hath béene no state so accursed, but the same hath desired to be blessed:
Blessed is he that hath part, etc. There hath been no state so accursed, but the same hath desired to be blessed:
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Nor any people so sottish, that haue not, in cause of happy desire, sought after felicitie.
Nor any people so sottish, that have not, in cause of happy desire, sought After felicity.
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But such as the dispositions of the persons were, such for the most part, was their supposall of felicitie.
But such as the dispositions of the Persons were, such for the most part, was their supposal of felicity.
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Some sort supposed it an happie thing to bée beautifull and braue. Some other déemed happinesse, to consist onely in rule and dignitie: some sort supposed it an happy thing to been beautiful and brave. some other deemed happiness, to consist only in Rule and dignity:
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And therefore haue tendered with hazarde, their soules to Hell, atchiuing by wicked practizes some stately seates in earth.
And Therefore have tendered with hazard, their Souls to Hell, achieving by wicked practises Some stately seats in earth.
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Some haue supposed ciuill honestie, to be the habite of true felicitie, and hauing obteined a faire course therein, haue onely rested there, some have supposed civil honesty, to be the habit of true felicity, and having obtained a fair course therein, have only rested there,
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as in the chaire of heauenly happinesse. But others more lewde, haue sonke themselues to hell:
as in the chair of heavenly happiness. But Others more lewd, have sunk themselves to hell:
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with gaping after earthly treasure, haue thesaured to themselues in déede, the malediction of God, against the day of wrath. with gaping After earthly treasure, have thesaured to themselves in deed, the malediction of God, against the day of wrath.
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Of this sort was that Diues, in the 12. of Luke, and likewise his companion, in the 16. of the same.
Of this sort was that Diues, in the 12. of Luke, and likewise his Companion, in the 16. of the same.
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In whose earthly beatitude, appeare these deadly miseries: Namely, in obtaining riches a greedie desire, and in possessing them, a double mischiefe. In whose earthly beatitude, appear these deadly misery's: Namely, in obtaining riches a greedy desire, and in possessing them, a double mischief.
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To themselues, they did abounde in great prodigalitie, but vnto all other they were imprisoned in the déepe dungeon of needlesse nigardie.
To themselves, they did abound in great prodigality, but unto all other they were imprisoned in the deep dungeon of needless nigardie.
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For thēselues they gathered still, fared alwaye delicately, aparelled euer costly, stil open harted to their owne delights,
For themselves they gathered still, fared alway delicately, appareled ever costly, still open hearted to their own delights,
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but very narrowly chested to al others: which would haue ben resonably satisfied, with ye least part of their superfluous prouision.
but very narrowly chested to all Others: which would have been reasonably satisfied, with the least part of their superfluous provision.
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Oh, that ye states of our dayes would looke to this. Those Lords;
O, that you states of our days would look to this. Those lords;
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these knightes, and you the rich of this age, you suppose it your chiefe happines, to ioyne house to house,
these Knights, and you the rich of this age, you suppose it your chief happiness, to join house to house,
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and lande to land, bloude to bloud, and thousands to thousands, and yet yee hunger after more.
and land to land, blood to blood, and thousands to thousands, and yet ye hunger After more.
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But (alas) the most of these doe suppose it, their blessednes, to haue a Rowlande for an Oliuer:
But (alas) the most of these do suppose it, their blessedness, to have a Rowlande for an Oliver:
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To banquet and furfette with Bacchus, & to disporte and sléepe with Venus ▪ To haue store of children, great wealth, sound bodies, stately buildinges,
To banquet and furfette with Bacchus, & to disport and sleep with Venus ▪ To have store of children, great wealth, found bodies, stately buildings,
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and noble names of the vulgar sorte.
and noble names of the Vulgar sort.
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But beholde, both reason in earth, and tormentes in hell, shall teach you in trueth, that this is rather follie, then true felicitie.
But behold, both reason in earth, and torments in hell, shall teach you in truth, that this is rather folly, then true felicity.
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For if this be true happines, to be frée from al sorts of misery, and to abounde in all sacietie of good things, without appetite of farther or desire of more:
For if this be true happiness, to be free from all sorts of misery, and to abound in all satiety of good things, without appetite of farther or desire of more:
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howe can you reiecte reason, which telleth you (O earthly happie) yt you are yet in great misery? For though in riches, yée surpasse Cresus in carnal venery, Sardanapalus, in delicate disshes, either the Epicure, or Bacchus;
how can you reject reason, which Telleth you (Oh earthly happy) that you Are yet in great misery? For though in riches, the surpass Croesus in carnal venery, Sardanapalus, in delicate Dishes, either the Epicure, or Bacchus;
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in conioyned possessions euen Alexander the conqueror: yet your miserable mindes thinke, though we haue much, yet haue we not ynough.
in conjoined possessions even Alexander the conqueror: yet your miserable minds think, though we have much, yet have we not enough.
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We are sorie our throtes be no déeper, our bellies no greater, our nights no longer, & our patrimonies no larger.
We Are sorry our throats be no Deeper, our bellies no greater, our nights no longer, & our patrimonies no larger.
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For had you wonne the whole world, yet would you couet to haue another, and miserably yée feare the deserued fall of this you haue, which is euermore enuironed with miserable feare and blindnes, with feare to loose that they haue, by sundrie casualties:
For had you won the Whole world, yet would you covet to have Another, and miserably the Fear the deserved fallen of this you have, which is evermore environed with miserable Fear and blindness, with Fear to lose that they have, by sundry casualties:
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And so blinde, as not able to beholde the miserie of that ende, which hath none other heauen, then this present earth.
And so blind, as not able to behold the misery of that end, which hath none other heaven, then this present earth.
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But (Oh) come, and beholde the state of these blessed that are not godly rich, (O yée sonnes of men) and you shall bée enforced,
But (O) come, and behold the state of these blessed that Are not godly rich, (Oh the Sons of men) and you shall been Enforced,
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if you hunger to bée truely blessed, to pray with that holy rich Dauid:
if you hunger to been truly blessed, to pray with that holy rich David:
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Deliuer my soule from the wicked with thy sworde, from men (O Lorde) by thine hande, from men of the worlde, who haue their portion in this life, whose bellyes ▪ thou fillest with thine hidde treasure: Deliver my soul from the wicked with thy sword, from men (Oh Lord) by thine hand, from men of the world, who have their portion in this life, whose bellies ▪ thou Fillest with thine hid treasure:
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their children haue ynough, and leaue the rest of their their substance for their children.
their children have enough, and leave the rest of their their substance for their children.
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But I will beholde thy face in righteousnesse, and when I awake, I shall bee satisfied with thine image. That is:But I will behold thy face in righteousness, and when I awake, I shall be satisfied with thine image. That is:
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When I shall arise from the sleepe of naturall death, it shall bée full felicitie to me, that thou in thy mercy (O Lord) hast made mee thy creature,
When I shall arise from the sleep of natural death, it shall been full felicity to me, that thou in thy mercy (Oh Lord) hast made me thy creature,
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and liuely image, formed by and after thée, in holynesse and righteousnesse, and to enioy the fulnesse of thy face, which is true blessednesse.
and lively image, formed by and After thee, in holiness and righteousness, and to enjoy the fullness of thy face, which is true blessedness.
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The tormentes of Hell in Diues, might sufficiently teach vs, howe false is the felicitie of earthly beautie, brauerie, dignitie, riches, and greatest glorie:
The torments of Hell in Diues, might sufficiently teach us, how false is the felicity of earthly beauty, bravery, dignity, riches, and greatest glory:
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If Christ bée not in them, your ende shall bée wéeping and woe: Hée was braue, but now is ye Godly Lazar beautifull:
If christ been not in them, your end shall been weeping and woe: He was brave, but now is the Godly Lazar beautiful:
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he was of great possessions, but Lazarus hath the kingdome:
he was of great possessions, but Lazarus hath the Kingdom:
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He gaped after gold, gay clothes, & delicate fare, but the despised man of God, is truely rich, decked with glory & delicately fed, with the countenance of the Lord. He gaped After gold, gay clothes, & delicate fare, but the despised man of God, is truly rich, decked with glory & delicately fed, with the countenance of the Lord.
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Diues (supposed rich) is buried in hel. And by yt he greatly offended, in that, he is greatly punished:
Diues (supposed rich) is buried in hell. And by that he greatly offended, in that, he is greatly punished:
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For his tongue is vehemently tormented in ye flame, he cryeth for fauour, but cannot obtain:
For his tongue is vehemently tormented in you flame, he Cries for favour, but cannot obtain:
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for hée had no part of ye first resurrectiō, (which is true beatitude:) and therefore must he néedes dwell for euer, in the seconde death.
for he had no part of you First resurrection, (which is true beatitude:) and Therefore must he needs dwell for ever, in the seconde death.
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He would haue his brethrē warned, that they dreame not of false felicitie, but the very way to blessednesses, is there taught him (and also vs) not to bée learned from the deade:
He would have his brothers warned, that they dream not of false felicity, but the very Way to Blessednesses, is there taught him (and also us) not to been learned from the dead:
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but of the liuing Lawe of the Lord. They haue Moses & the Prophets, let them heare them. but of the living Law of the Lord. They have Moses & the prophets, let them hear them.
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Be afraide ye gallants of the earth, you delicate Nymphes of these deayes (which term it now most delicate to you) iudge your selues, that ye be not iudged of the Lorde. Be afraid you gallants of the earth, you delicate Nymphs of these deayes (which term it now most delicate to you) judge your selves, that you be not judged of the Lord.
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Burie not your mindes in fained felicitie: but séeke you after true happinesse. If riches, honours, Castels, Lordships, Lands, Reuenues, & wordly goods greatly increase: Bury not your minds in feigned felicity: but seek you After true happiness. If riches, honours, Castles, Lordship's, Lands, Revenues, & wordly goods greatly increase:
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set not your hearts vpon them.
Set not your hearts upon them.
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Be not locked into the Coffer of thy gold with Diues, but haue a godly liberal hart with Abrahā.
Be not locked into the Coffer of thy gold with Diues, but have a godly liberal heart with Abrahā.
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Rather sit at the doore of thy house ready to benefite thy countrie, thē hauing many, to runne from al thy homestedes, to lye aloofe to féede thy selfe.
Rather fit At the door of thy house ready to benefit thy country, them having many, to run from all thy homestedes, to lie aloof to feed thy self.
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Haue a Christian eye, to the whéele of false felicitie: For the more swéete shée séemeth, the sharper is her loose;
Have a Christian eye, to the wheel of false felicity: For the more sweet she Seemeth, the sharper is her lose;
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& whom she most fauoureth, him maketh she most fottish. Truely the prosperitie of fooles destroyeth them.
& whom she most favours, him makes she most fottish. Truly the Prosperity of Fools Destroyeth them.
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But if by grace from God, in thy part of the first resurrection, thou withstandest her pleasures, and vngodly desires: But if by grace from God, in thy part of the First resurrection, thou withstandest her pleasures, and ungodly Desires:
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thou crownest then thy life with felicitie in him: Which God grant vs for his holy Christs sake. thou Crownest then thy life with felicity in him: Which God grant us for his holy Christ sake.
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And thus much of false flattering felicite.
And thus much of false flattering felicity.
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But yt we may be partakers of this blessednes, approued to vs here, by ye spirite of god, let vs lend our hearts to heare.
But that we may be partakers of this blessedness, approved to us Here, by the Spirit of god, let us lend our hearts to hear.
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Truely this felicitie is first by the Lorde, diffused to vs, in this life, but possessed by vs more amplie in heauen, at the houre of death,
Truly this felicity is First by the Lord, diffused to us, in this life, but possessed by us more amply in heaven, At the hour of death,
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yet neuer fully obtained, till the time héere mentioned for the iust: namely, at the second resurrection:
yet never Fully obtained, till the time Here mentioned for the just: namely, At the second resurrection:
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When we shalbe fréed from all woe, and shalbe filled with all fulnesse of ioy, and bée the priestes of God and Christ, to raigne with him a thousand yeare:
When we shall freed from all woe, and shall filled with all fullness of joy, and been the Priests of God and christ, to Reign with him a thousand year:
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that is, for euer and euer. Blessed is he that hath part in the first resurrection: for on such, &c. This text doth first then yeld a resolute answere to this demand, & who are they which be truly blessed? Truely saith our text:
that is, for ever and ever. Blessed is he that hath part in the First resurrection: for on such, etc. This text does First then yield a resolute answer to this demand, & who Are they which be truly blessed? Truly Says our text:
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euen whatsoeuer he, yt hath part in the first resurrection, whether he be king or caytiffe, prince or potentate, preacher or people, rich or poore, he or she, yong or old, one or other.
even whatsoever he, that hath part in the First resurrection, whither he be King or caitiff, Prince or potentate, preacher or people, rich or poor, he or she, young or old, one or other.
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Come vp hither ye sōns of mē, raise vp you your heauy harts: for ye catholik curse of Adams loines, behold an vniuersal beatitude, in our common Christ.
Come up hither you Sons of men, raise up you your heavy hearts: for you catholic curse of Adams loins, behold an universal beatitude, in our Common christ.
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This absolute happinesse is not shut vp to a few, but as many, as can be partakers of ye first resurrectiō:
This absolute happiness is not shut up to a few, but as many, as can be partakers of the First resurrection:
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so many (I say) shal be blessed frō ye second death, which is the infernall lake of fire & brimstone.
so many (I say) shall be blessed from the second death, which is the infernal lake of fire & brimstone.
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But for your better helpe to the comfort of this place, note héere wt mée, two thinges. The first: what is this first resurrection.
But for your better help to the Comfort of this place, note Here with me, two things. The First: what is this First resurrection.
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The seconde, how we may assure our selues to be partakers therof Now we must cōsider, our text doth insinuate vnto vs a duple resurrectiō:
The seconde, how we may assure our selves to be partakers thereof Now we must Consider, our text does insinuate unto us a duple resurrection:
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namely, a corporal & a spiritual. The corporal resurrection, is ye supplie of this article: I beleeue the resurrection of the deade, and is common to all:
namely, a corporal & a spiritual. The corporal resurrection, is the supply of this article: I believe the resurrection of the dead, and is Common to all:
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for all fleshe shall die and ryse agayne to iudgemente.
for all Flesh shall die and rise again to judgement.
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But the spirituall resurrection, is particular to the sōnes of God alone, & is called the first,
But the spiritual resurrection, is particular to the Sons of God alone, & is called the First,
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because in this life, his holy spirit doeth kill the members of sinne, to death in vs,
Because in this life, his holy Spirit doth kill the members of sin, to death in us,
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& rayseth vs vp togither in Christ, to a newnesse of life. But so necessarie a doctrine it is, to bée delyuered vs of either resurrection:
& raises us up together in christ, to a newness of life. But so necessary a Doctrine it is, to been Delivered us of either resurrection:
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that I may not omit, but speake of them both. And, as many scriptures doe testifie the first:
that I may not omit, but speak of them both. And, as many Scriptures do testify the First:
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so it is my purpose to charge your memories but with one:
so it is my purpose to charge your memories but with one:
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but that so sufficiēt, as may alone suffice our purpose at this time, and your vnderstanding of Gods good pleasure, in that iudgement.
but that so sufficient, as may alone suffice our purpose At this time, and your understanding of God's good pleasure, in that judgement.
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viz. And I sawe a great white throne, and one that sate on it, from whose face fled away both the earth and heauen, viz. And I saw a great white throne, and one that sat on it, from whose face fled away both the earth and heaven,
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and their place was no more founde.
and their place was no more found.
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And I sawe the dead both great and small, stand before God, & the books were opened,
And I saw the dead both great and small, stand before God, & the books were opened,
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and an other booke was opened, which is the booke of life, and the deade were iudged of those things, which were written in the books according to their workes.
and an other book was opened, which is the book of life, and the dead were judged of those things, which were written in the books according to their works.
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And the sea gaue vp her dead which were in her, and death and hell deliuered vp the deade which were in them:
And the sea gave up her dead which were in her, and death and hell Delivered up the dead which were in them:
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and they were iudged euery man according to their workes. And death and hel were cast into the lake of fire: this is the seconde death.
and they were judged every man according to their works. And death and hell were cast into the lake of fire: this is the seconde death.
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And whosoeuer was not founde in the booke of life written, was cast into the lake of fire. And whosoever was not found in the book of life written, was cast into the lake of fire.
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This holy scripture (beloued) doth most playnely lay abroad, the order and maner of iudgemēt, at the last day.
This holy scripture (Beloved) does most plainly lay abroad, the order and manner of judgement, At the last day.
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And first the maiestie of the iudge in his comming is described: Secondly, the maner of the iudgement, who they be, and wherof the Apparants be iudged.
And First the majesty of the judge in his coming is described: Secondly, the manner of the judgement, who they be, and whereof the Apparent be judged.
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The Lords comming is with great glory, he sitteth on a mightie seat, farre passing the iudicial thrones of the greatest princes.
The lords coming is with great glory, he Sitteth on a mighty seat, Far passing the judicial thrones of the greatest Princes.
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And of necessitie that must bée a greate Seate, which must beare the God of might:
And of necessity that must been a great Seat, which must bear the God of might:
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It is a bright shining seate, all glorious, not with corruptible golde or precious stone,
It is a bright shining seat, all glorious, not with corruptible gold or precious stone,
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but with the heauēly gleames, more bright then the Sunne beames, euen lightned with the brightnesse of his diuine glorie, as Christ hath saide:
but with the heavenly gleams, more bright then the Sun beams, even lightened with the brightness of his divine glory, as christ hath said:
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The sonne of Man shal come in his glorie, and he shall sit vppon the seate of his glorie, The son of Man shall come in his glory, and he shall fit upon the seat of his glory,
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and all the holy Angels shall come with him. and all the holy Angels shall come with him.
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Whose glorious throne, doth euen teach vs, that the Lords iudgements are pure and without spotte.
Whose glorious throne, does even teach us, that the lords Judgments Are pure and without spot.
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No pleading at the barre, no bribing of the iudge, no frending by aquest, no fauour found for siluer,
No pleading At the bar, no bribing of the judge, no frending by aquest, no favour found for silver,
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nor loue or hate shall beare a sway, but equitie alone in him shall then bee séene.
nor love or hate shall bear a sway, but equity alone in him shall then be seen.
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Also his brightnesse in comming, shal perce into the hearts and actes of al men, to manifest and lay open ye hidden secrets of the conscience, according to ye sentence of Paul:
Also his brightness in coming, shall pierce into the hearts and acts of all men, to manifest and lay open you hidden secrets of the conscience, according to you sentence of Paul:
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Iudge nothing before the time, vntill the Lord come, who wil lighten things that are hide in darkenes, Judge nothing before the time, until the Lord come, who will lighten things that Are hide in darkness,
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& make the councels of the hearts manifest, and then shal euery man haue praise of God. viz. as his labour asketh.& make the Counsels of the hearts manifest, and then shall every man have praise of God. viz. as his labour asks.
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Likewise the shinning sunne and moone, the glittering starres, yea, heauen & earth shall be darkened,
Likewise the shinning sun and moon, the glittering Stars, yea, heaven & earth shall be darkened,
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& faile of their brightnes, before him.
& fail of their brightness, before him.
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For like as the glorious sunne shinning, causeth the blasing torch to loose his brightnes, in respect of him:
For like as the glorious sun shinning, Causes the blazing torch to lose his brightness, in respect of him:
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So shall that most beawtifull planet, be as darkened with the great glorie of this shining throne, in the comming of the Amightie Christ.
So shall that most beautiful planet, be as darkened with the great glory of this shining throne, in the coming of the Almighty christ.
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But (my beloued) if these glorious creatures shal flée from the presence of this mighty CHRIST, comming to iudgement, which euer haue béene obedient to his holy will;
But (my Beloved) if these glorious creatures shall flee from the presence of this mighty CHRIST, coming to judgement, which ever have been obedient to his holy will;
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yea, & that but when he is comming:
yea, & that but when he is coming:
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how shal it fare with vs, when he is set vpon that terrible throne whose sinnes haue béene so many,
how shall it fare with us, when he is Set upon that terrible throne whose Sins have been so many,
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and the accusers so ready, (as the Lord his witnes, sathās accusation, and thine owne conscience, which is to thée 1000. witnesses) when the sunne is blacke, the Moone as blood, the stars fall, like the gréene figges from their trées, in a mightie wind, the heauens depart away like a scroll, and all ysles and montaines, are moued out of their places.
and the accusers so ready, (as the Lord his witness, satan's accusation, and thine own conscience, which is to thee 1000. Witnesses) when the sun is black, the Moon as blood, the Stars fallen, like the green figs from their trees, in a mighty wind, the heavens depart away like a scroll, and all ysles and Mountains, Are moved out of their places.
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And the kinges the of earth, & the great men, and the rich men, & the chiefe captaines,
And the Kings the of earth, & the great men, and the rich men, & the chief Captains,
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and the mightie men, and euery bondman and euery frée man, hide them selues in dennes, and amongst the rocks of the mountaines,
and the mighty men, and every bondman and every free man, hide them selves in dens, and among the Rocks of the Mountains,
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and shall say to the mountaines and rockes, fall on vs, and hide vs from the presence of him, that sitteth on the throne,
and shall say to the Mountains and Rocks, fallen on us, and hide us from the presence of him, that Sitteth on the throne,
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and from ye wrath of the lambe. In cause hereof, let me say vnto vs, with that holy Dauid;
and from the wrath of the lamb. In cause hereof, let me say unto us, with that holy David;
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Oh, cōsider this, you that forget God, least the Lorde teare you in péeces, and there bée none to deliuer you.
O, Consider this, you that forget God, lest the Lord tear you in Pieces, and there been none to deliver you.
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Séeing therefore yt all these thinges must be dissolued (and come to passe) what manner of persons ought we to bée, in holy conuersation & godlinesse? But when this iudge our Lorde Christ is thus gloriouslyset,
Seeing Therefore that all these things must be dissolved (and come to pass) what manner of Persons ought we to been, in holy Conversation & godliness? But when this judge our Lord christ is thus gloriouslyset,
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then these foresaid persons of ech degrée, shall stand before him, euen great & smal:
then these foresaid Persons of each degree, shall stand before him, even great & small:
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for neither heauen nor earth can hid them, or their crownes, their dignities, Lordships or warrelike courage, wealth, wil,
for neither heaven nor earth can hid them, or their crowns, their dignities, Lordship's or warlike courage, wealth, will,
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or wit, shall be able to kéepe them from his presence, or escape the iust iudgemēt which the balance of his equitie shal cast vnto thē.
or wit, shall be able to keep them from his presence, or escape the just judgement which the balance of his equity shall cast unto them.
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Looke to this now, ye knights and gentils here present, and you rich in possessions, be not careles of your life:
Look to this now, you Knights and Gentiles Here present, and you rich in possessions, be not careless of your life:
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for godly preuention nowe, shal embolden your persons then, to lift vp your heades, because your redemption is thē at hand.
for godly prevention now, shall embolden your Persons then, to lift up your Heads, Because your redemption is them At hand.
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This order then shall be obserued: The bookes shal be laid open before the Lorde: This order then shall be observed: The books shall be laid open before the Lord:
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and euery man high and low, rich and poore, shall be iudged with the scepter of trueth,
and every man high and low, rich and poor, shall be judged with the sceptre of truth,
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euen according as his déedes are written in those bookes.
even according as his Deeds Are written in those books.
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Note héere (beloued) by an elegant Metaphor, howe the spirite of GOD doth display the iudgementes of the Lorde.
Note Here (Beloved) by an elegant Metaphor, how the Spirit of GOD does display the Judgments of the Lord.
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He alludeth vnto the iudiciall courtes of kinges and Potentates, where the bookes of recorde beare memorie of the faultes of men conuicted by good proofe.
He alludeth unto the judicial Courts of Kings and Potentates, where the books of record bear memory of the Faults of men convicted by good proof.
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Not that the Lord hath néede of bookes:
Not that the Lord hath need of books:
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for he knoweth the thoughts, words and workes of all men, & of euery idle word, shall man be iudged:
for he Knoweth the thoughts, words and works of all men, & of every idle word, shall man be judged:
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but, that héereby, he would sende vs, to our owne senses, to knowe and féele, that all our actions and heartes are in his sight,
but, that hereby, he would send us, to our own Senses, to know and feel, that all our actions and hearts Are in his sighed,
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and cannot be wiped out of his remembrance by other pensill, then onely by true faith & repentance.
and cannot be wiped out of his remembrance by other pencil, then only by true faith & Repentance.
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And as we are fallen into this Metaphor, of the Lords bookes: So let vs know that the holy scriptures, attribute thrée bookes vnto God:
And as we Are fallen into this Metaphor, of the lords books: So let us know that the holy Scriptures, attribute thrée books unto God:
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viz. liber prouidentiae, Iudicii, & vitae: The booke of his prouidence: The booke of his iudgement:viz. liber prouidentiae, Judges, & vitae: The book of his providence: The book of his judgement:
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and the blessed booke of life. Of his prouidence, Dauid saith thus: Thine eyes did see mee, when I was without fourme:
and the blessed book of life. Of his providence, David Says thus: Thine eyes did see me, when I was without Form:
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for in thy booke were all things writtē, which in continuaunce were fashioned, when there was none of them before.
for in thy book were all things written, which in Continuance were fashioned, when there was none of them before.
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O Lorde (sayth hée) when as yet I was not formed in my mothers wombe, thine eyes did see me,
O Lord (say he) when as yet I was not formed in my mother's womb, thine eyes did see me,
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& in the book of thy foreknowledge & prouidence of thy diuine mind, were all men written from the foūdation of the earth,
& in the book of thy foreknowledge & providence of thy divine mind, were all men written from the Foundation of the earth,
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when as yet there was not one begotten. when as yet there was not one begotten.
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The booke of his iudgementes, this former text doth enforce ye consideration of, which bookes were opened,
The book of his Judgments, this former text does enforce you consideration of, which books were opened,
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and signifieth the certaine knowledge, of al the words and workes, of euery man, from Adam, tyll that instant, according to the which, they shall be all then iudged.
and signifies the certain knowledge, of all the words and works, of every man, from Adam, till that instant, according to the which, they shall be all then judged.
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For those things, which ye Lord now knoweth, as if he had them written in bookes, those thinges, that either our heartes, wordes or workes, haue imagined, spoken or done, the same then shall he then lay before vs,
For those things, which you Lord now Knoweth, as if he had them written in books, those things, that either our hearts, words or works, have imagined, spoken or done, the same then shall he then lay before us,
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as if he redde them out of them, and shall thereby builde a reason vnto vs all,
as if he red them out of them, and shall thereby build a reason unto us all,
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why some shall by iudgement goe to hell, some other vnto life. Be not deceiued therefore (good people) God is not mocked or beguiled:
why Some shall by judgement go to hell, Some other unto life. Be not deceived Therefore (good people) God is not mocked or beguiled:
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for we shall be adiudged of euery idle worde, yt shall be spoken: howe much more, of wicked déeds: for we shall be adjudged of every idle word, that shall be spoken: how much more, of wicked Deeds:
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as of idolatrie, whordome, blasphemie and such like? Nowe go too, you that put farre away the euill day, and approch the seat of iniquitie, which take singular pleasure in ribauldry and filthy iesting:
as of idolatry, whoredom, blasphemy and such like? Now go too, you that put Far away the evil day, and approach the seat of iniquity, which take singular pleasure in ribaldry and filthy jesting:
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which can laughe the lowdest, when your lewde seruants are most disposed to lie.
which can laugh the Loudest, when your lewd Servants Are most disposed to lie.
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Doe you thinke indéed, ther is a God, that knoweth this? A Scribe, that recordeth it? A iudge, that will reuenge it? and a day, that shall reueale it, by the bookes of your heauie iudgement? And dare you continue your delight, in lying, whoring, in filthy iestinges, that are not comely, in such the workes of darkenesse, which rather you ought to reprooue in others,
Do you think indeed, there is a God, that Knoweth this? A Scribe, that recordeth it? A judge, that will revenge it? and a day, that shall reveal it, by the books of your heavy judgement? And Dare you continue your delight, in lying, whoring, in filthy jestings, that Are not comely, in such the works of darkness, which rather you ought to reprove in Others,
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then to fauour or practise them your selues? But these euils dwel not altogether in beggers,
then to favour or practise them your selves? But these evils dwell not altogether in beggars,
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but you, you, euē you: (I say) whō the Lord hath blessed with landes and reuenewes in great aboundance, which for your birthes, are called gentlemen, & for your chiualrie, knights:
but you, you, even you: (I say) whom the Lord hath blessed with Lands and revenues in great abundance, which for your births, Are called gentlemen, & for your chivalry, Knights:
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but for your follie, flattered as fooles, to winne of you preferment:
but for your folly, flattered as Fools, to win of you preferment:
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euen of you (I said) there are, that dare dispise the spirit of trueth, with the false spirit of lying, ribauldry, and filthy whoredome.
even of you (I said) there Are, that Dare despise the Spirit of truth, with the false Spirit of lying, ribaldry, and filthy whoredom.
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Your seruantes perceyuing your foolishnesse, are contented to sell themselues to hel, to gaine some earthly preferment at your handes.
Your Servants perceiving your foolishness, Are contented to fell themselves to hell, to gain Some earthly preferment At your hands.
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For, séeing your diuellish disposition, they frame their practise to your pleasurs: but you shalbe iudged of those thinges most seuerely.
For, seeing your devilish disposition, they frame their practice to your pleasures: but you shall judged of those things most severely.
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Oh, you seruing-men absteyne from pleasing your maisters, with this egregious lewdenes of lying.
O, you Servingmen abstain from pleasing your masters, with this egregious Lewdness of lying.
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Wotte you what you doe? and whose ye are? you do make your soules the slaues of sathan,
Wot you what you do? and whose you Are? you do make your Souls the slaves of sathan,
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and you are herein, the children of the deuill your father, which is a lyer from the beginning.
and you Are herein, the children of the Devil your father, which is a liar from the beginning.
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Cast of these works of darkenesse, haue no fellowship with them, but rather reprooue them, and those that vse them, yea, though they be your great masters.
Cast of these works of darkness, have no fellowship with them, but rather reprove them, and those that use them, yea, though they be your great Masters.
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For, you are not called to serue men, but God.
For, you Are not called to serve men, but God.
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And you shall then be founde best profitable to your maisters, when you shall take sinne from their bodies,
And you shall then be found best profitable to your masters, when you shall take sin from their bodies,
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and exhort vertue to their soules.
and exhort virtue to their Souls.
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And be it knowne to you, you knightes héere present, and the rest, that, that noble Naaman had not béene clensed from his leprosie, had he not humbled his soule to the admonition of his godly seruing-men. 2. Kings. 5.13. The Lorde GOD worke our conuersion in tyme, that wee may dye to sinne, and haue parte in the firste resurrection:
And be it known to you, you Knights Here present, and the rest, that, that noble Naaman had not been cleansed from his leprosy, had he not humbled his soul to the admonition of his godly Servingmen. 2. Kings. 5.13. The Lord GOD work our conversion in time, that we may die to sin, and have part in the First resurrection:
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so shall we bee sure not to taste of the seconde death: because our names are founde written, in the booke of life:
so shall we be sure not to taste of the seconde death: Because our names Are found written, in the book of life:
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Whereof nowe wee are to speake.
Whereof now we Are to speak.
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And it is notable, that it is saide, euery man was iudged accordinge to his workes, that hée had done in his life time, not what others haue done for him, after.
And it is notable, that it is said, every man was judged according to his works, that he had done in his life time, not what Others have done for him, After.
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Yea, aswell the godly as the reprobate, are in thēselues vnder the censure of the seconde booke, that is, condemnable to the seconde death.
Yea, aswell the godly as the Reprobate, Are in themselves under the censure of the seconde book, that is, condemnable to the seconde death.
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But now there is an other cause, why the godly are saued: namely, that their names are written in the booke of life.
But now there is an other cause, why the godly Are saved: namely, that their names Are written in the book of life.
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This booke of life is not of this life corporall, but spiritual, and hath his beginning in these our dayes, This book of life is not of this life corporal, but spiritual, and hath his beginning in these our days,
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but is perfited in the last resurrection, and is called the most sure, and swéete election and predestination of god, which doth seale and sanctifie to himselfe, those that be his, whom he hath chosen to be partakers of the first resurrection, before the beginning of dayes:
but is perfited in the last resurrection, and is called the most sure, and sweet election and predestination of god, which does seal and sanctify to himself, those that be his, whom he hath chosen to be partakers of the First resurrection, before the beginning of days:
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and therefore they cannot perishe in the ende of time. Of this booke speaketh Paule: The Lord knoweth who bee his. and Therefore they cannot perish in the end of time. Of this book speaks Paul: The Lord Knoweth who bee his.
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And though sparingly I would speak in singular reuerence of this hiddē mystery, to many in ye world,
And though sparingly I would speak in singular Reverence of this hidden mystery, to many in you world,
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& comfortable only to the childrē of life, when their eyes be opened to reade this booke:
& comfortable only to the children of life, when their eyes be opened to read this book:
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yet in humblenesse of heart, I say thus much of it:
yet in humbleness of heart, I say thus much of it:
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This booke of life, is the most certaine, sure, firme, and eternall foreknowledge in the most holy minde of God, by the which hee euer hath and doeth in his Christ,
This book of life, is the most certain, sure, firm, and Eternal foreknowledge in the most holy mind of God, by the which he ever hath and doth in his christ,
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and for him alone, appoint and choose vs, to be his children adopted to grace,
and for him alone, appoint and choose us, to be his children adopted to grace,
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and heires of eternall life, approueth them for his, and taketh peculiar and perpetuall care on them.
and Heirs of Eternal life, approveth them for his, and Takes peculiar and perpetual care on them.
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I knowe my sheepe, saith Christ: I know my sheep, Says christ:
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I knowe whome I haue choosen &c. And those whome the Lorde writeth in this booke, those only shall haue saith and life.I know whom I have choosen etc. And those whom the Lord Writeth in this book, those only shall have Says and life.
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And whosoeuer is not written in this booke, without doubt, he shall be cast into the seconde death.
And whosoever is not written in this book, without doubt, he shall be cast into the seconde death.
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But howe shal we know that wee are written in this booke? Surely euerie man is to séeke the knowledge héereof.
But how shall we know that we Are written in this book? Surely every man is to seek the knowledge hereof.
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To some it is giuen at morne, to other at noone, and to some onely at night, euen gasping at breath.
To Some it is given At morn, to other At noon, and to Some only At night, even gasping At breath.
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The ordinarie way to this knowledge is elegātly set downe by Paul to the Romans, where the graces of God are so linked in one,
The ordinary Way to this knowledge is elegantly Set down by Paul to the Roman, where the graces of God Are so linked in one,
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& so easie to be perceiued, that euerie man may haue an insight, of this golden cheine yt feareth God.
& so easy to be perceived, that every man may have an insight, of this golden cheine that fears God.
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We know that all thinges (saith he) worke together for the best, to to them that loue God, We know that all things (Says he) work together for the best, to to them that love God,
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euē to them that are called of his purpose.
even to them that Are called of his purpose.
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For those whō he knew before, he also predestinate to be made like to the image of his sonne, that he might be the first borne amonge manie brethren. For those whom he knew before, he also predestinate to be made like to the image of his son, that he might be the First born among many brothers.
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Moreouer, Whome he predestinate, them also hee called, and whome hee called, them also hee iustified,
Moreover, Whom he predestinate, them also he called, and whom he called, them also he justified,
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and whome he iustified, them also he glorified. and whom he justified, them also he glorified.
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Héere, beloued, the booke is gods purpose to choose, and our writing in it is, that we are elected to liue in Christ before all times, a life conformable to the following of Christ:
Here, Beloved, the book is God's purpose to choose, and our writing in it is, that we Are elected to live in christ before all times, a life conformable to the following of christ:
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to bée holy and blameles, sober & godly, religious & iust, peaceable and blessed in this present worlde:
to been holy and blameless, Sobrium & godly, religious & just, peaceable and blessed in this present world:
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And not to be worldly bent, and to blaspheme with rebellious spirites, saying:
And not to be worldly bent, and to Blaspheme with rebellious spirits, saying:
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what should I feare to to robbe, to kil, to spoile, to whore it, and brace it,
what should I Fear to to rob, to kill, to spoil, to whore it, and brace it,
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and to followe my lust? For, if I be elected, I shalbe saued: if I be not elected, I shalbe dāned.
and to follow my lust? For, if I be elected, I shall saved: if I be not elected, I shall damned.
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But beloued, Oh, hateful spirit against Gods holy spirit of our electiō.
But Beloved, O, hateful Spirit against God's holy Spirit of our election.
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Do you draw hence an other nature in the grace of this book? namely, learne to sée,
Do you draw hence an other nature in the grace of this book? namely, Learn to see,
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how those that are elected, those shalbe called to féele their election. And they shalbe iustified from their former corruptions, sanctified from after sinnes: and glorified to God.
how those that Are elected, those shall called to feel their election. And they shall justified from their former corruptions, sanctified from After Sins: and glorified to God.
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But as we haue said, those yt be not found writtē in this booke, those shalbe iudged by ye other bookes of iudgement,
But as we have said, those that be not found written in this book, those shall judged by you other books of judgement,
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and that according to their workes. This doctrine is héere deliuered vs to note:
and that according to their works. This Doctrine is Here Delivered us to note:
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Iohn speaketh of the generall iudgement, executed long after the natural death, and he speaketh generally of all,
John speaks of the general judgement, executed long After the natural death, and he speaks generally of all,
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when as (no doubte) great heapes of infinite thousands, haue had the works of Popes and Cardinals, popish priests,
when as (not doubt) great heaps of infinite thousands, have had the works of Popes and Cardinals, popish Priests,
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and sacrilegious Masses, trentals, doles and chauntrie fées, moonkish builde and frierish helpes for them. All whose works of darknesse notwithstanding, euery man shall rise vnchaunged, from his former state:
and sacrilegious Masses, Trentals, doles and chantry fees, monkish build and frierish helps for them. All whose works of darkness notwithstanding, every man shall rise unchanged, from his former state:
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For, euen so as he dyed, such shall he arise, and shall haue iudgement after his owne works,
For, even so as he died, such shall he arise, and shall have judgement After his own works,
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and not according to the merite of other mens labours for him after his death. Thus saith Gods spirite, which cannot lye:
and not according to the merit of other men's labours for him After his death. Thus Says God's Spirit, which cannot lie:
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Away therefore with your prayer for the deade, your almes and dole to the poore, at the place and day of Funerals.
Away Therefore with your prayer for the dead, your alms and dole to the poor, At the place and day of Funerals.
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And euen this day I exhort in the Lord, whom it doth most concerne, that as I knowe,
And even this day I exhort in the Lord, whom it does most concern, that as I know,
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and doe affirme your hate, to that pestilent péece of popery, and your sinceritie in Christ:
and do affirm your hate, to that pestilent piece of popery, and your sincerity in christ:
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so yée faithfully shewe it at this instant.
so the faithfully show it At this instant.
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Féede these poore assembled, but foster not that popishe opinion, to pray for the soule departed.
Feed these poor assembled, but foster not that popish opinion, to pray for the soul departed.
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Forget not ye Lord at this present, who hath not forgottē to bring you to great things.
Forget not you Lord At this present, who hath not forgotten to bring you to great things.
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Abstain (saith ye Apostle) not only from euill: but euen also from ye shadow & shew of euill.
Abstain (Says the Apostle) not only from evil: but even also from you shadow & show of evil.
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If it might be, take some other day for them & giue them wt warning, yt you meane no procuring of prayer for ye dead.
If it might be, take Some other day for them & give them with warning, that you mean no procuring of prayer for you dead.
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For I know, yt you are assured, yt euery man shall appeare and aunswere for his owne factes,
For I know, that you Are assured, that every man shall appear and answer for his own facts,
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as well this reuerend corps going to his graue, as all you and wee here assembled, in cause of him.
as well this reverend corpse going to his graven, as all you and we Here assembled, in cause of him.
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We must all appeare (saith Paule) before the iudgement seate of Christ, that euery man may receiue the things that are done in his bodie, according to that he hath done, We must all appear (Says Paul) before the judgement seat of christ, that every man may receive the things that Are done in his body, according to that he hath done,
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whether it be good or euill. whither it be good or evil.
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The Lord in mercy blesse vs with his grace, that liuing in him, we may die in the Lorde Christ,
The Lord in mercy bless us with his grace, that living in him, we may die in the Lord christ,
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and so rest in peace, till our returne to this bodily resurrection, when we shall resigne to our soules, our newe bodies,
and so rest in peace, till our return to this bodily resurrection, when we shall resign to our Souls, our new bodies,
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though burned to ashes, eaten with vermine, in Sea, or by lande:
though burned to Ashes, eaten with vermin, in Sea, or by land:
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For death, lande and sea, shall giue vppe, not newe creatures, but her receiued deade, to be revnited, to this resurrection.
For death, land and sea, shall give up, not new creatures, but her received dead, to be Reunited, to this resurrection.
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And so with holy Iob, we shall all sée our redéemer, not with other, but with these eyes, that nowe we haue,
And so with holy Job, we shall all see our redeemer, not with other, but with these eyes, that now we have,
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and with the selfe same bodies which nowe we beare, shall wée all both small and great, stande before the almightie Christ, the iudge of quick and deade.
and with the self same bodies which now we bear, shall we all both small and great, stand before the almighty christ, the judge of quick and dead.
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To whom be glory for euer. And nowe time requireth to speake of the first resurrectiō, which earst we called spirituall.
To whom be glory for ever. And now time requires to speak of the First resurrection, which erst we called spiritual.
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And of this resurrection Paul speaketh thus:
And of this resurrection Paul speaks thus:
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And when we were deade by sinnes, God in his rich mercie, through his great loue, wherewith hee loued vs, hath quickened vs together in Christ, by whose grace wee are saued: And when we were dead by Sins, God in his rich mercy, through his great love, wherewith he loved us, hath quickened us together in christ, by whose grace we Are saved:
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And hath raised vs vp together, & made vs sit together in the heauenly places in Christ Iesus. And hath raised us up together, & made us fit together in the heavenly places in christ Iesus.
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And againe to the Romans thus: And again to the Roman thus:
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We are buried then with Christ by baptisme, into his death, that like as Christ was raised of God the father, We Are buried then with christ by Baptism, into his death, that like as christ was raised of God the father,
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so wee shoulde walke in newnesse of life. And nowe of these places we are to obserue:so we should walk in newness of life. And now of these places we Are to observe:
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First, that there is a death, that goeth before this resurrection.
First, that there is a death, that Goes before this resurrection.
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Then, yt by an other power, beyonde our selues, we are reuiued, and raised from that death.
Then, that by an other power, beyond our selves, we Are revived, and raised from that death.
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And thirdly, what this life is, where vnto we are raised.
And Thirdly, what this life is, where unto we Are raised.
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To the first, this death is spiritual, and is none other but sinne, as here is saide:
To the First, this death is spiritual, and is none other but sin, as Here is said:
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and when we were deade in sinne. And rightly is sin called death:
and when we were dead in sin. And rightly is since called death:
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for it killeth all the vitall partes of the soule, and maketh it not onely vnapt,
for it kills all the vital parts of the soul, and makes it not only unapt,
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but vnable to serue the liuing God. It depriueth vs of the grace of God.
but unable to serve the living God. It depriveth us of the grace of God.
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It separateth Christ, which is our life, from vs, it bringeth sathan to possesse our soules,
It separateth christ, which is our life, from us, it brings sathan to possess our Souls,
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and haleth vs to the second death: which is the infernal lake.
and haleth us to the second death: which is the infernal lake.
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This is the nature of euery sinne, and therefore they are rightly saide to bée deade, which be possessed of it:
This is the nature of every sin, and Therefore they Are rightly said to been dead, which be possessed of it:
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as wholly cut off from God, estraunged from his life, and deade to godlynesse.
as wholly Cut off from God, estranged from his life, and dead to godliness.
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So are the lashing widowes called deade in spirite, though they liue by nature, which giue themselues to carnalitie & fleshly lusts.
So Are the lashing Widows called dead in Spirit, though they live by nature, which give themselves to carnality & fleshly Lustiest.
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And of such men also spake Christ the Lorde, saying: Let the deade burie their dead.
And of such men also spoke christ the Lord, saying: Let the dead bury their dead.
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Nowe (beloued) drawe hence this doctrine: Now (Beloved) draw hence this Doctrine:
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We are by course of naturall life sinners, but by our selfe delights, we are become deade in trespasses:
We Are by course of natural life Sinners, but by our self delights, we Are become dead in Trespasses:
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but he that is dead, is so frée from life, that he hath no part of whatsoeuer is done vnder the sunne: as the preacher saith.
but he that is dead, is so free from life, that he hath no part of whatsoever is done under the sun: as the preacher Says.
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So now that I speake to you, that you conceiue, and we all féele the power of the voyce, it is by that wee liue: So now that I speak to you, that you conceive, and we all feel the power of the voice, it is by that we live:
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but this Corpes héere present, is so frée from all this, yt he neither heareth, or conceiueth, féeleth, or partaketh, whatsoeuer by his occasion héere is done:
but this Corpses Here present, is so free from all this, that he neither hears, or conceiveth, feeleth, or partaketh, whatsoever by his occasion Here is done:
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for hée is deade, and his life is not in him:
for he is dead, and his life is not in him:
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Euen so (beloued) the deade in sinne are as frée from righteousnes, and the true féeling thereof:
Even so (Beloved) the dead in sin Are as free from righteousness, and the true feeling thereof:
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as this sanctified corpes is cut from our present action.
as this sanctified corpses is Cut from our present actium.
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Moreouer this corps can neither goe, nor stir, hinder or let those, that list to carry & conuey him whether they woulde:
Moreover this corpse can neither go, nor stir, hinder or let those, that list to carry & convey him whither they would:
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Neither can the deade in sinne, withstande the guide of his deadly soule, the killing diuell the prince of hell,
Neither can the dead in sin, withstand the guide of his deadly soul, the killing Devil the Prince of hell,
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but is ledde and drawen, euen whether and to what him lust:
but is led and drawn, even whither and to what him lust:
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to whoredomes, murthers, lying, blasphemie, and what not? For of whom so euer a man is ouercome, his seruant he is,
to whoredoms, murders, lying, blasphemy, and what not? For of whom so ever a man is overcome, his servant he is,
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whether of sinne vnto death, or of grace vnto life.
whither of sin unto death, or of grace unto life.
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Last of all, it is not in the power of any deade man to arise againe, till his life be returned to him:
Last of all, it is not in the power of any dead man to arise again, till his life be returned to him:
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No more is it in ye power of man once deade in sin, to rise againe from it:
No more is it in you power of man once dead in since, to rise again from it:
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vntill his life, which is Christ, returne, to reuiue him.
until his life, which is christ, return, to revive him.
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Wherefore the Apostle saith, hee hath quickned vs, euen God the father, by the spirite of his Christ, hath raised vs vp with Christ.
Wherefore the Apostle Says, he hath quickened us, even God the father, by the Spirit of his christ, hath raised us up with christ.
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Where is then thy frée will, and power, to kéepe the wayes of God? when thou hast eares,
Where is then thy free will, and power, to keep the ways of God? when thou hast ears,
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but fatted eares, that cannot heare: a heart, but blinded, that cānot perceiue ye good wil of god:
but fatted ears, that cannot hear: a heart, but blinded, that cannot perceive you good will of god:
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a soule, but deade and estraunged from the life of God.
a soul, but dead and estranged from the life of God.
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And for this cause God is saide, to raise vs from the deade, that Christ may giue vs light, And for this cause God is said, to raise us from the dead, that christ may give us Light,
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& that by his mighty operation through faith in him. It is his mighty operation, not mans weaknesse, to raise vs from sinne:
& that by his mighty operation through faith in him. It is his mighty operation, not men weakness, to raise us from sin:
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For sathan is stronger then we, & holdeth vs (once dead) euē at his wil,
For sathan is Stronger then we, & holds us (once dead) even At his will,
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as Paul saith, so as it is not possible for vs, to arise from his bōos, til our life Christ, which is ye strōger, enter combat with him, bind him,
as Paul Says, so as it is not possible for us, to arise from his bōos, till our life christ, which is the Stronger, enter combat with him, bind him,
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& take vs (his spoile) away from him. The workeman then to raise vs in this first resurrection, is not man, but God.
& take us (his spoil) away from him. The workman then to raise us in this First resurrection, is not man, but God.
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And he vseth heereto (as his finger to forme vs anewe) his worde and his spirite, & both from him selfe:
And he uses hereto (as his finger to Form us anew) his word and his Spirit, & both from him self:
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that he might haue the whole glorie of our life. Embrace then this holy meanes, come to ye word, there is his spirit.
that he might have the Whole glory of our life. Embrace then this holy means, come to you word, there is his Spirit.
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If thou be his he will drawe thée to it, lighten thée by them, & raise thée from this spirituall death,
If thou be his he will draw thee to it, lighten thee by them, & raise thee from this spiritual death,
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as the Apostle hath saide, If the spirite of him that raised vp Iesus from the deade dwell in you, hee that raised vp Christ from the deade, shall also quicken your mortall bodies,
as the Apostle hath said, If the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies,
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because that his spirite dwelleth in you. Nowe what this resurrection is, the Apostle doth tel vs: namely, newnesse of life, saying:Because that his Spirit dwells in you. Now what this resurrection is, the Apostle does tell us: namely, newness of life, saying:
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We are buried then with Christ by baptisme into his death, that like as Christ was raised from the dead by ye glorie of the father: We Are buried then with christ by Baptism into his death, that like as christ was raised from the dead by you glory of the father:
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so wee should walke in newnesse of life. This is then ye first resurrection: namely, newnes of life.so we should walk in newness of life. This is then the First resurrection: namely, newness of life.
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There must be life (beloued) as well in the spirite as in the bodie.
There must be life (Beloved) as well in the Spirit as in the body.
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Manie men séeme to liue, and to doe the works of life, but not in the spirite, but in the body:
Many men seem to live, and to do the works of life, but not in the Spirit, but in the body:
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to serue their turn, to answere the law, to obserue the time, but all this while the spirite liueth not.
to serve their turn, to answer the law, to observe the time, but all this while the Spirit lives not.
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Many a papist to day will come to Church in bodie, but he bringeth a deade soule with him:
Many a papist to day will come to Church in body, but he brings a dead soul with him:
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for Christian Religion hath no roume in his heart.
for Christian Religion hath no room in his heart.
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But if thou wilt haue thy part (Papist or Protestant) in the first resurrection, thou must beginne to liue in thy spirite, that thy spirite may enforce thy bodie, to loue, liue, and feare thy God.
But if thou wilt have thy part (Papist or Protestant) in the First resurrection, thou must begin to live in thy Spirit, that thy Spirit may enforce thy body, to love, live, and Fear thy God.
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According to this sentence of Paule:
According to this sentence of Paul:
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Cast off the olde man, which is corrupt through the deceiueable lustes, and bee yee renewed in the spirite of your minde, Cast off the old man, which is corrupt through the deceivable lusts, and be ye renewed in the Spirit of your mind,
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and put on the newe man, which after God is created in righteousnesse and true holynesse. and put on the new man, which After God is created in righteousness and true holiness.
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And at one worde to speake it, herein consisteth the first resurrection:
And At one word to speak it, herein Consisteth the First resurrection:
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To cast away the works of darkenesse, and to put on, Christ the armour of light.
To cast away the works of darkness, and to put on, christ the armour of Light.
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But, as no man raised from a filthy puddle, will willingly beare with him the myerie spots of that dirtie soile,
But, as no man raised from a filthy puddle, will willingly bear with him the myerie spots of that dirty soil,
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but will rather cast away the defyled garments that he might appeare clensed:
but will rather cast away the defiled garments that he might appear cleansed:
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Euen so (beloued) wee must not part stakes with God and sinne, but we must say to sinne, get thée hence by a spirituall hatred vnto her, Even so (Beloved) we must not part stakes with God and sin, but we must say to sin, get thee hence by a spiritual hatred unto her,
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& so increase in it, that we must (as the Apostle Iude saith) euen hate the very garment that is polluted by the fleshe.
& so increase in it, that we must (as the Apostle Iude Says) even hate the very garment that is polluted by the Flesh.
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So must we (hauing receiued such grace) liue in spirite and bodie, as the sonnes of lighte, translated from the power of death, to the kingdome of Christ in all peace, Godlynes, sobrietie and honestie. So must we (having received such grace) live in Spirit and body, as the Sons of Light, translated from the power of death, to the Kingdom of christ in all peace, Godliness, sobriety and honesty.
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Thus shal we liue, & raigne wt Christ, a thousand yeare, viz. for euer.
Thus shall we live, & Reign with christ, a thousand year, viz. for ever.
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Now call your spirites to your senses, and sée howe yée sauour this trueth, (beloued in Christ) Rowse vppe your drowsie heartes and with the perspicuitie of a good conscience, sifte and search your selues euerie one,
Now call your spirits to your Senses, and see how the savour this truth, (Beloved in christ) Rouse up your drowsy hearts and with the perspicuity of a good conscience, sifte and search your selves every one,
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howe you haue profited by this doctrine, and whether you liue or die. Be not deceiued, God is not mocked:
how you have profited by this Doctrine, and whither you live or die. Be not deceived, God is not mocked:
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whatsoeuer a man soweth, that shall hée reape.
whatsoever a man Soweth, that shall he reap.
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For, if yée sowe still to the flesh, your former corruptions, you shal reape the seconde death.
For, if the sow still to the Flesh, your former corruptions, you shall reap the seconde death.
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But if nowe, you can take hold of Christs doctrin, by his spirit, & from his truth sowe to your spirits, ye séeds of ye word of Faith, of righteousnes of peace,
But if now, you can take hold of Christ Doctrine, by his Spirit, & from his truth sow to your spirits, you seeds of the word of Faith, of righteousness of peace,
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and godlynesse, you are partakers then of ye first resurrection; and shal reape hereof, life euerlasting.
and godliness, you Are partakers then of you First resurrection; and shall reap hereof, life everlasting.
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And in this examination, two sorts of men, are meruellously conuinced.
And in this examination, two sorts of men, Are marvelously convinced.
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The first, neither féeling death or life in god, runneth headlong to his luste, in infidelitie and gréedinesse to sinne:
The First, neither feeling death or life in god, Runneth headlong to his lust, in infidelity and greediness to sin:
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as though that onely were his chiefe beatitude.
as though that only were his chief beatitude.
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And these bée the Atheistes of our dayes, whose consciences are seared vppe with an hotte yron,
And these been the Atheists of our days, whose Consciences Are seared up with an hot iron,
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so, as no worde can pearce into their heartes, or sappe of Gods spirite haue course in their members,
so, as no word can pierce into their hearts, or sap of God's Spirit have course in their members,
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but are past all féeling, euen at the point of damnation.
but Are past all feeling, even At the point of damnation.
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The seconde sort, are of such, as hauing some sparkes, of a former fire, and a little breathing force of an elder strength, (but nowe decaying) doe yet séeme to liue:
The seconde sort, Are of such, as having Some sparks, of a former fire, and a little breathing force of an elder strength, (but now decaying) do yet seem to live:
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when rather it may be feared, that they are almost deade. And these are notably shadowed vnto vs by ye Church of Sardi in the Apocalips.
when rather it may be feared, that they Are almost dead. And these Are notably shadowed unto us by the Church of Sardi in the Apocalypse.
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And writte vnto the Angel (.i. the Minister) of the Church which is at Sardi: And written unto the Angel (i the Minister) of the Church which is At Sardi:
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These things saith he, that hath the seuen spirites of God in his hand, and the 7. stars, I knowe thy workes: These things Says he, that hath the seuen spirits of God in his hand, and the 7. Stars, I know thy works:
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for thou hast a name that thou liuest, but thou art deade. Oh (beloued) marke well this Church of Sardi or Lidia.for thou hast a name that thou Livest, but thou art dead. O (Beloved) mark well this Church of Sardi or Lidia.
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She is not an idolatrous Church, but professing God and godlinesse.
She is not an idolatrous Church, but professing God and godliness.
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She hath the forme of Gods gouernement, his worde, his ministers, & is called his Church.
She hath the Form of God's government, his word, his Ministers, & is called his Church.
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She séemeth for her outward shew, to be most Christian and holy: but in déede and troth, shee is conuicted of death.
She Seemeth for her outward show, to be most Christian and holy: but in deed and troth, she is convicted of death.
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And that not because shée hath no part of godly life in her, but because she hath fallen frō her first loue, life,
And that not Because she hath no part of godly life in her, but Because she hath fallen from her First love, life,
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and strength in him, that holdeth ye manifold graces (called 7, spirits) in his hande, to dispose at his good pleasure,
and strength in him, that holds you manifold graces (called 7, spirits) in his hand, to dispose At his good pleasure,
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& the sufficient number of his preachers, named starres, to shine into the darkenesse of mans nature, with the brightnesse of his word.
& the sufficient number of his Preachers, nam Stars, to shine into the darkness of men nature, with the brightness of his word.
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Finally, Sardi is conuinced, yt she is imperfect in her workes before God: that is, she was but an hypocriticall Church, rested in the externall ceremonies and rites,
Finally, Sardi is convinced, that she is imperfect in her works before God: that is, she was but an hypocritical Church, rested in the external ceremonies and Rites,
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but sought not the Lorde, in trueth and sinceritie.
but sought not the Lord, in truth and sincerity.
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And héere note, beloued, that whatsoeuer Church, or people, which hath not in her soule, the rooted faith of Christ, graft by his spirite, in that inner Man, in strength wherof, the force and power of Christs spirite floweth thence, into an open practise of holinesse and godlinesse, righteousnesse and honestie:
And Here note, Beloved, that whatsoever Church, or people, which hath not in her soul, the rooted faith of christ, grafted by his Spirit, in that inner Man, in strength whereof, the force and power of Christ Spirit flows thence, into an open practice of holiness and godliness, righteousness and honesty:
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That same Church, people, or seuered person is as deade before the Lord.
That same Church, people, or severed person is as dead before the Lord.
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But yet in this Church of Lidia, there were a fewe names, as ye Lord noteth in the 4. ver.
But yet in this Church of Lidia, there were a few names, as you Lord notes in the 4. ver.
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of ye 3. chap. which had not defiled their garments:
of the 3. chap. which had not defiled their garments:
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yt is, had not stained ye profession of Christ, which Christ, they by baptism, had put on & is ye wedding garment, adorning our beauty in him,
that is, had not stained you profession of christ, which christ, they by Baptism, had put on & is the wedding garment, adorning our beauty in him,
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& couereth our infirmities & iniquities, from ye censure of gods iustice. Very comfortable is this to the Godly, but to ye wicked most terrible.
& Covereth our infirmities & iniquities, from the censure of God's Justice. Very comfortable is this to the Godly, but to you wicked most terrible.
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The Lordes eyes beholde the hearts and actes of men, and doth daily discerne the number of the Godly:
The lords eyes behold the hearts and acts of men, and does daily discern the number of the Godly:
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but kéepeth recordes of the wickeds practizes, against the day of wrath.
but Keepeth records of the wickeds practises, against the day of wrath.
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O Englande, Englande, Oh thou Church of Sardi, if thou be looked into with a spirituall eye, thou shalt be founde néere vnto death:
O England, England, O thou Church of Sardi, if thou be looked into with a spiritual eye, thou shalt be found near unto death:
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onely a fewe names or persons are kept in thée, for a reserued séed to the Lorde.
only a few names or Persons Are kept in thee, for a reserved seed to the Lord.
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In outwarde shew, what Church more holy? Thy Princes are protestants: Thy angelical starres, thy bishops and preachers, are learned teachers;
In outward show, what Church more holy? Thy Princes Are protestants: Thy angelical Stars, thy Bishops and Preachers, Are learned Teachers;
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Thy gouernement is godly, thy profession is holy:
Thy government is godly, thy profession is holy:
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But (O Englande) if thou be sounded to the heart, thou shalt be founde (I feare me) verie sicke and néere vnto death.
But (Oh England) if thou be sounded to the heart, thou shalt be found (I Fear me) very sick and near unto death.
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Many maladies haue mette with thée, no sickenesse, but hath taken holde of thée, and sore weakened thy strength:
Many maladies have met with thee, no sickness, but hath taken hold of thee, and soar weakened thy strength:
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But last of al, hypocrisie & securitie sléepe in thy bosome. Thou stainest thy bright vesture of holy profession with the filthy spottes of carnall desires:
But last of all, hypocrisy & security sleep in thy bosom. Thou stainest thy bright vesture of holy profession with the filthy spots of carnal Desires:
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Thy religion, is a cloake to all thy iniquities. But as a spot is soone espied, and séemeth most foule in a scarlet robe:
Thy Religion, is a cloak to all thy iniquities. But as a spot is soon espied, and Seemeth most foul in a scarlet robe:
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So the brighter thy profession is, the sooner thy sinnes are discouered, and thine imperfections more notorious.
So the Brighter thy profession is, the sooner thy Sins Are discovered, and thine imperfections more notorious.
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But by two especiall notes, a sicke man is knowne to be neare his death. First, his pulses labour weakely, his speech draweth farrely, and his strength is fled away:
But by two especial notes, a sick man is known to be near his death. First, his pulses labour weakly, his speech draws farrely, and his strength is fled away:
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Secondly when he is sodeinely bereft of his vitall spirits & perfect senses, so as he is not féeling ye parts of his dying bodie, he is déemed neare vnto his death.
Secondly when he is sodeinely bereft of his vital spirits & perfect Senses, so as he is not feeling you parts of his dying body, he is deemed near unto his death.
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Alas, looke into the bodie of England, for the soundenes of her life, Christ in her;
Alas, look into the body of England, for the soundenes of her life, christ in her;
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& beholde, her pulses beate faintly, her speach fetcheth farly, her strength is meruellously decayed.
& behold, her pulses beat faintly, her speech Fetches farly, her strength is marvelously decayed.
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Is her zeale to religion, as it was in the beginning of her maiesties raigne? Is it continually vigent in all the parts of the bodie? doth euery knée bowe to Christ the Lorde in her? doth euery tongue confesse Iesus to be the Lorde, to the glorie of God the father? Nay, (alas) this little life left, is drawne néere to the heart,
Is her zeal to Religion, as it was in the beginning of her majesty's Reign? Is it continually vigent in all the parts of the body? does every knee bow to christ the Lord in her? does every tongue confess Iesus to be the Lord, to the glory of God the father? Nay, (alas) this little life left, is drawn near to the heart,
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and the heart is verie sicke. A fewe names, a fewe, in respecte of so great a number.
and the heart is very sick. A few names, a few, in respect of so great a number.
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What meaneth it, yt so many magistrates are molested with carcke against conspiracies and domesticall furies? That such and so great vices, are dayly spread,
What means it, that so many Magistrates Are molested with cark against conspiracies and domestical furies? That such and so great vices, Are daily spread,
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and breake out? So sundrie persons forced, wt papists filthy familyes and popish seminaries? Such friendshippe to Gods enimies of some, that rather should help to spewe them out of the bodie? Such prouision for warre? such feare of forraine foes? and so small trust in manie home dwellers? vndoubtedly, this is the very cause, that Englande is very sicke, fainting & falling,
and break out? So sundry Persons forced, with Papists filthy families and popish seminaries? Such friendship to God's enemies of Some, that rather should help to spew them out of the body? Such provision for war? such Fear of foreign foes? and so small trust in many home dwellers? undoubtedly, this is the very cause, that England is very sick, fainting & falling,
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as by degrées, from her former strength in Christ. Religion is thought to bee strong ynough of it selfe:
as by Degrees, from her former strength in christ. Religion is Thought to be strong enough of it self:
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for aide it can obtaine little, except about the heart.
for aid it can obtain little, except about the heart.
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Godly conuersation is fledde out of the countrie, God graunt him godly, & constant entertainment in her graces Court. Charity is become key cold:
Godly Conversation is fled out of the country, God grant him godly, & constant entertainment in her graces Court. Charity is become key cold:
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for no man hath leasure to loue beyonde himselfe.
for no man hath leisure to love beyond himself.
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Hate of iniquitie is banished the lande, and the true loue of God is hardly to be founde, in the bodie of England.
Hate of iniquity is banished the land, and the true love of God is hardly to be found, in the body of England.
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Euen now is performed againe the prophet Hosias speach: There is no truth nor mercy, nor knowledge of God in ye land:
Eve now is performed again the Prophet Hosias speech: There is no truth nor mercy, nor knowledge of God in you land:
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by swearing, & lying, and killing, and stealing, and whoring, they breake out, and bloode toucheth blood:
by swearing, & lying, and killing, and stealing, and whoring, they break out, and blood touches blood:
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therefore shall the lande mourne &c. And are we not senselesse of our weake estate? Do not our spirituall preachers crie vnto vs? There is no health frō top to ye toe. Therefore shall the land mourn etc. And Are we not senseless of our weak estate? Do not our spiritual Preachers cry unto us? There is no health from top to you toe.
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All haue gone astray, euery mā after his picked & chosē way:
All have gone astray, every man After his picked & chosen Way:
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ye long suffering of God, hath béene to drawe you to repentance, but you haue abused his great pacience,
you long suffering of God, hath been to draw you to Repentance, but you have abused his great patience,
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& are like to the raging seas:
& Are like to the raging Seas:
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for in ye glory of your presumptiōs, you haue cast vp to the eyes of ye Lord, the filthie fome of your bloodgiltinesse.
for in you glory of your presumptions, you have cast up to the eyes of you Lord, the filthy foam of your bloodgiltinesse.
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But nowe repent in time, ere the day of his decrée come foorth.
But now Repent in time, ere the day of his Decree come forth.
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Gather your selues together (O nation not worthy to bée beloued) least you be blowen away like chaffe, in that day. Gather your selves together (Oh Nation not worthy to been Beloved) lest you be blown away like chaff, in that day.
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Séeke the Lorde ye méeke of the earth, you that haue wrought his iudgementes.
Seek the Lord you meek of the earth, you that have wrought his Judgments.
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Séeke righteousnesse, séeke lowlines, if so be ye ye may bée hidden in the day of the lords wrath.
Seek righteousness, seek lowliness, if so be you you may been hidden in the day of the Lords wrath.
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But, beloued in GOD, howe féele we our selues now? are we sicke or whole? To this me thinke some do say: No, sir:
But, Beloved in GOD, how feel we our selves now? Are we sick or Whole? To this me think Some do say: No, sir:
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loquere no bis placentia, speake more pleasant things to vs. Crie, peace, peace, euē til ye day of war. Speak not bis Placentia, speak more pleasant things to us Cry, peace, peace, even till you day of war.
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Cast Ieremie into prisō, saith Pashur, & his partakers: for hee speaketh against this citie.
Cast Ieremie into prison, Says Pashur, & his partakers: for he speaks against this City.
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But those names onely, yt are about the hart, and haue not so steined their cloths, they say:
But those names only, that Are about the heart, and have not so stained their clothes, they say:
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he is not worthie to die: for he hath spokē to vs in ye name of ye lord our god.
he is not worthy to die: for he hath spoken to us in the name of you lord our god.
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But of ye residue, what shal we say? truly we may rightly say as God him selfe spake to his prophet Ezechiel, in ye time, saying: But of the residue, what shall we say? truly we may rightly say as God him self spoke to his Prophet Ezechiel, in the time, saying:
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Also thou son of man, the childrē of thy people, ye talke of thee by the wals (as they sit at their banquets, yu art their sauce to their delicates) & in the dores of their houses, Also thou son of man, the children of thy people, you talk of thee by the walls (as they fit At their banquets, thou art their sauce to their delicates) & in the doors of their houses,
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& whē they sit in the streets to recreate thēselues, & speake one to an other, saying: (in derisiō of my law) come I pray you,
& when they fit in the streets to recreate themselves, & speak one to an other, saying: (in derision of my law) come I pray you,
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& heare what is ye word yt cōmeth from the Lorde:
& hear what is the word that comes from the Lord:
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for they come vnto thee, as the people vseth to come, and my people sit before thee,
for they come unto thee, as the people uses to come, and my people fit before thee,
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and heare thy words, but they wil not do thē:
and hear thy words, but they will not do them:
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for with their mouths they make (mowes &) iestes & their hart ▪ goeth after their couetousnes.
for with their mouths they make (mows &) jests & their heart ▪ Goes After their covetousness.
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And lo, Thou art to them, as a iesting song, of one that hath a pleasant voice, & can sing well:
And lo, Thou art to them, as a jesting song, of one that hath a pleasant voice, & can sing well:
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for they heare thy words, but they do thē not.
for they hear thy words, but they do them not.
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And when this cōmeth to pas (for lo, it wil come) (namely ye ripenes of this sin,
And when this comes to pass (for lo, it will come) (namely you ripeness of this since,
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& the performance of my prophets threts frō me) Then shal they knowe, yt (not a iesting singer but) a prophet hath ben amongst them.
& the performance of my Prophets Treats from me) Then shall they know, that (not a jesting singer but) a Prophet hath been among them.
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When Lord? euen whē I wil lay ye land desolate (saith ye Lord) & wast,
When Lord? even when I will lay you land desolate (Says the Lord) & wast,
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and ye pompe of her strength shal cease, &c. O lord in thy great mercy looke down vpon our English Israel.and you pomp of her strength shall cease, etc. Oh lord in thy great mercy look down upon our English Israel.
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What is he ye séeth this huge heape of people, here this day being a straunger to ye state of this country,
What is he you seeth this huge heap of people, Here this day being a stranger to you state of this country,
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but presently might cōceiue much life of god to be in thē? Surely it is a great people, yea a very great auditorie:
but presently might conceive much life of god to be in them? Surely it is a great people, yea a very great auditory:
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I haue not seene ye like in the countrie, ye Lord blesse you al, wt the first resurrectiō, according to his blessed will.
I have not seen you like in the country, you Lord bless you all, with the First resurrection, according to his blessed will.
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But you of ye greater sort, take you care, yt ye come not to heare what ye lord saith, only for ciuility or neiborly courtesie, in respect of these funerals:
But you of the greater sort, take you care, that you come not to hear what you lord Says, only for civility or neiborly courtesy, in respect of these funerals:
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or in nisenes, to heare a voice that might delight you: but what cause soeuer brought you, now yt you are come:
or in niceness, to hear a voice that might delight you: but what cause soever brought you, now that you Are come:
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be attentiue to ye lord, yt you may be taught of god.
be attentive to you lord, that you may be taught of god.
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As for ye gretest number, it is too apparant, & wil be proued anonne, yt as our prophet saith, they folow their couetousnes.
As for the greatest number, it is too apparent, & will be proved anon, that as our Prophet Says, they follow their covetousness.
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They are come in hope to haue a dole to day.
They Are come in hope to have a dole to day.
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Against whose gréedie desire eftsones I pray you, to whom it belongeth, that regarde may be had hereof:
Against whose greedy desire eftsoon I pray you, to whom it belongeth, that regard may be had hereof:
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least this dayes exercise, may be abused by the wicked, to father their popish prayer for the deade, vppon your charitable deuotion to the poore.
lest this days exercise, may be abused by the wicked, to father their popish prayer for the dead, upon your charitable devotion to the poor.
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But (beloued) let the bell call you to another Church, or at an other time, be ye preacher liked neuer so well,
But (Beloved) let the bell call you to Another Church, or At an other time, be you preacher liked never so well,
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& we shall not haue the thirde part of this audience.
& we shall not have the Third part of this audience.
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Nay, if we might haue but the fourth part, and that on the Sabboth onely, it were in these partes a vertuous people.
Nay, if we might have but the fourth part, and that on the Sabbath only, it were in these parts a virtuous people.
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And after our hearing, howe do we digest the worde? For the moste part, this is al:
And After our hearing, how do we digest the word? For the most part, this is all:
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At dinner, and after, we talke of the man, but féede not of the matter: We either yéelde him his due commendation, or our dislike:
At dinner, and After, we talk of the man, but feed not of the matter: We either yield him his due commendation, or our dislike:
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But euen as minstrels song once hearde, is streight forgotten:
But even as minstrels song once heard, is straight forgotten:
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So very fewe, with Marie, laieth vp in his heart, those things which the Prophet spake, Take héede that you spurne not at your Phisicions:
So very few, with Marry, Layeth up in his heart, those things which the Prophet spoke, Take heed that you spurn not At your Physicians:
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for then your health is at an ende.
for then your health is At an end.
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Did Esay cry in his time, lord, who beléeueth our sayings? And may not we cry nowe, Lord, who doeth credite our report? We are ye ofscowring of the people, the laughing-stockes of the worlde, wée are counted contentious, seditious, slaunderous, railers, lyers, & troublers, of ye state.
Did Isaiah cry in his time, lord, who Believeth our sayings? And may not we cry now, Lord, who doth credit our report? We Are the ofscowring of the people, the laughing-stockes of the world, we Are counted contentious, seditious, slanderous, railers, liars, & troublers, of the state.
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But as for this people, (though thou O Lord) speake in vs vnto them,
But as for this people, (though thou Oh Lord) speak in us unto them,
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yet will they not bend their eares, to heare thy voyce in vs. Though ye earth be wearie of her sinnefull burthen,
yet will they not bend their ears, to hear thy voice in us Though you earth be weary of her sinful burden,
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& as surcharged (with the heauinesse of sinne) doth vniuersally totter as a dronken man, at our iniquities, and thy heauie iudgements:
& as surcharged (with the heaviness of sin) does universally totter as a drunken man, At our iniquities, and thy heavy Judgments:
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yea though the waters here below, the heauens & planets farre aboue, though blasing gleames,
yea though the waters Here below, the heavens & planets Far above, though blazing gleams,
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and burning lampes, haue summoned vs, and vgly shapes in monstrous birth, haue and yet doe cite vs, to the preuentiō of thy heauie wrath in true repentaunce:
and burning lamps, have summoned us, and ugly shapes in monstrous birth, have and yet do Cite us, to the prevention of thy heavy wrath in true Repentance:
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yet no man sayth to himselfe, and what haue I done? But euerie man goeth to the corruption of his owne heart, yet no man say to himself, and what have I done? But every man Goes to the corruption of his own heart,
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and fetcheth thence, the labor of his life, in Hypocrisie, Popery, Drunkennesse, Whoredome, couetousnesse, pride, ambition, atheisme & such like.
and Fetches thence, the labour of his life, in Hypocrisy, Popery, drunkenness, Whoredom, covetousness, pride, ambition, atheism & such like.
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And all this commeth hereof, that being almost all dead, we féele not, that we are once touched with sickenes.
And all this comes hereof, that being almost all dead, we feel not, that we Are once touched with sickness.
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We goe on in our wickednes, and séeke credit against our reprouers, & scorne at Gods iudgementes,
We go on in our wickedness, and seek credit against our reprovers, & scorn At God's Judgments,
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and when most séeming is of imminent daunger: wee assure our selues of great securitie.
and when most seeming is of imminent danger: we assure our selves of great security.
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Oh people of this waywarde nation and you here present, let vs his ministers bee the Lordes cockes, to rowse you out of this deadely sléepe, hauing first with Peters teares, examined well our selues.
O people of this waywarde Nation and you Here present, let us his Ministers be the lords cocks, to rouse you out of this deadly sleep, having First with Peter's tears, examined well our selves.
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Let vs bee the trumpettes of the Lord, to warne you of the greate and mightie battel of the God of hostes against vs. And nowe accept you this labour of me, the watchman of the Lorde,
Let us be the trumpets of the Lord, to warn you of the great and mighty battle of the God of hosts against us And now accept you this labour of me, the watchman of the Lord,
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and hearken with comfort to this my crye:
and harken with Comfort to this my cry:
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Arise you that sleepe in your sinnes and shamefull securitie (O Christians by name) Arise from the first death of sinne, by the operation of Gods holy spirite in you, Arise you that sleep in your Sins and shameful security (Oh Christians by name) Arise from the First death of sin, by the operation of God's holy Spirit in you,
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and walke in newnesse of life, by the light of the glorious gospell of GOD, giuen you in Christ,
and walk in newness of life, by the Light of the glorious gospel of GOD, given you in christ,
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so shal not the second death haue any power of you: because you haue taken parte in the first resurrection. so shall not the second death have any power of you: Because you have taken part in the First resurrection.
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And now I perceiue this first parte hath taken my whole time allotted me, so as I can not speake of the seconde, which is so depending of the first, that well they can not bee disioyned.
And now I perceive this First part hath taken my Whole time allotted me, so as I can not speak of the seconde, which is so depending of the First, that well they can not be disjoined.
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But in asmuch as your ciuill solemnities, aske more tyme, then possibly the forenoone woulde afforde vs, I will deferre my seconde part till some other time,
But in as as your civil solemnities, ask more time, then possibly the forenoon would afford us, I will defer my seconde part till Some other time,
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except I receiue your pleasures, farther to procéede. Well then: knowing now your godly desires, by the harald at armes, that I shoulde procéede:
except I receive your pleasures, farther to proceed. Well then: knowing now your godly Desires, by the harald At arms, that I should proceed:
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Let vs read our second part, and it is thus:
Let us read our second part, and it is thus:
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For on such the second death hath no power, but they shal be ye priestes of god and Christ,
For on such the second death hath no power, but they shall be you Priests of god and christ,
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and shall raigne with him a thousand yeare.
and shall Reign with him a thousand year.
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In this part (dearely beloued) the Euangelist doth by a most elegant phrase, describe the state & conditiō of the faithfull, affirming thē,
In this part (dearly Beloved) the Evangelist does by a most elegant phrase, describe the state & condition of the faithful, affirming them,
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so farre of to be once touched, after ye punct of natural death, with the paines of hell or false fained popish purgatorie, that contrarily, they presently are in blisse with God, singing with the spirits of ye iust, the due prayses of the Lord:
so Far of to be once touched, After you punct of natural death, with the pains of hell or false feigned popish purgatory, that contrarily, they presently Are in bliss with God, singing with the spirits of you just, the due praises of the Lord:
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saying, for on such. &c. But to the further openyng of this excellent part, let vs obserue these thrée thinges:
saying, for on such. etc. But to the further opening of this excellent part, let us observe these thrée things:
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First what is to be vnderstoode by this second death. Secondly, of what prerogatiue & power ye same is.
First what is to be understood by this second death. Secondly, of what prerogative & power you same is.
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And last of al, for a final conclusion, what, & wher is the ful felicitie of the iust, which haue their part in the first resurrection.
And last of all, for a final conclusion, what, & where is the full felicity of the just, which have their part in the First resurrection.
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The second death, (to be shorte) is that which followeth the firste, as a merite of his deserte.
The second death, (to be short) is that which follows the First, as a merit of his desert.
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But death is said to be twofold, in the holy scriptures.
But death is said to be twofold, in the holy Scriptures.
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For as there is a death of the body, so is there likewise a death of the soule.
For as there is a death of the body, so is there likewise a death of the soul.
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But of death of the bodie, we haue saide before: And of the naturall death, Gods holy booke, our common experience:
But of death of the body, we have said before: And of the natural death, God's holy book, our Common experience:
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and the dead body of this departed Christian before vs, beareth perfecte testimony. Of which the Apostle Paule sayth:
and the dead body of this departed Christian before us, bears perfect testimony. Of which the Apostle Paul say:
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It is decreed that man shall once die, and then cometh his iudgement. And our Apostle in this booke:
It is decreed that man shall once die, and then comes his judgement. And our Apostle in this book:
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Blessed are the dead, which die in the Lord: (or for the Lords cause) for they rest from their labours, Blessed Are the dead, which die in the Lord: (or for the lords cause) for they rest from their labours,
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so saith the spirite, and their works follow them. Their owne workes followe them, not the workes of other for them.so Says the Spirit, and their works follow them. Their own works follow them, not the works of other for them.
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And be it knowne vnto you yt the first death of ye soule, (which is sinne and iniquitie) is the verie cause procuring Gods iudgement, to strike the bodie with naturall death,
And be it known unto you that the First death of the soul, (which is sin and iniquity) is the very cause procuring God's judgement, to strike the body with natural death,
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and is héere called the first death of the body.
and is Here called the First death of the body.
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For ye which, the soule, that dieth in sinne, shall abide much paine & torment in hel,
For you which, the soul, that Dieth in sin, shall abide much pain & torment in hell,
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when yet the body therof sléepeth quiet in the graue, expecting his woeful resurrection. And now of the second death, which Christ Iesus, and our Apostle Iohn calleth hell, & the lake of fire.
when yet the body thereof Sleepeth quiet in the graven, expecting his woeful resurrection. And now of the second death, which christ Iesus, and our Apostle John calls hell, & the lake of fire.
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Feare not thē, saith Christ, which kill the body, but are not able to kill the soule: fear not them, Says christ, which kill the body, but Are not able to kill the soul:
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but rather feare him which is able to destroy both body & soule, into hel. Here is ye death of ye body, the first death;but rather Fear him which is able to destroy both body & soul, into hell. Here is the death of the body, the First death;
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& the death of the soule in hell, the second. Of the same seconde death, speaketh S. Iohn in this receiued text.
& the death of the soul in hell, the second. Of the same seconde death, speaks S. John in this received text.
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Goe too, you worldlings, that treasure vp wrath to your selues, for the last day: tribulation and anguish, death and hell, shall be your portion.
Go too, you worldlings, that treasure up wrath to your selves, for the last day: tribulation and anguish, death and hell, shall be your portion.
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Looke to this you scorners yt put far off the last day, here is to you endles woe.
Look to this you Scorner's that put Far off the last day, Here is to you endless woe.
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You haue made a couenant with death, but death it selfe and hell, viz. the damned soules in them, shall henceforth be cast both bodie and soule, into the burning lake of fire & brimston, which is the second death.
You have made a Covenant with death, but death it self and hell, viz. the damned Souls in them, shall henceforth be cast both body and soul, into the burning lake of fire & brimstone, which is the second death.
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For be the day neuer so long, at the last cōmeth Euening.
For be the day never so long, At the last comes Evening.
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Oh, beloued that wéepe nowe, then shall you laugh and reioyce, if so that you kisse & embrace the Sonne of God,
O, Beloved that weep now, then shall you laugh and rejoice, if so that you kiss & embrace the Son of God,
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& fal before his presence, condēning your selues for sin, & killing sinn in you, by ye power of his spirit you shal thē sée ye proud antechristiā Pharaoh,
& fall before his presence, Condemneth your selves for since, & killing sin in you, by the power of his Spirit you shall them see the proud Antichristian Pharaoh,
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& al his popish Egyptiās, cast into ye sea & gulfe of vnquenchable fire, when your selues, by your mighty Moses & captain christ, shall be ledd into the heauenly lande of promise, there to raigne wt him for euer & euer.
& all his popish Egyptiās, cast into you sea & gulf of unquenchable fire, when your selves, by your mighty Moses & captain Christ, shall be led into the heavenly land of promise, there to Reign with him for ever & ever.
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Many men mooue much dispute about the site and place of hell, this firie lake: But I say onely this of it:
Many men move much dispute about the site and place of hell, this firy lake: But I say only this of it:
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It is a forbidden curiositie, engendring strife, deuoide of profit, to question where, and in what place it is:
It is a forbidden curiosity, engendering strife, devoid of profit, to question where, and in what place it is:
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But it is a commanded diuinitie, to séeke the liuing God, with reuerent feare, by his mercie,
But it is a commanded divinity, to seek the living God, with reverent Fear, by his mercy,
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and Christes merite to be raunsomed from the paines and power thereof. Of whose power, we thus say:
and Christ's merit to be ransomed from the pains and power thereof. Of whose power, we thus say:
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The second death (which is hell) hath a double power or prerogatiue.
The second death (which is hell) hath a double power or prerogative.
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The first is a prerogatiue to receiue such persons as of right doe belong vnto her.
The First is a prerogative to receive such Persons as of right doe belong unto her.
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The seconde is, perpetually to kéepe their soules in that lake, till the day of iudgement,
The seconde is, perpetually to keep their Souls in that lake, till the day of judgement,
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and can neither be coniured or commaunded to deliuer any one of them (or can they come out of her) by any authoritie or power, of Pope or whole papasie:
and can neither be conjured or commanded to deliver any one of them (or can they come out of her) by any Authority or power, of Pope or Whole papacy:
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but after that day, shall possesse both the bodies & souls of ye malignant Church, to her euerlasting tormentes.
but After that day, shall possess both the bodies & Souls of the malignant Church, to her everlasting torments.
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Nowe, what soules and persons, doe belong to her, our Apostle doth tel vs, in the 21. of this book, saying:
Now, what Souls and Persons, do belong to her, our Apostle does tell us, in the 21. of this book, saying:
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But the fearefull and vnbeleeuing, and the abhominable, & murtherers, & whormongers, & idolaters & sorcerers, But the fearful and unbelieving, and the abominable, & murderers, & whoremongers, & Idolaters & sorcerers,
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& al liers, shal haue their part in ye lake, which burneth with fire & brimstō, which is the second death. & all liers, shall have their part in you lake, which burns with fire & brimstone, which is the second death.
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Thrée sortes of persons Gods spirit doeth assure vs, to be vnder the power of ye second death. That is:
Thrée sorts of Persons God's Spirit doth assure us, to be under the power of you second death. That is:
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ye obstinate Infidell, the fearefull Papiste, and the abhominable couetous of the worlde: as drunkards whoremongers, murtherers, couetous, liars and such like.
you obstinate Infidel, the fearful Papist, and the abominable covetous of the world: as drunkards whoremongers, murderers, covetous, liars and such like.
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Delicate be your delightes, yee gallants of these dayes, but wisely call them to account, before the mourners followe the sinfull corps to the graue.
Delicate be your delights, ye gallants of these days, but wisely call them to account, before the mourners follow the sinful corpse to the graven.
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For if the Lord (which is the searcher of the heart) find your delights with death to end in infidelitie, in fearefull poperie, For if the Lord (which is the searcher of the heart) find your delights with death to end in infidelity, in fearful popery,
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or in any these carnal abhominations, thē deceiue not your selues: for the prerogatiue of the second death, may not be taken frō her.
or in any these carnal abominations, them deceive not your selves: for the prerogative of the second death, may not be taken from her.
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God is a iust God, and in his iustice, will iudge euery mā according to the verie nature of his worke.
God is a just God, and in his Justice, will judge every man according to the very nature of his work.
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Note here also, yt ciuill honestie, without Christs diuinitie, cannot kéepe the honest Infidel, and vnbeléeuer, from the second death.
Note Here also, that civil honesty, without Christ divinity, cannot keep the honest Infidel, and unbeliever, from the second death.
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For we possesse ye heauens, by inheritance onely, and we are none otherwise made heires, thē by this prerogatiue, that we are made the sōns of God.
For we possess you heavens, by inheritance only, and we Are none otherwise made Heirs, them by this prerogative, that we Are made the Sons of God.
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And wee are none otherwise made the sōnes of God, but by our faith in Iesus Christ. And we Are none otherwise made the Sons of God, but by our faith in Iesus christ.
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Nor can this faith bée else obtained, but by the spirite of God.
Nor can this faith been Else obtained, but by the Spirit of God.
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Or doth this spirit otherwise (ordinarily) worke it in vs, then by the preaching of the word of God.
Or does this Spirit otherwise (ordinarily) work it in us, then by the preaching of the word of God.
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But, the infidell reiecteth the worde: and therefore Gods spirite: likewise our Christ, and in him, our heauenly father, and so finally, this heauenly inheritance.
But, the infidel rejects the word: and Therefore God's Spirit: likewise our christ, and in him, our heavenly father, and so finally, this heavenly inheritance.
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And as for our honest life and good workes, they serue, but so seale vp the heartes of the faithfull, to thassuraunce of their election,
And as for our honest life and good works, they serve, but so seal up the hearts of the faithful, to thassuraunce of their election,
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and to procure others, to prayse the Lorde, being benefited by them, in vs. But the onely hand that apprehendeth our inheritance in Christ, is our firme fixed faith in him, beléeuing by his word and spirit, in the full consent of our hartes, that he is the same, which the most mercifull father hath giuen him to be to vs:
and to procure Others, to praise the Lord, being benefited by them, in us But the only hand that apprehendeth our inheritance in christ, is our firm fixed faith in him, believing by his word and Spirit, in the full consent of our hearts, that he is the same, which the most merciful father hath given him to be to us:
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That is, our wisedome, our iustification, our holynesse, our frée and most absolute redemption: and so in the bottome of our heartes, doe by faith embrace him.
That is, our Wisdom, our justification, our holiness, our free and most absolute redemption: and so in the bottom of our hearts, do by faith embrace him.
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2 The second sort subiect vnto hel, are the feareful papistes, who shal neuer (so dying) escape ye second death.2 The second sort Subject unto hell, Are the fearful Papists, who shall never (so dying) escape you second death.
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And if you will marke with me this Epitheton, fearefull: & therewith measure in truth, the popish profession:
And if you will mark with me this Epitheton, fearful: & therewith measure in truth, the popish profession:
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you must of méere necessitie grant me, that no papist (dying in his popery) can be else where placed but in the second death.
you must of mere necessity grant me, that no papist (dying in his popery) can be Else where placed but in the second death.
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And to your better vnderstāding hereof, you must distinguish betwixt feare & feare: for there is a feare, cōmended & cōmanded to vs, in ye holy scriptures, as:
And to your better understanding hereof, you must distinguish betwixt Fear & Fear: for there is a Fear, commended & commanded to us, in the holy Scriptures, as:
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The feare of the Lord is ye beginning of wisedom: cōmanded, Serue ye Lorde in feare, & reioyce to him with trēbling. The Fear of the Lord is the beginning of Wisdom: commanded, Serve you Lord in Fear, & rejoice to him with trembling.
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Again, Feare god, honor the king, loue brotherly fellowship. But this is yt feare, which Gods spirite planteth in his children, to serue him in his true worship,
Again, fear god, honour the King, love brotherly fellowship. But this is that Fear, which God's Spirit plants in his children, to serve him in his true worship,
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& is euer ioyned, wt assured knowledge, & affiance in God. And in ye knot of christiā mariage, this sacred feare is rightly shadowed:
& is ever joined, with assured knowledge, & affiance in God. And in the knot of christian marriage, this sacred Fear is rightly shadowed:
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for ye wife feareth to offend her husband, but it is for reuerēce & loue to him,
for you wife fears to offend her husband, but it is for Reverence & love to him,
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& neuer wtout affiance of his fauor, because she knoweth him, to be her maried husband:
& never without affiance of his favour, Because she Knoweth him, to be her married husband:
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So likewise ye godly child, doth feare to displease his father, not bicause he doubteth of his loue,
So likewise you godly child, does Fear to displease his father, not Because he doubteth of his love,
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but for yt he would not gréeue ye spirit of his life, whō he feleth most assuredly in natural knot, fast tyed to him.
but for that he would not grieve you Spirit of his life, whom he feeleth most assuredly in natural knot, fast tied to him.
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And though his father lend him a frowning face, he knows yt those his lookes proceed of fatherly loue, to his correctiō.
And though his father lend him a frowning face, he knows that those his looks proceed of fatherly love, to his correction.
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wherof persuaded, so he feareth, so he trusteth, so he naturally loueth & obeieth him. And this knowledge & loue driueth away filthy feare, which gendreth painefulnes.
whereof persuaded, so he fears, so he Trusteth, so he naturally loves & Obeyeth him. And this knowledge & love Driveth away filthy Fear, which gendereth painefulnes.
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But the feare yt Iohn speaketh of, is flat contrarie to this.
But the Fear that John speaks of, is flat contrary to this.
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It is begotten by distrust in god, it is borne of ignorance, it liueth to dispaire, & dieth in gret painfulnes.
It is begotten by distrust in god, it is born of ignorance, it lives to despair, & Dieth in great painfulness.
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what other is ye whole profession of popery, but méere timiditie? They euer distrust god of his promise, during their life,
what other is the Whole profession of popery, but mere timidity? They ever distrust god of his promise, during their life,
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& therefore they die in feare of his fauor, at ye houre of death. If he say:
& Therefore they die in Fear of his favour, At the hour of death. If he say:
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That soule yt sinneth shal die, they beleue him not, but walke frō sin to sin, committing more trust to a Popes bul, thē credit to ye immortal word of god.That soul that Sinneth shall die, they believe him not, but walk from since to since, committing more trust to a Popes bull, them credit to you immortal word of god.
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If ye Lord say, and sweare also:
If you Lord say, and swear also:
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Verely, verely, he that heareth my words, & beleueth in him yt sent me, hath euerlasting life, Verily, verily, he that hears my words, & Believeth in him that sent me, hath everlasting life,
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& shall not come into condēnatiō: but hath passed frō death to life. yet ye papist is afraid to rest vpō this promise:& shall not come into condemnation: but hath passed from death to life. yet the papist is afraid to rest upon this promise:
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for he doth not absolutely beléeue it, but is in feare notwtstanding, yt after death, his soule shal go to condemnation,
for he does not absolutely believe it, but is in Fear notwithstanding, that After death, his soul shall go to condemnation,
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if not to hell, yet at the least to purgatory.
if not to hell, yet At the least to purgatory.
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Though the spirit of God say, There is no condēnation to thē that are graft in Christ Iesu:
Though the Spirit of God say, There is no condemnation to them that Are grafted in christ Iesu:
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whose life is not after ye flesh, but after the spirit: whose life is not After you Flesh, but After the Spirit:
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yet the papist, wil not beleeue, yt he ought to be assured of this Christian rocke, to rest vpon:
yet the papist, will not believe, that he ought to be assured of this Christian rock, to rest upon:
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but casteth himselfe into the raging sea of wauering distrust.
but Cast himself into the raging sea of wavering distrust.
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Which feareful persuasion, hath béene the very building of al Abbies, priories, & popish paultries, from many yeres past vs,
Which fearful persuasion, hath been the very building of all Abbeys, priories, & popish paultries, from many Years passed us,
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and doth bréede great blasphemie to the glorie of God.
and does breed great blasphemy to the glory of God.
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For first it taketh away the foundation of our faith, in the merite of Christ, which is, ye God almighty is become our father in him,
For First it Takes away the Foundation of our faith, in the merit of christ, which is, you God almighty is become our father in him,
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and yt he is nowe well pleased with vs, and as a father, not onely doeth pardon our sins,
and that he is now well pleased with us, and as a father, not only doth pardon our Sins,
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but so tenderly loueth vs, yt our necessities whatsoeuer, he carefully helpeth.
but so tenderly loves us, that our necessities whatsoever, he carefully Helpeth.
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It taketh away also this holy boldnes in loue, which his spirit doeth assure vs of,
It Takes away also this holy boldness in love, which his Spirit doth assure us of,
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and Christ doeth teach vs to cry vnto him: O thou yt art our father. Secondly the popish doubtfulnes taketh away ye benefite of Christ his sonne.
and christ doth teach us to cry unto him: Oh thou that art our father. Secondly the popish doubtfulness Takes away the benefit of christ his son.
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For we are taught to beleue, ye Christ is dead, for vs, that he is ye lambe of God, which taketh away our sinnes, that nothing can condēne vs,
For we Are taught to believe, you christ is dead, for us, that he is the lamb of God, which Takes away our Sins, that nothing can condemn us,
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because our Christ hath iustified vs, and is deade, risen againe, and set at the right hand of God,
Because our christ hath justified us, and is dead, risen again, and Set At the right hand of God,
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for vs, so that in him, we that truely beléeue, are more then conquerours:
for us, so that in him, we that truly believe, Are more then conquerors:
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so as neither hell or heauen, man or Angel, prince or diuell, things present or to come, can separate vs, from our benefite, and loue of Christ.
so as neither hell or heaven, man or Angel, Prince or Devil, things present or to come, can separate us, from our benefit, and love of christ.
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This certaintie the booke of God doth teach vs:
This certainty the book of God does teach us:
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but from this anchorholde, the diuell and poperie, laboureth to drawe vs. Thirdly it taketh all godly consolation from vs, in the day of tentation,
but from this Anchorhold, the Devil and popery, Laboureth to draw us Thirdly it Takes all godly consolation from us, in the day of tentation,
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& layeth vs open to Sathans iawes.
& Layeth us open to Satan's Jaws.
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For who can lift vp his heart, in tentation, that fighting with his enimy much stronger thē he, hath no hope of his captaine Christ, the strongest of all,
For who can lift up his heart, in tentation, that fighting with his enemy much Stronger them he, hath no hope of his captain christ, the Strongest of all,
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or in the mercie of God, to defende him? It also taketh away ardent & earnest prayer to God:
or in the mercy of God, to defend him? It also Takes away Ardent & earnest prayer to God:
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for who can with comfort crie in triall, that standeth in feare he shall not be hearde? but in the ende he falleth into dispaire & hate of God, to all loosenesse of life,
for who can with Comfort cry in trial, that Stands in Fear he shall not be heard? but in the end he falls into despair & hate of God, to all looseness of life,
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and ruffianlike boldnes, taking lust to liue in sinne, not expecting other then hell at the ende.
and ruffianlike boldness, taking lust to live in sin, not expecting other then hell At the end.
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Laste of all, the popish doctrine of doubtfulnesse fighteth flat against the nature of our Christian faith:
Laste of all, the popish Doctrine of doubtfulness fights flat against the nature of our Christian faith:
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which is not a light opinion of our God, and Christ his loue to vs, and our saluation in him:
which is not a Light opinion of our God, and christ his love to us, and our salvation in him:
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but a most firme, stable and sure foundation setled in our soules:
but a most firm, stable and sure Foundation settled in our Souls:
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so, as neither fire in earth, nor powers in hell, can burne or raze it out of our heartes, that wee are sealed by his spirite, in the faith of his Christ, to be his children,
so, as neither fire in earth, nor Powers in hell, can burn or raze it out of our hearts, that we Are sealed by his Spirit, in the faith of his christ, to be his children,
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and fellowe heires with our eldest brother Christ our Lorde, in his great loue, wherwt he hath loued vs,
and fellow Heirs with our eldest brother christ our Lord, in his great love, wherewith he hath loved us,
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yea, euen when we were his enimies. Wherefore we are taught that bee faithfull, to holde this for most certaine:
yea, even when we were his enemies. Wherefore we Are taught that be faithful, to hold this for most certain:
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that though wee be wicked of our selues, yet are wee iustified by his grace, in our faith,
that though we be wicked of our selves, yet Are we justified by his grace, in our faith,
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and haue peace with God, and frée accesse in one spirite, to God our father nowe,
and have peace with God, and free access in one Spirit, to God our father now,
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and shalbe receiued to him of Angels, when we departe this life, as this our text doth also tell vs. Hell shall not touch vs,
and shall received to him of Angels, when we depart this life, as this our text does also tell us Hell shall not touch us,
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but we shall raigne with God, his priestes, and holy ones for euer.
but we shall Reign with God, his Priests, and holy ones for ever.
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Cast off popish fearefulnesse therfore, & acquaint your selues wt the hearing of ye word of God:
Cast off popish fearfulness Therefore, & acquaint your selves with the hearing of the word of God:
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so shal yée learne, to be firme in faith & sure to liue.
so shall the Learn, to be firm in faith & sure to live.
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Here be touched also, all those, which feare men rather then God, and in time of persecution runne from religion,
Here be touched also, all those, which Fear men rather then God, and in time of persecution run from Religion,
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or in the presēce of popish princes, iudges, tormentours, or before a balde Masse-priest, dare not confesse the Lorde:
or in the presence of popish Princes, judges, tormentors, or before a bald Mass priest, Dare not confess the Lord:
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but to saue his momentary life, doth cast away the eternall. Hee that will saue his life, shall lose it:
but to save his momentary life, does cast away the Eternal. He that will save his life, shall loose it:
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& he that shal lose his life for my sake and the gospels, shall saue it, saith our sauiour Christ. Pray, pray: & he that shall loose his life for my sake and the gospels, shall save it, Says our Saviour christ. Pray, pray:
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pray the Lorde to pull you out of poperie (beloued) and in speede, come out of Babilon, which is appointed to be cast into the fierie lake, least being partakers of her sinnes, yée also féede of her plagues.
pray the Lord to pull you out of popery (Beloved) and in speed, come out of Babylon, which is appointed to be cast into the fiery lake, least being partakers of her Sins, the also feed of her plagues.
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The thirde sort which shall to hell, are the abhominable murtherers, harlots, and such like.
The Third sort which shall to hell, Are the abominable murderers, harlots, and such like.
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These abhominable are to be vnderstoode of such persons, as, hauing once professed the trueth of God, are now, not onely become to hate it,
These abominable Are to be understood of such Persons, as, having once professed the truth of God, Are now, not only become to hate it,
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but most filthily they blaspheme it, persecute and torment those, that professe it, to whom is reserued fire & brimstone.
but most filthily they Blaspheme it, persecute and torment those, that profess it, to whom is reserved fire & brimstone.
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Heb. 6. Heb. 10. The rest, are so manifest, as néede no commentarie:
Hebrew 6. Hebrew 10. The rest, Are so manifest, as need no commentary:
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onely let vs knowe, that murtherers be they, which kill, wound or hurt, themselues or their neighbours, either with the sworde of an hateful heart, (as Iohn saith) or with the sharpned tongue (as Dauid saith) or with the hande,
only let us know, that murderers be they, which kill, wound or hurt, themselves or their neighbours, either with the sword of an hateful heart, (as John Says) or with the sharpened tongue (as David Says) or with the hand,
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as Caine did his brother Habell.
as Cain did his brother Habel.
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And forget not that the seconde death, is the receptacle for all such as die impenitent hereof. And forget not that the seconde death, is the receptacle for all such as die impenitent hereof.
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The seconde parte of deathes power in hell is, fast to retaine her captiues, from the houre of their death with Diues,
The seconde part of deaths power in hell is, fast to retain her captives, from the hour of their death with Diues,
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vntil the day of the last resurrectiō: which thing is most plainely proued by the storie of Diues and Lazarus.
until the day of the last resurrection: which thing is most plainly proved by the story of Diues and Lazarus.
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Nowe (beloued) the papists graunt with vs, that in the hels there is no redemption: Now (Beloved) the Papists grant with us, that in the hels there is no redemption:
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but they say, that in the earth there are distinct, thrée sorts of mē: One sort most holy, another sort most wicked and the thirde sort of a certain mixture,
but they say, that in the earth there Are distinct, thrée sorts of men: One sort most holy, Another sort most wicked and the Third sort of a certain mixture,
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neither so holy, as straight vpon death they demerite to goe to heauen, or yet so wicked,
neither so holy, as straight upon death they demerit to go to heaven, or yet so wicked,
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as at all they can be sent to hell, but are for a time, committed after death,
as At all they can be sent to hell, but Are for a time, committed After death,
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vnto the paines of Purgatorie, and must thence bée delyuered, not by mercie, but by merite of Masses (dirtie) diriges, popes (paltries called) pardons, and such like.
unto the pains of Purgatory, and must thence been Delivered, not by mercy, but by merit of Masses (dirty) Dirges, Popes (paltries called) Pardons, and such like.
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And here is your foundation, and your cause of prayer for the deade. In aunswere wherof we graunt:
And Here is your Foundation, and your cause of prayer for the dead. In answer whereof we grant:
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some persons are so sanctified in earth, that straight from hence they goe to heauen, but not for any their merite:
Some Persons Are so sanctified in earth, that straight from hence they go to heaven, but not for any their merit:
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For they are taught to holde, that hauing done all they can: yet they are none other but wasting and vnprofitable seruauntes.
For they Are taught to hold, that having done all they can: yet they Are none other but wasting and unprofitable Servants.
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And that some are so wicked, that straight they goe to hell, as all obstinate, rebellyous and trayterous papistes, feareful wretches,
And that Some Are so wicked, that straight they go to hell, as all obstinate, rebellious and traitorous Papists, fearful wretches,
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and abhominable persons, we firmely beléeue.
and abominable Persons, we firmly believe.
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But, that there are any so imperfect, that for their imperfection, they are stayed from heauen,
But, that there Are any so imperfect, that for their imperfection, they Are stayed from heaven,
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and for their remnant of holynesse, cannot come to hell, and therefore of necessitie must tumble into a popish purgatorie, this we flatly affirme to be a foolish opinion, without warrant from God.
and for their remnant of holiness, cannot come to hell, and Therefore of necessity must tumble into a popish purgatory, this we flatly affirm to be a foolish opinion, without warrant from God.
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And touching these mixed persons, surely the Church neither hath had, or shall haue any other. Of women:
And touching these mixed Persons, surely the Church neither hath had, or shall have any other. Of women:
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was not that most holy maide, Marie, the blessed mother of Christ, one most sacred? But both the holy scriptures,
was not that most holy maid, Marry, the blessed mother of christ, one most sacred? But both the holy Scriptures,
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and her owne confession conuinceth her of sinne, but she is saued by her Christ, saying:
and her own Confessi Convinces her of sin, but she is saved by her christ, saying:
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My spirit doth reioyce in God my sauiour. And for her daily sinnes, she, as al other, is taught to pray: forgiue vs our sinnes.My Spirit does rejoice in God my Saviour. And for her daily Sins, she, as all other, is taught to pray: forgive us our Sins.
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So also, in her blessed bodie, was sure faith, great loue, a pure heart, and much godlynesse, wherefore beholde a certaine mixture. Also of men:
So also, in her blessed body, was sure faith, great love, a pure heart, and much godliness, Wherefore behold a certain mixture. Also of men:
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the Apostles were the most pure, and yet not without the bodies of sinne. What else moueth Paul, to crie to the Romans:
the Apostles were the most pure, and yet not without the bodies of sin. What Else moves Paul, to cry to the Roman:
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O wretched man that I am, who shall deliuer me from ye body of this death? And this our most holie Iohn, in his first Epistle, doth accuse himselfe, & all other Apostles, of sin, saying: Oh wretched man that I am, who shall deliver me from you body of this death? And this our most holy John, in his First Epistle, does accuse himself, & all other Apostles, of since, saying:
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If we say yt we haue no sinne, we deceiue our selues, &c. Thus they liued,If we say that we have no sin, we deceive our selves, etc. Thus they lived,
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& thus they dyed with this battel against sinne, but had victorie in Iesus Christ. Yet I trow, yt the papistes will not say:
& thus they died with this battle against sin, but had victory in Iesus christ. Yet I trow, that the Papists will not say:
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how the gratious virgin Mary and the holy Apostles, went from death, to their popish purgatorie.
how the gracious Virgae Marry and the holy Apostles, went from death, to their popish purgatory.
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The same mixture, yt is to say, in one bodie, to haue obeying faith, & in it another lawe rebelling to the spirite, is in all the electe of God, in more or lesse measure. The same mixture, that is to say, in one body, to have obeying faith, & in it Another law rebelling to the Spirit, is in all the elect of God, in more or less measure.
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By meanes whereof, there cannot but bee many sharpe battels, in the hearte of man,
By means whereof, there cannot but be many sharp battles, in the heart of man,
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so, as some times, he slippeth & is brought very low, & somtimes he resteth againe and taketh courage,
so, as Some times, he slippeth & is brought very low, & sometimes he rests again and Takes courage,
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and stoutly standeth vnder the banner, of his captain Christ, by the strength of his holy spirite:
and stoutly Stands under the banner, of his captain christ, by the strength of his holy Spirit:
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but yet at the houre of death, if he shoulde be measured, by his falls, he should be iudged worthy of the second death.
but yet At the hour of death, if he should be measured, by his falls, he should be judged worthy of the second death.
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But because he hath his part (by true & louing Faith, in repentance) of the first resurrection, he dyeth blessed in the Lord, But Because he hath his part (by true & loving Faith, in Repentance) of the First resurrection, he Dies blessed in the Lord,
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and holy, resteth from his labours in earth, and paines in hell:
and holy, rests from his labours in earth, and pains in hell:
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for, the second death hath no power of him, much lesse can a popish purgatorie, which is not.
for, the second death hath no power of him, much less can a popish purgatory, which is not.
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I come not to dispute with the papistes nowe, but to lay forth the plaine doctrine of saluation, to your Christian hearts,
I come not to dispute with the Papists now, but to lay forth the plain Doctrine of salvation, to your Christian hearts,
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and something to let you sée the blindnes of ye side, which in so cléere a light do grope at their owne inuentions.
and something to let you see the blindness of the side, which in so clear a Light do grope At their own Inventions.
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But to your purgatory thus much: Is there such a place? yea sir.
But to your purgatory thus much: Is there such a place? yea sir.
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I pray you wher sir, haue you warrant for it in the holy scriptures? Forsooth saith the papist, both in the olde Testament, and in the newe. doth not Zacharie say:
I pray you where sir, have you warrant for it in the holy Scriptures? Forsooth Says the papist, both in the old Testament, and in the new. does not Zacharias say:
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I haue loosed my prisoners out of the pitte wherein is no water? Sir, here is our purgatory. Well proued: I have loosed my Prisoners out of the pit wherein is no water? Sir, Here is our purgatory. Well proved:
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and like the rest of all your religion.
and like the rest of all your Religion.
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Héere is mētion made of a pitte voide of water, & that is ynough for purgatories proofe.
Here is mention made of a pit void of water, & that is enough for Purgatories proof.
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Such warrant haue they, for the assumption of their Lady, hauing no warrant for it, in their blasphemous Masse, of that day they solemnely sing the Gospel, of Marie & Martha.
Such warrant have they, for the Assump of their Lady, having no warrant for it, in their blasphemous Mass, of that day they solemnly sing the Gospel, of Marie & Martha.
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But this is ynough to blinde the eyes of the ignorant, that they haue the name of Marie, in that Masse,
But this is enough to blind the eyes of the ignorant, that they have the name of Marie, in that Mass,
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although it concerne a farre other matter, and be altogether spokē of another person.
although it concern a Far other matter, and be altogether spoken of Another person.
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And euen such is the popish beggerie of this rich place, and promise of Gods prophet here.
And even such is the popish beggary of this rich place, and promise of God's Prophet Here.
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But be it that this scripture did any whitte toote at your purgatorie:
But be it that this scripture did any whit toot At your purgatory:
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I pray you sir, hath your purgatorie neither fire nor water in it? you sée, water is here denied,
I pray you sir, hath your purgatory neither fire nor water in it? you see, water is Here denied,
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and here is no mention of fire at all.
and Here is no mention of fire At all.
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Besides, the deliuerie here is saide to be, by the Lorde in heauen, and that in his mercy, without their merite:
Beside, the delivery Here is said to be, by the Lord in heaven, and that in his mercy, without their merit:
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But out of your purgatorie, mens soules are deliuered by men:
But out of your purgatory, men's Souls Are Delivered by men:
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in earth, without him in heauen, through their merite (to his iustice) of prayer and almes,
in earth, without him in heaven, through their merit (to his Justice) of prayer and alms,
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and diriges, and restles masses, and such like, and not by his mercie. And for the proofe hereof, you cite this place:
and Dirges, and restless masses, and such like, and not by his mercy. And for the proof hereof, you Cite this place:
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He shall not come out thence, till hee hath paide the vtmost farthinge. He shall not come out thence, till he hath paid the utmost farthing.
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If this sentence serue your purpose, then this doctrin, is rightly gathered of it, that though all the papists in the worlde pray and crie,
If this sentence serve your purpose, then this Doctrine, is rightly gathered of it, that though all the Papists in the world pray and cry,
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and launce themselues, with their forefathers the false priestes of Baal, till they cease to liue,
and lance themselves, with their Forefathers the false Priests of Baal, till they cease to live,
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yet their poore popish prisoner lyeth in the pitte still, but without fire or water, (it is sure, some driefatte) till he hath payed,
yet their poor popish prisoner lies in the pit still, but without fire or water, (it is sure, Some driefatte) till he hath paid,
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& not prayed, the vtmost farthing.
& not prayed, the utmost farthing.
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Thus (beloued) yée may sée what gaine the papistes haue got of this place, which they haue stollen from his true sense, to shadowe their shamefull briberie,
Thus (Beloved) the may see what gain the Papists have god of this place, which they have stolen from his true sense, to shadow their shameful bribery,
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and marchandize of mens soules in a faigned purgatorie.
and merchandise of men's Souls in a feigned purgatory.
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If it bée lawfull to allegorize this place, then this lake is rather the power of Satan,
If it been lawful to allegorise this place, then this lake is rather the power of Satan,
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& the bloude of the couenaunt, is the death of the Lord Christ:
& the blood of the Covenant, is the death of the Lord christ:
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who hath long since, before we were borne, purged vs, and thence deliuered vs, and hath translated vs into the kingdome of himselfe.
who hath long since, before we were born, purged us, and thence Delivered us, and hath translated us into the Kingdom of himself.
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And your owne doctour Hierome affirmeth, yt this lake is (not purgatory, but) hell it self.
And your own Doctor Jerome Affirmeth, that this lake is (not purgatory, but) hell it self.
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But ye true sense of the place is, an assurance of Gods hande to them of Ierusalem,
But you true sense of the place is, an assurance of God's hand to them of Ierusalem,
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for the couenant of his Christ, for whose sake hee hath nowe brought them from Babylons bondage.
for the Covenant of his christ, for whose sake he hath now brought them from Babylons bondage.
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A second place, the papistes haue of the new Testament, & that is out of the 1. Corinth.
A second place, the Papists have of the new Testament, & that is out of the 1. Corinth.
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3. Euerie mans worke shall be made manifest: 3. Every men work shall be made manifest:
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for the day shall declare it, because it shalbe reuealed by the fire, & the fire shal trie euery mans worke, of what sort it is. for the day shall declare it, Because it shall revealed by the fire, & the fire shall try every men work, of what sort it is.
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And this place séemeth so flatte on their side, that néedes we must haue a purgatorie.
And this place Seemeth so flat on their side, that needs we must have a purgatory.
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Truely, for all this, we must driue them to Virgil, & Pindarus, for Paul doth no whit helpe them. Truly, for all this, we must driven them to Virgil, & Pindarus, for Paul does not whit help them.
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And (good Christian auditorie) measure their opinion, by this scripture, and you shall sée howe falsely they father their purgatorie hereof.
And (good Christian auditory) measure their opinion, by this scripture, and you shall see how falsely they father their purgatory hereof.
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Héerein is mention of fire, I graunt: But such is this fire, yt not the persons yt do work gold or stubble,
Herein is mention of fire, I grant: But such is this fire, that not the Persons that do work gold or stubble,
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but ye work wrought shalbe cast into it:
but you work wrought shall cast into it:
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For he saith, & the fire shal trie euerie mans worke, &c. but they are to proue a place of fire, wherein the workman for his worke, is to be cast, which thou seest cannot be this.
For he Says, & the fire shall try every men work, etc. but they Are to prove a place of fire, wherein the workman for his work, is to be cast, which thou See cannot be this.
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Againe, they say no man shal come into their purgatorie, but ye mixed sort wherof we spake before:
Again, they say no man shall come into their purgatory, but you mixed sort whereof we spoke before:
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But Paul speaketh here, of such a fire, as vniuersally all must be tryed by.
But Paul speaks Here, of such a fire, as universally all must be tried by.
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For he saith not, they which haue builded haye, woode or stubble only, shal be tryed there,
For he Says not, they which have built hay, wood or stubble only, shall be tried there,
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but also they, which haue builded golde, siluer, & precious stones vpon the foūdation: These good workmē must yet goe through this fire, or at the least their workemanshippe:
but also they, which have built gold, silver, & precious stones upon the Foundation: These good workmen must yet go through this fire, or At the least their workmanship:
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For hee saith, euery mans worke, &c. Further, the texte doth not saye, that this fire shall purge the worke from corruption, or chaunge it:
For he Says, every men work, etc. Further, the text does not say, that this fire shall purge the work from corruption, or change it:
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as to make Haye become Golde; Woode, Siluer; stubble precious stones:
as to make Haye become Gold; Wood, Silver; stubble precious stones:
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But hée saith, it shall bee ignis probatorius, non Purgatorius, it shall onelye prooue and trye, what nature the mettall is off, not purge the person; or his worke at all.
But he Says, it shall be ignis probatorius, non Purgatorius, it shall only prove and try, what nature the mettle is off, not purge the person; or his work At all.
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Doe not yee sée, by this sounding and short sifting of their popishe follyes, with this portion of holye scripture, that the papists are sacrilegious robbers of God,
Do not ye see, by this sounding and short sifting of their popish folly's, with this portion of holy scripture, that the Papists Are sacrilegious robbers of God,
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and his scriptures? I doubt not, but you doe. Adde to this, their owne doctors are of other iudgement, touching this fire.
and his Scriptures? I doubt not, but you do. Add to this, their own Doctors Are of other judgement, touching this fire.
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Chrisostome taketh it for hell fire:
Chrysostom Takes it for hell fire:
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Hierome, for the fire at the last day, which shal then trie euery mans worke what it is: Jerome, for the fire At the last day, which shall then try every men work what it is:
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Gregorie a Pope of Rome, vnderstandeth it for the afflictions of this life:
Gregory a Pope of Rome, understandeth it for the afflictions of this life:
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And auncient Ambrose interpreteth it of doctrine, which of al other is the néerest the mind of the Apostle.
And ancient Ambrose interpreteth it of Doctrine, which of all other is the nearest the mind of the Apostle.
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For, the Apostle speaketh only of preachers & their labours, which the fire of Gods iudgement shall make manifest at his appointed season,
For, the Apostle speaks only of Preachers & their labours, which the fire of God's judgement shall make manifest At his appointed season,
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whether they haue preached with the groūds of Religion in truth, and taught other points of doctrine also, sincerely & soundly, in puritie of trueth,
whither they have preached with the grounds of Religion in truth, and taught other points of Doctrine also, sincerely & soundly, in purity of truth,
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or more corruptly haue laide erronious opinions; vpon the foundation of our faith.
or more corruptly have laid erroneous opinions; upon the Foundation of our faith.
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This was the Apostles purpose, so that if this fire shoulde be of purgatorie, then no man,
This was the Apostles purpose, so that if this fire should be of purgatory, then no man,
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but preachers, (protestantes and popish) shoulde come thither.
but Preachers, (protestants and popish) should come thither.
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Last of all, their transgressions coulde neuer in this fire bée forgiuen, but onely proued such as they were.
Last of all, their transgressions could never in this fire been forgiven, but only proved such as they were.
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But if they could haue so good happe, as there to bée purged, yet is mercie so shutte out of that purgatorie, that no prayer can obtaine remission of sinnes there,
But if they could have so good happen, as there to been purged, yet is mercy so shut out of that purgatory, that no prayer can obtain remission of Sins there,
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or any redemption, can bee had, till sufficient paines be paide in that scarrefire, and so by fire, the soule must bee purged.
or any redemption, can be had, till sufficient pains be paid in that scarrefire, and so by fire, the soul must be purged.
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Some other places they bring out, for their purgatorie.
some other places they bring out, for their purgatory.
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As, that acte of Machabeus for the dead, who sent his siluer to pray for them,
As, that act of Machabeus for the dead, who sent his silver to pray for them,
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and is commended by ye abridgement.
and is commended by you abridgement.
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For answere heereto, I say, althoughe we shoulde graunt this Act consonant wt the word (which indéed, is most flat against it) yet, that he, in that corruption of the Churche, prayed for the dead, nothing shall it proue for your purgatorie, no more then the praiers of some auncientes before vs,
For answer hereto, I say, although we should grant this Act consonant with the word (which indeed, is most flat against it) yet, that he, in that corruption of the Church, prayed for the dead, nothing shall it prove for your purgatory, no more then the Prayers of Some ancients before us,
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for the dead, did, when as they dreamed, not of purgatorie, but thought onely of the resurrection, as Iudas doth in this place.
for the dead, did, when as they dreamed, not of purgatory, but Thought only of the resurrection, as Iudas does in this place.
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But I say to this place, as some Lawyers vse to say: Truth may not be trodden vnderfoote with a counterfaite showe.
But I say to this place, as Some Lawyers use to say: Truth may not be trodden underfoot with a counterfeit show.
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Of the weakenes of this booke, the Papistes themselues sufficiently knowe, and he that is ignorant thereof, let him read Kemnisius against the Tridentine councel in his Historia Purgatorii, cap. 20. sess. 8. I will no longer detaine you (good people) in these purgatorie matters:
Of the weakness of this book, the Papists themselves sufficiently know, and he that is ignorant thereof, let him read Kemnisius against the Tridentine council in his History Purgatory, cap. 20. sess. 8. I will no longer detain you (good people) in these purgatory matters:
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onely I tell you, such warrant hath all the rest of their profession, for their imagined purgatory, out of which they say mens soules shal once come, but they know not when.
only I tell you, such warrant hath all the rest of their profession, for their imagined purgatory, out of which they say men's Souls shall once come, but they know not when.
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No, no, the seconde death is the onely receptacle of them, that goe not to heauen, where they shalbe holden remedilesse vntill the last resurrection.
No, no, the seconde death is the only receptacle of them, that go not to heaven, where they shall held remediless until the last resurrection.
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And this is the power of the second death.
And this is the power of the second death.
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Against this the papistes also say, that after life there is forgiuenesse of sinnes, to this mixed companye, which is obtained by their friendes,
Against this the Papists also say, that After life there is forgiveness of Sins, to this mixed company, which is obtained by their Friends,
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and merites of the Church, for them.
and merits of the Church, for them.
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But (beloued) this is their dreame against the trueth of the scripture, and the iudgementes of their best doctours, both which affirme plainely, that after naturall death, there is no remission of sinnes to the departed.
But (Beloved) this is their dream against the truth of the scripture, and the Judgments of their best Doctors, both which affirm plainly, that After natural death, there is no remission of Sins to the departed.
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Wherfore Dauid (in his life time) prayeth, O Lorde stay thine anger from mee, that I may recouer my strength before I goe hence, and be not.
Wherefore David (in his life time) Prayeth, Oh Lord stay thine anger from me, that I may recover my strength before I go hence, and be not.
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The parable of the wise, and foolishe virgin, is set downe of Christ to proue this.
The parable of the wise, and foolish Virgae, is Set down of christ to prove this.
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and howe fareth it with them? The wiser sort take Oyle with them:
and how fareth it with them? The Wiser sort take Oil with them:
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They loue, and liue a Christian life, while they haue time in this world, and therefore their owne workes doe follow them:
They love, and live a Christian life, while they have time in this world, and Therefore their own works do follow them:
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and present themselues, as a witnesse to the parties faith, and are crowned with mercie: Come yee blessed of my Father, when I was an hungrie, you fedde mee.
and present themselves, as a witness to the parties faith, and Are crowned with mercy: Come ye blessed of my Father, when I was an hungry, you fed me.
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But the foolishe Virgins, though of the same calling, Virgins, the same profession to beare the lampe:
But the foolish Virgins, though of the same calling, Virgins, the same profession to bear the lamp:
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Yet, because they were carelesse of Gods holy spirite, and thereby had no lightes before men, of Godly labours in good woorkes (the true triall of a liuelye faith) but haue committed that vnto their friendes, for them.
Yet, Because they were careless of God's holy Spirit, and thereby had no lights before men, of Godly labours in good works (the true trial of a lively faith) but have committed that unto their Friends, for them.
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These (I say) wanting true obedience to GOD, who hath saide, Let your light so shine beefore men, that they seeing your good workes, may glorie your Father which is in Heauen, had a boundance of carnalitie, with them.
These (I say) wanting true Obedience to GOD, who hath said, Let your Light so shine before men, that they seeing your good works, may glory your Father which is in Heaven, had a boundance of carnality, with them.
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These their euill workes, as some went before, and some followed them, vnto Iudgmente: These their evil works, as Some went before, and Some followed them, unto Iudgmente:
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so, they (after life) coulde haue none other answere to their crie, (Lorde open to vs) but this:
so, they (After life) could have none other answer to their cry, (Lord open to us) but this:
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departe ye cursed, I know you not. As many of you, heere present, therefore, as longe after life:depart you cursed, I know you not. As many of you, Here present, Therefore, as long After life:
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séeke the Lord while he is to be founde, before your naturall death. While ye haue the light (saith Christ our Lorde) walke in the light:
seek the Lord while he is to be found, before your natural death. While you have the Light (Says christ our Lord) walk in the Light:
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For darknesse will come, wherein no man can walke.
For darkness will come, wherein no man can walk.
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And his Apostle Paul saith, While wee haue time, let vs doe good to all men:
And his Apostle Paul Says, While we have time, let us do good to all men:
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but he saith, while we haue time, which time is, yt we possesse in this life,
but he Says, while we have time, which time is, that we possess in this life,
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and not others for vs after it.
and not Others for us After it.
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To this doctrine the auncient writers subscribe their heartes, and haue left their handes wt vs,
To this Doctrine the ancient writers subscribe their hearts, and have left their hands with us,
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yea euen such fathers, as ye papists approue for saincts, & their writings equall to the holy scriptures.
yea even such Father's, as you Papists approve for Saints, & their writings equal to the holy Scriptures.
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And first touching the sentence of Dauid before cited, videlicet: Lorde staye thine anger from mee. &c. Ambrose saith, Qui enim hic non accipit, &c.
And First touching the sentence of David before cited, videlicet: Lord stay thine anger from me. etc. Ambrose Says, Qui enim hic non accipit, etc.
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Truely he ye receiueth not forgiuenes of his sinnes, in this life, shall not bée there. He shal not be there.
Truly he the receiveth not forgiveness of his Sins, in this life, shall not been there. He shall not be there.
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Why? for hee can not possibly come to eternall life, because life eternall dependeth vpon the forgiuenes of sinnes.
Why? for he can not possibly come to Eternal life, Because life Eternal dependeth upon the forgiveness of Sins.
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And therfore Dauid prayed, Forgiue me Lorde, that I may bee comforted, before I goe hence. Thus farre Ambrose.
And Therefore David prayed, Forgive me Lord, that I may be comforted, before I go hence. Thus Far Ambrose.
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Hierome a priest of Rome, and one of the foure Euangelistes of that Synagogue, vpon the same text, writing vpon Esay, saith:
Jerome a priest of Room, and one of the foure Evangelists of that Synagogue, upon the same text, writing upon Isaiah, Says:
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He that whilest he heere liueth, Dum in hoc corpore viuit) hath not obteined forgiuenesse of his sinnes, He that whilst he Here lives, Dum in hoc corpore viuit) hath not obtained forgiveness of his Sins,
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but hath without such remission, departed this life, hee perisheth to God, and ceasseth to bee:
but hath without such remission, departed this life, he Perishes to God, and ceaseth to be:
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although he continue to himself, in paine and tormentes. And as touching the seconde scripture: Dum tempus habemus, Hierome saith of it:although he continue to himself, in pain and torments. And as touching the seconde scripture: Dum Tempus habemus, Jerome Says of it:
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This our present life, is the seede time for vs to sowe, whatsoeuer we wil (saith Hierome:) but when this life is passed, This our present life, is the seed time for us to sow, whatsoever we will (Says Jerome:) but when this life is passed,
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and gone from vs, then is the time of good working taken away also. and gone from us, then is the time of good working taken away also.
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Augustine saith hereof, In futuro solism est remuneratio, In the life to come there is onely recompence and condemnation:
Augustine Says hereof, In futuro solism est remuneratio, In the life to come there is only recompense and condemnation:
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but in this life, our sinnes are either bounde vp or loosed. And that learned Cyprian saith expresly:but in this life, our Sins Are either bound up or loosed. And that learned Cyprian Says expressly:
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When our departure shall be herehence, there is lefte no place for repentance or power of any satisfaction. When our departure shall be herehence, there is left no place for Repentance or power of any satisfaction.
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No saith Augustine ad Hesichium: For in what state soeuer at the last day of mans life, death shall sinde him:
No Says Augustine and Hesichium: For in what state soever At the last day of men life, death shall sinde him:
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in the same state and condition, the last day of the worlde, shall comprehende him. Quoniam qualis in die isto quisque moritur, talis in illo die iudicabitur:
in the same state and condition, the last day of the world, shall comprehend him. Quoniam qualis in die isto Quisque moritur, Talis in illo die iudicabitur:
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For in what case soeuer a man at his last day, shall die, in the same case and state, shall the Lord iudge him, at the great day. For in what case soever a man At his last day, shall die, in the same case and state, shall the Lord judge him, At the great day.
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From all these places, and witnesses then (beloued) yee sée, that neither popish praier, Romishe masses, deadly diriges, friuolous almes,
From all these places, and Witnesses then (Beloved) ye see, that neither popish prayer, Romish masses, deadly Dirges, frivolous alms,
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or paltrie pardons, paines in purgatorie, or popishe pardons can any whit alter the state & condition of the persons once dead:
or paltry Pardons, pains in purgatory, or popish Pardons can any whit altar the state & condition of the Persons once dead:
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but such workes as they themselues caried with them, such shall they rise withall vnto their iudgement:
but such works as they themselves carried with them, such shall they rise withal unto their judgement:
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whether lampes of louing faith, to the praise of God, or cressettes of corruption, to their owne condemnation.
whither lamps of loving faith, to the praise of God, or cressettes of corruption, to their own condemnation.
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And thus I will conclude, with the spirite of Gods sentence, our best moderator, and so passe to the last braunch.
And thus I will conclude, with the Spirit of God's sentence, our best moderator, and so pass to the last branch.
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Maruell not at this (sayth Christe) for the houre shall come, in the which all that are in the graues, shall heare his voice: Marvel not At this (say Christ) for the hour shall come, in the which all that Are in the graves, shall hear his voice:
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And they shall come forth, that haue done good vnto the resurrectiō of life: But they that haue done euill, vnto the resurrection of condemnation. 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.
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The same assurance of doctrine, Gods spirite, by Paul doeth deliuer vs saying:
The same assurance of Doctrine, God's Spirit, by Paul doth deliver us saying:
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We must all appeare before the iudgement seate of Christe, that euery man may receiue the thinges which are done in his bodye, according to that hee hath done, We must all appear before the judgement seat of Christ, that every man may receive the things which Are done in his body, according to that he hath done,
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whether it bee good or euill. whither it be good or evil.
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Note well this doctrine, and amend your liues, rest not vppon the doubtfull doctrine, of poperie (O dearely bought children of GOD) but fixe your faith, in this absolute doctrine of sound warrant, which is yea,
Note well this Doctrine, and amend your lives, rest not upon the doubtful Doctrine, of popery (Oh dearly bought children of GOD) but fix your faith, in this absolute Doctrine of found warrant, which is yea,
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and amen Then here you may perceiue, that after death there is no temporarie prison, as Popish purgatorie but a perpetuall lake of fire, which is ye second death:
and Amen Then Here you may perceive, that After death there is no temporary prison, as Popish purgatory but a perpetual lake of fire, which is the second death:
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And also, yt after this life, there is no remissiō of sins to any that hath not obteined that grace, during this time of repentance.
And also, that After this life, there is no remission of Sins to any that hath not obtained that grace, during this time of Repentance.
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But euen in what state the soule departeth from the bodie, at the comming of death:
But even in what state the soul departeth from the body, At the coming of death:
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euen vnchanged, hee retyreth to the same bodie at the last, for the déeds done by himselfe,
even unchanged, he retireth to the same body At the last, for the Deeds done by himself,
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and not for the workes of any other done after him:
and not for the works of any other done After him:
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And to receiue his iudgement, whether through faith (in her fruites) vnto life, in Christ,
And to receive his judgement, whither through faith (in her fruits) unto life, in christ,
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or because of sinne and Sathan, to eternall death. This is the sound, and sure doctrine of our good God.
or Because of sin and Sathan, to Eternal death. This is the found, and sure Doctrine of our good God.
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But as for the gainefull and paineful preaching of poperie, and her purgatorie, as a most venemous Serpente, flée from it:
But as for the gainful and painful preaching of popery, and her purgatory, as a most venomous Serpent, flee from it:
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that you may escape the seconde death, and be partakers of the felicitie of the iust, which our text saith, is this:
that you may escape the seconde death, and be partakers of the felicity of the just, which our text Says, is this:
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For they shall bee the priestes of God and Christ, and shall raigne with him a thousande yeares. For they shall be the Priests of God and christ, and shall Reign with him a thousande Years.
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Cicero hath saide, that true beatitude or blessednesse consisteth of two partes: Namely, to be frée from al kinde of want and miserie:
Cicero hath said, that true beatitude or blessedness Consisteth of two parts: Namely, to be free from all kind of want and misery:
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and so to abound in all goodnesse, that on no parte he néedeth to aske further.
and so to abound in all Goodness, that on no part he needeth to ask further.
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Surely this very happinesse shall come to all those, which be partakers of the first resurrection.
Surely this very happiness shall come to all those, which be partakers of the First resurrection.
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First, they shall be frée from all woe and miserie, in the ende of their course:
First, they shall be free from all woe and misery, in the end of their course:
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for the seconde death, shall haue no power of them. And they shall abounde in all felicitie:
for the seconde death, shall have no power of them. And they shall abound in all felicity:
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for they are blessed, & holy, and shall therefore raigne with Christ for euer more.
for they Are blessed, & holy, and shall Therefore Reign with christ for ever more.
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And here againe (beloued) note with me, what it is, to be blessed and holy.
And Here again (Beloved) note with me, what it is, to be blessed and holy.
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Namely, to haue forgiuenes of our sinnes in Christes death:
Namely, to have forgiveness of our Sins in Christ's death:
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and by the same, to be purged and segregated from dead workes, to serue the liuing God. and by the same, to be purged and segregated from dead works, to serve the living God.
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Blessed are they (saith Dauid) whose iniquities are forgiuen, & whose sinnes are couered: Blessed Are they (Says David) whose iniquities Are forgiven, & whose Sins Are covered:
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blessed is the man to whome the Lorde doeth not impute sinne. And then againe note, who they be that are so blessed, by Gods censure here:blessed is the man to whom the Lord doth not impute sin. And then again note, who they be that Are so blessed, by God's censure Here:
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marke it wel, and thou shalt sée it:
mark it well, and thou shalt see it:
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Not they, that liue so vprightly, that God hath not any thing, to lay to their charges:
Not they, that live so uprightly, that God hath not any thing, to lay to their charges:
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for none such can be founde amongest the sonnes of men.
for none such can be found amongst the Sons of men.
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For what is he, that liueth and sinneth not, yea, more then seauen times a day? No flesh is righteous in Gods sight:
For what is he, that lives and Sinneth not, yea, more then seauen times a day? No Flesh is righteous in God's sighed:
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for all haue sinned, all haue gone out of the way, euery man his seuered course:
for all have sinned, all have gone out of the Way, every man his severed course:
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this, after this sinne, another, after that, and all are therefore depriued of the glory of God:
this, After this sin, Another, After that, and all Are Therefore deprived of the glory of God:
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All are taught to cry, We & our fathers haue sinned, wee haue done vniustly, but deale not with vs, O Lord, in thine anger, for then wee perishe: All Are taught to cry, We & our Father's have sinned, we have done unjustly, but deal not with us, Oh Lord, in thine anger, for then we perish:
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but in the multitude of thy mercies, haue thou mercie vpon vs, and forgiue vs our trespasses. but in the multitude of thy Mercies, have thou mercy upon us, and forgive us our Trespasses.
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And heerein consisteth the felicitie of the iust, that they haue féeling heartes of sinne, and penitent spirites for their transgressions:
And herein Consisteth the felicity of the just, that they have feeling hearts of sin, and penitent spirits for their transgressions:
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humbled soules, void of hypocrisie, before the Almightie God, confessing with teares, in great remorse & agonies, their heaps of corruptions, before him:
humbled Souls, void of hypocrisy, before the Almighty God, confessing with tears, in great remorse & agonies, their heaps of corruptions, before him:
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Euen Marie Christes mother, the Apostles and all the foure electe of God.
Even marry Christ's mother, the Apostles and all the foure elect of God.
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Then are these mixed persons (whome the Papistes make the thirde sorte, to goe to purgatorie) onely they which are blessed,
Then Are these mixed Persons (whom the Papists make the Third sort, to go to purgatory) only they which Are blessed,
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and are the whole number of the electe. All which as they confesse them selues;
and Are the Whole number of the elect. All which as they confess them selves;
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worthie the seconde death, because of Sinne, and no wayes can merite eternall life, because their beste workes are full of corruption:
worthy the seconde death, Because of Sin, and no ways can merit Eternal life, Because their best works Are full of corruption:
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So they mightily triumphe ouer sinne, death and hell:
So they mightily triumph over sin, death and hell:
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because they are purged in the bloode of the lambe, and haue their garmentes made white, are pardoned, of their former sinnes, by faith, in hys bloode, & are sanctified vnto godlinesse.
Because they Are purged in the blood of the lamb, and have their garments made white, Are pardoned, of their former Sins, by faith, in his blood, & Are sanctified unto godliness.
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Yea, so long as they liue, they confesse:
Yea, so long as they live, they confess:
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because they féele the burthen of sinne in them, but they reioyce in this felicitie, that his spirite worketh in them an ardent zeale,
Because they feel the burden of sin in them, but they rejoice in this felicity, that his Spirit works in them an Ardent zeal,
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and burninge desire, to liue in godlinesse and honestie, according to such portion, as the Lord doeth giue them, in their parte of the first resurrection.
and burning desire, to live in godliness and honesty, according to such portion, as the Lord doth give them, in their part of the First resurrection.
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And hee that seeth not this, nor hath the practise of the premisses, is blinde and hath forgotten the purgation of sinnes.
And he that sees not this, nor hath the practice of the premises, is blind and hath forgotten the purgation of Sins.
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Last of all, forget not, this our Apostle doth not say, Blessed is he, which hath perfection in the firste resurrection:
Last of all, forget not, this our Apostle does not say, Blessed is he, which hath perfection in the First resurrection:
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but, blessed is hee, that hath hys part in the first resurrection.
but, blessed is he, that hath his part in the First resurrection.
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So as, though there bee in vs, yet the remnauntes of sinne, and we can not quite shake off, that which cleaueth so faste on, or fully créepe, from that burthen, that presseth so harde vpon vs: (& therefore alwayes of this sort, that are before called mixt) yet that Mediocritie or mixture, can not sende vs to the second death,
So as, though there be in us, yet the remnants of sin, and we can not quite shake off, that which cleaveth so fast on, or Fully creep, from that burden, that Presseth so harden upon us: (& Therefore always of this sort, that Are before called mixed) yet that Mediocrity or mixture, can not send us to the second death,
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if we haue our part, in the firste resurrection. But I would not leaue thy conscience to bare affirmations.
if we have our part, in the First resurrection. But I would not leave thy conscience to bore affirmations.
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There be verie sounde reasons to drawe thy confidence to this comforte.
There be very sound Reasons to draw thy confidence to this Comfort.
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The firste is, the great mercie and rich clemencie of God the father, whose mercie hath béene such towardes vs, that when wée were his enemies, through sinne, hee hath euen then reconciled vs to himselfe, by his grace: The First is, the great mercy and rich clemency of God the father, whose mercy hath been such towards us, that when we were his enemies, through sin, he hath even then reconciled us to himself, by his grace:
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howe much more therefore nowe, shall he estéeme vs for his, and embrace vs with his armes of mercie, séeing, we being so reconciled, séeke for his spirite to dwell in his loue? If hee from his wrath deliuered vs,
how much more Therefore now, shall he esteem us for his, and embrace us with his arms of mercy, seeing, we being so reconciled, seek for his Spirit to dwell in his love? If he from his wrath Delivered us,
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whē we had no care of him:
when we had no care of him:
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shal he not much more nowe deliuer vs, shew a parte thereof (which they say, is purgatorie) nowe that our chiefe desire is, to séeke after him:
shall he not much more now deliver us, show a part thereof (which they say, is purgatory) now that our chief desire is, to seek After him:
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and doe lament, at the verie heart, that dayly we so grieue him by our sinne? This I take to be Pauls comfort to vs, where he saith:
and do lament, At the very heart, that daily we so grieve him by our sin? This I take to be Paul's Comfort to us, where he Says:
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But God setteth out his loue towardes vs, seeing that while we were yet sinners, Christe died for vs: But God sets out his love towards us, seeing that while we were yet Sinners, Christ died for us:
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much more then, being now iustified by his bloode, wee shall be saued from wrath, through him.
much more then, being now justified by his blood, we shall be saved from wrath, through him.
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For, if when we were enemies, we were reconciled to God, by the death of his sonne:
For, if when we were enemies, we were reconciled to God, by the death of his son:
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much more, being reconciled, wee shall be saued by his life. much more, being reconciled, we shall be saved by his life.
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2 The seconde argument is of the absolute sacrifice of Christ, Gods sōne, for vs. we cannot fall from naturall death, into popish purgatorie, which are graft into his death:
2 The seconde argument is of the absolute sacrifice of christ, God's son, for us we cannot fallen from natural death, into popish purgatory, which Are grafted into his death:
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for the same hath fully satisfied the iustice of God for vs, pacified his anger, and obteined vs eternall redemption.
for the same hath Fully satisfied the Justice of God for us, pacified his anger, and obtained us Eternal redemption.
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For Christ also hath once suffered (saith Peter,) ye iust for the vniust, that he might (not sende vs to purgatorie, For christ also hath once suffered (Says Peter,) you just for the unjust, that he might (not send us to purgatory,
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but) bring vs to God. but) bring us to God.
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And this Christ in his owne bodie, bare our sins, on the trée, that being deliuered from sinne (then of good consequent, from the rewarde of sinne, which is death) wee shoulde liue in righteousnesse:
And this christ in his own body, bore our Sins, on the tree, that being Delivered from sin (then of good consequent, from the reward of sin, which is death) we should live in righteousness:
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by whose stripes (and not by popishe purgatories purging) we are soundly healed. The fathers wrath, in this sacrifice, is fully pacified:
by whose stripes (and not by popish Purgatories purging) we Are soundly healed. The Father's wrath, in this sacrifice, is Fully pacified:
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for he hath giuen vs twice warrant thereof, by his owne voyce, saing: This is my beloued sonne in whom I am well pleased.
for he hath given us twice warrant thereof, by his own voice, saying: This is my Beloved son in whom I am well pleased.
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It resteth therefore, according to our heauenly fathers commaundement, that we onely heare, and beléeue him.
It rests Therefore, according to our heavenly Father's Commandment, that we only hear, and believe him.
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No feare of death, or iudgement to hell, (much lesse to purgatorie) can come then to vs, which liue in the first resurrection by newnes of life.
No Fear of death, or judgement to hell, (much less to purgatory) can come then to us, which live in the First resurrection by newness of life.
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For the Lorde our redemer, hath payed the full price of our ransome, and is therefore our Lutron and Lutrosis, so as, the vttermost farthing is tendred to Gods iustice in his death,
For the Lord our redeemer, hath paid the full price of our ransom, and is Therefore our Luton and Lutrosis, so as, the uttermost farthing is tendered to God's Justice in his death,
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for mans sinne, not by petition of sparing, or bearing for day of further payment, but by his blood he hath paide himselfe once for all, a full and absolute price for our redemption, to his father, and hath therfore, triumphed on the crosse against principalities and powers,
for men sin, not by petition of sparing, or bearing for day of further payment, but by his blood he hath paid himself once for all, a full and absolute price for our redemption, to his father, and hath Therefore, triumphed on the cross against principalities and Powers,
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and hath taken vs, in his victorie from the handes of captiuitie, & translated vs into his grace, putting out the whole hand writing that was against vs. Totum Chyrographum, he hath taken away, the whole obligation, not parte of it, in discharge of our debts, that be graft in him.
and hath taken us, in his victory from the hands of captivity, & translated us into his grace, putting out the Whole hand writing that was against us Totum Chyrographum, he hath taken away, the Whole obligation, not part of it, in discharge of our debts, that be grafted in him.
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And therfore there can not remayne a remnaunt of redemption for our selues, in a popishe purgatorie:
And Therefore there can not remain a remnant of redemption for our selves, in a popish purgatory:
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For, to suppose this, were the greatest iniurie that coulde be, to the blood of our full ransome Iesus Christ.
For, to suppose this, were the greatest injury that could be, to the blood of our full ransom Iesus christ.
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Last of all, ye promise of Gods mouth which can not lie (whose wordes are alwayes yea,
Last of all, you promise of God's Mouth which can not lie (whose words Are always yea,
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and shall be alwayes true, though heauen and earth runne together, to perfourme them) is a further assurance to the conscience, of the godly man, that hee shall passe from death, presently vnto life.
and shall be always true, though heaven and earth run together, to perform them) is a further assurance to the conscience, of the godly man, that he shall pass from death, presently unto life.
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For their purgatorie is (say they) but to punish those sinnes, which at a mans death, remaine vnpardoned, and not purged before.
For their purgatory is (say they) but to Punish those Sins, which At a men death, remain unpardoned, and not purged before.
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But to the penitent God saith thus:
But to the penitent God Says thus:
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At what time so euer a sinner doeth repent him of his sinne, from the bottome of his heart, at that time will I (saith the Lord) I, (shall the Pope then punish?) put all, (and not part of) his wickednesse out of my remembraunce. At what time so ever a sinner doth Repent him of his sin, from the bottom of his heart, At that time will I (Says the Lord) I, (shall the Pope then Punish?) put all, (and not part of) his wickedness out of my remembrance.
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And our sauiour Christ, hath promised vs (which is the author of trueth) He that beleeueth in me,
And our Saviour christ, hath promised us (which is the author of truth) He that Believeth in me,
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yea, though he were deade, yet shal he liue. And he that beleueth in me, hath euerlasting life. yea, though he were dead, yet shall he live. And he that Believeth in me, hath everlasting life.
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Againe, that which aboue all other, is most plaine: Hee that beleueth in mee, shall not come into cōdemnation:
Again, that which above all other, is most plain: He that Believeth in me, shall not come into condemnation:
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but hath passed from death to life. but hath passed from death to life.
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Héere is plaine pardon and free immunitie, from iudge and gaoler, or corpus capias, to bring to the barre,
Here is plain pardon and free immunity, from judge and gaoler, or corpus capias, to bring to the bar,
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for them that die in the true faith of the Lord:
for them that die in the true faith of the Lord:
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for they are blessed and holy, & shal not sée death, but shal be presently taken vp to life, to be the priestes of God,
for they Are blessed and holy, & shall not see death, but shall be presently taken up to life, to be the Priests of God,
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785
and Christ, to raign with him for euermore.
and christ, to Reign with him for evermore.
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786
But now to ende this my tedious labor, (O my deare brethrē) both tyring you,
But now to end this my tedious labour, (Oh my deer brothers) both tiring you,
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787
and much toyling my self gods spirite doth heere tell vs, howe the faithful (whose sinnes, though they haue many, are not laid to their charge) are so farre, from being plunged in a popishe purgatorie, that farre contrary they are exalted into the height of heauen,
and much toiling my self God's Spirit does Here tell us, how the faithful (whose Sins, though they have many, Are not laid to their charge) Are so Far, from being plunged in a popish purgatory, that Far contrary they Are exalted into the height of heaven,
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and called to the companie of those sanctified soules, which daily follow ye lambe, and offer vp to God the holy sacrifice of praise and thankesgiuing,
and called to the company of those sanctified Souls, which daily follow you lamb, and offer up to God the holy sacrifice of praise and thanksgiving,
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789
for their redemption in the bloude of the Lambe saying:
for their redemption in the blood of the Lamb saying:
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790
Amen. Praise and glorie, and wisdome and thankes, and honour and power, and might be vnto God, for euer more, Amen. Amen. Praise and glory, and Wisdom and thanks, and honour and power, and might be unto God, for ever more, Amen.
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791
These are they, which came out of great tribulations (saith the elder vnto Iohn) and haue washed their robes white, in the bloud of the Lambe.
These Are they, which Come out of great tribulations (Says the elder unto John) and have washed their robes white, in the blood of the Lamb.
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792
Therfore are they in the presence of ye throne of God, and serue him day and night in his temple,
Therefore Are they in the presence of the throne of God, and serve him day and night in his temple,
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793
and hee that sitteth on the Throne will dwel among them. and he that Sitteth on the Throne will dwell among them.
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794
This is not a paineful purgatorie, for it followeth, They shall hunger no more, neither thirst any more,
This is not a painful purgatory, for it follows, They shall hunger no more, neither thirst any more,
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795
neither shall the sunne light on them, neither any heate (therefore no hott purgatory fire:) for ye Lamb which is in the midst of the Throne, shall gouerne them,
neither shall the sun Light on them, neither any heat (Therefore not hot purgatory fire:) for the Lamb which is in the midst of the Throne, shall govern them,
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796
and shall lead them vnto the liuely fountaines of waters, and God shal wipe al teares away from their eyes. and shall led them unto the lively fountains of waters, and God shall wipe all tears away from their eyes.
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797
Behold héere a most blessed felicitie, god grant vs al that be héere to day, (if it be his blessed will) to be partakers hereof.
Behold Here a most blessed felicity, god grant us all that be Here to day, (if it be his blessed will) to be partakers hereof.
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798
And now somthing to say of this reuerend person, whose christian corps doth lye yet before vs, according to the truth of his demerit wt man,
And now something to say of this reverend person, whose christian corpse does lie yet before us, according to the truth of his demerit with man,
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& for whose sake, we are héere assembled. Somewhat I knew the man my selfe:
& for whose sake, we Are Here assembled. Somewhat I knew the man my self:
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800
But I am further assured of him, by such as doe not fawne, but truly feare ye Lord:
But I am further assured of him, by such as do not fawn, but truly Fear you Lord:
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801
That he was according to gods prouidence, born vnto Christ, he hath béene trained vp, in Christianity,
That he was according to God's providence, born unto christ, he hath been trained up, in Christianity,
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802
& mercifully called, from ye pestilent sinke of popery, and from his first féeling of Christ, hath euer cōstantly in heart, embraced true religion,
& mercifully called, from the pestilent sink of popery, and from his First feeling of christ, hath ever constantly in heart, embraced true Religion,
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803
and very comfortably, made confession therof, in ye whole course of his life, so as his handworking, hath borne good testimonie of his beléeuing heart:
and very comfortably, made Confessi thereof, in you Whole course of his life, so as his handworking, hath born good testimony of his believing heart:
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804
and hath so vprightly receiued these great blessings cast vnto him of God, that this offer is made by such as it doth most concerne:
and hath so uprightly received these great blessings cast unto him of God, that this offer is made by such as it does most concern:
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805
If any man bee able iustly to charge him, to haue at any time willingly done wrōg to him,
If any man be able justly to charge him, to have At any time willingly done wrong to him,
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806
or by brybery in his office, to haue enriched himselfe, vppon due proofe hereof, Zacheus tribute shall bée paide vnto him:
or by bribery in his office, to have enriched himself, upon due proof hereof, Zacchaeus tribute shall been paid unto him:
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807
that is, he shalbe restored foure fold. And though this man had his imperfectiōs with ye sons of god:
that is, he shall restored foure fold. And though this man had his imperfections with you Sons of god:
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808
yet he comfortably felt his beatitude, in his sauiour Christ, euen ye forgiuenes of his sins, in the mercy of God, through him:
yet he comfortably felt his beatitude, in his Saviour christ, even you forgiveness of his Sins, in the mercy of God, through him:
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809
& therefore as he liued a partaker of the first resurrection: so hee ended this life without feare of the seconde death.
& Therefore as he lived a partaker of the First resurrection: so he ended this life without Fear of the seconde death.
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810
And as he saw with holy Symeon, the Lord Christ to be onely his saluation:
And as he saw with holy Symeon, the Lord christ to be only his salvation:
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811
So, we may pronounce of him, with good confidence, that his soule doth rest in peace.
So, we may pronounce of him, with good confidence, that his soul does rest in peace.
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812
And no doubt, it is taken vp of Angels, vnto the mount Syon, the citie of the liuing God, the celestiall Ierusalem, and to ye companie of innumerable Angels,
And no doubt, it is taken up of Angels, unto the mount Syon, the City of the living God, the celestial Ierusalem, and to the company of innumerable Angels,
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813
and to the congregation of the first born, which are written in heauen, and to god the iudge of all:
and to the congregation of the First born, which Are written in heaven, and to god the judge of all:
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814
and to Iesus the mediator of the newe Testament, and to the bloude of sprinkling, that speaketh better things, then that of Habell.
and to Iesus the Mediator of the new Testament, and to the blood of sprinkling, that speaks better things, then that of Habel.
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815
For it asketh vengeance, more forcibly to the wicked, and promiseth life, and pardon most assuredly to the sonnes of GOD.
For it asks vengeance, more forcibly to the wicked, and promises life, and pardon most assuredly to the Sons of GOD.
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816
Wherefore to thée our deare father, our sauiour Christ, and the holy ghost, thrée persons distinct,
Wherefore to thee our deer father, our Saviour christ, and the holy ghost, thrée Persons distinct,
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817
but one immortall god, be all glorie, wisedome, thankes, honor, power and might, for euer more. Amen.
but one immortal god, be all glory, Wisdom, thanks, honour, power and might, for ever more. Amen.
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818
Laudes Deo, per Christum seruatorem nostrum.
Laudes God, per Christ seruatorem nostrum.
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